On Woolly Mammoth extinction

SOME OTHER ACCOUNTS OF THE HOLOCENE START IMPACTS
E.P. Grondine
Man and Impact in the Americas

A LENAPE ACCOUNT OF THE HOLOCENE START IMPACT EVENT

Equipped with a knowledge of the thunders and thunderbirds, and their enemies the snakes, we can now begin to understand some of the Native American accounts of the Holocene Start impacts. The following account has been adapted to modern usage from the one preserved in the Walum Olum, the ancient history of the Lenape people.

1. Long ago there was a Mighty Snake [comet], and beings evil to men.
2. This Mighty Snake [comet] hated those who were there,
(and) he greatly disquieted those whom he hated.
3. He harmed all things, he injured all things,
and all were not in peace.
4. Driven from their homes, the men fought with this murderer.
5. The Mighty Snake [comet] firmly resolved to harm the men.
6. The Mighty Snake [comet] brought three persons [fragments?],
he brought a monster [impact],
he brought rushing water [an impact mega-tsunami or flood from melt].
7. Between the hills the water rushed and rushed,
dashing through and through, destroying much.
8. Nanabush, the Strong White One, Grandfather of beings,
Grandfather of men, was on Turtle Island.

While "Turtle Island" has certain allegorical aspects , it is strange to see the turtle play such an essential role in Lenape legend. Turtles are reptiles, and for the most part are unable to generate internal heat to warm their bodies, which limits their range to temperate climates; there are and were none of these in the far north of the Lenape people's original homeland. The only possible exception here may have been sea turtles, which thrive in warm water: perhaps the Japanese Current provided warm water to the west coast of Canada, and "Turtle Island" refers to west coastal Canada before the end of the last Ice Age.

9. There he was walking and creating:
and as he passed by,
he created the turtle [skin boats?].
10. Beings and men all went forth,
they walked in the floods and shallow waters,
down stream there in the turtle [skin boats?].
11. There were many monster fishes, which ate some of them.
12. The Great Mind's daughter came,
and helped with her canoe [wooden boat]:
she helped all, as they came and came.
13. Thus Nanabush, Nanabush, the Grandfather of all,
the Grandfather of beings, the Grandfather of men,
became the Grandfather of the turtle [skin boats?].
14. The men were then together on the Great Turtle [the Earth],
like turtles.
15. Frightened on the Great Turtle [the Earth],
they prayed that what was spoiled should be restored.
16. The water ran off, the earth dried, the lakes were at rest,
all was silent, and the Mighty Snake [comet] departed.

THE HOLOCENE CLIMATE COLLAPSE:
THE LENAPE MIGRATE EAST, THEN SOUTH

Whether these impacts were the cause of the end of the Ice Age or just coincidental to it is a hotly debated topic. Whatever the cause, the climate did begin to change.

Part III
1. After the rushing waters [had finished],
the Lenape of the [Sea] Turtle were close together,
living together there in hollow houses..
2. It froze where they lived, it snowed where they lived,
it stormed where they lived, it was cold where they lived.
3. At this northern place they spoke favorably
of mild, cool [lands], with many deer and buffaloes.
4. As they journeyed, some being strong, and others rich,
they separated into house-builders and hunters;
5. The strongest, the most united, the purest, were the hunters.
6. The hunters showed themselves at the north, at the east,
at the south, at the west.

ATTACK ON THE SNAKES [MISSASAUGA]

7. In that ancient country, in that northern country,
in that [Sea] Turtle Country,
the best of the Lenape were the men of the Turtle Clan.

Perhaps the Turtle Clan were the boat builders.

"8. All the cabin fires of that land were disquieted,
and all said to their priest, "Let us go."
9. They went forth to the Snake [Missasauga] Land to the east,
going away earnestly grieving."

Snakes, like turtles, are also reptiles, and for the most part are also unable to generate internal heat to warm their bodies. This also limits their range to temperate climates, and there are and were none of these in the far north. The northernmost range of snakes, and in particular of the poisonous Missasauga rattlesnake, would appear to be along the Saint Lawrence at its junction with Lake Erie.

"10. Split asunder, weak, trembling, their land burned,
they went, torn and broken, to the Snake [Missasauga] Land."

ANOTHER ACCOUNT OF A HOLOCENE START IMPACT ON THE SAINT LAWRENCE RIVER

The following passage has been adapted to modern usage from an account given by Tuscaroran Chief Elias Johnson.

A Great Horned Serpent also next appeared on Lake Ontario who, by means of his poisonous breath, caused disease, and caused the death of many. [climate collapse by dust veil?]

At length the old women congregated, with one accord, and prayed to the Great Spirit that he would send their grandfather, the Thunder, who would get to their relief in this, their sore time of trouble, while at the same time burning tobacco as burned offerings. And so finally the monster was compelled to retire in the deeps of the lake by thunderbolts.

Before this calamity was forgotten another happened. A blazing star fell into their fort, situated on the banks of the St. Lawrence, and destroyed the people. Such a phenomenon caused a great panic and consternation and dread, which they regarded as ominous of their entire destruction. Not long after this prediction of the blazing star it was verified.

These tribes, who were held together by feeble ties, fell into dispute and wars among themselves, which were pursued through a long period, until they had utterly destroyed each other, and so reduced their numbers that the lands were again overrun with wild beasts.

At this period there were six families who took refuge in a large cave in a mountain, where they dwelled for a long time. The men would come out occasionally to hunt for food. This great cave was situated at or near the falls of the Oswego River.

The Holder of the Heavens then came and extricated these six families from the subterraneous bowels and confines of the mountain. The people always looked to this divine messenger, who had power to assume various shapes as emergency demanded, as the friend and patron of their nation.

This company were a particular body, which called themselves of One Household. Of these there were six families, and they entered into an agreement to preserve the chain of alliance which should not be extinguished under any circumstance.

SHAWNEE

I hope you will bear with me here, as I need to make a record of this Shawnee tradition of the Holocene Start Impacts. This comes from Albert S. Gatschet's manuscript, which was not available to me when I assembled "Man and Impact in the Americas", and so this tradition was not included in my book.

A SHAWNEE TRADITION OF THE HOLOCENE START IMPACTS

The following mythic tale of the Battle of the Good Mind and the Bad Mind was also held by the Tuscorora, and David Cusick's version of it from his "Sketched of the Ancient Histoy of the Six Nstions, is given complete in my own book "Man and Impact in the Americas".

This shared tradition is not surprising, as Iroquoian people comprised the first of the three streams that joined to form the Shawnee people. A later borrowing of this tale by the Shawneee can be ruled out.

The version given here came from Thomas Staind and William Tookey, was elucidated by Thomas Dougherty, and preserved through the hard work of Albert Gatschet.

THE BATTTLE OF THE GOOD MIND AND THE BAD MIND

One of the Twins was the Creator [the Good Mind - Wessi Manitou, elsewhere in the manuscript] and the other the Destroyer, or the Bad Mind (Maeche Manitou, the Bad Spirit). The first was born properly. The second was not born properly; He was born from his mother's side.

Both of them started off. The Creator headed for the Center (Taheliki), just there he came, and then they both came to the Center (Taheliki).

Then one of them wanted to know what they were going to do,
then one of them went to the East, the other to the West,
One of them by turning went towards the place where the Sun rises(East).

"Let us go (to the Center)" the Bad Mind said to the Good Mind (Spirit),
"There we will look at what each of us has created.

"Too much and too good have you created everything", the Bad Mind said.
"you have given them too much - you have created too much good."

For everything was created so well that people would altogether be too lazy.

[Dougherty(?) elucidated this as "When the Bad Mind went west, he returned, and said to the Good Mind, "You created everything too well, the children will be too lazy."]

Then the Good Mind spoke to the Evil Mind.
"Everything too badly you have created, even large snakes [COMETS] even those which will kill people. You have badly created even worse than that."

[Dougherty(?) told this as "To the Bad Mind the Good Mind said, "You created everything wrong while going west - big snakes would kill a person, thorns (cactus, most likely a later western insertion of detail) - and your creations would be obnoxious to people.]

Now then they were returning back to where they started.
Then the Bad Mind asked the Good Mind, "What are you afraid of?"
"Of horns", he [the Good Mind] answered.
"And what are you afraid of?", he [the Good Mind] asked.
"Of flagweeds (hapwaki), they will strangle me if you strike me.
[I think it most likely that these "flags" were some kind of poison used in hunting.]
Then the Bad Mind said "You first"
"Then not you will be first in turn? That is agreeable.", said the Good Mind.
Then he ran towards the sunrise (east). In that direction he ran, and the Bad Mind followed.

Ten times, twelve times, they piled the flags upon one another, until they reached the piles of flags came to an end, and then they returned to the Center.

Then the Bad Mind ran to the west. In that direction he ran, and the Good Mind ran after him.
Ten times, twelve times, horns were piled in that direction.
The Good Mind picked up the horns as he was running, and he stuck the Bad Mind with these horns.

Then the Good Mind put a rock on himself, and then the Bad Mind struck him with these horns until he tore to pieces his own garment. Thus he [the Good Mind] killed him [the Bad Mind].

[THE IMPACTS - The order of directions given here, south, east, north, and west may be ritualistic or may preserve some memory of sequence.]

Then the Good Mind built a fire, as he wanted to burn the Bad Mind up.

Then while the Bad Mind's heart was in the fire, it burst out, to the South.
The Good Mind went and grabbed it, caught it, and threw it back into the fire again.

Then it [the Bad Mind's heart] burst from the fire to the East, and
The Good Mind grabbed it, caught it, and threw it back into the fire again.

Then it [the Bad Mind's heart] burst from the fire to the North, and
The Good Mind grabbed it, caught it, and threw it back into the fire again.

Then it [the Bad Mind's heart] burst from the fire to the West, and
The Good Mind grabbed it, caught it, and threw it back into the fire again,
this time bursting. It burst under the ground.

"That's what I want to do with him", and then the Good Mind stamped on top of the ground.
He jumped up and down on where the Bad Mind's heart had finally burst.

Then the Good Mind thought of going home.
When he came there close to where they lived [Kokumthena (Grandmother, the Creator), the Good Mind, and the Bad Mind], and then he heard somebody at where they stayed.

He stopped a little while, and then started to go to the place again.
There he met Grandmother [Kokumthena, the Creator], and she told him
"You [the Good Mind] have been naughty", she said.
"You have BURNT THE SKIN OFF OF HIM [the Bad Mind]."

THE CREATION OF PEOPLE

Then the Good Mind felt bad, and he started to go about feeling very bad.
Then he went to the Buffalo Lick, and there he sat down.

[After this the Good Mind created the first man and woman at the Buffalo Lick.
This Buffalo Lick may be identified with Big (Salt) Lick, just to the south of the modern city of Cincinatti, Ohio, as the active flint quarries show this area to have been occupied by the survivors after the Holocene Start Impacts.]

Cusick added: "It is said in an account which I believe to be fiction that these beings had the most knowledge of good and evil. It is also said that the beings became civilized people, and that they made their residence in the south part of the Great Island. It is said that afterwards they were destroyed by barbarous nations, and their fortifications remain ruined unto this day."

E.P. Grondine
Man and Impact in the Americas

Then (both) then (one) started to the center just there
they started off subject God (of that island)
pié-u. Táhéliki gepiawatsi hiné negutí wisa
came (sg.) to the center when they came to then one they
piéwa, D. ye-, D.
wakutápawa wa’hsiláwiwa-ts hiné negutí
want to know what they are going to do then one of them
má-edsh nhä’-u yepaksimû’k(i). Na negûti
(east) around there, by a turn he went to the west one of them
or, mawiedshi nhäwa (e-prefix is right) (hiná)
(haín-“correct”)
máwiedsh(i) héwa wetákutháki. Wähi~ hutelálî
by turning he went east, lit., sunrise let us go (God speaks) told so
the way the sun comes up (wéhi)
hi~’nna wissîmanet(u); hinä’ ke’hwása tamátípä yéssi
(to) him Good Spirit there we look at each other what
(each other’s works) (future tense ?)
metélatamak8é. (H)uthámi kuéssi kimetéleta tcháki
we have created too (much) (too) good you created everything
wiéhi kwéssi meteletamo-a-k (h)utámi wéssi meteletamami,
you too well you have created too well good you created
(benefiting them) (animate) memeteletamami, D.
kimeteletamawa-’ki
huthámi yessúessi meteletamáni huthámi wehí mélawatithigi
yessi wéssi they will be too lazy
everything was too well created, so that people would be altogether too lazy
wásha metelémosutski (or metelemátski-not).
(going to) you want to create
those to be
after thing created there
(H)uthámi isi matchi meteletamáni motchige- máki manetû’gi, motchige
(too, so) badly you created even large snakes even
ye-ssi
withególi wietha [mótchige wiétha wenthególi]. Motchigá
would kill somebody, even some people would kill even
winthególi, -kóli people
likaî’si matá kweshî meteléta. Wene
lekaísi-further on not you well you have created when,
haliká-ishi-beyond that for ki-wéshi, ku-eshi now then
petéki netássi piéki(’ wétchep (te)wádshi. Hiné hunatótawáli
back there they were coming whence they started Then asked him (the devil)
wédshi wepthéwadshi
hina weshi mani~’to, “nihwé ki~’kuta,” hoteláli, “wewilaki,” hutékoli;
this Good Spirit what are you afraid of said he, of horns he told him,
nehiwé told him answered
hiné makwe kíla kik8tá? hutególi “hapkwagi mutchigé
then what you are afraid of he told, the flagweeds (595) even
makwá said hapkwakí
nilé’hkwamo kitewian”, hiné hutególi, “Kila nhitá”
it will strangle me when you strike me, then he said you firstly
nilekwamó when you hit me with it
pkitehuyamé
hutególi. “Hinä mata,” huteláli, “Kilá nhita,” huteláli; “híni,” huteláli
he said then not first in turn well said
hine
mayetéletaka hiné memékwi, weta kuthagî’ sikwákwi hiné
the God Creator then (he) did run towards sunrise, east in that direction and
he ran
humanalegól.
(devil) also (God) ran
humawinalekóli 596
Metáthene kiteníthene hakwapi-’k(i). Mothetáwi
Ten times (piled) twelve times piles, piled upon another many times, all the time,
(or-theniswi) níla ntakwató-I pile continually
(the hápkwa is meant here)
hapkitahokáli nihika piéki yekwakwapiwa-tch(i). No-tchi
he was stiking (the devil) (both) come until the pile of flags from then,
(God object) (to the twelfth pile came to an end 596 there
of flags and return
from there)
kiwéki nihika piéki tahelikî’wiki nahika piéki, hiné
they turned back, arrived there to, into the center came (there) back there
they turn back nahika
huteláli hinä’ meme’kwi yepaksimúki waye-dshi sikwákwi
he told, said then he ran (the devil) to the west that way running in that
direction
hiá miálithi~’na, hiné humawinaláli, hiná metathené
this here devil, ruiner then he ran (Creator) then ten times
or yama after(the devil)
kitenisené halehakwapiki wiwílaki. Negoténwi náwa-dshthánahi
twelve times in the direction, (his) horns he grabbed as he picked up
(we would say, piled up the piles he was running he picked up the
twelve piles) were lying horns on his way
nihi wíwilakî’ hinä hupkitähwáli miálethináli shikunalî’
these horns then he hit, struck the devil stone, the rock
níki, níhi wiwilhî, D.
hupitenáli hiná mîálithî’na ye-shi hu pkitehothátchi
he put on himself then the Destroyer from there (not, D.) 313 he struck him
(as a dress) pg. 312 is wédshi he hit him, D.
nihî’ wiwilakî’ pálohi hupkwét’hamowa-li hupiteni nílitch,
with these horns until he tore to pieces,one his garments his own
wiwilhî’, D. piece after another, hupítenika nilitchi
with the rock
(knocked a piece off, D.)
pálohi huntháli, hinä pkalenámûa wisatchagatethowali, hinä
until he killed him then he built a fire then wanted to burn him up then
pkalénamwa,D. –thuali, D.
yepkalégi- pokî’teli ela-’kwegi hutéhi, lawakwégi híste
while it was burst in the south (his) heart to the south he (God) went
in the fire his’the
(ná-ale) messénna petegî’ hutpagî’ta nokí pokîte
he grabbed it caught it 597 back threw it then again it burst in
hunáwalwi 484 (into the fire) the fire 597
wetagothakî’ hî’s’the (na-le) (hu)messénna, petegî’ hutpagi~tá
to the East (it) went he grabbed it caught it back again threw it
hunáwalwí (into the fire)
nokî’ pokî’te peponkî’gi hís’the hunáwalwi messénna
again it burst in to the north (it) went he grabbed it he caught it 484
the fire to go after in
pursuit, D.
pétegutpagî’ta nóki pokîte hepaksimoki his’the hunáwalûi
he threw it back then again it burst it (went) west west grabbed
into the fire ye-
for: petégi hutpagíta
messénna pétegi utpagî’ta nokí pukî’te la-’maki sipokite
and caught it back he threw it again bursting under the ground it burst,
went, 597
hini yelelemaki, hiné hutákska h8skítchi nisi lemát’the
that’s what I want to then he stamped, on the top he jumped
do with him kicked
tapokitégi hinutéhe.
where it had burst that heart
hini hutelú (hutehí)
Hiné wépthe nepagitchí shitéhe, nahíka
Then (God) started off he thought of going home when
malakwahí piéwa tahapiwa-’dsh(i) hiné huténotawáli
he came there close where they lived, stayed and then he heard
(God, the devil, and Kuhkumthena)
taha piwa-dsh wietháli; nakíka (hutchihí-not) noki
where they stay somebody he stopped pelutchihî then again
a little while
nissi wepthe, hiné nakskawáli kumthwáli hinä’
to go he started there he met their grandmother and
towards the place, nissi
wenatethita hotególi pamskewakitchétwa hine matchilépwa
“mischievous” she told, “you burnt the skin off him” then he feels sorry,
(called) him pamskiwakitchétwa bad
he felt sorry
[omission, 165] hiné matchilepwa-’dshi wépthe tchipepa-mthe hiné
and whole feeling sorry he started going about then
netchipelipa-mthe
nahíka piéwa mámuleka niki nidassí mässa-ki, hiné
because there to a (buffalo) lick there he sat down sat down
(on that lick) mässaké
humamé hashiski dashí mamulekániki, dashí wanî’tstu hashíshki
D. he took the dirt from that (buffalo) lick there he was playing with dirt,
nítashi nitassi earth
dashí hush’háli lenawéli pálohi dashi nipwi hiná lenáwe.
there he formed a person tell there stood up that person (of dirt)
nidashi, D.
Pálo noki hush’háli kutagáli huwé nî’swi nidáshi nipawíki,
Then again he formed another one now two there are there standing
(pálohi, D.)
huwe-’ pathékwi hinä ma-’shi we-’pthe petégilápi
then he got up then a little ways he started back he looked
(sitting, before) níla ntelápi-I look (back)
wilawa pathekwígi
nakíka.
and stopped (to see how they were looking)
Hiniäshi tahétchi, hine- hinishitéhe hinäwa-dshi
Thus (God) thinks then he thinks, then when
he thought yenewa-’dshi-D. when he saw
them
nipawíki, hinä’ wapákie kemwápawelépwa; huteláhi,
they stood up (tomorrow) you I come to see again he said
the next day after
tomorrow
weápaki homawapa máhi, hunä’wáhi naska nipawíki,
one year, he went to see them (then) he saw them still they stood there
archaic for yáska, D.
hulágwa
hinä humemékinelemáhi.
[he thinks about them] see 316
Hinä hineshitehédshi wadshî’ metelemádshi
Then what he thinks which was to create, of creating them
the way he thought the mode (the first man and woman)
(see pg. 638! rewritten)
washínákudshi hinä ma-’zhashákitchéthe; hiné
so that he could see them then God stood back, he backed up, so
so that then they could see him moved back
hiné hinieshi náukwatchi hiné hiniéshi tehédshi nahiwe-
so in this manner they saw (God) then he what he thinks what
(-kutchi)better: thus he thought what way
they saw him
washimama-dshiki shitéhe.
how could not stir, move thinking
can they stir or move thought (he)
“Nihiwe- ko-’dshi waneleta wásha metélematski?”
why, what (do you not know) don’t you know those you will create?
nehiwe for nila niwanéleta- to have created
I don’t know
hini yékutchi hiná speméki, “hinî’ kitéhi kepwä’na
somebody told him that one above (a piece) of your heart the piece you
pick off
maletchíhi ne-gepagiga-utu wílek. Hiné kemíla kitebapíwe
a little bit (and) drop it on their heads Then you give him your eye-sight
(the blood)
kemila kitepesäwä; hiné wépthe “nikevanakíki
you give him your hearing then (God) started off day after tomorrow
nisukunakíkie
ne’piá,” hutekwáli, “ni-zhikató.” Híni nazhikáki hinepiä’wa.
(then) I come he told (them) in two years then two years he did come
back (coming) hine (after the end of)
“há kiska kébipwa,” hutékwáli, yepiálitchi sápkahi huteláli
you tired of sitting down he told them when (God) came certainly, said
(this is said to the clay-figures) to them that’s so
há kiska képipwa
hína hiléni híwa makwagíla huteláli nili kwéli háshapkáhi
that man he said how are you said he that woman (she) said yes
(to the woman (tired of standing) is it so
clay figure)
niskaképi hutekóle. Hiná huteláhi hiná mayetéletaka
I am tired she replied then (he) told them the or that Creator, God
sitting down hine
Kepi-sitting (obsolete)
“Kiskaképi?” wateláhi. Hína huteláhi kehatakébipwa
are you tired (God) asked them Then he told them move your seat (and)
sitting down 319 hutelahi
taskanónthiki kela matákebipwa. Hiná (h)utegewáli: “Nishikonakíkwe
to a soft place sit down in (that soft place) Then he told them day after tomorrow
where it is soft you can sit down
nepiá,” hutewáli, “hiné nepiétu wamtheletamékwe.
I shall come he replied and I bring(it) what they get the use, benefit of
Wa- for weh (well) mth- (let us go)
Nidsheniná hiniáska yeshinágothitchî, téki kihutapinamawáwa
Brother looking like me, looking like him do not receive (don’t take )
Favoring from him
hini yàska
hine pietû’te téki kihutápanamawawa pietû’te hinî’ wiyehe.
when he brings it not do accept from him when he that thing,wièhe
anything he offers to you (imperative suffix) brings it wiehî-
(apple, medicine, etc.) something
Hine nepie-’tû’ wahímthéletamékwe.” hutekwáli, hiné yepiádshi
Then I am going to will benefit you he told them when he would come
bring it what then back
when he came
nä’-aka hunä’me, haíhá! Pápiêdshi
(he) already had seen it I am sorry he was found
neyeká seen it (exclamation) he has (or already?)
he had (already)
nematchelotákwa ndshéninali; kaleyúma kipietolepwa wamtheletamä’kwa(,
destroyed my brother this one here I brought you for you to get the
to ruin benfit of, use of
wa for wahí
hinä’ malateníke: haléyuma kipietúlepwa( hiná wessí wakanagíthî
then reached over here it is I have brought you then a good white
on his body this hine
he felt around
mshimî’na abuwanoki(-u) yuma tchepí’hki kipietúlepwa payä’kwa
apple then again this here medicine I brought you although
and again
papekwanúkê
nitchénina netamhe’kwa, hina
my brother he beat me then
surpassed by misleading the two people he had created
hutekwáli: nishikwuna ki-kwe nepiá hutekwáli, nepiálitchi
he replied in two (years) days I am coming said to them when I come
said to them back
na-zhikwunakíke yepiálitchi hutelélemekwáli nehiwe-
in two years when he came God thinks about them how
(the Creator) thought that of them what way
wessi lenawewiki hutelélemekwáli. Hine mayetéletaka
they are going to live that’s what he thought When Creator
shall they live about them
huteléleta hinä’ skuté [wakthenanamwa]
thinks so (what he wants to do) then fire he gave them-NOT
thought so
hupakthenamawáhi; wempthéletanáwa hwe-
then he gave them (fire) then (God) started (get the use of) then
they will have use for it now
húwe
niélelema-dsh nehîwe- wessí haleletamoki
what he thinks about it how they could get children
he gives them that way of live in what way shall they have relatives
metélemaki; hinä’ we’pthe noki nishi kwanakíke;
what I created then he started off again for two years
those I have created
hutekwáli “Nizhikwanakíkie piáya näwákuta
he told them in two years when I come back (then) I will know
skwí halweletáki hinä’ piéwa.
increase his progeny then he (God) came
wahishi hine piáya
in what shape can I make then when I come
his progeny or relations increase
Hiné wunewa’hi memetélema-dsh hine awathóki
Then he saw them whom he created they warmed themselves
(man & woman) hawathógi
skutéki kiekametéki lematapi-’ki; na-i léni
by the fire one on one, and they were sitting that man (the Creator)
on the other hina hiléni
the man & the woman
natotawo-tho “nihíwe- kitela’koma yáma ?’kwä’wa?” “Nitkwä’ma,”
then asked him what is your kinship to this She is my sister
natu’htawo-tho relation
hutekóli. Hiné hunatu’htawáli nébi ?’kwéli. “Nehíwe kitelako’ma
he answered Then he asked the woman Then what is your
relation
yáma hiléni?” “Noskima,” hutekóli, hiné nokí wépthe,
to this man (he is) my brother she answered then again he went off, away
started
“Nishikunakíke noki népia.” “Kämwápamelépwa nóki
in two years again I’ll come I will come to see you again
(archaicfor nízhi kató) kiemawápamelépwa
hutekwáli, hiné tahipiádshi na-’zhi kunakíke, hiné hiniélehema-’dsh
said he then when he came in two years (days) then what he thinks about
it
he thought of them
hinóki tepekíke nigutélna-i wenepégi mata katawié
now, at present in the night we will sleep at one place not they wanted
in this night [man and woman] together katawí-yet
they will sleep they had not even
wíshi leletî’gi. Hinä’ nokí wépthe nízhikwanakíke,
to increase, really, “to generate” Then again he started for two years
think, D.
the idea of generating
hutegwáli. Hiné yepiádshi nàzhikwanakíke, hî’ni yelelemádshi
said he Then when he came after two years (days) then he what he thinks
(thought) about
it, wants him to
do so
matá wiehí leletî’gi, huwé hinóki nielelemáki
then they have no desire now at present what (God) thinks about them
of each other hini yelelemaki
they did not think anything I shall think that of them
of one another nila niyelélemaki-I think of him
(-ki, pl. same)
[At the passage, where the man and woman warm themselves at the fire, ad the following:
Hiné tekwéthi kwä’wa hine milótho hokóta
Then was ashamed the woman and he gave to her skirt
nila nitekwéthi nimíla I give from hokotáwali
(something to hide)
thakamíkwi; hukutehótho( húwe hiná iléni hukutépitho
moss she covered herself with-NOT then that man put a breechclout
“they put it on her”, D. on
thakamíkwi. Hiné wákuta maitéle moílitch wapiálitchi
made of moss She knew Creator 325 when he was used
(ginwie for moss ??) huwakumáli, D. to come
(every two years)
nekî’tho (follows right after nekótho)
she hid (her belly)
Watashonamawáli níli’kwe-l(i) hupika hunéki tchinopika
(God) transformed that woman her flank her arm her one side
he changed (her) (yes) one of her ribs,D. hune’hki tchine hupíka (not
pl. hupikáwali needed)
nokina hiléni niáshka mamutéli náshita humiláli
him that man in same things next exchanged and
nokí hina híni ya-’shka took (his) next from him gave it to him
the same way
ni hulitch(i) hunéki tchinä hupíka nili?kwéli na-’shita
hini her hands her arms then her (side) rib of that woman then next (??)
hina kwäwa hunéki tchinä hupíka milo-tho hina ileni,
that woman her arms her (hip-NOT) ribs (God) gave them to that
to him man
híni we-’dshi huwe leletiwa-dshi. We tchíne wépthe
therefore they they think of huwe then (God) started
each other well
nizhi kwanákekie kiewapa mepelepwá hutekwáli. Hina ?’kwä’wa
for two years then I come to see you he told them That woman
under wapama, 609, 573
homosh’hali yewisa piálitchi we hulelháwali
knew (without seeing), he would come how (then) they washed (the baby)
instinctively (huwe-) nila nulelhá hapelû’htha
I wash a child
níli hapelóthalî, ‘we hupiétchi humush’hawáli wetegwethígi;
baby that he was they knew instinctively and they were
(or apelótha) carrying XX ashamed
we híne nepígi hutpagiláwa-li; we na pilotha; kwaškúkui,
now in that water they threw (it) huwe hina baby floated away
nila nitpagilú-I (n=ne that) hapelótha it was washed
throw (anim.) away
we híne- kótchiwe hutekwáli (hu)we- niéshî mila-’tchi
then why (they did it) he asked them then hini ye-shi he gave (her) pain
598
níli kwe-’l(i) hinó miláli washi kishna-’tch lukelitch(i) washí
to that woman he gave her the pangs of maternity sickness will have so
kisenatchi
because they had thrown the child away
washí hakwelema-’tchi nokí wapo-na-tchí hapeló’tháli we
so she would love again the next one she would have) a child
(the child) (next time) she will have
no-tchi wepthé taholelhawa-tchi nîlí hapelóthali,
there (God) started where they had washed (it) that child
tahapiwa-’dshi héki wentashí hapíki wen hapelótha
where they had there they returned stayed and that baby
stayed returned and now remained there húwe hina
kwashkúkui kutági menethíki sipakat’húkui, hiné
floated off to another island it landed against
(to the shore of another island)
matelemu-éta ni’eshitehe-’dshi nitassi nemaitélema hiní ta
Creator there he thought then that I created there there
hini ye-shi ne metélema sitéhe- (that same child)
I think I will create
metelemohotchi hini hapelótha kutági menethéki.
that’s where it was created that child on another island
it was created
Tashî’ metelemotho- katéwilenígî.
From (that child) were created the Negroes
From this the Negroes descended
This concludes the story about that child.
Mesumthená is another name for Kukumthená.
Story of the big snakes, destroyed by God, others he drove under the ground, others he transformed.
Kukumthená Story
Hiné Kukumthéna nieládshi maitelemiwélitchi “Ke míli nikî
then Kukumthená told the Creator, God you give me those
hini yeládshi
memetélematchki níla wähueshténwi hushtethí(a)”;
whom you have created for me right to have them for
it will be better for me grandchildren
“matá” huteláli “hinî’ ye-ssi piétchi né-iswi kawie-’kwe. Hîni
no he said (you) have been both against me Thus
yessi piétchi matsilotawie-’kwe memeteletama,” matá
you have been destroying, ruining what I have created (then) she not
hut’thikagóla niaska niaíkutchi mata teláli
would quit, then Kukumthena (subj.) yé kutchi (God) told her no
kept on insisting, hini yáshka
asking for those children
hupalóhi hini (h)uteláli Kukumthenáli “’we kíla kiemeteletamawáki
finally he told her he told her Kukumthená now you you must create for
them
wamthéletamawa-’dshi.” Hine we’na hinihutekóli: wéne
what will be of benefit for them so she said, then
huwehine (she answered)
humeteletamuáhi wamtheletamawádshi. Wené
she created for them what will be of benefit (some use) to them Then
mwáhi is “for them”
humeteletamahî’ mekinhwéli wene humeteletamawáhi(li)
she created one animal after this she created for this one (to hunt)
(wéki, pl.) húwe hi-’ne
hine níli (hiná) niki pseksi, mkwáki, pileshkí mthótho,
this one (man), that (or yíykuma) a deer a bear wild buffalo
him (pl. –î’gi) sg., mkwá (pl., -ógi)
wapitítha, wapitígi, thebatígi, piléski pelégi, hanikwáki,
antelope elks raccoons wild turkeys squirrels
(-thagi) (sg., pälä’wa) (sg. hanikwá)
hapkíki, nódshi tcháki si
pairie chickens after them all other
sg. hápki or tchaya’?ki halika-ishi contracted into si- or híssi
beyond those animals
mekínhwe-ki. Nänie niese meteletamawa-’dshi
animals Then that’s the way while created (she)
hine hini ye-ssi
nágokumthéna, hinä’ meteletamakóli washíntha-’dshi, nihí
our grandmother then she created for him he can kill (them) these
(that man) the mode to kill them
mekinhwe-l(i), wéne hilena’kwi humilekóli tchinä’ hilenálú.
animals then a bow she gave him and besides arrows
huwe hine a man’s
shootings
Hinä humeteletamakwáli washî metch’háwadshi hulathwáli
Subsequently she created for them how to make buckskins
hutakunawáli, metchimî’ hûpthekwanalawáli metchimî’
they wore it (they made also they wore them on their feet also
for them to wear, moccasins) also the buckskins to wear on
cover themselves their feet
wesh’hunawali.
then made leggings and wore them
(your breeches)
also to wear as leggings, on their legs
nila niptheká I wear on my foot mthuthwayi cowskins
1672 nila ni wesh’hû I wear breeches, leggings
pg. 168—blank—
pg. 169
Shawnee Vocables
Obtained from Charles Du Chesne
Nov. 29,1892
683 skwáte door
mekutsak’kí knot in wood
sissehíka poker
kalkahî’ka shovel
withiki fire-dogs, lit. “dogs”
pékwi ashes and dust
gegisitégwi pékwi hot ashes
tékaki pékwi cold ashes
unsaletía pékwi dust is flying around
unthé to fly
tetepák’gi bar, stick
tetepák’gi kupällak’kwi ironbat
petakwíka cover, lid
näpetak’ha I cover something
hutekwá heavy stick, heavy wood
684 hapassí switch
gegaskutsaleági gitgéhika pickaxe, pick
wewawiatabeska-ki wheel
gisiká