By BUREAU OF AMERICAN ETHNOLOGY 
mology, the first part having appeared in the Twenty-first 
Annual Report of the bureau. Not only is the orthography 
of a large number of the native terms being standardized to 
conform in spelling with the other Iroquoian texts recorded 
by Mr. Hewitt but the statements and phrasing of numerous 
passages are also amplified or amended in such manner as 
to utilize information obtained by Mr. Hewitt since the re- 
cording of the original texts. 
Mr. Hewitt also took advantage of the opportunity pre- 
sented by the presence in Washington of Mr. George Ga- 
boosa, a mixed-blood Chippewa Indian of Garden River, 
Ontario, Canada, who speaks both Chippewa and Ottawa 
dialects of Algonquian, by securing his aid in revising and 
translating a number of Ottawa texts supplied in 1900 by 
John Miscogeon, an Ottawa mixed blood, then in Washing- 
ton, D. C. These texts are either myths or traditions em- 
bodying myths. Mr. Gaboosa supplied the Chippewa ver- 
sions of these stories. In addition to this work he supplied 
interlinear translations to all the texts. The following is a 
list of these texts: The Myth of Nanabozho’s Mother; 
Living Men Visit the Sky-Land; The Myth of Summer and 
Winter; The Myth of Daylight-Maker, or Daymaker; The 
Myth of Nanabozho. 
Mr. Hewitt is at work on some material relating to the 
general culture of the Muskhogean peoples, especially that 
relating to the Creeks and the Choctaw. In 1881-82 Maj. 
J. W. Powell began to collect and record this matter at first- 
hand from Mr. L. C. Perryman and Gen. Pleasant Porter, 
both well versed in the native customs, beliefs, culture, and 
social organization of their peoples. Mr. Hewitt assisted in 
this compilation and recording. In this way he became 
familiar with this material, which was laid aside for lack of 
careful revision, and a portion of which has been lost; but 
as there is still much that is valuable and not available in 
print it was deemed wise to prepare the matter for publica- 
tion, especially in view of the fact that the objective activities 
treated in these records no longer form a part of the life of 
the Muskhogean peoples, and so can not be obtained at 
first hand. 
