one called by Morgan (League of Iroquois, p. 290) the Untowesus. He
describes both this and the Oaskanea as a "shuffle dance" for women
only. The spelling of the Seneca names in the story is that given in
the manuscript.
Not to go after--Morgan, in his work quoted above, asserts that the
Iroquois never made any effort to recover those of their people
who have been captured by the enemy, choosing to consider them
thenceforth as lost to their tribe and kindred. This, if true, is
doubly remarkable, in view of the wholesale adoption of prisoners
and subjugated tribes by the Iroquois.
Blazing pine knots--Torches of seasoned pine knots are much in use
among the Cherokee for lighting up the way on journeys along the
difficult mountain trails by night. Owing to the accumulation of
resin in the knots they burn with a bright and enduring flame, far
surpassing the cloudy glow of a lantern.
Wild potatoes--As is well known, the potato is indigenous to America,
and our first knowledge of it came to us from the Indians. Many other
native tubers were in use among the tribes, even those which practiced
no agriculture, but depended almost entirely upon the chase. Favorites
among the Cherokee are the Cynara scolymus or wild artichoke, and the
Phaseolus or pig potato, the name of the latter, nuna, being now used
to designate the cultivated potato.
Sky people--These spirit messengers are mentioned also in the story
of Hatcinoñdoñ (number 94), another Seneca tradition. Every tribe
has its own spirit creation.
Must do all this--Every sacred dance and religious rite, as well as
almost every important detail of Indian ceremonial, is supposed to
be in accordance with direct instruction from the spirit world as
communicated in a vision.