Part 14

Malemte tama nisook nekiwik naga omache hel-yanya mʾtewagemʾl nit sagem kitwi yotomʾtewagwemul. Malemte kisachit otemepelanya hʾnit peskw sagmak oponmowan naga wʾnasettowan omannimʾl naga na onas-hewhotlanya pileyal elequotewagʾnʾl. Nit peskw sagem onestomowan yohot sagmal kisiyajik wutege kʾchi-wʾskinosismowa kʾtachwi-elokepa tan eli kisi-wu-lasweyekw naga na kʾtachicbik sitʾwania nekemch na elookil tan wechi miyawil wahod opemowsowinoom. Yotʾl na echwi elokejil sagem wʾtachiwi-sagitonel mʾsioo tan yootʾl nekachikil. Wʾtachwi-klamanel chikow yootʾl timkil matnʾtoltimkil wʾtachwi na kig-ha opemowsowinoom. Chikate wʾpemowsowagʾn lawutik.

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Napch omach yot asinya gwandowanek wʾnachmoyo-wagʾnya. Napch sagem wʾkutomasin naga wisek-han sagmal sagmaskw wisekhod pili sagmal naga kiska-mek.

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Apch wespasakiwik naga okeptinen teboloman el-wigʾnʾk keswuk nihitanke yachihi wʾtliteboloma wataholoteh elitebolomoot sagem. Peskw na elipemket wut eli wisek-hot. Eli miloot oʾmanimwa aguami sagleyowal katik sagem napch wut piliwi sagem oskowiman naga onestomowan kesich pigak wutlokewagʾnowal miyawal tena okisajin otewepoosan mʾtewaguem. Nittle metewagʾn-mel osagmamwal nikt gaptinek wiwunik apwihtowatijil ya te chikihigʾnʾl kelnajit ayat na tan teppo yot kegus ewabligik quasijik kemenia pekusek wʾtachwi pekiyawal. Yot nit itmowin wʾtachiwi wulankeyowwowwal tan te quenowsiltil pemowsowagʾnawa te wʾtlipoonmʾnia. Wʾtachwi lipoonmenia opokenoom ya hotankeyowa tich-hi nihitanke yatgotachihi tan etuchi nesa naguak pechyamkotit. Chewi noteyik gaptinek woot sagem kislomot kitama kiseltumwawun wichipnusin ansa teppo wʾtankeyowa opemowsowinoom naga wʾnote genekmen tan gekw-nesanaguak pechiyak. Nit woot sagem naga otelitepsowinoom okisitpesotinia.

Nit apch ketkil elok-hʾdimkil malemte nit welaguiwik nit yaka opemkanya tegio te apch echeguak enitespatek wʾtenkamhedoltinia. Enowdoltowuk epeskum-hʾdinya wʾkisik-apwelanya metewagwemel. Nit mʾsioo tan elitowtoltitit ek-hodasik tan woot neglo-wechik niktech wikw-nekik niltelkisek hodasikil. Nit elok-hʾdimʾk anquoch queneket nihi sente kessena te pes-kisoos.

THE CEREMONY OF INSTALLATION

When they reached home, however, and the embassies from the other _Wabanaki_ tribes had also returned, the people of the bereaved tribe were summoned to assemble before the messengers, who informed them of the success of their mission. When the delegates from the other tribes, who had been appointed to elect the chief, had arrived and the salutation and welcome ceremonies had been performed, an assembly was called to elect the chief.

This took place about the second day after the arrival of the other _Wabanaki_ representatives. A suitable person, a member of the bereaved tribe, was chosen by acclamation for the office of chief. If there was no objection to him, a new flag-pole was made and prepared for raising, and a chief from one of the kindred tribes put a medal of wampum on the chief-elect, who was always clothed in new garments. The installing chief then addressed the people, telling them that another “eldest boy” had been chosen, to whom they owed implicit obedience. Turning to the new chief, he informed him that he must act in accordance with the wishes of his people. The main duties of a chief were to act as arbiter in all matters of dispute, and to act as commander-in-chief in case of war, being ready to sacrifice himself for the people’s good if need were.

After this ceremony they marched to the hall, where another dance took place, the new chief singing and beating the drum. A wife of one of the other chiefs then placed a new deer-skin or bear-skin on the shoulders of the new chief as a symbol of his authority, after which the dance continued the whole night.

The officers of the new chief (_geptins_) were still to be chosen. These were seven in number and were appointed in the same manner and with the same ceremonies as the chief. Their duties, which were much more severe, were told them by the installing chief. The flag-pole, which was the symbol of the chief, was first raised. The _geptins_ stood around it, each with a brush in his hand, with which they were instructed to brush off any particle of dust that might come upon it. This signified that it was their duty to defend and guard their chief and that they should be obliged to spill their blood for him, in case of need and in defence of the tribe. All the women and children and disabled persons in the tribe were under the care of the _geptins_. The chief himself was not allowed to go into battle, but was expected to stay with his people and to give orders in time of danger.

After the tribal officers had been appointed, the greatest festivities were carried on; during the day they had canoe races, foot races and ball-playing, and during the night, feasting and dancing. The Indians would bet on the various sports, hanging the prizes for each game on a pole. It was understood that the winner of the game was entitled to all the valuables hung on this pole. The festivities often lasted an entire month.

NIBOWE ELDAKEWAGʾN NʾKANSOSWEI

Tan etuchi wʾskinoos pewatek oniswitijil en wʾtakin-wetowan wʾnikigo naga tan yotʾl pawatgil nika nio nitaskowtitiesil netch woot kʾtakw-hemoos wʾtakinwetuwan wʾtelnapem nit skawen waplithodmuk nittech tekw-chetunia. Nit woot kʾtakw-kʾmoosimilan kelwasilipil pileyal mowinewiyul kessena odook kessena quabitewiyul. Nutch woot oskinoos omachep-hon odeneksonel yot nackskw wikowak netch nitponan woot neksonel nowtek wigwamek; yote ebonel nisnol naga nowtek naga kʾsoshone. Nit elichpi milipitasik elawigwam nit kisekelat wʾdoneksonel. Woot loo nackskw omitakwsel otakin-wetuwan otelnapem malemte kisi-mowemat wʾnestowan eliwisilit wʾskinosel pechipowat matonijanel wʾniswinya. Nit skawen wablitthodmuk nittech woot kitakw-pʾmoos wʾtelkiman wʾtusel nowtek pemekpit eneksone nittech nit kisit piye nipwoltin nitan elikwusitasik wigopaltin mawemitsoltin ayot pemkamik neskow hʾdimʾk. Anquotch quenatkʾt pemlokemkil.

THE MARRIAGE CEREMONY

_The Ancient Rite_

It was the duty of the young Indian man who wished to marry to inform his parents of his desire, stating the name of the maiden. The young man’s father then notified all the relatives and friends of the family that his son wished to marry such and such a girl. If the friends and relations were willing, the son was permitted to offer his suit. The father of the youth prepared a clean skin of the bear, beaver or deer, which he presented to his son. Provided with this, the suitor went to the wigwam of his prospective bride’s father and placed the hide at the back of the wigwam or _nowteh_. The girl’s father then notified his relations and friends, and if there was no objection, he ordered his daughter to seat herself on the skin, as a sign that the young man’s suit was acceptable. The usual wedding ceremonies were then held, viz., a public feast, followed by dancing and singing, which always lasted at least a week.

NIBOWE ELDAKEWAGʾN YOT PILIOO YOT KISI MAWETASIK

Tan etuchi wʾskinoos ketwakatek wʾtachwich na kinwettwa wʾnikiko wʾnestowan nackskwyil powatkil. Netch woot kʾtakw-hemoos omaweman wʾtelnapemwa nit skatwen waplit-hodmuk. Nitch wʾdakinwettowania nojikelol welijil nitch omacheptunia nequotatkeyi wapap nittech nit milatit woot nackwesk omitakw-sel naga tan te kisikesitit kesosejihi najichik lutkig wapap egitasik nibowei. Liwitasso kʾlelwewei yotech wʿtetlegitmʾn elgitnuwik wʾnestowalch na eli-wisilit oskinosel nit pawatek nitʾl nackskwuyil oniswinya. Nittech nit metewestakw nittech weswi yapasinia yot wʾskinoos wigek. Nittech-et-laskowasooltitit tegio asittemoot. Nittech na woot nackskw omitakw-sel omaweman otelnapemwʾl nittech skatwen wablithamagw nitʾl pechi kelolwelijil nittlowen kegw kʾchi chitwat ewabligik wʾmestomʾnch. Nittech sagesso kʿtinipwooltimkepn. Nittlo mʾsioo li wulit-hodmotit nit etepkisitpiye. Nit neke oskichinwuk kisi papatmotit nitch patlias onipwik-han.

Nittech nittʾl nibowe eldakewagʾnʾl elok-hʾdim. Wutech wʾskinoos omilwan pileyal elquootewagʾnʾl nit kissewett woot pilkatek netch omach-yapasinia oniswitijil wigwek netch wʾnatlasikwan wʿniswitijil wenachi sekeptinenan wʾniswitijil naga kesosejihi. Yot nit eliwittasik eldakewagʾn wulisakowdawagʾn. Nit weswesit wikwak nutch nut holpiyanya yohot na pechi kesosejihi quesquesoos naga pilskwessis naga gana wʾskittapyik. Wutech na wʾskinoos na onagʾnl makeslasikasijihi nittech omach-yapasinia wʾnachi-sekeptinenya. Malemtech metlasikowdoltin. Nittech uletonya kʾchi mawepoltimek wutech nackskw towipootpoonek liwitass natpoonan oskittapyik epijik pechi te wasisek. Wutech na wʾskinoos soksagw kotch meketch tlagw-te mijwagʾn malemch kisakwtek. Nit wikopaltinya netch wʾgagalwaltinya kʾwaltewall. Mʾsitte wen wʾnestem nit.

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Nit omache-guaskoltinia natchi teppam wan wikopalan. Mechte nibowattimek meskw metekto. Nitte otlas-hewhodlusooltinya naga omach-yapasinia gwandowanek. Malemte pachaswook gwandowanek pechi kesosejihi. Nitte kes yapasitit nitte pesgowat peskutenil ech-wechi kʾchich yot lusoweskw eliyit kis gwandowanek. Nit ne oskinoo-lusoo. Ena negum omach-yapasinia kesooswechihi malemte petapaswuk kesyapasittit nit apch peskw-tay peskowat. Nitte gaptin omachep-han omachi-ostook kegania oniswitijil.

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Malemte epasitpokak en-onatpoon-hʾdinya kiste wulaquipwagʾn. Nitt etli-mikomoot yokt kisiniswijik nit yotʾl lusowesquiwil omache-kesoosanya kʾchi epitjik. Otasohonel na onespiptonial.

METEGUT.

THE MARRIAGE CEREMONY IN LATER DAYS.

After the adoption of the wampum laws the marriage ceremony was much more complicated.

When the young man had informed his parents of his desire to marry and the father had secured the consent of the relations and friends, an Indian was appointed to be the _Keloolwett_ or marriage herald, who, taking the string of wampum called the _Kelolwawei_, went to the wigwam of the girl’s father, generally accompanied by as many witnesses as cared to attend. The herald read the marriage wampum in the presence of the girl and her father, formally stating that such and such a suitor sought his daughter’s hand in marriage. The herald, accompanied by his party, then returned to the young man’s wigwam to await the reply. After the girl’s father had notified his relatives and friends and they had given their consent, the wedding was permitted to go on.

The usual ceremonies then followed. The young man first presented the bride-elect with a new dress. She, after putting it on, went to her suitor’s wigwam with her female friends, where she and her company formally saluted him by shaking hands. This was called _wulisakowdowagon_ or salutation. She then returned to her father’s house, where she seated herself with her following of old women and girls. The groom then assembled a company of his friends, old and young men, and went with them to the bride’s wigwam to salute her in the same manner. When these salutations were over a great feast was prepared by the bride, enough for all the people, men, women and children. The bridegroom also prepared a similar feast. Both of these dinners were cooked in the open air and when the food was ready they cried out _kʾwaltewall_, “your dishes.” Every one understood this, which was the signal for the merrymakers to approach and fall to.

The marriage ceremonies, however, were not over yet. The wedding party arrayed themselves in their best attire and formed two processions, that of the bride entering the assembly wigwam first. In later times it was customary to fire a gun at this point as a signal that the bride was in the hall, whereupon the groom’s procession entered the hall in the same manner, when a second gun was fired. The _geptins_ of the tribe and one of the friends of the bride then conducted the girl to the bridegroom to dance with him. At midnight, after the dancing, a supper was served, to which the bride and groom went together and where she ate with him for the first time. The couple were then addressed by an aged man (_nojimikokemit_) on the duties of marriage.

Finally, a number of old women accompanied the newly made wife to her husband’s wigwam, carrying with them her bed-clothes. This final ceremony was called _natboonan_, taking or carrying the bed. P.

THE END.

FOOTNOTES:

[70] According to Indian tradition, six Iroquoian tribes united in a confederation in the interests of peace. This was the famous league of the six nations: Onondagas, Mohawks, Oneidas, Senecas, Cayugas and Tuscaroras. The first five of these completed their league as early as the middle of the fifteenth century under the Onondaga chief Hiawatha. The object of the federation was to abolish war altogether (see Brinton, “The American Race,” pp. 82, 83). It is evident that the Passamaquoddy tradition embodied in this part of the Wampum Records refers to these proposals made by their Iroquois neighbors.

[71] From here on the recorder mentions only the neighboring Algonkin tribes as belonging to the federation which he has in mind. The northern Algonkin tribes were very probably in a loose federation with the Iroquois merely for purposes of intertribal arbitration. These Algonkin clans themselves, however, seem to have been politically interdependent, as one clan could not elect a chief without the consent of all the others.

=Glossary=

Glossary[72]

[72] A.=Abenaki; P.=Passamaquoddy; Pen.=Penobscot; M.=Micmac.

Âbâznōdâ, “basket” (A. and P.); cognitive of _abazi_, “tree,” _i.e._, something made of wood. Cf. P. _bʾsnŭd_.

Âbĭstânēûch, “marten” (M.); probably cognitive with A. _âpânâkĕs_ and _panakos_, “marten.”

Ãbŭkchĕlû, “skunk” (M.); cf. P. _âpîchîlû_. The A. word is _segoñgw_, “skunk,” from a cognitive of which, viz., Ojibwe, [_=ž_]_ikág_, is derived the English “skunk,” and the city-name “Chicago,” “place of skunks”!

Âklîbĭmô, “bull frog” (P.); cf. M. _ăblîgĕmû_, “bull-frog.”

Ăgŭnōdămâkŭn, “story” (P.); cf. _kt-ăgʾnōdʾmŭl_, “I will tell thee”; _ăgŭnôdŭmaak′_, “one relates.” The A. stem _oñdoka_, “tell,” is clearly a metathesis of the same root.

Agwē′dʾn, “birch canoe” (P.); see M. _kwēdŭn_.

Alsigontegw = _Arsikantekw_ is composed of the elements _arsi_, “empty”; _kan_, an infix which signifies “cabin”; and the suffix -_tekw_, which always means “river”; cf. _tego_, “wave.” The modern form of the word is _Alsigontekw_, which the Indians wrongly connect with _als_, “shell,” and translate “river where shells abound.” _Als_ appears, however, as _ess_ in the older language. See on this subject, GILL, _Notes sur les Vieux Manuscrits Abenakis_, pp. 13 ff, Montreal, 1886.

Ămwĕ′sŭk, “wasps” (P.); cf. M. _amuĕs′_, “a wasp.”

Aplasemwesitt, “whirlwind” (P.); M. _pĭptōgōgwââsik_, A. _pĕtĕgwîlômsĕn_.

Appodumken, like the _Lumpeguin_ (both P.), dwelt under the water. He had long red hair and was the favorite bugaboo used by Indian mothers to frighten the children away from the water. _Appodumken_ is identical with A. _Waodumkenowat_, who plugs the eyes, ears, and nostrils of drowned corpses with mud.

Aʿtosis, “snake” (P.); in M. _mtaaskum_, clearly not cognate.

Atwusknigess, a Pass. invisible being who occasionally fells trees with a single blow of his stone axe. This accounted for the fall of an apparently healthy tree.

Âûkōgēgĕ′chk, Blomidon; “Dogwood grove” (M.): also called _utkogunchîchk_, “bark doubled and sewed together.”

Awasos, See Mūūin.

Awesos, See Mūūin.

Bʾsnŭd, “basket” (P.); see _abaznoda_.

Bûsîjĭk, “they sailed off” (P.); 3 p. pl. participle. The singular is _bûsit_, “one who embarks.”

Bûʾûin, “a wizard” (M.) = P. _mʾdeolin_ in meaning. The English powwow is a derivative from the Mass. Narragansett cognitive of this word; _powwâ_, “medicine man”; cf. Roger Williams, “Key to the Indian Language,” Providence, 1827, p. 111.

Chessuyek, “mosquitoes” (P.). The singular is _chîsu_ or _tʾsîso_, _q.v._ This has no connection with M. _pijegunjit_ and A. _pegues_, “mosquito.”

Chibelaʿkwe, “night air sprite,” a monster consisting solely of head and legs, without a body. It was always seen sitting in the crotch of a tree.

Nʾchigunum, “my younger brother” (M.).

Chikwenochk, “turtle” (P.).

Chinames, “a fish as long and broad as a man” (M.?).

Chînu, a Micmac equivalent of P. _Kiwaʿkw_, _q.v._

Chipi′chkâm, “horned dragon”, really a huge wizard snake (M.).

Elkomtûejul, “he is calling him,” with obviative ending -_ul_ (M.).

Ēpīt, “woman”; pl. _ēpījĭk_ (P.); cf. M. _ēbit_.

Etuchi, “so,” “thus” (P.); cf. A. _adoji_.

Hămwĕsŭk, See _Amwĕsŭk_.

Hʾlâmkîk, “hell” (P.); lit., “the lower land,” from _hʿlâm_, “below,” and _ki_, “land,” + locative -_k_. Cp. A. _Alômki_.

Î, excl., “oh!” (P.).

Kt-iyi-pʾn, “we have” (P.). This is the _inclusive_ we, _i.e._, thou and I. The exclusive form would be _nt-iyi-pʾn_.

Kâk′âguch, “crow” (M.). In P. _kâkâgos_.

Kâktûgwāās, “thunder” (M.); really “young thunder,” a common proper name.

Kaktugwāāsĭs, “little thunder” (M.); a further diminutive (ending = _is_) of _Kâktûgwāās_, “little thunder.” _Kâktûgwāāsĭs_ means properly, “son of Little Thunder.”

Kaliwahdasi, “female proper name” (P.).

Kʾchî, “big,” “large” (P.); also A. and Penobscot.

Kchî-benabesk, “large rock” (P.).

Kĕjû, “O mother” (M.); voc. of _nkĕ′ch_, “my mother.” Cp. A. _nikʾn_, voc. of _nigawes_.

Kĕkwâjû, “badger” (M.); cogn. with Ojib., _missá-kak-wijis_.

Kekw? “what?” (P.); cp. A. _kagui?_ M. _kogūē?_ “what?”

Kespugitk, “a place name.”

Kes saak, “long ago” (M.).

Ketaksuwâûʿt, “spirits’ road” (P.); a combination of _ketākw_, “spirit,” and _âûʿt_, “road.”

Kezitwâzuch, “Kearsarge” (Pen.).

Kitpusâgʾnâû, Pass. proper name (?). A mythical being.

Kiwaʿkw, “giant ghoul” or “ice-giant” (P.); cp. A. _kiwaʿkwa_, a mythical being, similar in form to a man, who inhabited the snows of the far north.

Kʾmewun, “rain” (P.); cf. P. _kʾmēĭn_, “it is raining.”

Koʿkoʿkhas, “owl” (P.); cp. M. _kûkûgwĕs_, A. _kokokhas_.

Kuhkw, “earthquake” (M.).

Kukuʿskûûs, “snowy owl,” a P. word, undoubtedly of onomatapoetic origin.

Kullû, “a fabulous bird of gigantic size” (M. and P.).

Kulpujot, “one rolled over with handspikes” (M.); a fabulous being supposed to be connected with the changes of season.

Kwâbît, “beaver” (P.); cf. M. _kobet_.

Kwabîtsis, “little beaver” (P.); diminutive of _kwâbît_.

Kwĕdŭn, “canoe” (M.). See Ăgwē′dŭn.

Kwîmû, “loon” (M.); cp. P. _ŭkwîn_.

Lappilatwan, Pass. name of a small bird which sings from sunset until quite dark. _Lappilatwan_ properly means a tree-fungus, but the word is applied to this bird because it sits in the branches without moving. See _Wappilatwan_ and _Wechkutonébit_.

Laʿtogwesnuk, “Northland” (P.).

Lenni Lenâbe, “Delawares” (P.); clearly a loan word from Minsi, _Linni Linâpe_, “the men” (_par excellence_). Cp. Prince, “Proc. Amer. Philos. Soc.,” 1899, p. 186; “Amer. Journ. Philol.,” p. 295, n. 1.

Lisignigen, “breastwork” (P.); M. _lŭtkŭdāāgŭn_, “hedge.”

Lox, “wolverine” (P.); cogn. with A. _alaskan_, “wolverine.” Note the metathesis.

Lumpeguin, “water demon” (P.); see _Appodumken_.

Malikakwsquess, Pass. female name.

Malsum, “wolf” (P.); cp. A. _moñlsem_.

Malsumsis, “little wolf” (P.), the diminutive of the above.

Manoñgamasak, “river elves” (A.).

Mʾdeolin, “wizard,” “witchcraft”; pl. _mʾdeolinʾwuk_, P. and _mʾdaulinōwak_, (A. and Pen.). Cf. Ojibwe, _medewin_, “witchcraft.” It probably means originally “one who drums.” Cp. Old Delaware, _meteú_, “a medicine doctor”; also a turkey cock, from the drumming of its wings.

Michihant, “devil” (P.); a combination of _michi_, “bad” = A. _maji_ + _hant_, the same stem seen in A. _Madahoñdo_, “demon.”

Mikchik, “turtle” (P.); cp. M. _mikchikch_.

Miʿko, “squirrel” (P.); cp. A. _miʿkowa_.

Miʿkumwess, “wood devil”; pl. _miʿkumwessuk_; a small spirit normally, which has the power, however, of increasing its stature at will.

Mĭpis, “little leaf” (Pass. diminutive); pl. _mĭpyĭl_. Cp. M. _nebe_, “leaf.”

Mʿskikwul wuli-mʾhaskil, “perfumed grass” (P.). Cp. M. _Mskegûl_, “grass,” and _welemaak_, “fragrant”; A. _mʾskikoal_, “grass.”

Monimquess, “woodchuck” (P.). See M. _munumkwech_.

Munumkwech, “woodchuck” (M.); see P. _monimquess_.

Mûs, “moose” (P.); see M. _Teâm_. The English moose is undoubtedly a loanword from Pass. _mûs_; cp. Pen. _mûñs_; A. _moñz_.

Mūschik, “place name” (P.).

Mūsesaaqua, “horse fly” (P.); cp. M. _msusók_.

K-musums, “thy grandfather”; _k-musomsʾn_, “our grandfather” (P.); cp. A. _nʾmahom_, “my grandfather.”

Mūūin, “bear” (M.) and P. In A. and Pen. we find _awasos_ and _awesos_ respectively.

Naga, “and” (P.); M. _ak_; A. _ta_.

Nʾgŭmĭch, “my grandmother” (M.); cp. A. _nōkĕmĕs_.

Nekmʾkila, “I am big” (P.).

Nemchaase, “arise” (M.).

Nenagimk, “hurry up!” (M.).

Neʿs[´ē]yik, Pass, place-name = “the muddy lake.”

Nikʾn, “O mother” (A.); dim. voc. of _nigawes_, “my mother.”

Nĭl, “I” (P. and M.).

Nipon, “summer” (P.); also _niben_ in Abenaki.

Nit, “that” (P.).

Nʾmokkswess, “sable” (P.); see M. _abistaneuch_.

Noñwat, “long ago” (A.); cp. Pen. _nâwad_.

Nowut Kemaganek, a Pass. place-name.

Nsk[´ē]manul, “silver plates” (P.).

Nŭgŭmĭch, “my grandmother” (M.). See _Nʾgŭmĭch_.

Nujich, “my grandchild” (M.).

Nulūks, “my nephew” (M.).

Ogomkeok, place-name (M.).

Onwokun, place-name (M.); “a causeway”; cp. A. _ondawahanik_, “a divide.”

N-osesak, “my children” (P.).

Piʿche, “long ago” (P.).

Piliomeskasik kʾtakʾmigw, “Newfoundland” (P.). This is a literal translation of the English name. See _Uktâkŭmkûk_.

Pilowi, “strange” (A. Pen. Pass.).

Piktuk, place-name (M.).

Plîgun, “Cape Split” (P.); M. plekteok, “large handspikes for breaking open a beaver dam.”

Pʾmûla, “night-air demon” (A.). This word occurs also in Passamaquoddy and Penobscot as the name of a flying malevolent sprite.

Pogumʾk, “black-cat” (P.); an animal of the mink tribe, sometimes called “fisher.”

Pûjinskwess, “pitcher.” Pass. word denoting an evil witch; cp. M. _Pikchimskwesû_.

Pulowech, “partridge” (M.).

Puloweche munigu, “Partridge Island” (M.).

Pûn, “winter” (P.); cp. A. _pon_.

Putup, “whale” (P.); M. bûtŭp.

K-putwusin, “let us take council” (P.); cp. A. _podawazina_, both 1 p. pl. inclusive.

Saak; see _kes_.

Sagem, “chief” (P.); cp. A. _Soñgmoñ_. English sagamore is a loanword from this.

Sâkskâdu, “squirrel” (M. and P.). See _Sexkâtu_.

Saŭnesen, “south wind” (P.); cp. A. _soñwanaki_, “the southland.”

Sĕnap, “man” (P.); cp. A. _sanoñba_; Pen. _sĕnōbē_.

Senusoktun, “warming breeze” (P.).

Sexkâtu, “squirrel”; see _sâkskâdu_.

Nsiwes, “my brother” (P.).

Skitap, “man” (P.); cp. old Pass. _wusketomp_.

Squʿtes, “little fire” (P.); dim. of _squt_, “fire”; cp. A. _skweda_.

Teâm, “moose” (M.); See _Mûs_.

Tiakēûch, “mink” (M.); cp. P. _chiâkes_.

Tomâwē, “tobacco” (P. and M.).

Tsîso, “mosquito”; see _chessuyek_.

Tumʾhîgen, “axe” (P.); cp. A. _tamahigan_.

Tumʾhîgenpowâgon, “tomahawk-pipe” (P.).

Ukchigʾmuech, “sea duck” (M.).

Uktâkŭmkûk, “Newfoundland” (M.); lit., “the mainland.”

Uktukâmkw, “Newfoundland” (P.); the usual form is _piliomeskasik kʾtakʾmigw_, _q.v._

Unamagik, “otters” (P.); cp. A. _unegigw_, “otter.” A place name.

Upsinai, “medicine-bag” (M.).

Uskichin } “Indian” (P.). Uskijin }

Waaguʿkw, “lice” (M.).

Wâbab, “wampum” (P.); lit., “something white,” from the color of the shells. In A. _skwōñzo_.

Wabanaki, “the land of the dawn, or east” (P. and Pen.); in A. _Woñbanaki_, from _woñban_, “dawn” (lit., “whitening”) + _aki_, “land.” This also means “an Eastlander.”