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Titre : Annual report of the Bureau of American ethnology to the Secretary of the Smithsonian institution

Auteur : Bureau of American ethnology (Washington, D.C.)

Éditeur : Government printing office (Washington)

Date d'édition : 1929

Contributeur : Powell, John Wesley (1834-1902). Directeur de publication

Type : texte

Type : publication en série imprimée

Langue : anglais

Format : application/pdf

Description : 1929 (N47)-1930.

Description : Note : Index.

Droits : domaine public

Identifiant : ark:/12148/bpt6k27660k

Source : Bibliothèque nationale de France

Relation : http://catalogue.bnf.fr/ark:/12148/cb37575968z

Relation : http://gallica.bnf.fr/ark:/12148/cb37575968z/date

Provenance : Bibliothèque nationale de France

Date de mise en ligne : 15/10/2007

Le texte affiché peut comporter un certain nombre d'erreurs. En effet, le mode texte de ce document a été généré de façon automatique par un programme de reconnaissance optique de caractères (OCR). Le taux de reconnaissance estimé pour ce document est de 89 %.
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witches, we believe; from getting sick, people will remember iema'paru and W~ide.

They were already up in this world when they fell sick and had to ask iema'paru for power to cure the sick. They were living on some mountain (name forgotten). They could not find the way to begin it (the curing cercmony). They had a meeting to find out how to ask for the power. There were kumpa and kabewidde, wilaweri (the war chief), the White Corn Mother, and all the other Corn Mothers (chiefs of the Com groups)

They were thinking it over, thinking it over. At last a boy came in. He had no father or mother or relations. The other boys did not like him. One of them who had been playing with him, thinking he would harm him, went to the wilaweri and said that this boy could tell them what they needed. So wilaweri told the fathers there was a boy who could tell them what they needed. They told wilaweri to caU him in. So wilaweri called him in and gave him a seat and asked him if he knew how to ask iema'paru for her power. lema/paru was helping him. "Yes," he said. "To make this power you need the head one of the world; you need t'aikabede (people chief, i. e., town chief)." They did not lmow who t'aikabede was. One man said that he, the boy, might himself be the t'aikabede. He said, "For you to ask me properly and have me tell you, you must give me a smoke (pa]d/om)." So kumpa rolled a cigarette and offered it to him. He did not take it. He said, "This is not the right one (kind). You need tepab'paki~mu~epa, native tobacco)." They had to ask him what ~epab'paki~mu was. (This boy was bom by the power of iema~paru.) He said to thé people, "If you have faith that I am thé one to get you out of this trouble, keep your mind on your ceremony, on one road. I will get you this îepab'paki~mu." 51 A young girl was sitting there. He went up to her and said to her not to mind what he did, and he kissed her. That was the first keide (Mother). That is the way the keide came out. Now he was holding a big piece of the lepab'paki'mu which he had got with his power when he kissed that girl. He knew she was powerful like himself. He gave the lepab~pakfmu to kumpa, who rolled a cigarette and gave it to him, and he smoked. Before he finished smoking, clouds were ail around. Lightning and thunder began to come and rain fell. Then he had to say that he would be their headman (t'aikabede), and the girl would be their keide. That is how they leamed to make their ceremony. When they were under ground maybe they were asleep or did not pay attention. That is why they did not bring these ceremonies up with them. So they started their ceremonies as they do them now.

M Compare Dumarest, 215-216.

See p. 257.