DOR8EY.] ■ CAIJOTIDAIJ AND HOHNOGICA. 473 



It is shown in the section on Sijider lore (§ 219) liow the name Iktouii 

 has been transferred from the mythical character to the insect, who, 

 in turn, is invoked as " grandfather." 



CAI5OTIDAI5 AND HOHNOGICA. 



§232. These powers have been scarcely differentiated; and some 

 writers speak of them as identical. They seem to have been of the 

 nature of bogies or boggarts. Says Lynd:' 



Caijotidai) draws the liungry hunters to the depths of the wood by imitating the 

 voices of animals, or by the nefarious " Cico! cico!" (i. t., I invite you to a feast! I 

 invite you to a feast !) when he scares them out of their senses by showing himself to 

 them. 



On the same page he distinguishes between the Caijotidaij and the 

 Ohuogi(5a thus: 



"The stray lodge becomes the delight of the wild Ohnogica," implying that such 

 lodges were haunted by this si)irit for the ijurjiose of frightening any unwary trav- 

 eler who ventured there without a companion. 



In Tah-koo Wah-kon (p. 75, note), Riggs speaks of the "Chau-ote- 

 dan or Hoh-noge-cha. The former is a fabulous creature, dwelling 

 usually in the woods as the name indicates. The latter name would 

 seem to give it a place by the door of the tent." With this we may 

 compare the Omaha invocation, " O thou Ivho standest at the rigjit side 

 of the entrance! Here is tobacco !" (§40). The name also reminds us 

 of "The Dweller ujwn the Threshold" in Bulwer's "Zanoni. " 



Riggs, in his "Theogouy of the Sioux," p. 270, writes thus of the 

 "Chau-otena": 



This means, Dweller in the woods. Sometimes he is called Oh-no-ge-eha, which 

 would seem to assign him to a place in the tent. Whether these are one and the 

 same, or two, is a question la dispute. But they are harmless household gods. The 

 Ch.an-o-te-na is represented as a little child, only it has a tail. Many Indian men 

 affirm that they have seen it, not only in night dreams, but in day visions. 



The name Holinogica or Olinogica is called by the Teton, Uygnagi- 

 cala, which is the name of the screech-owl. As the Ponka Indafinga 

 dwells iu the forest, and is said to resemble an owl, he must be iden- 

 tical with the Dakota Caijotidaij or Uygnagicala. (See §38.) 



ANUIfG-ITE. 



§ 233. Wonderful stories of beings with two faces are found among 

 the Dakota as well as among the Omaha. Lynd^ states the belief of 

 the Dakota (i. e., those speaking the Santee dialect) that "women with 

 child are but torturing sports for the vengeful Anog-ite." 



In the Omaha legend of Two Faces and the Twins ' the pregnant 

 mother of the Twins died as soon as she had gazed at Two Faces. In 

 the Teton legend of HewhoIIas a-Sword and Ha-ke-la, the latter is 

 said to have met a giant, Aiiuijg-ite, or Two Faces, who pretended to 

 be an Indian woman nursing an infant. The infant had been stolen 



I Minn. Hist. Soc. Coll., vol. 11, pt. 2. p. 66. 



■'lhu\.. p. 66. 



sCout. N. A. Etlmol. . vol. VI. pp. 207-219. 



