Passamaquoddy Texts :: SERIES 1. (2)

SERIES 1. (2)

I. The Wampum Records.

Always bloodily they were fighting; many men, women (and) children were tortured by these continual wars; then these wise ones take thought so that something may be done; and that quickly; then all send a messenger to every place where the Indians dwell; some go to the south; some to the east; some to the west; others to the north-west. They even come as far as the Wabanaki. Very long it takes, even months, till they arrive. Then when they come there, they say to the Indians: "We bring you good news." Then when they arrived, they took counsel what to decide. To all Indians dwelling there one announces that a great peace will be called. All the Indians hear the news; all rejoice. All are weary of having made continual warfare. Then every tribe sends its councillor. Every tribe sends two or more councillors that they may be present at the great peace, or great general council.

Then all assembled. Then they began to take counsel as to what they should decree. Only, all are weary of living in an evil way. These great chiefs say to the others: "Now, when we look back at what we did, we see that these trails are bloody; we see how many bad things there were; these bloody tomahawks and bows and arrows--they must be buried for ever." Then all decide that they should make peace. Then they appoint a day when they shall take counsel. This is called "the Silent Wigwam." Then they give order that on each day no one shall speak (but) every councillor must think over what he shall say how to make the laws; they all consider how to stop the wars; as long as they remain; a week.

Aptc etutci-apkw'timutit; wikwam liwitasu "m'sita'kw wen t'lewesto." Nit na kwuni o-matce-putwuswinya. M'siu putwuswin w't-uknutm'n eli-pipyaks naka metc-matnuti'tit; m'siu eli-w'sikyoltoti'tits kwunipn'-ltim'k; nit-lo al-teketc tepnasko yotepithatosu naka k'temakithaman w'tepitemowa w'tawasismowa naka mamatwikoltidcik; medcimiu yok-li w'sikyasp'nik tahalo-te saklithat w'ski'tap naka m'tap'kwin. Nit m'siu-mi t'lewestoti'tit, nit li-kislom'k w'tlitonya k'tci lakalosnihak'n naka totciu oponm'nya epasiu k'tci wikwam t'pakalosniu. Na w't'litonya epus; w'ponm'nya w'mitÂ'kwsow'l; nit wen pelestowat nit etutc -eshemhut'm yut'l eyilidcil w'nidcan'l t'pakalosniu. M'si-te na w't-atcwiyik-setswaw'l naka na medcimiu w'm'tutwatm'n w'ktci skwut, wa wedci-ska-nekasw'nuk. Yot wedci madc'hak wapapi t'pask'-swak'n'l.

Nit lakalosnihak'n'l et'li-nsetwasik sp'm'k nit mawe-lakutwi-kislut-mewÂk'n; m'si-te kesikpesit w'skitcin newanko k'sukmito, k'nok-lo k'tciyawi milidcpesw'. M'si-te yokt'ke w'skitcinwuk w't-atc'wi-elianya naka wikinya t'pakalosniu. T'ketc wen ke'kw-li waplelok't tciwi-semha; w'nikikow'l w't-esemhokol nit epus. Kisi-mawetasiks nit-lo tane te'po wikit t'pakalosniu tce-tciksitm'n'l tan eyilidcil tpask'swÂk'n'l kesena esemha. Nit wikwam et'linsetwasik t'pakalosniu hitmowiu m'si-te k'sit w'skitcin kisita'kw tcewi-li sank'wi-p'mau'so. Katama aptc tcika-wiyotoltiwun; tcewi-li p'mau'sowuk tahalo wesiwestoltidcik witsekeso-toltidcik o-pesw'n w'n'kikowu. Nit-lo k'tci skwut et'li-w'sitwasik wikwam'k hitmowiu m'si-te-ta wut kiswitcita'kw w'skitcin nitetc et'losi'tit skwut'k w'lamantc skat aptc t'keyi wipmeshonw'l. Nit-lo w'nikikow'l et'lin m'sit wut wikwam'k nit k'tci sak'm Kanawak. Nit-te lakaloshÎk'n naka epus hitmowiu wapapi t'pask'swÂk'n'l. Tan wut pelset'k tcewi-mawe-sakyaw'l et'li-nsetwodcik; nit m'sike'kw kisitpiyak.

Nit-te aptc o-matcelokh'tinya; h'n w'tlitonya aps'kikwil w't'pask'-swÂk'nw'l. M'siu yut'l t'pask'swÂk'n'l tcewi litasw'l wapapik, wetcitc kiskitasik tan te'po eli-kimwitpiyak elnokak; m'sitetc-yo naka eli-milidcp'k'k wapap. Yot wapap elyot sakm'k naka m'tapekwinw'k naka nipwultimkil; elokh-tim'k tan etutci metcinet sak'm naka eli-pusk'nut; elim'takitmowatil m'si-te w'skitcinwuk; w'lasikaudowi wapap; wikwamkewi wapap, etc.

Then they open it (the assembly); the wigwam is called "everyone speaks." Then at length they begin to consider. Every councillor relates what had been done and how they had continued to fight; how every one had suffered through the long wars; (they advise) that now it is time that they should consider and that we take pity on their women and children and on the maimed. These had always suffered just like the strong men and warriors. Then when all had spoken, then they decide that they should make a big fence and then that they should put in the middle, a big wigwam, in the enclosure. Then they make a stick; they put their father there; then whoever disobeys he punishes (him), the one who is his child in the enclosure. Everyone obeys him and he always keeps up that big fire so that it shall not go out. After this begin the Wampum Laws.

Those fences which they set up that is a general treaty of peace for all nations of Indians, fourteen tribes, but many clans. All these Indians must go and live in the enclosure. If anyone does anything evil, he must be punished; his parent will punish him with that stick. After they are civilized, then whoever lives in the enclosure must obey whatever are the laws, or be punished. That wigwam which is set in the enclosure means that all sorts of Indians whatsoever must live peacefully. Not again shall they quarrel; they must live like brothers (and) sisters with one parent. Then the big fire which they put in the wigwam means that everyone there who live together, the Indians there who are by the fire shall act well; not any more ever(?) shall they sin. Now their parent who is in this wigwam, that is the great chief at Caughnawauga. That fence and stick mean the Wampum Laws. Those who disobey must all suffer together according to what is decreed. This is everything which they did.

Then again they begin to arrange; they make their lesser laws. All these laws must be recorded in wampum, so that they may be read whenever they make ceremonials; everything also can be given in wampum. There is wampum which makes chiefs and warriors and marriages; ceremonies, whenever a chief dies and when he is buried; all the Indians mourn him; salutation wampum; visiting wampum, etc.

Elok'h'tim'k tan etutci metcinet sak'm.--Tan etutci metcinet sak'm w'mut'wa'kwulm'n'l tcewi t'mitaha naka nki'kwwa'kwsan; m'site tan kis-iyit; w'towekak'n'l w'tetapyil w't'mhÎk'n naka w'mutwek'n (kesena w'mut'wak'n). W'skitcinwuk w'nitakitm'waw'l enkwutci k'tunweyin. Tan etutci tepnaskoyak w'skitcinwuk wi'kw'manya putwuswinuwo; putwuswinya w'teplomanya pili sak'mul. Nekw'tekmi katama w'kislomauyil sak'mul. Nit-te eli-kisi-mawe-kislutmoti'tits nit op'tcitakayu kinwetaswinu; newunol kesena k'ma'tcin (h)ekwitnol heskunelie Mikma'kik, Kebek-lo, Pan'wapsk'k, W'last'kwuk, sak'm t'limetcinet Pest'mokat'y'k. Tan etutci p'tciya'tit kinwetasidcik elia'tit Mikma'kik nit-te n'mitutil wetckiyak ekwit'n; meteneknahasik w'kisi-nsetum'nya; ke'kw itmowiu: nit-te sak'm w'moweman w'skmaknes'm. W't-iyan: "nit wetckoyak ke'kw; nikt kinwut-wedci-petcidcik." Nit m'si-te wen wasis'k naka epidcik w'skitapyik m'tapy'taswuk w'natci-asikwenya. Malem-te e'kwayik. Nit-te peskw w'kapetasin na-tutci w't'lintowatm'n nskawewintowÂk'n'l. Nit w'tali-es'wi-nskawan el-amkikap wiyalit. Malem-te metc-into; nit-te na yoktwedciyodcik peskw lit'puswin w'milayawiyan; nit na nek'm w'tasitetunan w'siwes'l; na nek'm w'wuskawan.

Malem-te m'siu metci-nskauh'tm'k naka tutciu w'matcyapasinya imyewikwam'k w'nadci-mawe-himyanya. Malem-tetc aptc kisi-miauletwuk naka tutciu elipan tanpunto-te wikwam'k. Nit m'siu wen petcit, epidcik, wasis'k m'siu w't'lapasinya w'natci-w'lasikwawa w'sikiptinenawa naka na oponm'nya m'tewek'n t'sakiu wikwam'k et'li-wedciwe'tit. Nit naka h'tciyawiwul w'skitcin w'takewÂk'n'l.

El'kemkil etc'wi-kisitutcil meskw kisi-sepyati'kw. Nit amsk'was w'lakwiwik eli-wulithasoweltowekw pemkaulutwuk. Nit aptc wespasa'kiwik yokt medciwedcik op'tcitakanya peskow'l oskitap'mw'l sak'mawikwam'k; w'tiyanya sak'mul opawatm'nya m'si-te w'nimianya oskitapi kwandowan'k. Nit-te sak'm w'takinwetuwan oskitap'm omaweman kwandowan'k naka aptc w'takinwetuwan yoho-te wedciwelidcihi. Nit na kisi-kusyapasi'tit, naka todciu w'musketonya wapapyil naka todciu ekitoso nekw't eli-kislotmotits; nit et'lausit Pest'mokatyik w'kuskatam w'k'tci-w'skinosism'wau; nit-lo "k'pawatmak'n kil et'lausiyan k'natci-widcikem'n eliat k'tci-w'skinosism'l." Malem-te naka kisiwestolti'tit yokt medciwedcik nit na sak'm w'nakisin; na w't'leweston; w'tiyan w'p'maus'winum nit nek'm holithotm'n w'natci-witcakekemiu

Ceremonies whenever a Chief dies.--Whenever a chief dies his flag-pole must be cut down and burned; everything which he had; his implements, his bows, his ax and his flag. The Indians mourn for him during one year. When it is time, the Indians summon their councillors; they plan to choose a new chief. One tribe (alone) may not decide on the (new) chief. Then when they all debated together they send messengers: four or six canoes proceed to the Micmac, Kennebec, Penobscot, Maliseet, provided (for example) that a chief had died among the Passamaquoddy. When they arrived; viz., the messengers who had gone to the Micmac, (their) canoe is seen coming; a little flag they put upon it; what does this mean? His warriors are mourning a chief. One says: "There comes something; these (people) have come with a message." Then everyone, children and women, men, warriors, go out to meet them; then they land. Then one of their leaders sings the welcome songs. Then they are welcomed in return by the one who is on land. Then he continues to sing; then to these new comers they send someone to fetch them in to shore in a canoe; then this one (he) shakes them by the hand as his brothers; so he welcomes them.

After that the welcome is continued and so they start to the prayerhouse, so that they may pray together. So they assemble and then they went to where there was a wigwam. Now everyone comes, women, (and) children; all go to greet them, to salute them and then they put a flag over the wigwam whither they go. This is the way they practised the Indian customs.

For some time they had to do thus before they lay down (to sleep). Then the first evening the new comers are entertained. So again in the morning, these guests send one of their men to the chief's house; they say to the chief that they all desire that they should see the men in the hall and again he announces it to these new comers. Now when they had gone there, they take out the wampum strings and it is read at once as to what they had decided; namely, that from the Passamaquoddy, who were there represented, had disappeared their oldest boy; then, "We desire that you who are here shall help us to make an oldest boy." So when these new comers had spoken, then the chief stands up; he says to his people that he is glad to cooperate in helping his brothers

witcok'm'n w'siwes'l kipnael. Nit aptc yokt wedciwedcik o-nakesin; w't'leweston kisi-w'liy't sak'man eli-wulmatulit naptc o-kisiyinya naka todciu w'nest'm'nya kisuktc etutci-weswesi'tit.

Wedciyowi'tit nit-tetc aptc liwitaso eltakem'k ekelhutcin; malem-te kisatc'wuk weswesinya. Wedciyawi'tit nit sak'm w'takinwetuwan w'skitap'm: "nikt k'siwesn'wuk k'satcwuk weswesinya; katama kiselt'm-waunewin todci nekseyu w'madc'honya." Naptc musketaso wapap kelhotwei naka w'tekitm'nya; w'tiyawu: "nit yut et'lausit Mikma'kik, epit, wasis, w'ski'tap, k'pawatmÂk'n k'tcenesin; aptc wu kis'k nio ni kikwusin k't'hak'n k'madc-kulithukowa." Nit itmowiu: katama w'ki-selt'mwaw'n w'madc'halin.

Nit aptc elokh'tim'k liwitaso n'skauh'tin. Nit aptc sak'm op'tcita-kon w'skitapem o-natci-k'tonkatinya k'tci'kok. Nit appi(?) k'tonkati'tit, nit w'telokw'sum'nya tan eli-petcpu'tit, m'siu weyusis n'pahatidcihi. Malem-te m'siu ke'kw kis-okweu. Nit m'siu matceptaso kwandowan'k; nit et'li-k'ti-mawemitsolti'tit naka kinwetowan nodcikakolw't (notkut'-mit) w't-alkweminau'tikuk: "kwaltewal (wikw'pusaltin)." Nit m'siu wen w'nestowan, elkwe milit. Nit-te na w'kwaskoltinya wasis'k, epidcik, w'skitapyik pemi-p'hatijihi waltewa moskweweyu; malem-te petcik sikaulutwuk kwandowan'k. Nit-te m'siu t'holpiyanya pemkemikek; nit yokt nodci-tephasidcik w'tephemwan yaya-te el-apesit. Yot nit el-witasik elokh'tim'k ekelhot'wi wi'kw'paltin. Nit kis-apeselti'tit o-madcyapasinya. Nit-te aptc nekseyiu app't-aptuwuk. Nit naka todciu h'nskau'tin; nit aptch yokt wedciwedcik w'nakisin; peskw w't'lintowatm'n hitci-eleyiks, elitotits w'm'sums'wuk peskw'n kesena nis'nol el-intowatkil. Nit na sak'm wut-wetci yut w'naskawan-na.

Malem-te nit metcintotim'k, nit sak'm holpin epasiu kwandowan'k; kelnek pekholak'nsis naka epusisl nit-te w'matche-k'tumosin; w'matce-tum'n w'pekholak'n naka w't'lintowatm'n k'tumaswintowÂk'n'l. Nit m'si-wen w'nayinyan o-pemkan w'skitapyik, epidcik, petciu-te wasis'k. Nit w'mik'maupaul'tinya.

Nit malem-te metcitpiya aptc naka todciu, w't-akinwi-ponm'nya etutci-matc'ha'tit. Aptc kisatci'tit, nit aptc sak'm minwukel-k't'minya hilelokh'timkil. Ankwotc metci-nitci-kes-p'mi-minwukelnak. Yut nit

who are bereaved. Then once more these new comers arise; they say they are glad that the chief is so kind to them and again they said it and so they appoint a future day when they shall return.

Afterward then again; this is called the ceremony of prolongation; they are ready to go back. After that the chief announces to his men, "These our brothers are ready to return; we will not permit them to depart too quickly." Once more was taken out the wampum of prolongation and they read it; they say: "That those Micmac who are here, women children and men, we desire that you stay; for a day longer our mothers will keep your paddles for you." This means: they will not permit them to depart.

Then again comes the ceremony called "greeting." Then the chief sends his men to hunt in the woods. So they hunt; then are cooked the things which then bring, every animal which they kill. Then everything was cooked. So all begin to eat in the hall; then when they are about to eat together, the herald announces in their midst: "Your dishes (are ready)," or "Let it be feasted." Everyone understands that (a feast) is to be given. So they run, children, women, men, fetching dishes of birchbark; and then the newcomers come into the hall. Then all sit on the ground; and these dancers dance until they are weary. This is what is called the ceremony of the prolongation feast. So when they were tired, they depart. But quickly they return. Then also thus is the greeting ceremony; namely these newcomers arise; one of them sings about what has been done, what had been performed by their grandfathers, one or two songs. Then after that the chief greets them.

While they are singing, the chief sits in the middle of the hall; he holds a little drum and stick; then he begins to beat it; he begins to strike his drum and sings his dance songs. Then everyone sings and dances, men, women, even children. So they feast together.

When this is finished in the same way (as before), they appoint when they shall depart. So when they are ready, they are detained once more by the chief by repeated ceremonials. Sometimes they

eltakewÂk'n. Ankwotc metc nihi sunte kesena-te peskw kisos; etasi-w'la'kwiwiyikil pemkak; nit kwuni wetciyot.

Elok'htim'k tan etutci elyat sak'm.--Malem-te m'sike'kw mitnaskiyi; nit naka todci sank'wi o-madcehapanya. Malem-tetc nikt p'tciyik elia'tit wetciweya'tit; nit-te na w'mawemanya w'p'mau's'winumwa; w't-akitwetowanya eli-kisi-kiukeni'tit eli-pekwato'tit witcoketwÂk'n. Miya-wul-te nikt na k't'kik w't-aptcyanya kiukenitsepenik.

Nit wedci matcyiu-ot-askowalmunya wetciyan nadci-witci-sakmaka-tenik. Malem-te p'tciyik o-m'siu-nit-na-elok'h'timkilelan; natc-s'kepti-newan nut pemk'm'k. P'tciya'til otenesis'k; kisi-pemkatil kisi-n'skauh'ti'tit.

Malem-te tama nis'wuk p'kiwik naka w'matce-helyanya om'tewÂk-wemul. Malem-te kisa'tcit w't-emepelyanya; h'nit peskw sak'muk w'ponmowan naka w'naset'wan w'manim'l naka na w'nashiuhot'-lanya pileyul el'kwot'wÂk'n'l. Nit peskw sak'm w'nestom'wan yohot sak'mul kisiyajik: "wut'ke k'tci-w'skinosismowa; k'tatc'wi-eloke'pa tan eli-kisi-wlasw'yekw naka na k'tat'cwi-tciksitwanya; nekemtc na elukil tan wedci-miyawil wahot w'p'mausowin'm." Yut'l na etc'wi-elokedcil sak'm w'tatc'wi-sakiton'l m'siu tan yut'l n'katcikil. W'tatc'wi-klaman'l tc'kauyut'ltimkil; mat'noltimkil w'tatc'wi-na-kikha w'p'maus'win'm; tcika-te w'p'maus'wÂk'n-lo wutik.

Naptc w'matcyapasinya kwandowan'k w'natc'm'yowÂk'nya. Naptc sak'm w'k'tum'sin naka wisekhan sak'm'l; sakmaskw wisekhot pili sak'm'l naka kiskamek.

Aptc wespasa'kiwik naka w'keptinen t'pol'man elwik'n'k; kes'wuk nihit ankeyatcihi; w't'li-t'pol'ma wa tahalo-te eli-t'polomat sak'm. Peskw na eli-pemket wut eli-wis'khot; eli-milut w'manimwa. Akwami sakleyow'l katik sak'm. Naptc wut piliwi sak'm w'skauwiman naka w'nest'mowan k'sitcpikak w't'lokewÂk'n'w'l; miyal-te na w'kisajin; w't'wepusan m'tewÂkw'm. Nit-lo m'tewÂk'nm'l w'sakm'mw'l; nikt kaptin'k wiwunik apwi'towatidcil; ya-te tcikhÎk'n'l kelnadcit, ayut na tan te'po yut ke'kws ewaplikik kwasidcik'munya; pekw's'k w'tatc'wi-p'kiyaw'l. Yut nit itmowin w'tatc'wi-w'lankeyowauwul tan-te kwenau-siltil p'maus'wÂk'nowa-te; w't'li-ponmunya. W'tatc'wi-liponmunya w'pok'num yahot ankeyowatidcihi; nihit ankeyat k'tatcihi tan etutci n'sanakuak petcyamko'tit. Tc'wi-nateyik kaptin'k wut sak'm kislomut;

were detained indefinitely. This is the custom. Sometimes two weeks more or one month; every evening they dance; so long after that.

Ceremony when they make a chief.--Then everything was over; and they started away. So when these new comers arrived they assembled their people; they announce to them that they had been appointed to seek aid. So these others return who had been appointed (viz., to elect the chief of the bereaved tribe).

Afterwards they begin to wait until they are ready to make the chief. Then for the new comers they all make ceremonies; they entertain them in the dance. They come to the village; they danced performing the welcoming ceremony.

Then thither in two days' time they fetch his flag-pole. When it is ready they raise it; then one of the chiefs he puts and he places on him (the new chief) his medal and then they clothe him in new clothes. Then one chief proclaims this chief whom they had made: "This is our chief: you must do whatever you can to please him and you must obey him: he, however, shall do what is in accordance with the will of his people." This is what he must do; viz., the chief must regulate all quarrels. He must prevent quarrels; in wars he must save his people; even his life for these (he must risk).

Again they begin to go to the hall, so as to assemble. Then the chief beats the drum and proclaims him chief; a chief's wife proclaims the new chief and they dance.

Then on the morrow they choose his captains, seven (in number); these, as many as there are, are to be care-takers; they choose them just as they choose the chief. The one who dances there he names them; he gives them their medals. More severe (are their duties) than the chief's. Then this new chief greets them and shows them what must be their work; so then they prepare; they raise the flag-pole. This is the flag-pole of their chief; these captains stand around it; also they hold brooms, so that whenever there is anything evil here, they shall sweep it away; by cleansing they must clean it (away). This then means that they must take good care as long as their life lasts; also that they must risk (their life). They must risk their blood for those whom they are to care for; they

katama kiseltumwawun witcipnusin; ansa te'po w't-ankeyowa w'p'maus'win'm naka w't'lip'maus'win'm w'kisi-t'pesotinya.

Nit aptc k't'kil elok'h'timkil.--Malem-te nit w'lakwiwik nit yaka w'pemkanya; tekiu-te aptc etcekwak e nite spatek w't-enkamhetoltinya; wenautoltowuk; epusk'mh'tinya. W'kisi-kapwelanya m'tewÂkw'm'l. Nit m'siu tan eli-t-autolti'tit ekhotasik; tan wut neklowetcik niktetc wikw'nekik nilt'l kis-ekhotasikil. Nit elok'h'tim'k ankwotc kwenek't nihi snte kesena-te pes(kw) kisos.

Nipowe eldakewÂk'n nikansoswei.--Tan etutci w'skinus p'watek w'niswitidcilen w't-akinwetuwan w'nikiko naka tan yut'l pawat'kil; nika nio nit askau'titiesil; nitc wut k'takwh'mus w't-akinwetuwan w't-elnapem; nit ska wen waplithotmuk, nit-tetc tekw'tcetonya. Nit wut k'takwh'mus milan kelwasilipil piley'l muinewiyul kesena atuk kesena kwapitewiyul. Nitc wut w'skinus w'madcephon w't-oneks'n'l yut nakskw-wikowak; nitc nit ponan w'teneks'n'l nau'tik. Yut w'p'n'l nisn'l naka nau'tik naka k'soshon(?). Nit elitepi-milipitasik ela wikwam; nit kisi-kelat w'teneks'n'l. Wut-lo nakskw w'mitÂkw's'l w't-akinwetuwan w't-elnapem; malem-te kisi-mawemat, w'nestow'n eli-wisilit w'skinosis'l p'tci-pawatm't w'nidc'n'l w'niswinya. Nit ska wen waplithotmuk, nit-tetc wut k'takw'h'mus w't-elkiman w'tus'l nau'tik p'mekpit nekson. Nit-tetch nit kisitpiye nipwoltin; nitan eli-kwusitasik wikw'paltin mawe-mitsoltin; ayut pemkamik n'skauh'tim'k. Ankwotc kwenatk't pemlo-kemkil.

Nipowe eltakewÂk'n; yut piliu yut kisi-mawetasik.--Tan etutci w'skinos k't-wakatek w'tatc'witc-na-kinwet'wu w'nikiko; w'nestow'n nakskwiyil pawatkil. Nitc wut k'takwh'mus w'maweman w't-elnap'mwa nit skat wen waplithotmuk. Nitch w't-akinwet'wanya nodci-k'lolwelidcil; nitc w'matceptonya nekw't tatkeyi wapap. Nit-tetc nit mila'tit wut nakskw w'mitÂkws'l naka tan-te kisi-kisi-'tit kesosidcihi nadci-tciklutkik. Wapap ekitasik nipawei. Liwitaso: "k'lolwewei;" yutetc w'tetl'kitm'n elkitnuwik; w'nestowaltc na eli-wisilit w'skinus'l nit pawatek nit'l nakskwiyil w'niswinya. Nit-tetc nit met-ewesta'kw; nit-tetc wuswiya-pasinya yut w'skinus wikek. Nit-tetc etl-askauwasulti'tit tekiu asit'mut. Nit-tetc na wut nakskw w'mitÂkw's'l w'maweman w't-elnap'm, nit-tetc

must guard these, (even) the aged, whenever danger approaches; the captains must obey whatever the chief shall order; nor do they let him fight with them; he only is to guard his people and his people shall stand near him (protect him).

Then again (follow) other ceremonies. That evening they dance; then early next day they have canoe-races, road-races, they play La Crosse. They stand by his flag-pole. Then on all who race they bet; they that win, these get the things which they bet. That ceremony sometimes lasts two weeks, or one month.

Marriage custom of olden time.--Whenever a youth wishes to get married, he announces it to his parents and (tells them) whom he desires; then they wait; then the old man announces it to his relatives. Then if anyone make objection, they do not permit it (the match). Then that old man gives him (the youth) a dried new bear-skin or deer-skin, or beaver-skin. Then the youth fetches his skin to the girl to where she lives. Then he places that skin in the fire-place. There are two beds at the fire-place and at the entrance(?). So then, with what had been given him, he goes to the wigwam where he had (already) carried his skin. Then the girl's father announces it to his relatives; so when they assemble, he states that such a youth desires his child that they should marry. So, if no one objects, then that old man orders his daughter that she should sit in the fire-place upon the skin. Then afterwards they marry; and they prepare a feast where all eat together; there they must dance the welcome ceremonies. Sometimes it lasts a week.

Marriage custom; the new one after they had become civilized.--Whenever a youth wants to get married, he must announce it to his parents; he mentions the girl whom he desires. Then that old man, he gathers his relatives, so that no one may object. Then they announce it to the herald; then they fetch one string of wampum. Then this he gives to that girl's father and as many attend him as attendants as may desire. The wampum is read; the Marriage Wampum. It is called "Announcer." This the readers will read. It is announced that such a youth wishes such a girl that they may get married. Then this talk is finished; then they return to where that youth lives. Then they wait until one replies. Then that girl's

skat wen waplithamakw. Nit'l p'tci-k'lolwelidcil nit-lo wen ke'kw k'tcitciwat ewaplikik w'nest'm'ntc. Nit-lo m'siu-li w'lithotmotit nit etep-kisitpiye. Nit nikt w'skitcinwuk kisi-papatmotit, nitc patlias w'nipwikhan.

Nit-tetc nit'l nipawi eltakewÂk'n'l elokh'tim. Wutetc w'skinus w'milwan piley'l elkw'tewÂk'n'l. Nit kis-sewet wut pilkatek. Nitc w'madcyapasinya w'niswitidcil; w'nadci-s'keptinenan w'niswitidcil naka kisosidcihi. Yut nit eliwitasik eltakewÂk'n w'lasikautowÂk'n. Nit weswesit wikwak; nutc nut holpiyanya yohot na p'tci-kisosijihi kweskwesus naka pilskwesis naka kana w'skitapyik. Wutetc na w'skinus w'maweman keslasikasidcihi; nit-tetc w'madcyapasinya w'nadci-s'keptinenya. Malem-tetc metlasikautoltin.

Nit-tetc w'litonya k'tci mawe-poltim'k; wutetc nakskw t'wip't ponek; liwitas: "natponan" w'skitapyik, epidcik p'tci-te wasis'k. Wutetc na w'skinus soksakw; kutcmeketc t'lakw-te midcwÂk'n; malemtc kisakw't'k nit wikopaltinya; nitc w'kakalwaltinya "k'waltewal." M'si-te wen w'nest'm nit. Nit w'madce-kwaskoltinya nadci-tepamwan wikopalan.

Metc-te, nipowÁtim'k meskw m'tekto. Nit-te w't'lashiuhotl'soltinya, naka w'matcyapasinya kwandowan'k. Malem-te patcaswuk kwandowan'k p'tci-kisosidcihi. Nit-te kisyapasi'tit nit-te peskowat peskw tan'l etc'wetci-k'tcitcyot lusoweskw el-iyit kis-kwandowan'k. Nit na w'skin'luso e na nek'm w'matcyapasinya kisoswetcihi. Malem-te petapaswuk kis-yapasi'tit nit aptc peskw-te peskowat. Nit-te kaptin w'madcephan w'madci-w'stukikanya w'niswitidcil.

Malem-te epasitpokak'n w'natpunh'tinya kis-te w'lakwipwÂk'n. Nit et'li-mik'mut yokt kisi-niswidcik. Nit yut'l lusoweskwiyil w'madce-kisosanya k'tci epidcik. W't-asohon'l na w'nespiptonyal.

M'tekwut.

father gathers his relatives, so that no one may object. To that herald anyone who knows anything evil (must) tell it. Then as soon as all are satisfied, (the matter) is finished. But after those Indians had become Christians, then a priest marries them.

Now these are the marriage customs which they observe. That youth gives her new clothes. Then this bride puts them on. Then they start for her betrothed's house; then her betrothed greets her; they salute her, her betrothed and his attendants. This is what is called the custom of congratulation. Then they return home; then there they sit down, she and her attendants; old women and girls and even men. This youth assembles his congratulators; then they start off; they salute her; they finish the greeting.

Then they make a big feast; that girl sets a table; it is called "natponan," for men, women, even for children. This youth cooks it; in the open the food is cooked; then when it is cooked, they feast; then they call out: "your dishes (are ready)." Everyone understands this. Then they run to the feast.

However, the marriage is not yet ended. When they dress themselves they set out for the hall. Then they enter the hall with the attendants. So when they arrive there, someone fires a shot which gives notice that the bride is in the hall. Then the groom also goes off with his followers. Then, when the entering ones arrive, again someone shoots. Then a captain conducts him to dance with the bride.

Then at midnight they make a feast for supper. Then advice is given to these newly married ones. Then the old women follow the bride. They fetch her bedclothes.

The End.

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