---
title: Opening, part 21 — Kulóskap the master, and other Algonkin poems · full text with trees
description: Opening, part 21, «Kulóskap the master, and other Algonkin poems»: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Malemte epasitpokak en-onatpoon-hʾdinya kiste wulaquipwagʾn.
---

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# Opening, part 21

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Opening, part 21 of «Kulóskap the master, and other Algonkin poems»: the whole text, 340 sentences and 2861 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself.

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**1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg78673/21/page/2/)

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Malemte epasitpokak en-onatpoon-hʾdinya kiste wulaquipwagʾn.[1](1/ "tree and pragmatics") Nitt etli-mikomoot yokt kisiniswijik nit yotʾl lusowesquiwil omache-kesoosanya kʾchi epitjik.[2](2/ "tree and pragmatics") Otasohonel na onespiptonial.[3](3/ "tree and pragmatics")

METEGUT.[4](4/ "tree and pragmatics")

THE MARRIAGE CEREMONY IN LATER DAYS.[5](5/ "tree and pragmatics")

After the adoption of the wampum laws the marriage ceremony was much more complicated.[6](6/ "tree and pragmatics")

When the young man had informed his parents of his desire to marry and the father had secured the consent of the relations and friends, an Indian was appointed to be the \_Keloolwett\_ or marriage herald, who, taking the string of wampum called the \_Kelolwawei\_, went to the wigwam of the girl’s father, generally accompanied by as many witnesses as cared to attend.[7](7/ "tree and pragmatics") The herald read the marriage wampum in the presence of the girl and her father, formally stating that such and such a suitor sought his daughter’s hand in marriage.[8](8/ "tree and pragmatics") The herald, accompanied by his party, then returned to the young man’s wigwam to await the reply.[9](9/ "tree and pragmatics") After the girl’s father had notified his relatives and friends and they had given their consent, the wedding was permitted to go on.[10](10/ "tree and pragmatics")

The usual ceremonies then followed.[11](11/ "tree and pragmatics") The young man first presented the bride-elect with a new dress.[12](12/ "tree and pragmatics") She, after putting it on, went to her suitor’s wigwam with her female friends, where she and her company formally saluted him by shaking hands.[13](13/ "tree and pragmatics") This was called \_wulisakowdowagon\_ or salutation.[14](14/ "tree and pragmatics") She then returned to her father’s house, where she seated herself with her following of old women and girls.[15](15/ "tree and pragmatics") The groom then assembled a company of his friends, old and young men, and went with them to the bride’s wigwam to salute her in the same manner.[16](16/ "tree and pragmatics") When these salutations were over a great feast was prepared by the bride, enough for all the people, men, women and children.[17](17/ "tree and pragmatics") The bridegroom also prepared a similar feast.[18](18/ "tree and pragmatics") Both of these dinners were cooked in the open air and when the food was ready they cried out \_kʾwaltewall\_, “your dishes.”[19](19/ "tree and pragmatics") Every one understood this, which was the signal for the merrymakers to approach and fall to.[20](20/ "tree and pragmatics")

The marriage ceremonies, however, were not over yet.[21](21/ "tree and pragmatics") The wedding party arrayed themselves in their best attire and formed two processions, that of the bride entering the assembly wigwam first.[22](22/ "tree and pragmatics") In later times it was customary to fire a gun at this point as a signal that the bride was in the hall, whereupon the groom’s procession entered the hall in the same manner, when a second gun was fired.[23](23/ "tree and pragmatics") The \_geptins\_ of the tribe and one of the friends of the bride then conducted the girl to the bridegroom to dance with him.[24](24/ "tree and pragmatics") At midnight, after the dancing, a supper was served, to which the bride and groom went together and where she ate with him for the first time.[25](25/ "tree and pragmatics") The couple were then addressed by an aged man (\_nojimikokemit\_) on the duties of marriage.[26](26/ "tree and pragmatics")

Finally, a number of old women accompanied the newly made wife to her husband’s wigwam, carrying with them her bed-clothes.[27](27/ "tree and pragmatics") This final ceremony was called \_natboonan\_, taking or carrying the bed.[28](28/ "tree and pragmatics") P.[29](29/ "tree and pragmatics")

THE END.[30](30/ "tree and pragmatics")

FOOTNOTES:[31](31/ "tree and pragmatics")

\[70\] According to Indian tradition, six Iroquoian tribes united in a confederation in the interests of peace.[32](32/ "tree and pragmatics") This was the famous league of the six nations: Onondagas, Mohawks, Oneidas, Senecas, Cayugas and Tuscaroras.[33](33/ "tree and pragmatics") The first five of these completed their league as early as the middle of the fifteenth century under the Onondaga chief Hiawatha.[34](34/ "tree and pragmatics") The object of the federation was to abolish war altogether (see Brinton, “The American Race,” pp.[35](35/ "tree and pragmatics") 82, 83).[36](36/ "tree and pragmatics") It is evident that the Passamaquoddy tradition embodied in this part of the Wampum Records refers to these proposals made by their Iroquois neighbors.[37](37/ "tree and pragmatics")

\[71\] From here on the recorder mentions only the neighboring Algonkin tribes as belonging to the federation which he has in mind.[38](38/ "tree and pragmatics") The northern Algonkin tribes were very probably in a loose federation with the Iroquois merely for purposes of intertribal arbitration.[39](39/ "tree and pragmatics") These Algonkin clans themselves, however, seem to have been politically interdependent, as one clan could not elect a chief without the consent of all the others.[40](40/ "tree and pragmatics")

=Glossary=[41](41/ "tree and pragmatics")

Glossary\[72\][42](42/ "tree and pragmatics")

\[72\] A.=Abenaki; P.=Passamaquoddy; Pen.[43](43/ "tree and pragmatics") =Penobscot; M.=Micmac.[44](44/ "tree and pragmatics")

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Âbâznōdâ, “basket” (A. and P.); cognitive of \_abazi\_, “tree,” \_i.e.\_, something made of wood.[45](45/ "tree and pragmatics") Cf.[46](46/ "tree and pragmatics") P. \_bʾsnŭd\_.[47](47/ "tree and pragmatics")

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Âbĭstânēûch, “marten” (M.); probably cognitive with A. \_âpânâkĕs\_ and \_panakos\_, “marten.”[48](48/ "tree and pragmatics")

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Ãbŭkchĕlû, “skunk” (M.); cf.[49](49/ "tree and pragmatics") P. \_âpîchîlû\_.[50](50/ "tree and pragmatics") The A. word is \_segoñgw\_, “skunk,” from a cognitive of which, viz., Ojibwe, \[\_=ž\_\]\_ikág\_, is derived the English “skunk,” and the city-name “Chicago,” “place of skunks”\![51](51/ "tree and pragmatics")

Âklîbĭmô, “bull frog” (P.); cf.[52](52/ "tree and pragmatics") M. \_ăblîgĕmû\_, “bull-frog.”[53](53/ "tree and pragmatics")

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Ăgŭnōdămâkŭn, “story” (P.); cf.[54](54/ "tree and pragmatics") \_kt-ăgʾnōdʾmŭl\_, “I will tell thee”; \_ăgŭnôdŭmaak′\_, “one relates.”[55](55/ "tree and pragmatics") The A. stem \_oñdoka\_, “tell,” is clearly a metathesis of the same root.[56](56/ "tree and pragmatics")

Agwē′dʾn, “birch canoe” (P.); see M. \_kwēdŭn\_.[57](57/ "tree and pragmatics")

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Alsigontegw = \_Arsikantekw\_ is composed of the elements \_arsi\_, “empty”; \_kan\_, an infix which signifies “cabin”; and the suffix -\_tekw\_, which always means “river”; cf.[58](58/ "tree and pragmatics") \_tego\_, “wave.”[59](59/ "tree and pragmatics") The modern form of the word is \_Alsigontekw\_, which the Indians wrongly connect with \_als\_, “shell,” and translate “river where shells abound.”[60](60/ "tree and pragmatics") \_Als\_ appears, however, as \_ess\_ in the older language.[61](61/ "tree and pragmatics") See on this subject, GILL, \_Notes sur les Vieux Manuscrits Abenakis\_, pp.[62](62/ "tree and pragmatics") 13 ff, Montreal, 1886.[63](63/ "tree and pragmatics")

Ămwĕ′sŭk, “wasps” (P.); cf.[64](64/ "tree and pragmatics") M. \_amuĕs′\_, “a wasp.”[65](65/ "tree and pragmatics")

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Aplasemwesitt, “whirlwind” (P.); M. \_pĭptōgōgwââsik\_, A. \_pĕtĕgwîlômsĕn\_.[66](66/ "tree and pragmatics")

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Appodumken, like the \_Lumpeguin\_ (both P.), dwelt under the water.[67](67/ "tree and pragmatics") He had long red hair and was the favorite bugaboo used by Indian mothers to frighten the children away from the water.[68](68/ "tree and pragmatics") \_Appodumken\_ is identical with A. \_Waodumkenowat\_, who plugs the eyes, ears, and nostrils of drowned corpses with mud.[69](69/ "tree and pragmatics")

Aʿtosis, “snake” (P.); in M. \_mtaaskum\_, clearly not cognate.[70](70/ "tree and pragmatics")

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Atwusknigess, a Pass. invisible being who occasionally fells trees with a single blow of his stone axe.[71](71/ "tree and pragmatics") This accounted for the fall of an apparently healthy tree.[72](72/ "tree and pragmatics")

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Âûkōgēgĕ′chk, Blomidon; “Dogwood grove” (M.): also called \_utkogunchîchk\_, “bark doubled and sewed together.”[73](73/ "tree and pragmatics")

Awasos, See Mūūin.[74](74/ "tree and pragmatics")

Awesos, See Mūūin.[75](75/ "tree and pragmatics")

Bʾsnŭd, “basket” (P.); see \_abaznoda\_.[76](76/ "tree and pragmatics")

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Bûsîjĭk, “they sailed off” (P.); 3 p. pl. participle.[77](77/ "tree and pragmatics") The singular is \_bûsit\_, “one who embarks.”[78](78/ "tree and pragmatics")

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Bûʾûin, “a wizard” (M.) = P. \_mʾdeolin\_ in meaning.[79](79/ "tree and pragmatics") The English powwow is a derivative from the Mass.[80](80/ "tree and pragmatics") Narragansett cognitive of this word; \_powwâ\_, “medicine man”; cf.[81](81/ "tree and pragmatics") Roger Williams, “Key to the Indian Language,” Providence, 1827, p. 111.[82](82/ "tree and pragmatics")

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Chessuyek, “mosquitoes” (P.).[83](83/ "tree and pragmatics") The singular is \_chîsu\_ or \_tʾsîso\_, \_q.v.[84](84/ "tree and pragmatics") \_ This has no connection with M. \_pijegunjit\_ and A. \_pegues\_, “mosquito.”[85](85/ "tree and pragmatics")

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Chibelaʿkwe, “night air sprite,” a monster consisting solely of head and legs, without a body.[86](86/ "tree and pragmatics") It was always seen sitting in the crotch of a tree.[87](87/ "tree and pragmatics")

Nʾchigunum, “my younger brother” (M.).[88](88/ "tree and pragmatics")

Chikwenochk, “turtle” (P.).[89](89/ "tree and pragmatics")

Chinames, “a fish as long and broad as a man” (M.?).[90](90/ "tree and pragmatics")

Chînu, a Micmac equivalent of P. \_Kiwaʿkw\_, \_q.v.[91](91/ "tree and pragmatics")

Chipi′chkâm, “horned dragon”, really a huge wizard snake (M.).[92](92/ "tree and pragmatics")

Elkomtûejul, “he is calling him,” with obviative ending -\_ul\_ (M.).[93](93/ "tree and pragmatics")

Ēpīt, “woman”; pl.[94](94/ "tree and pragmatics") \_ēpījĭk\_ (P.); cf.[95](95/ "tree and pragmatics") M. \_ēbit\_.[96](96/ "tree and pragmatics")

Etuchi, “so,” “thus” (P.); cf.[97](97/ "tree and pragmatics") A. \_adoji\_.[98](98/ "tree and pragmatics")

Hămwĕsŭk, See \_Amwĕsŭk\_.[99](99/ "tree and pragmatics")

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Hʾlâmkîk, “hell” (P.); lit., “the lower land,” from \_hʿlâm\_, “below,” and \_ki\_, “land,” + locative -\_k\_.[100](100/ "tree and pragmatics") Cp.[101](101/ "tree and pragmatics") A. \_Alômki\_.[102](102/ "tree and pragmatics")

Î, excl., “oh!”[103](103/ "tree and pragmatics") (P.).[104](104/ "tree and pragmatics")

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Kt-iyi-pʾn, “we have” (P.).[105](105/ "tree and pragmatics") This is the \_inclusive\_ we, \_i.e.\_, thou and I. The exclusive form would be \_nt-iyi-pʾn\_.[106](106/ "tree and pragmatics")

Kâk′âguch, “crow” (M.).[107](107/ "tree and pragmatics") In P. \_kâkâgos\_.[108](108/ "tree and pragmatics")

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Kâktûgwāās, “thunder” (M.); really “young thunder,” a common proper name.[109](109/ "tree and pragmatics")

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Kaktugwāāsĭs, “little thunder” (M.); a further diminutive (ending = \_is\_) of \_Kâktûgwāās\_, “little thunder.”[110](110/ "tree and pragmatics") \_Kâktûgwāāsĭs\_ means properly, “son of Little Thunder.”[111](111/ "tree and pragmatics")

Kaliwahdasi, “female proper name” (P.).[112](112/ "tree and pragmatics")

Kʾchî, “big,” “large” (P.); also A. and Penobscot.[113](113/ "tree and pragmatics")

Kchî-benabesk, “large rock” (P.).[114](114/ "tree and pragmatics")

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Kĕjû, “O mother” (M.); voc. of \_nkĕ′ch\_, “my mother.”[115](115/ "tree and pragmatics") Cp.[116](116/ "tree and pragmatics") A. \_nikʾn\_, voc. of \_nigawes\_.[117](117/ "tree and pragmatics")

Kĕkwâjû, “badger” (M.); cogn. with Ojib., \_missá-kak-wijis\_.[118](118/ "tree and pragmatics")

Kekw?[119](119/ "tree and pragmatics") “what?”[120](120/ "tree and pragmatics") (P.); cp.[121](121/ "tree and pragmatics") A. \_kagui?[122](122/ "tree and pragmatics") \_ M. \_kogūē?[123](123/ "tree and pragmatics") \_ “what?”[124](124/ "tree and pragmatics")

Kespugitk, “a place name.”[125](125/ "tree and pragmatics")

Kes saak, “long ago” (M.).[126](126/ "tree and pragmatics")

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Ketaksuwâûʿt, “spirits’ road” (P.); a combination of \_ketākw\_, “spirit,” and \_âûʿt\_, “road.”[127](127/ "tree and pragmatics")

Kezitwâzuch, “Kearsarge” (Pen.).[128](128/ "tree and pragmatics")

Kitpusâgʾnâû, Pass. proper name (?).[129](129/ "tree and pragmatics") A mythical being.[130](130/ "tree and pragmatics")

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Kiwaʿkw, “giant ghoul” or “ice-giant” (P.); cp.[131](131/ "tree and pragmatics") A. \_kiwaʿkwa\_, a mythical being, similar in form to a man, who inhabited the snows of the far north.[132](132/ "tree and pragmatics")

Kʾmewun, “rain” (P.); cf.[133](133/ "tree and pragmatics") P. \_kʾmēĭn\_, “it is raining.”[134](134/ "tree and pragmatics")

Koʿkoʿkhas, “owl” (P.); cp.[135](135/ "tree and pragmatics") M. \_kûkûgwĕs\_, A. \_kokokhas\_.[136](136/ "tree and pragmatics")

Kuhkw, “earthquake” (M.).[137](137/ "tree and pragmatics")

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Kukuʿskûûs, “snowy owl,” a P. word, undoubtedly of onomatapoetic origin.[138](138/ "tree and pragmatics")

Kullû, “a fabulous bird of gigantic size” (M. and P.).[139](139/ "tree and pragmatics")

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Kulpujot, “one rolled over with handspikes” (M.); a fabulous being supposed to be connected with the changes of season.[140](140/ "tree and pragmatics")

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