Notes
Wallace Rice
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Page 103. Pau-Puk-Keewis — paw-puck-kee'wis -personifies that aspect
of storms which plays pranks and is whimsical. It is an excellent example
of the depth of the humorous sense in the Indian.
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Page 104. Pemican — pem'i-can — is made of dried buffalo flesh poun!
to a powder and packed in bladders, sometimes with the addition of
buffalo marrow.
The red willow bark is known as kinnikinnick, and adds a pleasant
fragrance to smoking tobacco in the aboriginal estimation.
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Page 105. Pugasaing — pew-ga-saing', the last vowel having the sound!
a in "name."
Kuntassoo — kun-tah-soo'.
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Page 106. Nagow Wudjoo — nag'oh wud'joh — signifies the great piles!
drifting sand found on the shores of the Great Lakes.
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Page 107. Onaway — on-a-way' — means "awaken."
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Page 108. June is the Moon of Strawberries.
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Page 110. Osseo — os-see'oh.
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Page 111. Oweenee — oh-wee-nee'.
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Page 113. "Ah , showain" — the translation of this Ojibway sentence !
the following line.
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Page 114. Nenemoosha — nee-nee-moo'sha — is a term of endearment.
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Page 118. Wabeno — waw-bee'no.
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Page 120. Puk-Wudjies — puck-wud'jiz — are mythical dwarfs supposed
to dwell in forest depths.
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Page 124. Kwo-ne-she — quoh-nee'she.
Way-muk-kwana — way-muck-quah'na.
Kahgahgee — kah-gah-jee'.
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Page 125. Guskewau — gus-kee-waw'.
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Page 127. Later September is "the Moon when leaves are
falling."
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Page 128. Nushka — noosh'ka, the first syllable rhyming with
"bush."
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Page 129. Wagemin — way'ghee-min — means a crooked ear of
maize, and
so a man with crooked morals.
Paimosaid — pay-moh-sade' — means, literally, he who walk, hence he
who goes secretly to steal the corn.
Ugh is the conventional rendering of the deep Indian guttural signifying
assent, very like a grunt.
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Page 130. Totem — toh-tem — corresponds to the birds, beast,
and the
like adopted in Europe in feudal days as heraldic crests, each peculiar
to
its own family in the tribe.
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Page 131. Mitche (mitch'ee) Manito is the evil tendency in man
and
nature personified.
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Page 132. Meda — mee'da.
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Page 136. Peboan — pee'boh-ann.
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Page 137. Baim-wawa is here pronounced bay-im-waw'waw.
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Page 138. Lines 2-32 inclusive on this page were recited at
Longfellow's
funeral.
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Page 139. The pouch of healing, more commonly called "medicine
bag,"
is carried by every Indian and regarded by him as infinitely sacred. It
contains stones, bits of animals, and other things believed to secure a
happy life.
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Page 140. Hi-au-ha — hye-oh-hah'.
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Page 143. Medamin — mee-dah'min — signifies the healing art.
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Page 144. Ojeeg — oh-jeeg'.
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Page 146. Ininewug — i-nin'e-wug — is the name of two of the
pieces!
the game of bowls.
Ozawabeeks — oh-zah-waw'beeks.
Sheshebwug — shesh'eb-wug.
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Page 148. Meshinauwa — mee-shin-aw'waw.
Onagon — oh-nah'gon.
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Page 157. Jeebi — jee'bi.
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Page 158. Pishnekuh — pish-nee-koo' — is another sort of wild goose!
brant.
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Page 162. Waywassimo — way-waw'sim-oh.
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Page 165. Nee-ba-naw-baigs — nee-bah-naw'baigs, the last syllable wi!
name sound of a.
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Page 166. Dush-kwo-ne-she — dush-quoh-nee'she.
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Page 176. Bukadawin — bew-ka-dah'win.
Ahkosewin — ah-koh-see'win.
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Page 182. Waubewyon — waw-bee-wye'on.
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Page 184. Segwun — see-gwun' — means the springtime.
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Page 185. Miskodeed is the native name for spring beauties.
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Page 188. Annemeekee — an-nem-ee'kee.
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Page 192. Shada — shay'da.
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Page 193. "Beautiful is the sun, O strangers," etc. This is almost wo!
word
the speech recorded in the Jesuit Relations as made by an ancient chief of
the
Illinois to Father Marquette.
