Gatschet vol III part 5

Pg. 714

Meteor, fire-ball  manetúwi msípessi “spirit-lion,” some gifted men could see them, but generally they are invisible; when they go down with a noise, they say, the lion went to the water, where it lives.

Double rainbow, one side is male, the other female, called after hen and rooster, cf. kakalamuthá  hen & chicken 224

Courting  Men married at about 20, women younger, sold for horses, wampums, etc.  the women baked bread, tákwa and invited the relatives of hers and of the husband to a feast, taking the bread to the house of father-in-law.

Katéwesi kisathwá  eclipse of sun, “turns dark or black”

Katéwesi tepégi kî’s’thwa  eclipse of moon

Nenekéska hashíshki  earthquake

Nila nipapawéshka  I am trembling, shaking (fear, pushing, etc.)

Nila nepapawatchí  I shake from cold

Pg. 715 

Nena-uhtáwitchiluéwe  war whoop; -wena

Nila nitchílwe  I am whooping

Nila nena-uhtáwi=tchílwe  I made a war-whoop

Hatawuwéwe  whoop used in the bread-dance, one man whoops four times, at the fourth, all join him in whooping; then they sing for the dance (pl. –wéwena)

Kákakiekimuwéta  teacher, “one who teaches,” pl. kakakiekimuwétchki

Nila ni kiekikéma  I teach, instruct

Lewapiáwe  leprosy, -wéna

Lewápia, -piégi  leper

Nila nilewápia  I am a leper

Wilawa tchayáki lewapiáki  they are all lepers

Wishikilenáwe  healthy person, or stout

Weshi lashamamúwe  health

Wikwehúwena  mask, made of wood, shucks (husks) of corn, False faces, traveled to scare the diseases away with turtle shells, terrapins, ashes, went around room of the sickwith sticks, etc.; one party went ahead of the others to get tobacco, etc.,

Pg. 716 

(From “Introduction”)

who were called mamohuethígi, sg. –huéthi, got gifts for the other, or second band, pathkakígî’; sg. pathkak’ká.

Pithkamúgi  “they are performing”

Nila nepíthka  I perform, sing & dance for the other party; second party dressed in skins or robes, the first party dressed in shucks

Pimenkwa  is rope, lariat, Introd. 192

Tupetcheshkádshika  spur

Negutwélena tupetcheshkádshikana  a pair of spurs

Lthékwa  comb, pl. lthekwána

Sapunégi  glass-substance

Sapunéta  glass tumbler; -netchki

Nila nigiskutchíke kakat’hoáka  I cut with scissors

Walhíka  sugar, -kana

Walhíkanéhi  gimlet, -nétha

Temashk’híga  hoe; -higana

Kitsitakwíga  hammer, pl. –gana

Pg. 717 

Kishkutawaga  mower & reaper; -gana, from nigishkutáwe  I am culling

Psigáχkwi  table, psigáχkû, pl., also board of wood

Kitsitāshehíka  ramrod

Msí=mtegwá  cannon

Mskwak’kû’tha  percussion cap; -kuthagi, pl.

Mkáte  gunpowder

Kisk’higá  saber, “cutter,” –gána

Thagikwe=pithówe  necktie, “tied around neck”

Tchegití  vest & “jacket;”  from the English

Kitsiki                  wayá-udshi (?) pinhaluatégi mtekwá  breech-loading gun

breech, backside  “that side”         loading        gun

nila nepinhaluátû mtekwa  I load a gun

pg. 194  Introduction”

methpatósigi mkíthena  “low shoe,” slipper

hawíkiebitchiká  ribbon

pthíwe             yayak’húgi  shawl

handkerchief   to cover with

pthíwe payapetak’húgi  kerchief

payapetak’húgi  worn on the head

pg. 718 

nila nepetakhû’  I wear on the head; -na pl.

nila nithagikwépitho  I wear on the neck, pl. –thúna

nila niktapithó  I wear around the waist, pl. –thúna

luk’hána  flour, meal

wéssa, makikanéya luk’hána  fine, coarse flour

nitawága  candle, lamp, -gana

kithiniká  soap

meskwagamigí  red and white wine, berry-wines: add name of berry

tawalakíga  window

tawalakiganégi kayagipagutéki  window blind

on window       cloth that hangs

ta        tepak8thégi   sasegatenutéki  carpet

there   on the floor   what they spread

nila nīsegatená ta tepak8thégi  I spread on the floor

tepak8thégi  floor; pl. –giwali

ta-  there

skwáte  door and gate

kip’húthuwe, pl. –wéna  archaic for door, still used, “shutter”

mséwe wika  barn & stable

minká=wika  granary, “grain-house”

pg. 719 

wissí=wika  kennel  Introduction 195

tchatawadshīmúwi hewikatégi  newspaper

tattling                    paper

nila nitcha’htawadshimû’  I am tattling

tkigamī  well and spring

skutéwi tetep’thégi  railroad, railroad car, railroad engine, “fire rolling wagon”

tetep’thégi  rolling

tetepthénwi  it is rolling by itself (intransitive)

kupellékwi miéwi  iron-road

kupellékwi kalawíwe  telegraph

pepagíwi kalawíwe  lightning talking (telephone?)

lalapā’tchimuta  interpreter; pl. –mutchki

watkíta  trader, shopkeeper, merchant, pl. watkī’tchki

wethépi lenawewíta  pure-living person, Christian

nekamúta  a singer, Christian, -mutchki

nila newiskikalawí  I am whispering, freq. wiwiskikalawi

wiski=kalawíwe  a whisper, wiski: low ? 201

wiskadshimúgi  they whisper to-each-other

kilawe kiwiskikalawípe  we whisper to each other

pg. 720 

pathkwakí mawíedshishte  the cloud is drifting, “going that way”

nila mawiédshi níta  I am going that way

pathkwakí kishita hunthéya  the cloud flies fast

mawashk’higa  harrow, -gana

pthigakunétha  shingles, sg. –néhi

nila nikitchikwéna  I embrace, hug

See the list of totems of Shawnees and other remarks in Morgan’s Ancient Society:

Vocabularies which ? ?   : the Shawnees first 1680 in Gallatin’s Synopsis, pp. __ __

A Shawnee & Delaware vocab. is in Whipple III, 2, --

A Shawnee & Delaware vocab. by Cummings is in Indian Tribes of Schoo;craft, II, 470-481, of Miami, ibid.

Pg. 721 

Related by Thomas Dougherty

            Wáputhi (skilawethítha) was the first boy ever created. He had a bow and arrows and was placed on Earth to kill all the wild beasts that would destroy all people which were to be created afterwards.  He had to clear the Earth before there could be any people; he killed all the beasts that would try to kill him; the last animal he was pursuing was the miraculous or supernatural buffalo: manetúwi mthû’thwa (the animals he destroyed before are not existing now, but probably quaternary). That’s why they say that the hills & mountains, hollows were the places where the spirit animals dodged to avoid his arrows, and by dodging massed the earth & pushed it aside.  He could shoot right through the mountain and kill the animals staying on the other side on account of his supernatural powers & could see them through the mountains.

Pg. 722 

            After making sad havoc among them, he stood on a big rock somewhere on Earth to think over what he would do next.  He laid his bow and arrows down on the rock; the bow and arrows sank through their weight into the rock and left an impression of their shape.  Then he thought there may be some more animals in existence and resolved to go East as far as the land would allow him, picked up his bow and arrows, started in the direction as mentioned; stepping away from the track where he had stood & rested, the imprints of his feet became visible on that rock.  Going East as far as he could he found no more animals; started back west as far as the circumference of the Earth permitted it.  Unable to discover any more animals for destruction, he heard a voice: “my grandson, you got the earth cleaned so that I can put my grandchildren on the Earth” and so it was done.  Then the same voice said to him: All

Pg. 723 

those miraculous beasts you go and prepare them into medicines that would be put on this Earth for the benefit of these grandchildren.  The medicines had to be of various uses to benefit those offspring.  Among these medicines were the war-medicine (described, χ’piwalówe), the small limbs of the red-cedar tree; some of the medicines were made from the parts of the extinct animals killed off by him.  The herbs or weed-medicines became known as to their powers or efficiency by dreams of the people to be put on this Earth.

            He went back to the place from which he had been sent, the sky.  He was not human, but supernatural. (incomplete)

Pg. 724 

Recounted by Tom Dougherty

            There are gigantic birds, producing the noise of the thunder behind or up in the clouds.  There are supposed to be two kinds of them differing in color, one blue, the other yellow.  The blue ones was supposed to carry the spring rains (in early part of the summer).  In the latter part of the summer the yellow birds brought on the rains (yellow being the color of their clouds; these clouds bring on more severe storms & thunders.)  Some men were on a hunt and a rain came on, late in the summer season.  One of them was separated from the others by hunting alone and those thunderstorms (-birds), (it was claimed by the lone man) shot down on the tree (a forked tree) & the arrow that the thunderbird had shot stuck right in the fork of the limbs, wrenched (split) the tree apart and he saw some kind of a bird going down into the place in the tree where the lightning had struck.  The

 Pg. 725

            tree was split, but not thrown down; it reunited again & caught the bird in the  fissure. Then there was another thunder sent down on that forked tree by the other thunderbirds to loosen the tree, so that the bird could get free.  Then a short time (few moments) afterwards he saw four men coming who met him: “where are you going, my grandchild?”  He said he had been out hunting, was lost astray away from his companions.  They said to him: “Come with us” and he went with them and they told him: “we look like persons to you, in order not to frighten you.  Now you will see what we are.”  Then they changed themselves into birds, what they were before (thunderbirds) and told him: “We want you to go with us to where we live.”  They took him along to their home (yetawā’dshi) & every time it would storm they would take him along to show him what they were & could do.  It appeared that on such occasions they were hunting a sort of a bug in a tree, which they killed.  He then saw the other (blue) thunderbirds and were not severe.  These

pg. 726

            are our younger brothers (showing they were weaker).  They lived about the same way as

the Indians here lived, having sweet corn dried by the Indians (roasted-roasting ears) and that was the last thing they showed him (how they obtained that sort of corn).  About the roasting ear time (when drying this corn) these showers of rain & wind come suddenly as thunderbirds and these women of the Indians would rush out to keep the drying corn from getting wet, and in the hurry drop a grain or two, these birds picking these up and they would get only a few, but getting home they would grow it in quantity.  They told him: “Thus we get this corn, from our grandchildren; you might believe we stole this corn, but the first seed of corn obtained by our grandchildren was gifted to them by us (thunders); When we shot at that tree then the seed of corn would spring from that tree, & the tobacco which the grandchildren smoke was given by us to them.  A small species of pumpkins called

pg. 727 

man-pumpkins (hiléni wápikwi) [hiléni-; this is probably inin of Algonkin: genuine, real and old, of olden times.  So Hewitt, from Iroq. parallels].  We tell you where it is to be found & whence it came first.  So they (the grandchildren) found out about these Thunders what they were, through that hunter, who had accompanied them.

            They also discovered that the home of the Thunders is in the Eastern sky and when the storm is over the clouds go east, when the storm commences, then the birds are in the west, because all the storms begin in the west, and the west gets dark.

Pg. 728 

red 74 nila ni pa’hwitéma  I am married to (him), said by women only.  (a nickname for marriage because they had to go behind him)

nila niwíwiná  I am married (to her); no nickname word about this

red 76: níla nipkiéwa  I separate from him, her

memekimáka  whistle of wood, carried in pouch or pocket; pl. –kana

nila nememekíme  I whistle on that whistle, for hunters

red 77 msígilwa  great, for msáwi  big, mékile, mékilugi, hear by D., prob. a place East

red 91 skiseyáthi  “velvety,” soft

velvet is called after the smooth hair of the gopher

kutchikwethí wa’htagawéya

gopher           as smooth as

petak’hueta  suwewági  rim of a hat

suwewági  rim (no pl.)

tasuewésitchi hakukwa  rim of a kettle

tasuewésitchi, pl. tasswewesiwā’dshi  rim

hakukwa, pl. hakukû’gi kettle

nila nenisueginá  I am doubling

nila nenisuapiená  ? a string, or anything stringy

pg. 729 

nila neniswékina  I double, as paper

‘hpi’hpeluáwe  braid of hair

pg. 730 

Historical notes on Shawnee

by S.S. Clover

Febr. 10, 1893

The treaty of 1854 made them reside in four counties:

1)      Wyandot, Kansas City, Kansas, in county seat

2)      Johnson County, Kansas, after Johnson the Shawnee missionary, county seat:Oletha

3)      Miami County, formerly Lykins County, after Lykins, a Peoria missionary, county seat: Paola

4)      Douglas County, Lawrence county seat

In Shawnee County there are some Shawnees now, by Topeka, a lot the East of it-the Stinson a part of the old Shawnee Reservation

Charles Bluejacket said, he found some Shawnees in Northern Maine or vicinity.  Some took a wampum belt & went to Canada-borrowed  $ 6-700 on the belt.  This was after 1860.

 Absentee Shawnees were in Indiana first, and long before 1832 they left & went into the Spanish Country to St. Geneviève, Mo., near St. Louis, & into Arkansas,

Pg. 731 

Texas & parts of Mexico.  They were in the Spanish territories before any of the recent treaties.  St. Geneviève is opposite mouth of Kaskaskia River.  Some Bird Creek Shawnees are Absentees.

Black Bob’s band lived East of Olathe County.  He was ½ Miami, ½ Shawnee.  His widow is here, his father (72 yrs.) was killed (1860).  He died in 1862, & has relatives among the Blackfeather people.  He kept the band together until his death, but 1867 the speculators induced the Indians to get their land in severalty.  1857 there was 136 Black Bob Indians.

Long Tail band in Kansas, 1854-57 took their lands in severalty.  Chief Long Tail died before 1857. Were part in Johnson County, part in Miami County.

Main emigration of Shawnees into Cherokee Nation was 1869-71.  Date of agreement June 9, 1869, had to immigrate within 2 years. 

            Peorias, Weas. Kaskaskias & Piankeshaws originally had 2 reservations in Kansas, consolidated into onein 1854.  Some Miamis (15-20) still in Linn County, and Miami County, Kansas, but probably

Pg. 732 

forgot the language. (1) Emma Reed, (2) Dr. Wilheut’s wife (3) Mrs. Heiner, Treasurer of Miami County wife –all in Paola-all Miamis.

            Peola “Chief” with some vocabulary of SS Clover (1859-1860) Paola Kansas-was published during one year only.  Leslie G. Peorie in Wash. had a copy. Chief of Rebelt ? Rund ? Bureau.

No Cooweezcoowee (district of Cherokee Nation) is Cherokee name of a large bird, apparently the heron or egret, or also Indian name of John Ross. Kushkush is the Shawnee name for “hog.” J.M. 

Cowescowes District is in Cherokee District and means hog.  Official name of Vinita is Downingsville after a Chief Downing & his party.  To Boudinot is due the raising of Vinita to a railroad station & center, Elias C. (Boudinot), his party-dead now, died 1890. 

Cumberland Shawnees came to St. Geneviève and some are among the Black Bob Shawnees.  They were never important in numbers.

D.W. Wylder, History of Kansas, or Annals of Kansas (about 1880) has much about the Cumberland Shawnees, was secretary of state of Kansas.  History and language of Shawnees.  St. Joseph, Mo., is where he lives now. (Daniel Webster Wylder)

Bibliography of State & of the Shawnees.

Pg. 733 

Clover says, that the Shawnee settlement at White Oak is not the most populous in the Cherokee Nation but the most old fashioned & aboriginal.  In the Delaware district, or County, East of the Missions.  K&T  Railroad, there the most Shawnees living.

Totemic names, explained by Steven Bluejacket

Kiwapie, water going back 460

Kiesithû’  warm 460

Halemkawessi  track going away, 460, either wolf or deer

Paschal Fish was of the fish clan

Wapi piwessi  probably wild goose, then duck is godfather

Matchilóthi  young deer 462

Nawathkuka  probably rabbit 464

Hashitékamthi  duck or turtle 465

Negut’the  “going alone” 465

Wet’táke  “come to it,” wolf R. 85

Natu’htáwa means: “ask him” R. 86

Tsagilabiési  may also refer to vines creeping along, R. 86

Kietakakamsika  must be turtle 467

(cf. nila ni kitáshine  I throw myself flat into the water)

(Steven Bluejacket knows nothing about totem names)

pg. 734 

XV, 177 etc. explained

Ktígie  one planter or farmer, kaktígiegi, pl.

Ktigiewi lenû’gi  farmers

179 hutápi welá haliká   more or less

gitemá yumá hashishki   this land is poor

181 tepadshiká  is measure: acre or yard

piédshi púthkwatwi  clouds are coming

187 nila witegemági  I am dancing with

kipapithúta  a drum, because fastened at one end

nila nigipapilá  I fasten at one end

189 nila nimskwahwá  I tan, dress a skin

nila neta’kwá; -kuwá   I follow after another, him

yepelawigî’  contains the idea of commencement

nila ni peláwigi  I am commencing

skimelukaméthi  early in spring

melukamí  summer

nila nipawi wawiéga pawiwádshi  I stand in the circle

                                  where they are standing

wawi-áya  ring, “round”

191 nila ni nepit’huskawa  I stand in front of another

melu-  gentle, in melukami  summer & spring

kisathwá kisithó  the sun is hot, st. (?)

pg. 735 

metchilekí kuamá  a block., big piece of ice, cf. 193

ususéwethi kuamá  a square piece block of ice

kwamá pkwélugî lapitchinúgi  ice is hanging in a bunch

             bunches  hanging

pkwélwa  bunch; flock of birds gathered up

haluakwagi pekwéleki  stars in a bunch, “seven stars”

yúma and yúni  this, as a book         yuná  this, (anim.) & yáma

yuluma  these                                   yúkuma  these (persons)

compound verb! 191 (pp.)

209 nila ni nû’me  I was over there

kila ni kū’me  you were over there (in book)

wila númwa  he was

kilawe nigû’mepe

nílawe númepe

kílawa nigumepwa

wilawa numû’gi  they were there

209 hû niáwe  I thank you

pg. 736 

Personal names, Dougherty

Nishwapiéshi  fly or swim in two lines, ducks

The owl & turkey, grandfathers of their own clans, used as the two leaders of the feathered kind; eagle not one of the leaders. Eagle below them.

Turtle & ducks are leaders of water animals & water-fowl.

Snake belongs under turtle; they both lay eggs, hen, also chicken, frog also, fish

Rabbit for himself; no partner

Bear belongs to wolf, lion, wildcat, raccoon, who is grandfather with wolf; always two grandfathers

(There is no opossum clan)

horse & deer are grandfathers of the split & round hoof family.  Antelope, elk belong tgo them, also buffalo

peteguthitéwi léni  roundfooted animals, raccoon & wolf

peléwi léni  “turkey people” of owl & turkey clans

miathwéwi léni  “owl people;”  owl, turkey

These clans can all make fun of the rabbit, because he is alone & has no partner.

Friends, wikanethalí

Pg. 737 

Psékthíwi léni and mĕsewéwi léni both horse & deer as grandfathers

Thawaχkwigashé  forked=hoofed, did not hear this term often

K’kaχkiléwi léni turtle clan and shishipewi léni duck clan both grandfathers

Loon, mángwa, belongs to the owl & turkey clans, also shilipoke;

Hathaki pelican to ducks

Cranes belong to turkey & owl

Menwissímu is Thomas Dougherty “good sounding voice;” [voice símu] níla ni ménwi  I am feeling good, glad nepá in sleeping, lematapí sitting down/ owl clan (owl at night)

Mātchikwé  fem.; nickname of Thomas Dougherty’s sister, “ugly girl;” dim. matchi kwétha

Tsakágissi  her right name: “little feathers,” turkey or owl

Tsagágamthí, another sister of his; turtle clan, “little water,” tchakí “little”, -gami “water,” –thi dimin.

Kuétagamsíka  “trying the water,” half brother (?) of Túti; turtle clan

Níla nigutathká  I tried it (by putting foot in or so)

Nigút’há  I try depth of water

Pg. 738 

465 nitesiláwe  I have that taste

negut’the  David White; same clan as Tútí, real name not known at present

When somebody is sick and the illness is supposed to come from his name (by dreams of others), his name would be changed by others and he would be adopted therefrom into another clan.  None is put out of his clan for crimes and so forth.

303 kákini  “quickly done;” –pié “coming”, string made in a hurry, growing rapidly: kákini nikinwi  string of ducks, horses, etc. because they string up in a hurry

Kamē’dshi  is in wolf or coon clan

Old Tecumseh was lion (or wolf & coon phratry)

Nenahipî’we siká  Greyfeather’s name: fixed feathers on bird; owl clan

Nila nenahípwesiné  “I fix my feathers,” if a bird could speak

Pîwána, -aki  small feather, down

Mkatéwi mánitu  Black Snake; turtle clan

Dog is not a clan; wolf takes its place & represents him

Pg. 739 

526 nila nenahagamsíne  I lie well in the water

615 Weweláthkaka  name of Steven Bluejacket, “good fit, well fitting;” refers to dress



8kikwankátwi  tree dried up on top, tree without limbs

kílwa  blunt, with a dull end or point; pl. 8kikwankátû

memsiwíki mtégwi  dead tree; pl. memsiwíki mtégû

húnthaleti      pekwí meth’híge  dust flies all around

flies around   dust    all over

nila n’hunthá  I am flying (bird)

wikilúthagi hunthégi  the birds fly around (should be wishkiluthagi ?)

wikilúthagi hunthaletígi  the birds fly around, a whole gang or swarm

pitû’kwatchika  lining of dress, hat, etc., pl. –ikana

nila nipitúkwata pitenika  I am lining a coat; pl. –tana, -kana

yatákipukuégi  sewing machine, “where they sew,” (not ye-)

kákipukuéyagi  sewing machine

nila ni kî’pukwe  I am sewing

msigipúkatwi  dew is falling, or on the grass

messigipúk’ki  dew

sáwatenwi  it is thawing  Modoc pg. 197

sáwaki  the warm weather from the south; thawing

hápakwa  the cold weather from the north; freezing

pg. 741 

The story of the south & north winds

The (sáwaki) was making warm weather & quarreled with the (hápakwa), who tried to freeze the south out. The south wind claimed that he was right, then the north wind says to him, we will see who is best & has more right.  In winter before cold, the south wind prepared plenty of firewood to meet the cold, piled it all round the house to have it handy, killed lots of bears, saved the fat & gathered flowers in summer.  The winter set in, south wind was in the house; the north wind was outdoors & south wind had to have fire to keep from freezing.  When north wind stepped to the door, the fire began to go down, south wind got some of the fat & put it into the fire, picked a bunch of his flowers & threw them in the fire too & as the heat would come forth, north wind backed out away from the fire; when fire went down & he came up closer to it.  Finally it became too hot for north wind & south wind drove north wind back to his home (they had met halfway).  North wind going through the forest hit some trees with the end of his cane, & these trees would crack, when he pointed at them.  This is the cause why trees are cracking, when the cold is moderating.  The south wind thus was victorious.

Pg. 742 

Nenegíska hassíski  the earth is shaking (earthquake)

Nínenegiška hassíski  the earth is shaking continually or repeatedly

hulámi nenegiska hassíski  the earth is shaking heavily

petekutcheyáki  a pill; pl. –yáwali

nila nutaχpatá mshkwí  I suck blood

wila hutaχpata mshkwí  he, she sucks blood

hapelótha núnwa  the child is sucking (the teats)

mamushi=gishkwéta  prophet, pl. –kwétchki

nila mamush’gishkwéta  I am a prophet

nanigáni mushigishkwéta  a prophet of the future

nila nutchiké  I am fasting

hutchikéwe  fast, time of fasting

pipilahánwi  it is waving, fluttering in the wind, as washing hung up

pilahánwi  one thing is wafted, or blown off, pl. pilahánû’

kithenawéwe  the washing, as of one day, etc.

nila ki ta-u’héle manethí  I lend you a knife

nila ki ta-u’héle meta’thwí mánthali  I lend you 10 knives

Pg. 743 

kagietápimísi  hazelbush

kagietápimi  hazelnut

yatapunetî’kī  graveyard, cemetery, “where they are put away”

nila nipû’na, -agi  I put away, I bury

nila nuthepsimá  I bury, -mági

hā’sue, hāsswe pepû’gi  the next winter

niékima pepû’nuki  the past winter

hinukí pepû’gi  the present winter

makáwa késkwa  leech, -kwagi

pītchikashehúethi  horse-hair; pl. –thígi

kashi  nail, pī’tchi  going in, between, húethi  that thing (same as wiethí ?), what goes “between the nails” on foot, while wading in the water

wethuwaluwíta halágwa  comet, pl. –witchki halágwagi

hā’tchi halágwa  shooting star, “moving, migrating”

níla nitā’dshi  I move, remove, intr.

Double star=2 stars close together

Nila nenéwa yeyatchíta halágua  I see a shooting star, lit. “I see a star when moving”

Pg. 744 

Negúti tép’higa nepî’  a cupful of water

menû’we  (1) drink (2) aguardiente , pl. menû’wena (Aguardiente is a fiery liquor made from the juice of pressed sugar cane)

sagunégi  glass & all what is made of it; except mirror

sayapuneyági wiéthali  all kinds of glass   see 413

mu’hthálwi buckshot

nukíne nitéyu sibälegû’  I say this once more 

now I   I say   once more    

now (hinuki)   (sí=pelegû’)

pépwa wakutû’tegi  thing not known: secret, mystery

papiseyá=wika  tent, “raghouse”

papiseyáthigi  rag, canvas, sailcloth, pl. –giwali

papiseyági, pl. –yátha  (same)

lawe=tethétchika  tent-pole (12-15 ft. long)

hapashí  tent-peg

lelithikukwéyaki  tassel, -yakíwali

lethikukwéya  fringe; pl. lelithikukwéyagi

nila ni lithikiekúta  I am cutting fringes

yúma lithíkia  this is fringy, looks like fringes


níla nilithikapiéna  I am tearing into fringes

nila nilalikapiéna  I am tearing once

mskíkwa, usually pl. mskî’kwaki  snot

pthigák wigá  plank- or frame-house

pthigákwi  board, plank, pl. pthigaχkû’

kupellékwi pepíkwa  Jews harp

msíki wiká  “leaf house,” brush lodge”

nenipawíta síguna  standing rock, -witchki sigunági, plur.

tahi nipawítchi síguna  at the standing rock

táhi’htúgamiki nepí  at the standing water

yuma’htógami  this water is standing

wiskaletwí nepí  the water is stinking

pepagitutégi hutéwi  waste town

tkígami nithame kwéska  the well is caving in

tkígami wísa nithamekwéska  the well is going to cave in

tkigami né-eka nithamekwéska  the well has caved in

wiskupepí  lick, salt-lick (of deer), pl. wiskupepiwáli

lápikwa  among the bushes

píkwa  brushy; pipíkwa  brushy here & there

pikwatakí  one bush (or one brushwood ?)

pg. 746 

haméχkwa yetádshi  beaver’s home

hameχkwáki taχkipenamwádshi  beaver’s dam

nila nigipéna  I make a dam, pl. nikipenána  I make several dams

hálika lágwa kehápe  let us go further

ma ûtchi  from here

mskiékupki  half-drowned land; “slash” low land where water stands for a time of the year

yeta nánukaki  a muddy place “where there is mud”

pelethî’ hu’hthítha  eagle’s nest

nila nematchiluthtúnia  I make myself small

nila nemushpethitúnia  I make myself long, tall

pepskipetégi népi  salt water

pépua pskipetégi népi  fresh water, lit. “not salt water,” see 12

hulámi pskipeté wiaúthi  this meat is very salt

hálemi mialethíya wiauthí  this meat is musty (“begins to spoil”)

peshikwewámi  strait of water, or of sea

tekí kepeshená  don’t touch (yúma it); kishité  it’s hot

pg. 747 

tániwe lágwashi kipekatethí huláku?  How long did you work yesterday?

kila kinututúle yumá  I ask you this

thapimehî’ nĕpegatethí, ksákie nilokatethî’  I worked only a short while, because I was tired

nehiwégi kipegilutá?  What did you work at?

Hutekû’ negishkána  I was chopping wood

Wahiputawégi huté’hkû nigishk’hána  I was making firewood

to burn

kietepénegawi huté’hku waputawégi  buy some firewood from me

kiemûshnehulé             neligutkunéma  I will buy your wood on credit

let me buy it on credit  your wood

matá! Papiédshi kietép’hwi wélena  no, you must pay cash

matalágwa nemunemí  I have no cash (with me)

sápeki muní  hard money

thapá matá kita katawikána nutkunéma  then you won’t get my fire-wood

pg. 748 

há kitánetha h8shiwá?  Is your daughter married?

Matá giéwaki  not yet

Tépi t’thwi katówi washû’shitchi  she is old enough to marry

Huthámi métchi nénutch’hégutchi  she had too many lovers

Huthámi huléthi  she was too pretty

Wanéletaméthi wahi mamā’dshi  did not know which one to choose

Nigwithá húwe niswa pitegi kiteniéwe t’thwi katówi  my son is now 24 years old

Wissikakwi’léni  he is a strong man

Nehiwé hupekatethíwe?  What is his occupation?

Yayaláwita tchine nanakwéta  he is a hunter and a trapper

Husheletamwá tchíne níšwi hunitchanhî’  he is married and has two children

Yúkuma hapelóthagi nažutethaki  these children are twins

Há nihini pĕhî’ hapelûth’hi?  Are these all the children he had?

Máta; negutî’ nepwa nineguti káto  no! one died a year ago

Wehî’ kieniamthápe yumá Kitchikáwe thipíki hulagielegî  let us go down the Grand River in a boat

Kie nímena nî’shwi mayáwi kitchehigána  take two oars with you

Nila tchumāti ne’hníme  and I take a paddle


Thipi máta tamakánwi yumatassí  the river is not deep right here

Payégwa niámeki tamagánwi  but very deep further down

Há kiwákuta yē’shi mátassi nep’hugwítchi hilení  do you know that a man was drowned here?

Híni yē’shi nutagiéya  I heard about it

Nehiwé huteshuantû’ hutelenawíwe?  How did he lose his life?

Hulakiéliki hapíwa tch’híne wethekwáki shoshóni hupamuetû

Pg. 750 

He was in a dugout & had a heavy basket with him

Hini shoshóni hashikani kuthekwánwi kulepeška hini hulakiési

                       to one side

that basket to one side heavy turned over the boat

nudshipensínwa hulakiéleki         híni nepíki    hine nep’hû’gwi   751

fell out, from     from the dugout  in the water  and then was drowned

he fell into the water and then was drowned

mata mkû’te wíya metáthugu lék’hi  they did not find his body for 10 days

                              10 days’    time

tch’híne lekunû’te     wî’ya  and then his body was buried

               was buried

wílawa nakamû’gî hunepúenégi  they sang a song over the grave

tch’hine yashitethégi hut’punána 8skitchi hunepúnegi 

              (2) cross      put it on

and put a cross on the top of his grave

(2) ntashitethétu  I am crossing, put across

pg. 751 

metat’thwi yekusitégi         spitemî’  10 feet deep

                   length of foot

nenutch’hégutchi  lover & lovers

kuthekwánwi shoshóni  heavy  basket

nila nigulepéska  I turn over, v. intr.

Nigulépska  I turn something over; nekwikulépska I turn something over many times

Ni nudshipensíne  I fall from, out of   750

nenep’húgwita hiléni   a drowned man, pl.-gwitchki, –nígi

nila nep’hû’gwi  I get drowned

749 nepí tamakánwi  the water is deep

nepí titamakanwi  the water is deep at some places

yēs pitémegî’  so deep, that deep

nila ni lekuná  I bury somebody

wewalkiéta  a grave digger, a hole digger

nepúwe  grave; hunepúenégi  over his grave

pg. 752


haguashkwága  dip-net

namethî’ kipéniga  fish-dam

nepî’ ktá-u’htanwi  the water goes underground & comes out again (elsewhere)

kithithúwe  fever

nila ni gisithû’  I have the fever

yēlkósotchi  cut, wound by cutting, pl. –soádshi

sekutchelágwi  wound by contusion

skipagalagíkwe  wound by heating

yelatelósotchi  shot-wound; pl. –soádshi

gip’higá  bolt, pl. –gána

wa’hthuéwe, wathuéwe  torch, flambeau; -wena

huláka  trough

welaganiwíki  wagon bed

nepúwi tagákwiga  coffin

tagákwiga  box

malathkahúwe  apron

nažwihúwe  ornament on body, -wéna

nenažinak’gi  ornament on houses, furniture, things

npénigwáte  seam, pl. ninpenegwáte

malekí takwá  a piece of bread

luminiká  something to grease with, salve

niluminá  I am greasing something, -nána  pl. obj.

pg. 753 

nelílumina  (frequentative)

yatamiégigi  where they sell, market (-place)

yatatepenutégi  where they buy

pemí  oil, grease, pl. pemiwalí

kwelahápagi witheníwe  breakfast=meal

kwelahápagi  early in morning

yela-ugisegigi witheníwe  midday=meal

pegiláwi  working, doing something

hopaχkí  steep, as hills, mountains

spálagatwi  deep canon, ravine

wikapíwi  hard & flexible, tough, zähe (German: tough, ropy, stringy, viscous)

luχthû’kia  loose, porous, as bread; “locker” in German

máta nanikinikiéya  unproductive

wápwa hunitchánita  sterile (woman, cow)

melimáwa  moist, humid

lawatuwéwe  low voice ?

lawatóthi  something less, below (in measure), bringing less (a field), light wheat kawaškwi

nila nilawatuéthi  I speak at low voice

memamealakatúita  crippled (person, animal)

hashitethénwi  “what crosses,” oblique

pg. 754 

Register Books of  S.S. clover with Shawnee personal names

Quanakaka  Big Fox John, should be Quayaskaka, deceased, (757)

Howlemothkaka  Charles Blackfeather; Halemathkaká deer clan “going with the wind” nila nītalemathká I go with the wind

Mayatha, old Blacksnake, Meyau’hthá, turkey or owl; flying, going straight towards, nila ni mayaúχtha  I fly straight towards

Wathapaka James Blacksnake; Wethepiánakiesíka; smooth feathered, wéthe nakie feather (refers to) 8thepiá smooth, clear (?)

Nanahapiéssi  “Bright horn,” fem. (name of her father) fixing into a string, or line. nilawe nanahapiessinepe  we fix into a string, or line. wilawa nanahapiessinúgi

Pacheka “Big Knife,” pa’htchíka, turtle clan, nila manit pá’kshine I fell down sidewise 763

Lilola Blackfish (is Lolola)

Chakesimo Jas. Big Knife; and Chakesisimo, wolf

Chakequah, fem. Tcháki kwé “Little Woman”

Chakesemo  White (Dove), wolf

Celawapiéssi fem. sílawepiéssi  wagging the tail by way of thanking

Tchaki lenítha “Little Man” nila nenegatúna  I follow the track

Wakowwá Lewis Clay Wékawā’ “tracking” nila nukaw’há  I saw his track

Chalahpea Lizzie Good (tchēlapié ?) pié “coming”

Checheta 763

Chenensta ?

Pg. 755 

Weseke Kawponse; Wisiki kápau’his, fem.

Chacotha  Weasel Sekuχthá is weasel; raccoons

Mayawisimo Isaac Dougherty, Mayáwi simu  right-sounding voice-owl

Kanacumsika  Robert Dougherty Kenwakamsika “long water,” turtle, Thomas Dougherty’s brother

Lowapiéssi H’y Ellick’s wife Lawepiéssi  center of the water; nénepie water moves; nila ninenepiessine  I make ripples in the water, lion clan

Methaskáka Washington; stepping on the whole of it (of hoof)

Mazawamíasi fem.; Methamiési, traveling over the whole place (cover the whole valley) nilawe nimethamiesinépe  we travel over the whole place, horse, deer

Mathkawapíe  Frances Angeline. Methkawepie

Nathawakase, or –kumse, Stand. Nethawakē’ssi, “feathered alike all over;” netháwi  one kind, Késsinwa  lying down, as in the nest, owl or turkey  (refers to feather only; míkuna is feather)

Nanakakumthí 764

Notakothe 764

Notahewa; nutehíwe; prob. nickname, nuteníwe “cannot reach” nila nenutená  I cannot reach it

Nikanípto, William Williams; “running ahead;” nila nenikániptu  I run ahead

Nahswesimo  pretty good sounding voice, nā’swi pretty, simu sound, voice; owl clan

Nanakwakasíka; nenekwakésika  lying fine-feathered, nenekwa  fine, in the sense of atomic, fuzzy; nisekune  I lie down (anywhere)

Nekawapiéssi 764


Pg. 756 

Nanatchi ?

Napanasi; prob. Lapenéshi; lápi again;…?

Othaquatwa  “yellow cloud,” wáthkwatwi  cloud light in color; wathéa light; pû’thkwatwi cloud

Pinasí=kwä  an Ottawa wife of John Williams

Pakatápiessí fem. going close by to something; wolf clan, 764 wolf going along brush, bluff, brooks


Pa-wa-pe-a, x Pewapea; péwepie !! shaking off water, dew

Patuck-se 764

Tenskwatawa  Old Prophet; was of the msíbessi, lions belong to the wolf clan, round-footed

Pamawa, wolf clan, taking all the fur along (its own)

Patawana (?)

Pe-me-tar-wa-se. pemitenawéssi “cross-furred,” stripes going across, pemit’thénwi  to go across, to lie across, hang across. Hunáwe  he carries it on the back, nináwe  I carry it on the back, wolf clan

Pishikwapiéssi  straight-lined, peshikwa straight, deer (clan?), nilawe nepessikapiéssinépwe  we string out straight

Petawa-se, pitawéssi “double-furred;” pita-u’hthenwi  to lie double (no first person), ne pităwe peteníke  I have double cloth on

Pe-tah-wa-ka-se, Pitawakēssi  “double feathered,” pitawi double, pitawa

Pequathe or ? píkwethi (nothing); if pikwanakéssika: heavily, thick feathered; pikwani thick, heavy (not separate word)

Pg. 757 

Pemcowasí; Pemkawéssi “tracks going by,” kawí track, hukawí its track; pémthe to pass, nila ni pémthe  I pass

Pochechathah (765)

Pamawikési 765

Pakacheka-hipiéssi fem. 765


Petahwa-se-kah;pietawessíka “double-furred,” 756 wolf

Pamaquit-che  Miss Kizer; duck clan; “being on the water,” pamakwiténui  to be on the water

Pamewési, see pamawa 756

Thowawasi, Amanda Paschal; hutháwa wé’his “yellow-furred”

Palitha Cynthia White, pelétha little chicken; turkey clan

Pa-se-wah  “wild cat,” péssiwa, wolf clan, or raccoon

Quakomi (Qua-kaw-me)

Quayaskaka  Big Fox, John; “knocking or kicking it over,” turkey or owl.  Knocking the beards on their necks, nekwaska, dirt. Nekwakaska  I knock it about, or scratching leaves

Quamasi  fem.





Quaquato-new-mita (Wyandot)


Pg. 758 

Chewe  widow Rogers

Wapana  Mary Rogers

Sah-pe-wa-sika  Stand (2)




Toskota James Bluejacket Sr.




Takalmapiéssi, (or Tacah-?)


Kakalátha, Turtle




Lekatawa, John Williams Jr. (?)

Wapi síkuna  White Stone

Winipie skáka, fem.

Wanasi  Nancy Bluejacket

Pamatakakasi  George Williams

Pg. 759 


Kasílí, fem. (Kah-se-le)

Kow-loway, masc.

Wessi Kowási fem.

Wessi Kekapowse fem.



Lakawasí fem.

Lanewakámi, masc.




Lowtha (lótha ?)






Kinnipia; see Mrs. Jackson, pg. 570

Kawika, masc.

Kawakótha, masc.

Pg. 760 

Kikáta  Harvey Bigfox

Mathkawape-u fem.

Napanási, fem.

Kasele fem. Whiteday (kásiki is day)




Kasowa kumsika  John Flint

Hipto  masc.

Kawíka  John Frances

Mayáwi simo

Muskowi kwä


Mathkowa  James Wheeler

Takamapié, masc.

Hilaniwi simo  John Hand


Hunkawi símo

Kanaka-sí  fem.


             } pumpkin


Hawache  David Whitedeer

Pg. 761 

Hawawakaka, also Good Hunt


Chacekah  Possum

Pitawapiéssi  Mary Prophet

Pimitarcamsi  Emma Secondyne

Yalamatháka  masc.

Papakitacumsike  William Barber

Pimathumkwä  widow (?) Greenfeather


Wapanashkaka  masc.

Papamana  David Wolf

Pikatapía  Margaret Coldwater

Lalamacumsi  Cynthia Hummingbird

Ski wikiwa  Newhouse

Sapeaskaka  Jim Wolf

Hawikákwä  Nancy Star

Thathekwakísi  Margaret Tooley

-and an infinity of others-

pg. 762 –blank—

pg. 763 

Nawaluskaká  wolf; “following up (the game), Thomas White; singer & leader in the October dance & April dance. Nila nenáwaluskawá  I am following (man, horse, game, etc.), informant

Pacheka máni yē’shi pákshina  this is the way I fell this side, or that side 754

Chakeshishimi  all kind’s sounding voice

Chakishimo  all the sound; yē’shi shimuya  the sound of my voice, “thus my voice sounds”

Šilawepiessi; hushashiláwe  I am thanking, wolf clan

Tchítchita  nickname (tchitchinwa pet name being sickly)

Tchélapie  even-lined, even strung, ducks; two flocks of ducks making two parallel strings, one equal to the other

Wisiki kápau’hsi  (?) “standing solid or firm;” horse or deer, nila niwissiki kápawi 755

Lowapiessi refers to manutówi msipessî’, the miraculous lion

Pg. 764 

755 methaskáka  horse clan, or deer. Nimethaská  I step on the whole of it

méthkawe, track all over; wépie in the water, raccoon clan

nenekákamsi; néneki  trembling (refers to water, kami), turtle, probably

notakothe  nenutákuthi  I understand the sound of other voice, wolf clan

755 nikanapiéssi  ahead of all strings, nilawe nikanapiessinépe  we are ahead of all strings, deer or horse clan

nawatenéssi (?) nila nenawathká  I went by after it

756 nanā’tchi ?

pakatapiessi, nilawe nipakatapiessinépe  I (we?) go by, along something (the whole family of these animals-wolf)

756 mila nipawepiéska  I shake off dew, water, etc. turkey clan

piétaksi; lying fronting to you, deer clan, nila nipietathámshine  I lie fronting to you,

pietathamshínwa  he lies fronting to me

pg. 765 

nila ni pamáwe  I take all my fur along

(pamawa) penáwe  I am shedding all the fur

757 potchítítha  bobtail, little

putchitié  bobtail

nila niputchitiékulá  I cut a horse’s tail off, “I bobbed it off”

nila nikishkutá  I cut off

putchihí  close by, near the body; close up to

nigishkutá huthwálwi  I cut the tail off

putchitié  bobtailed, pl. –tiégi

meliwetchále  running of nose (in animals, horses, etc.), (1) distemper of horses (curable), mucus floating (2) glanders;also mátchi meliwetchále (they never get well from it) when drinking the nose runs into the water with glanders & the stuff will sink.

Pamawakéssi; full name of pámawa 756

Pakachika pá-u’hssi  standing against the mother, when sucking (horse, deer)

Nila nipakatchikapáwi ye nunéa  I stand against while, for sucking

Pamikapa-u’hsí  standing about (any place), deer, horse

Nipamikapawî’  I stand about

Nipapamikapawi  I stand about in different places (pa- going)

Pg. 766 

Paschal Fish, pashkálwi; lifting the tail; looks like opened up

Nila nitchikálwi  I lift the tail

Spáskálwi  heavy- or bushy tailed, so it would not be Paschalis

757 kwamē’thi  probably: coon following the stream ?

melinábo  milk; lit. “matter (pus) liquid” 

Quatawapea, a Shawnee chief, “the man on the water who sinks and rises again,” born at the Pickaway Plains, Ohio.  His band stayed at Lewistown, on headwaters of Great Miami River, Ohio.  He died there 1826.  Better known familiarly as Colonel Lewis.  Haines, Am. Indian, pg. 589

Bluejacket was a distinguished chief of the Shawnees.  In 1805 he figures at Fort Industry on the “Miami of the lake.”

Cattahecassa or Black Hoof(mkatéwi kāža ?)  Shawnee warrior of many battles-present at Braddock’s defeat, he fought in the subsequent wars until the treaty of Greenville, 1795, & the orator of his tribe.  Died at Wapakoneta 1831, 105-110 years old.  Haines, pg. 576

Kishkalwa, brother of the above & Shawnee chief, lived on Kansas River.  Died 1831.  Haines.

Pg. 767 

December 6, 1897

(newspaper clipping)



He Was the Last Chief of the Shawnee Indians

Charles Blue Jacket, the head chief

of the Shawnee Indian tribe, died in

the village of Blue Jacket, I.T., after a

long and eventful life.  He was over 80

years old, and the last chief of his tribe.

He has been the foremost diplomat of

his nation in treating with the whites

and was universally esteemed for his

noble qualities.  Blue Jacket was born in

Michigan, on the bank of the River

Huron, in 1816.  His family moved to

Ohio, locating near Piqua, when he was

a child.  From there they went to Kan-

sas, in 1832.  With his tribe Blue Jacket

left Kansas for the Indian Territory in

1871.  He was a friend of Lalewasikaw,

the great Shawnee prophet, who suc-

ceeded his brother, Tecumseh, at the

head of the tribe, leading the Indians

against General Harrison after Tecum-

she’s fall at Tippecanoe.

Blue Jacket was the last survivor of

those who attended the prophet’s funer-

al near the present site of Wyandotte,

Kan. He recently revisited the scene, as

the guest of the Wyandotte County His-

torical Society, and a cold contracted on

that trip hastened his death.  The last

of three successive wives, five sons and

as many daughters, out of twenty-three

children, the youngest of whom was

born eight years ago, survive him.  He

was a Mason and will be buried with

Masonic honors.

(end of clipping)

Shawnee is remarkable through the following consonantic combinations:

χ’kwéwa  woman

t’th-: yeyat’thutégi  colored, painted 651

nimetch’shine 611 I am prepared, “fixed”

pg. 768 –blank—

pg. 769 

Hymn Book of the Baptist church of Shawnee, St. Louis 1859, 16mo

1. nakotwibokonikeke | negutwathúkunakíki in six days

tapalamalíkwa  | tepelemelákwe  the Master, Lord “the one we belong to”

omacto eomi iseske | hû’metstu yúma hassíski  made this Earth

cieike eatake. | tcháyaki ye’htéki  all there is.

2. niswibokonikeke | nážwa thukunágigi  on the seventh day

chena ilwikise | tch’híne halwakassî’  then he rested. Nila nitaluágashi I rest

ewne eomi kisakeke | yúni yúma kásekiki  on that very day

neli otasetí | nila huteshî’ta  he declared “this (day) is mine”

3. chena talaniwamhe | tch’híne hutelenawémhi  then his people

pg. 770 

enoke melihe | hinuki humiláhi  then he gave them

nakotwiboko owepi | négutwa thûku huwe pay(ékwa) six days only

pakitabelece | pekatethelítchi  to work on

4. otalíhe eawipike | huteláhi yewapaki  he told them in the morning

keahilwikisepwí | kehalwakasípwa  to rest

chena ke’mimitomepwi | tch’híne kiemamatomípwa  and pray to me

obapetahako | huthepitehē’kû  have pure minds (hearts tehí)

5. enoke wace peisíkwa | hinukí wē’dshi piayákwe  now why we came

kemimitomípa | kiemamatumā’pe  to pray to him

chena ké-nenikimopa | tch’híne kieninakamúpe  and to sing

waselapwitíwa | huwéssi lepwatáwe  let us be glad

pg. 771 

6. palocehe mankwitoke | pelúdshihi mentkwatúki  pretty soon in heaven

keamitiskitepa | kiematáskatepe  we will meet

mitícacewe ketane | matayídshiwi kiténi (never) (we) cannot any more

ketípkahotepa | kilá (we) pkehutípe  never we part

6. nila nipkehwá  I part, nilawe nipkehwági  we part

6. nila nematashkawá  I met (wiethá, somebody)

page 47: 3   7s & 1  6s

1)Hu! Nitchenináti                   | O my brother,

Hakie máte skáwipwa              | will you meet me?

(bis, bis) (bis-twice, Latin)

2)Hu! Natamawiwéwe             | his help

Hu! Natamawiwéwe (3 same) | (he is helpful?)

o-kénĕn skwapiégi (or –piéki) | on Canaan’s shore

3)Hu nitkwemetheti                 | O little sisters

Hakie mataskáwipwa               | will you meet me, [kila nemataskáwa]

O nitkwemetí                           | O sisters

Hakie mataskawipwa               | will you meet me

Pg. 772 

Hu natamawiwéwe                  | his helpfulness

(twice more)                              nila ninatamawiwé (I am helpful)

o-kénĕn skwapiéki                  | on Canaan’s shore

L.M. (Long Metre) (page 48)

1)na we sin hi, (bis) | ne wisa nhá, ne wisa nhá  I want to go, I am going

na we sin hi bi pe | ne wisa nhá thápi  I am going there too

na we sin hi Ceses eke | ne wisa nhá Jesasíki I am going to Jesus (up there –íki)

na we sin hi bi pe | newisa nhá thapi I am going there too

8&7 (means syllables, feet) 

2)na pi ba kwe Ceses na hi | ne péyakwe Jesus nehá  when we die, to Jesus I’ll go

na he eo ti pa na kwi | ne huta’hpénekwa (the correct way)he will lift me up,or receive me

ho na ke ke ho na ke ke | hune’hkíki, hune’hkíki  on his arm, on his arm

wi eĭ pi nas he wa ti | waya wapanis’hiwéta  of the one that saves

pg. 773 

C.M. (Common metre)

3) O Ceses mki wa la me lo | O Jesus mkawélemílo  O Jesus think of me

na ke ta mi be we | nikitemā’thiwi  I am poor

ke ta me nĭ kwa la me lo | kiteminakwelemílo  have pity on me

wa wi pi nas he tí | wayawapanes’híta  the one who saved me 

1) ne’hthápi  too, also; ne’h- omitted

nepeyákwe  when we die; we should expect nehápe  we will go

2) níla nuta’hpéna  I lift up, I receive

nila nuwapanes’há  I save somebody

3) nimkawélema  I think of somebody, pl. obj. nimkawelemági

kitemá  poor; pl. kitemáthaki

níla nikitemenákwélema  I have pity (on somebody), pl. obj. –magi

kiteminakweletíwe  pity, commiseration

kitekiekiteminakwelemiwéta  one who pities another, pl. –wétchki

pg. 774

memamû’thuta  the one chosen

wayapanes’helákwe  saviour, redeemer

lelumkunû’thuta  the anointed one, Χρίστος (is it this?)

memetelemelákwe  the one who created us

hu mayetele miā’ke O you that created us

metchilenawewíta  sinner, pl. –witchki “the wicked person”

mayamusigishkwéta  apostle, relly “prophet”

metat’thwi kiteníswi mayamusigishkwétchki  the twelve disciples, “prophets”

Perhaps longest word in the hymn book, pg. 10:

Kimatchilenawéwiwenenaki hútchi

our bad     life                ours  from

should be separated by hyphens.

Pg. 775

Personal History of Dougherty, Thomas (continued page 779)

Biographic notices; 766, Title, pg. 3, Life, 303, his nickname, Tutî’ 303

Mayawísimo, Isaak Dougherty, 755

Kanacumsika, Thomas Dougherty’s brother, Robert, of turtle clan 755; Kenuakamshigá; sometimes abbrev. into Kenuakamí “it is long”

Thomas Dougherty’s texts of Shawano language, pp. 184--, Explanations to these texts, 393—

Matchilekwé, one of the names of his sister, 303; 346 “moving”.  She is called Mātchikwé as a nickname, “ugly girl” 737.  of this the diminutive is Matchikwétha, 737.

Menwissímu is Thomas Dougherty? “good-sounding voice,” simu “voice;” owl clan

nila ni ménwi  I am feeling good, glad, etc. 737