# Journal of American Folk-Lore/Volume 13/Issue 51/Some Items of Algonkian Folk-Lore

SOME ITEMS OF ALGONKIAN FOLK-LORE.
Dictionaries of the languages of savage and barbarous peoples often contain many interesting and valuable items of folk-lore. The present writer, having had occasion to familiarize himself with the late Abbé Cuoq's dictionary of the Nipissing dialect of the Algonkian stock, has noted the following, which, with the Indian words relating to them, are worthy of attention:—
1. Agonakwens, "the little woman of the sacrifice" (p. 17), from agoj, "to suspend, to hang," and ikwens (diminutive of ikwe), "little woman." Concerning this word Cuoq observes: "Before the introduction of Christianity, these Indians used to place upon an elevated platform a young woman as a sacrifice to the god of war, in order to obtain his protection in a military expedition." See No. 46.
2. Agwateing potawe, "she kindles her fire outside" (p. 18). This expression is said by euphemism of menstruating women. With the heathen Indians, women in that condition were not allowed to associate with anybody, and had to cook for themselves apart from all the rest.
3. Aiabe opikwan, "the back of a male" (p. 20). Cuoq says of this expression: "C'est en réalité une longe de chevreuil (a loin of venison)." He cites Thavenet, one of his predecessors among the Algonkins, as remarking: "At the birth of boys a curious ceremony takes place, during which they sing continually: aiabe opikwan."
4. Ajawisikanendamawicin, "pour me out of your mouth into mine" (p. 25). This was formerly "a great mark of affection," but only "a vague remembrance of it now survives."
5. Akoskowewack, "herbe de Vénus" (p. 34). A plant which, "according to the superstition of the Indians, has the power of inspiring the passion of love."
6. Apanjinaman (p. 56). This word Cuoq defines as "a sort of blackish face-paint which the pagan Indians used in their fasts." The word is still in use among the Christian Indians in the sense of "stove-polish." See No. 21.
7. Atawaamok, "they navigate together" (p. 64). The name given to the three bright stars in the belt of Orion. They are looked upon, as the name signifies (from atawaam, "to travel on the water together,"—ata, "together," aam, "to travel on the water"), as three Indians who are canoeing along the waters of the sky.
8. Atcitatikwān, "a tree planted upside clown on the grave of a dead man," from atcitc, "upside down," and atik, "tree" (p. 66). According to Cuoq, this practice is still observed at the obsequies of pagan Indians.
​9. Cacacakinindjini, "to bend the hands back," from cacaki, "bent backwards," and nindj, "hand" (p. 79). Formerly the young Algonkins thought it an honor to be able to do this.
10. Cacacakaami, "to toe out in walking" (p. 79). According to Cuoq the Iroquois formerly used to "toe out," while the Algonkins affected to "toe in." The young people kept up the custom longest, but "reciprocal ridicule" induced them to drop it (p. 50). Cuoq cites the expression aianimasitekazo, "to mimic those who 'toe out' in walking." Cacacakaami is from cacaki, "in the contrary direction," and aami, "to step."
11. Cacipanamowin, "a sort of game, in which the one who holds his breath the longest wins the prize" (p. 80). The word is derived from cacip, "lengthened," and anam, "to breathe." The formula of beginning is: Atwatita awekwenitok nitamke nasamokwen = "Let us play to find out who will breathe first."
12. Esimik, "a sort of gorget used by the Indians" (p. 102). Formerly these gorgets were made of shell (es), hence the name. Now the material is of an entirely different sort.
13. Hahi! This is "a cry of grief in funeral songs" (p. 111). Says Cuoq: "If a chief has distinguished himself during life by some brilliant act, he is given after death solemn obsequies. A sort of bard sings praises of the hero in a mournful voice, and the hahi, repeated three or four times by the audience, forms the refrain of the song."
14. Heh! This word (very strongly inhaled) is the choral response to the warrior's song, the dance-song at name-giving, etc. (p. 111)
15. (Ni)iaw. This term, which signifies literally "my person, my homonym," is used in salutation between persons who bear the same name (p. 113). Even children use it to their grandparents. The original signification of iaw seems to be "body, visible form."
16. Kijikokek (plural of kijikoke), "the invisible beings with whom the 'medicine man' is thought to have dealings in his 'medicine lodge'" (p. 159). Ka kijikokete is rendered "the god of day (kijik)."
17. Kikaigan, "broken branches, which the Indians stick in the ground, bent in the direction in which they have gone, in order to mark their path for those who may follow" (p. 160). The word is derived from kik, "mark, sign," and the instrumental -gan.
18. Kikinonowin. This word Cuoq defines as "prognostic derived from observation of the stars" (p. 163). In answer to the question: "How do you know when the sap will run in the maple-trees?" the Indians reply: Kitci anangoc isa nind ani kikinononanan = "The great star tells us it." Kikinonowin contains the radical kikino, "sign, mark" (a derivative from the simpler radical kik, "sign, ​mark"). Among the Sauteux, Cuoq tells us kikinonowin signifies "annual course, completed year," while some other Algonkian tribes use it in the sense of "the first day of the year."
19. Kitcikanakwat, "the sky has wavy (dappled) clouds" (p. 177). To see such clouds in winter is a sign of rain. The Indian saying is: Kitcikanakwat, ta sokipo = "The sky is dappled, it is going to rain." The roots of kitcikanakwat are kitcik, "dappled," anakwat, "cloud."
20. Konas, "cover, blanket" (p. 184). These Indians have another weather-proverb. When the ice begins to crackle they say: Andaokonasi mikwam, ta sokipo = "The ice is seeking its blanket, it is going to snow."
21. Makatekewin, "the fast of the pagan Indians to obtain good hunting from the manitou" (p. 199). The word is derived from makateke, "to blacken the face,"—face-blackening was the sign of the fast. See No. 6.
22. Memegwesiwak (plural of memegwesi), "a sort of sirens or water-nymphs, which, the Indians believe, live in the water and in hollow rocks" (p. 43). They are said to steal very much and to speak with a nasal twang. There are many sayings about them. Cuoq tells us that "when, by mischance, when travelling by water, one has let fall anything into the river or lake, it is the custom to say memegwesi o kat aian = "the memegwesi will have that," or "that is for the memegwesi." Certain rocks or stones having some resemblances to parts of the human body are called memegwesiwabik = "memegwesi-rock;" and, in passing by these, the canoe-men, even now, "either in jest or in superstition, toss at them a piece of tobacco," etc. Of these "nymphs" the saying goes: Memegwesi ta kimotasapi, nitakimotiwak, memegwesiwak, "the memegwesi will rob the net; they are thieves, the memegwesi." The "nasal twang" of these creatures has furnished an expression of a figurative sort to the language in memegwesiko, "to speak with a nasal twang," literally "to imitate the memegwesi."
23. Micipicitok, "a species of 'lion' said to live in the water" (p. 215),—the "water-tiger" of many myths and legends. The word is derived from mici, "big," and piciw, "lynx." Another fabulous creature is the micikinebik, "the great serpent," which is said to possess horns.
24. Minagosi, "to exhale (a bad) odor" (p. 224). Cuoq points out the curious fact that of a dead dog, or other carrion, the animate form of the word must be used—minagosi = "it smells (bad)," while of a dead man (whom one respects) the inanimate form must be employed,—minagwat, "it stinks."
25. Mindawekackwe, "his nails say that he is discontented" ​(p. 226). The Indian belief is that the little white spots, so often seen on the finger-nails, are a sign of discontentedness. The word is derived from mindawe, "to be discontented, to sulk," and kackwe, "nail."
26. Mosewabite, "to have bad teeth, to have toothache" (p. 241). This word signifies literally "to have a worm in one's teeth (bit)." The name mose is given to a worm that gnaws wood.
27. Nakwetagewin, "the chorus, or refrain in response to the orator's song" (p. 252). The word is derived from nakwetage, "to respond, to chant heh! heh!" An older name for such responses is tcingwaamagewin. See No. 14.
28. Nangandama, "to lighten one's load by eating it" (p. 258). This is said of the Indians on the hunt, "who, when they arrive at a portage, have not the courage to carry their provisions on their backs, but try to dispose of as much as possible by eating before the voyage is resumed."
29. Nenabojo (see No. 51). This word is used figuratively also: Nenabojonsiwi Simonh = "Simon is a little Nenabojo."
30. Nogwewitamok, "the thunder stops, is not prolonged in its rumblings" (p. 285). This is a sign of cold. The saying is: Nogwewitamok, ta kisina, "the thunder stops rumbling, it is going to be cold." When the thunder is prolonged, they say "it will be fine weather."
31. Nonimotewesi, "chrysalis of a butterfly" (p. 287). When the Indians find one of these they say: Andi k'okomis endate?—"Where is your grandmother?" In figurative language nonimotewesi is applied to a taciturn individual.
32. Nwatcimangwete, "the loon-hunter" (p. 289). The name of a certain constellation,—from notcimangwe, "to hunt the loon (mang)."
33. Odjikanang, "star of the fisher" (p. 294). The constellation of the Great Bear is called by these Indians after the "fisher" (odjig),—Martes canadensis.
34. Onwadjikewin, "prognostic from trembling" (p. 305). Among the prognostics from the trembling or shuddering of parts of the human body are the following: Head, one will have a heavy burden to bear; upper lip, one will get angry; lower lip, one will have a feast; eyebrows, one will receive a pleasant visit; eyelids, one will shed tears; cheeks, it will be very cold; ears, there will be snow; hands, one will skin an animal; legs, one will make a long voyage. Concerning these, Cuoq observes that "they exist now only in the remembrance of a few old people" (p. 306). The "medicine-men" made much of these things.
35. Opikwanic, "the constellation of the Little Bear" (p. 307). This ​word seems to be composed of opikwan, "its back," with ic, suffix used with the names of certain celestial phenomena.
36. Pakesiwin, "the so-called 'dish game' or jeu du plat of the Indians" (p. 321). So-called because played with a plate or bowl and "plum-stones" (pakesanak).
37. Pakwatcininins, "the little man of the woods" (p. 325). A sort of Indian elf or fairy. The word is derived from pakwatc, "belonging to the woods" and ininins (diminutive of inini), "little man." These creatures figure much in myth and legend.
38. Panabe, "a water creature of Algonkian mythology" (p. 327). The word signifies literally "quasi-man," or "not-quite man," from pan, "almost, quasi" and abe, "man." It is said to be half-man half-fish.
39. Pipakice, "his ears tingle" (p. 344). The Indian saying is: Ni pipakice, ta sokipo = "My ears tingle, there is going to be snow." See No. 34.
40. Piskwatawin, "a former national game of these Indians" (p. 347). It received its name from the fact that one of the great intestines (piskwat = rectum) of the bear or deer was employed in the game, and the players cried: Aiabe opiskwat! aiabe opiskwat!="The male, his piskwat! the male, his piskwat!" Cuoq vouchsafes no more than this about the game.
41. Sasakiwidjigan, "sacrifice in the old pagan fashion, immolation of a victim" (p. 363). Cuoq gives also sasakiwidjiganatik, "tree of sacrifice,"—the pagan Indians suspend on a tree certain objects to obtain the good-will of the manitou. See No. 1.
42. Sipingon, "tears" ("river of the eyes"). Cuoq points out (p. 370) that "the Sauteux attribute life to 'tears,' saying [in the animate form] ni sipingweiak; while the Nipissings leave the word in the inanimate form, saying sigisen ni sipingon ="my tears run," "I shed tears."
43. Tcipaimikan, "the way of the dead" (p. 391),—from tcipai, "corpse," and mikan, "path, road." The name given to the "Milky Way," the path by which the dead pass to the other world.
44. Tcipeiwak, "part of the leg a little above the knee" (p. 392). Cuoq informs us that "these Indians formerly believed wounds in this part of the body to be incurable, and most often fatal." The word is derived from tcipai, "corpse," and iwak, "flesh, muscle."
45. Tcipesak, "the rotten wood from which comes the will-of-the-wisp" (p. 392),—literally "wood of the dead" (from tcipai, "corse," and sak, "wood"). Cuoq says the name was given "because it is in or near graveyards especially that the Indians have noticed this phenomenon."
46. Tesanawi, "to live in celibacy" (p. 398). This word signifies ​literally "to be elevated above the ground," "to have the body (-na) extended horizontally above the ground and projecting forward [all this in the radical tes-]." Tesanakwe, according to Cuoq, is "a woman who has her body above the earth, whose body being extended does not touch the earth ; a woman who has nothing to do carnally with men,—quæ cælibalem agit vitam." The Virgin Mary is styled Kakik taiesanakwewitc Mani="the ever Virgin Mary." This word tesanakwe (which contains the root ikwe, "woman") is evidently built up in contrast with agonakwens, the name the pagan Indians gave to the young woman who was immolated on an elevated platform as a sacrifice before entrance upon a war expedition (see No. 1). Cuoq calls agonakwens, "the pagan virgin," and tesanakwe, "the Christian Virgin." The history of these two words is very suggestive. The word for "virginity, chastity," used of both sexes, is from the same root tesanawiwin.
47. Waban, "it is day, it is getting light" (p. 413). The radical of the word is wab, "white." As Cuoq points out, it is interesting to note how "these Indians attribute the color white to the light of day [compare the Latin albescere], while most European tongues ascribe the color black or dark to the shades of night." In French, e. g., one can say indifferently il fait noir or il fait nuit. The Aryans seem to have emphasized night as much as some primitive peoples (the Algonkins, e. g.) have emphasized day.
48. Waceiabi, "to have a speck or white spot on the eye" (p. 416),—from wace, "to shine," and -ab "to see." As Cuoq notes, it is hard to see the justice of this name, since such a spot must obscure rather than enlighten the eye. He informs us further that the Iroquois call such a speck in the eye a "star." This may suggest the origin of the appellation.
49. Windigo, "an anthropophagous giant, and fabulous monster"(p. 440). From the windigo have been named windigo-wakon, "a sort of edible moss, the famous tripe de roche,"—wakon = "moss;" and windigo-pinecinjic, a bird so called from its voracity and the way in which it attacks and devours other birds.
50. Wingwak (plural of an obsolete wing), "the winged genii of sleep; a sort of somniferous butterflies, which figure in Algonkian mythology" (p. 441). Among the sayings in which the word wingwak appears are the following: Ni nisigok wingwak (literally, "the wingwak kill me"), "I am overwhelmed with sleep;" wingwak ondjita manek (literally, "there are many wingwak"), "everybody is asleep." According to some of the Indians the wingwak (butterflies or flies), which cause sleep, are ordinarily five for each individual. Cuoq cites from Mathevet, a missionary of the middle of the last century, this legend: "The Indians say that a man playing in ​the sky accidentally fell through a hole and reached the earth unhurt. He was surprised to find that the people were asleep, and noticing one who slept more than the others, he made a little bow and arrow. Then, approaching the man who slept, he let loose an arrow at a cloud of insects that were flying about him, and were the cause of his sleeping too much. Some of these flies were killed and others driven away. The sleeper awoke and the celestial visitor then gave the Indians much advice. He foretold that when the bearded men should come amongst them they would commence to die off, and that when the women of the bearded race settled in their country they would be near their ruin."
51. Wisakedjak, "the great Manitou of these Indians, to whom they attributed the formation of the earth," also known as Nenabojo (p. 442). To-day, however, these Indians "no longer pronounce the name of Wisakedjak, except in derision, since they have been Christianized. With them Wisakedjak, as well as Nenabojo, is now almost a synonym of monkey, in the figurative sense of that word. Of any one who imitates what he sees done, it is said: He is a wisakedjak."
Particularly interesting in the above list are those items relating to sacrifice (Nos. 1, 41); fairies, elves, spirits, and other fabulous creatures (Nos. 22, 23, 37, 38, 49, 50, 51); games (Nos. 11, 36, 40); rites, ceremonies, etc. (Nos. 3, 4, 8, 15, 21); superstitions, omens, etc. (Nos. 19, 20, 25, 30, 34, 39). A point of considerable importance is the meaning which many of the Indian words have acquired since the aborigines have been more or less Christianized. Examples of such change are seen in Nos. 6, 46, 51. A comparative study of the Indians before and after Christianizing would be of great value to the psychologist and to the folk-lorist.
Alex. F. Chamberlain.
Clark University, Worcester, Mass.