546 



HI AMONEE HICKERAU 



[b. a. e. 



Hiamonee. A former Seminole village 5 

 m. from the Georgia boundary, on the 

 E. bank of Okloknee r. , probably on the 

 present L. Lamonv, Leon co., Fla. 

 Hiamonee.— H. R. Ex" Doc. 74 (1823), 19th Cong., 

 1st sess., 27, 1826. 



Hianagouy. Mentioned by Joutel (Mar- 

 gry, Dec, in, 409, 1878) as a tribe living 

 probably in e. Texas in 1687, and hostile 

 to the Kadohadacho. 



Hiantatsi. Mentioned by Joutel (Mar- 

 gry, Dec, in, 409, 1878) as a tribe living 

 probably in e. Texas in 1687, and hostile 

 to the Kadohadacho. 



Hiaqna. Shell money and ornaments, 

 composed of strings of dentalia, used by 

 Indians of the n. Pacific coast. This 

 word, which has been variously spelled 

 haiqua, hioqua, hlqna, hykwa, iokwa, ioqua, 

 etc., and even Iroquois, is derived from 

 the name for dentalium in the Chinook 

 jargon. (a. f. c. ) 



Hiatam {HV-a-tam, 'sea-sand place,' 

 from HiaJcatctk ) . APima village n. of Mari- 

 copa station on the S. P. R. R., s. Ariz. — 

 Russell, Pima MS., B. A. E., 18, 1902. 



Hiawatha {IIaio>^'hwa'''tha' , 'he makes 

 rivers' ). A name and a title of a chief- 

 tainship hereditary in the Tortoise clan of 

 the jNIohawk tribe; it is the second on the 

 roll of federal chieftainships of the Iro- 

 quois confederation. The first known 

 person to bear the name was a noted re- 

 former, statesman, legislator, and magi- 

 cian, justly celebrated as one of the found- 

 ers of the League of the Iroquois, the Con- 

 federation of Five Nations. Tradition 

 makes him a prophet also. He probably 

 flourished about 1570, a. d., and was the 

 disciple and active coadjutor of Dekana- 

 wida. These two sought to bring about 

 reforms which had for their object the 

 ending of all strife, murder, and war, and 

 the promotion of universal peace and 

 well-being. Of these one was the regu- 

 lation to abolish the wasting evils of in- 

 tratribal blood- feud by fixing a more or 

 less arbitrary price — 10 strings of wam- 

 pum, a cubit in length — as the value of 

 a human life. It was decreed that the 

 murderer or his kin or family must offer 

 to pay the bereaved family not only for 

 the dead person, but also for the life of 

 the murderer who by his sinister act had 

 forfeited his life to them, and that there- 

 fore 20 strings of wampum should be 

 the legal tender to the bereaved family 

 for the settlement of the homicide of a 

 co-tribesraan. By birth Hiawatha was 

 probably a Mohawk, but he began the 

 work of reform among the Onondaga, 

 where he encountered bitter opposition 

 from one of their most crafty and remorse- 

 less tyrants, Wathatotarho (Atotarho). 

 After three fruitless attempts to unfold 

 his scheme of reform in council, being 

 thwarted by the craft of his formidable 

 antagonist (who for revenge destroyed his 



opponent's daughters), Hiawatha left the 

 Onondaga and, exiling himself, sought 

 the aid of the Mohawk and other tribes. 

 But, meeting with little success among the 

 former, he continued his mission to the 

 Oneida, who willingly assented to his 

 plans on condition that the Mohawk 

 should do the same. The Mohawk, the 

 Cayuga, and the Oneida finally formed a 

 tentative union for the purpose of persuad- 

 ing the Onondaga to adopt the plan of 

 confederation, and the latter accepted it 

 on condition that the Seneca should also 

 be included. A portion of the Seneca 

 finally joined the confederation, whereon 

 the Onondaga, through Wathatotarho, 

 accepted the proposed union. As the 

 Onondaga chieftain was regarded as a 

 great sorcerer, it was inferred that in this 

 matter he had been overcome by superior 

 magic power exercised by Hiawatha and 

 Dekanawida,for they had brought Watha- 

 totarho under the dominion of law and 

 convention for the common welfare. 

 Hence in time the character of Hiawatha 

 became enveloped in mystery, and he was 

 reputed to have done things which prop- 

 erly belong to some of the chief gods of 

 the Iroquois. In this mystified form he 

 became the central figure of a cycle of in- 

 terrelated legends. Longfellow has made 

 the name of Hiawatha everywhere famil- 

 iar, but not so the character of the great 

 reformer. Schoolcraft, in his Algic Re- 

 searches, embodied a large number of leg- 

 ends relating to Chippewa gods and demi- 

 gods, and, while compiling his Notes on 

 the Iroquois, Gen. Clark communicated 

 to him this cycle of mythic legends misap- 

 plied to Hiawatha. Charmed with the 

 poetic setting of these tales, Schoolcraft 

 confused Hiawatha with Manabozho, a 

 Chippewa deity, and it is to these two 

 collections of mythic and legendary lore 

 that the English language owes the charm- 

 ing poem of Longfellow, in which there 

 is not a single fact or fiction relating to the 

 great Iroquoian reformer and statesman. 

 For further published information see 

 Hale (1) Iroquois Book of Rites, (2) A 

 Lawgiver of the Stone Age; Hewitt in 

 Am. Anthrop., Apr. 1892. ( J. N. b. h. ) 



Hicaranaou. An ancient Timuquanan 

 village iuN. Florida. — DeBry, Brev. Nar., 

 II, map, 1591. 



Hiccora, Hiccory. See Hickory. 



Hichakhshepara ( ' eagle ' ) . A subgens 

 of the Waninkikikarachada, the Bird gens 

 of the Winnebago. 



Hi-tca-qce-pa-ra. — Dorsey in 15th Rep. B. A. E., 

 240, 1897. 



Hichucio. A subdivision or settlement 

 of the Tehueco, probably inhabiting the 

 lower Rio Fuerte or the Fuerte-Mayo di- 

 vide, in N. w. Sinaloa, Mex. — Orozco y 

 Berra, Geog., 58, 1864. 



Hickerau. A small Santee village on a 

 branch of Santee r., S. C, in 1701. 



