HEWITT] ONONDAGA VERSION 197 



were changed, becoming); otgoii [malefic], and the reason that it thus 

 came to pass is that some customarily put forth their orenda for the 

 purpose of ending the days of the man-beings: and. moreover, they 

 still haunt the inside of the earth. 



At this time Sapling again traveled at)out. Then he was surprised 

 that, seemingly, a man-being came towaixl him, and his name was 

 Hadu'i'. They two met. The man-being Hadu'i', said: ''Where is 

 the place whence thou dost come?" The Sapling said: "I am going 

 about viewing the earth here present. Where is the place whence 

 thou dost come?" Hadu'i' said: "From here do I come. I am 



niiawe""!' tea" wa'dwatde'nf o'tgo"'" wa'wa'do", na'ie' daioi'- 



so it came to the it (they) changed otgnii it (they) became. that it was 1 



pass where themselves ' (it is) 



hwa'k'he' tea" ne"tho' nwa'awe""ha' na'ie' ne" o'diak na'ie' 



reason the there so it came to pass tliat the they(z. ) that 2 



where (it is) are some (it is) 



deionnadennonda"gwi' ne" riiagawe"'ni''sei'kda"gwe'" ne" oii'gwe", 



they (z.) are emitting orenda the they (z.) would cause days to the man- 3 



for it end for them bein{;(s), 



na'ie' ne" di" ne" o'^'hwendjiagon'wa' tgon'ne's. 



that the more- the it earth in (side) there thev (z.) "i 



(it is) o%'er go about habitually. 



Ne"tho' nige"*' o'ne"* he" donsa'hadaweii'ie' ne" Odendon- 



There so it is now again there again he trav- the It Sapling. 5 



distant eled about 



ni"a'. Tho"ge' o'ne"' wahadieiT'ha' gwa" da''he' ne" hen'gwe", 



At that now he was surprised. seem- thence he the he man-being 6 



(time) ingly. is coming (is), 



na'ie' ne" Hadu"i'* haia'dji'. Wa'thiada"nha'. AVa'he"'hen" ne" 



that the Hadu"i' he is called. They two met. He said the ^ 



(it is) 



heii'gwe' ne" Hadu"i': "Gain" noii'we' nonda'se"?" Wa'he"- 



he man-being the Hadu"i': "Where the place thence thou He said JJ 



didst come?" 



'hen" ne" Odendonni"a': " Agekdofiniofi'die's tea" io'"hwendii- 



the It Sapling: " I them am going about the it earth is pres- 9 



viewing where ent. 



a'de'. Gain" ni's noii'we" nonda"se'?" AYa'he'"heii" ne" 



Where the the place thence thou He it said the 10 



thou didst come?" 



Hadu"i": "Tho'ne"' nonda'ge' dewagadaweiiie'ha'die". I" hi'ia' 



Hadu'T; "Here thence I did I am traveling about. I verily 11 



come 



nin English there is no approximately exact equivalent of the term otgon. which is an adjective 

 form denotive of the deadly, malefic, or pernicious use of orenda or magic power reputed to be 

 inherent in all beings and bodies. It usually signifies deadly in deed and monstrous in aspect. 



''The Onondagas call this personage Hadu'i", the Senecas, Shagodiiowe'gowa, and the Mohawk.s, 

 AkonwarsV. The Onondaga name is evidently connected with the expression hadu'ii', signifying "he 

 is hunch-backed," in reference to the stooping or crouching posture assumed by the impersonator, to 

 depict old age. The Seneca name means, "He, theGreat One, who protectsthem( = human beings)," 

 and the Mohawk name, "The Mask," or "It, the Mask." All these names are clearly of late origin, 

 for they refer evidently to the being as depicted ceremonially in the festival for the new year. The 

 orenda or magic power of this being was believed to be efficacious in warding off and driving away 

 disease and pestilence, as promised in this legend, and hence the Seneca name. The Mohawk epi- 

 thet arose from the fact that the impersonator usually wears a mask of wood. But these etymologies 

 do not give a definite suggestion as to what natural object gave rise to this personification, this con- 

 cept. But from a careful synthesis of the chief charactcriiiticsof this personage, itseems very probable 

 tliat the whirhvind lies at the foundation of the couceplion. 



