All authorities tend to

become as brave as the fallen foe had been. show, however, that cannibalism was extremely rare among the American races, and was only resorted to in isolated cases like the one here noted.

The sixth tale, of the kiwa kw, or snow-demon, is one of a great number. The Algic Indian believed in many spirits, some benevolent like the w'nāg'měswůk or little people, who were wont to warn the tribesmen of impending danger, some harmless like the wandering kiwa kw or the chib lakwe, the tree sprite, who sits in the crotch of the large branches, and some distinctly malevolent like the appōd'mk'n or spirit of the deep water who lurks in the lakes to drag down the unwary swimmer.

In the notation of the tales I have used the following system. The consonants are to be pronounced as in English, with the exception of ƒ and, which represent voiceless tenues; й, which is the French nasal n; w', the whistled initial peculiar to the Pass., Abn. and Lenape, and, which is a guttural voice-stop, not unlike the Semitic ayin. When n and m are written in juxtaposition to a following consonant they have their simple nasal tone-value. The vowels, whose exact quantity I have marked in the Passamaquoddy and Penobscot, have the Italian values, except in the case of the apostrophe.', which is a very short й, and ů, which is equivalent to oo in "good."

The intonation of the Passamaquoddy dialect is difficult to acquire. In the narrative style, the syllables are spoken in what is nearly a monotone, until the tone syllable is reached, when the voice runs up a musical third and drops the same interval on the syllable after the accent. When a word has two accents, one following the other, as, for example, in póhégùnúl, the first accented syllable is unusually prolonged in a sing-song tone and the second is marked by the voice-rise. These peculiarities are perfectly reproduced by the phonograph.

I have made the grammatical analysis following the tales, partly by means of a direct study of the Pass. itself and partly by means of a colloquial knowledge of the kindred Abenaki language of Canada, which is almost identical with the Penobscot idiom of Oldtown, Me., and is very close to the Lenape.

'Cf. Prince, Annals N.Y. Acad. Sci., xi, p. 373.

1.

K'chi' Joe Benoit m'déaulin' põhegunul k'chi k'nakwchil. Umátnṇṭēniyāls k'd'gil skiṭápyil, Póhégunůl k'chi at-hōziswůl.' M'dēaulinwůk ne'seyik t'lip'n'ltowik. Kizip'n'ltitit m'side nseyō kuspen." Nýdǎmen" Joe Bénōit kistáhāl" k'd'gil skitápyil. Kizip'n'ltitit k'důk skiṭāp mé'chine."

II.

K'chỉ Lācôt(e) m'dếaulin k'chỉ Sabatissiz'l' uma_ntēniyal., K'chỉ Lacōt(e), anaji ton mskwiglahégon k'chi kok." Kizitaq pízéssín. w'tugwěji'ton wagōná'kwěm. W'májětauk kegěskw, Wagōná'kwem kwillhogǎn." Ukwüşsiz'l ukigw'hogol (ūseb'mōyōgol). W'gichijiton" Lăcōte Sābātissiz'l ūm'dēaulinwik-p'nilkōl.

III.

Nil nānánkō kēṣig'd'niyan n'miha skiṭāp m'déaulin'wéu liwizō" Mi'kumwěss. Niogun" ngiziķwětkéūs" nāgā ngīzikinōsluggon” ed'li kizikwětķēúsět. Nil n'miton" ěláptāk" wějósět."

IV.

N'mitaukws nodwā ēd'lintauk nibaiyu öt lintuwéwal widápyil. Unódágol éd'lintauk-mědéntākw pichědőg ngwůttā t'késsōsálkwůt t'ligĕdőnkē.

V.

Nzíwēs, nt'lāg'nód'māk pichē kiskākesigd'n matndoltítit m'deaulinwůk. Pesk'wol" nep'hāniā. Umājěp'hánia Mná'nok éd'li-spasegěk. Nit ēd'lipoltitit.

VI.

Nizwůk skitapyik tlig'donkiyik kůspémůk. Slakiū ūnōd'wania wěnil" maskwůlămiyilijil élmag'měk me'tag'měk. Nōdausania apch, unōd'wania măşkwůlămiyilijil. Unimiyawal wěchkōyālijil. Málúm'dé pěchi'yil eyi tit. Utiyania: p'lchiness mits. O'tid'mun" yot skiṭāp: katāma" ngizijenés-hiyu tétint'li ed lit'kéyik" la'tōgwessnuk. Yot skitap ělwě kál kiwa kw.

30

I.

Old Joe Benoit, the wizard, changed himself into a big turtle. He had quarreled with another man. The latter changed himself into a great serpent. The wizards fought together at Néséyik. After the fighting, the lake was all stirred up. I heard that Joe Benoit beat the other man. After the fight the other man died.

II.

Old Lacote, the wizard, quarreled with old Sabatis." Old Lacote had made a dead-fall trap for bear in the woods. After he had made it, he crawled in (to test it). He pulled the prop-stick, touching it only a little. The prop-stick fell on him. His son (however) rescued him. Lacote knew that Sabatis had bewitched him.

When I was fifteen years old, I saw a man who was a wizard He was called Mikůmwěss" (a wood-devil). He told me that he had sunk into hard ground up to his ankles, and he showed me the place where he had done so. I saw the tracks where he had walked.

IV.

I heard my father (once) singing by night to his partner and he (the partner) heard him (my father) singing when he (the partner) was hunting a hundred miles away.

V.

My brother told me that many years ago certain wizards had a quarrel. They killed one (of their number). They brought him to Grand Manan, 28 where there was a steep ledge and there they ate him.

VI.

Two men were hunting on a lake. Suddenly they heard some one whooping along the lake, at the foot of the lake. They went out, and again they heard him whooping. They saw him coming. Right up he comes to where they are. They said to him: "Won't you eat?". That man said: "I cannot stop; I must go to where it

is cold, to the north." That man must have been a Kiwa'kw,"

GRAMMATICAL ANALYSIS.

'K'chi means properly "big," but in Pass. and Abn. it is frequently used for "old;" cf. Abn. ādāli k'chiawit "he who is oldest" (participle). Oj. kitchi, Cree kichi mean "big." In Oj., however, the prefix kete-, clearly allied to k'chi, means "old." Both the Del. chinge "big" and kikey "old" (modern kikes “adults, parents") undoubtedly belong here. I doubt, however, whether we should compare with this root, as Brinton does (Lenâpé, pp. 102-4), the large class of derivatives in Del. beginning with gisch-. used to denote successful action, as in gischigin "to begin life, to be born;" gischiton "he makes it ready;" Abn. kizitō, etc. The Cree kije- "perfect" (Lacombe, Dict. de la Langue des Cris, s. v.) may be cognate here.

•M'déaulin "wizard" appears in old Del. as meteu “one who drums," e. g., a witch-doctor, referring to the practice of the medicine men of beating drums to drive away evil spirits. Thus, Del. meteohet is a drum or any hollow body. In mod. Del., meteu denotes a turkey-cock, which drums with its wings (so Anthony in Brinton, Lenâpé Dict., p. 83). Cf. Oj. mědéwin "sorcery" and tewe-ige "he beats a drum" (fewé-igin “drum ").

'In pohegunul and the following word, we have the ending - of the obviative, or accus. of the third person, which appears in all the Algic idioms.

K'nákwchil" turtle" (note the obv. - as object of póhégŭnül) is an exact cognate of abn. Mikěnākw "turtle." Compare Micmac mikchikch, Oj. mishikē "turtle."

Umátnțeniyāl, also in the obv., is clearly cognate with Del. machtenafillin, machtayen" to quarrel."

6

"In skiṭāp "man" (-yu, obv. cacing), sometimes úskīļāp, we evidently have the ending -āpè, which is used in Del. as the regular terminal to denote the human male. Thus, linapea Del. Indian" (lenno "man"+āpē). With no, cf. Cr. i, Oj. inini, O. Abn. ărēn-āñbē, Mod. Abn. ăln-ōmbā, O. Narragansett nin, Naugatuck rinh, etc. Del. kik-āpē, "a bachelor," is formed in the same way. Brinton (Len., p. 100) derives aāpē from a root ap "to cover sexually," which he states appears in Oj., used only of the lower animals. I cannot find it so applied. This apē, however, is found in O. Abn. ărên-đibé, Modern Abn. &n-Āmba (Penobscot aln-āmba) "indian," and in old Mass. wusketomp "man," exactly equivalent to

Pass. úskitap. Cf. in this connection Pass. n-id-ap Mod. Abn. n.id. my friend" (male). I find nidōmbāskwā

omba

mon amie" in Abn. for the feminine. This ap clearly appears also in Pass. hiy ap "buck" (male deer) and Mod. Abn. nōmba-lha "cock." I am inclined to connect the first syllable of skitap "man" (Mass. wusketomp) with the Abn. root uski "young," regarding the as a mere connecting consonant.

'Athōziswůl is a combination of at-hō + zis (sis), diminutive endding, + -wůl, obv. termination. This may be connected with Del. achgook "snake," with which should be compared Abn. s-kōg.

8

9

Néséyik means "the muddy lake." The ending -ik is locative. • Kizip nillitit. Kizi-, sign of the past (also "can") from the verb kizito "he makes," + p'nil, with which cf. Del. linalittin "fright," + the participial ending of the 3 p. pl. -titit.

"Ķúspěn, cf. kůspémůk in vi, probably from kus- "big" also "fast," and -pe, the termination denoting water seen in Abn. sibō-bi “river water." The Abn. word for water is n'bi, cf. Del. mbi, Oj. n'bi, etc. This appears in Pass. only in compounds such as wikhig'n-nup “bookwater," e. g., "ink." The regular Pass. expression is identical with the Micmac, i. e., sámágwan. The element kus- appears in Abn. k'kůstōngzin “you talk big, e. g., haughtily." Cf. also Küz-ibia "paddle quickly."

11

·Nódăměn, from n', prefix of 1 p. sing., + √nod, + amen sign of the inanimate. Cf. Abn. nodăměn “I hear” and Oj. nūndāgē “he hears" (is not deaf).

"Kistahal "he conquers him," perhaps cognate with Abn. k'kistónā-nā "we decide, settle."

"Méchine, cf. Abn, machina "he is dead."

"Sabātissiz'l is the name Sabātis, the Indian corruption of Jean Baptiste, the dim. ending -sis, the obv. termination 'l,ul.

" K'chi kok "in the woods," with the loc. -ok, is, perhaps, cognate with the Del. teke-ne-k “in the woods." If so, we must suppose a metathesis te-ke – k' -chỉ, in which the te corresponds with the probably palatalized -chi.

16 Kwillhogan is probably cognate with the Del. quillutamen "he falls upon it,,attacks it."

"W'gichijiton "he knows," with inan. ending -ton, is perhaps cognate with Del. kigin-amen “he knows it," the Del. -gi- being represented by the palatalized -chi-, as in note 15.

18 Liwizō; liwi + zō, reflexive ending of 3 p. sg. Cf. Abn.