BULL. 30] 



NAMSKAKET NANABOZHO 



19 



"beautifully formed" ligure of a woman 

 at a i)eriotl when the IMayter of the Uni- 

 verse had t^ucceeded only in blocking out 

 the first rude suggestion of the human 

 form divine in the Old World. 



The history of this specimen is given 

 by Wright in Froc. Boston Soc. Nat. 

 Hist., Jan. 1890, and Feb. 1891. Em- 

 mons' statement regarding the age of the 

 formations involved is given in the same 

 connection. Its authenticity is ques- 

 tioned by Powell in Pop. Sci. JNIonthly, 

 July, 1893. (w. n. h. ) 



Namskaket. A Nanset village on or 

 near Namskaket cr. , Barnstable co., Mass. 

 The Indians sold the site in 1644. 

 Naamskeket. — Freeman (1792) in Muss. Hist. S<ie. 

 Coll., 1st s., I, '232, 1806. Naemschatet— Bradford 

 ((■(I. 1(140), ibid.,4ths.,ni, 373,185(1. Namskeket.— 

 Morton {1()()8) quoted by Drake, Iiul. Wars, 27(i, 

 1825. Naumskachett. — Bradford ( ca.JGSO) in Mass. 

 Hist. Soc. Coll., 4tli s., ni, 219, 1856. 



Namukatsup. A former Chitimaeha 

 village in 8t ^lartins parish, La. 

 Bayou Chene village. — Gatschet in Trans. Anthrop. 

 Soc. Wash., II, 1.52, 1883. Namu katsup.— Ibid. 

 (»((/»» = ' village'). 



Namumpam. See Weta)noo. 



Nana (also Nanay, Nant^'). A subordi- 

 nate chief and warrior of the C'hiricahua 

 Apache during their Ik istilities against the 

 whites in the latter part of the 19th cen- 

 tury. He was Victorio's associate until 

 the death of the latter in Mexico in 1880. 

 In July 1881, with 15 warriors who had 

 been with Yictorio, Nana crossed the Rio 

 Grande and made his way into New Mex- 

 ico, where he was joined by 25 Mescaleros. 

 He then made a rapid and bloody raid 

 across the southern part of the territory, 

 falling upon lierders and prospectors, 

 murdering them without mercy. The 

 band was driven back to Mexico by the 

 troops in August of the same year. This 

 was probably the last serious raid made 

 by Nana, who was now an old man. 

 Bourke (Apache Campaign, 99, 1886) de- 

 scribes him as having "a strong face, 

 marked with intelligence, courage, and 

 good nature, but with an under stratum 

 of cruelty and vindictiveness. He has 

 received many wounds in his countless 

 fights with the whites, and lim]is very 

 percepti))ly in one leg." Luminis (Land 

 of PocoTiempo, 178, 1893) speaks of Nana 

 as fond of wearing in each ear a huge gold 

 watch chain. 



Nana. Tire Birch clan of the Tewa 

 pueblo of NamV)e, N. Mex. 

 Nana-tdoa.— Hodge in Am. Anthrop., ix, 3-52,1896 

 (Wua=' jieople'). 



Nanabozho. The demiurge of the cos- 

 mologic traditions of the Algoncjuian 

 tribes, known among the various peoples 

 by several unrelated names, based on 

 some marked characteristic or dominant 

 function of this personage. A mong these 

 names are Jainum, Kloskap ((iloskap), 

 Manabozho, Messou, Michabo, JMina- 



l^ozho, Misabos, Napivv, Nenabozho, 

 Wieska, Wisakedjak, and their dialectic 

 variants. The etymologies proposed for 

 these several names are most probably 

 incorrect, wholly or in material parts. 



Nanabozho is apparently the imjier- 

 sonation of life, the active (quickening 

 power of life — of life manifested and 

 emljodied in the myriad forms of sen- 

 tient and physical nature. He is there- 

 fore reputed to possess not only the 

 power to live, but also the correlative 

 power of renewing his own life and 

 of quickening and therefore of creating 

 life in others. He impersonates life in 

 an unlimited series of diverse personali- 

 ties which represent various phases and 

 conditi(jns of life, and the histories of the 

 life and acts of these separate individuali- 

 ties form an entire cycle of traditions and 

 myths whi(;h, when compared one with 

 another, are sometimes apparently con- 

 tradictory and incongruous, relating, as 

 these stories do, to the unrelated objects 

 and subjects in nature. The conception 

 named Nana])Ozho exercises the diverse 

 functions of many persons, and he like- 

 wise suffers their pains and needs. He 

 is this life struggling with the many 

 forms of want, misfortune, and death that 

 come to the bodies and beings of nature. 



The true character of the concejit em- 

 bodied in the i)ersonality called Nana- 

 bozho has been misconceived. Horatio 

 Hale, for example, calls the Chippewa 

 Nanabozho a fantastic deity, declaring 

 him to have no relation to the Iroquois 

 Teiioro"'hiawa'k'ho"', whereas he is in 

 everything but minor details identical 

 with the Iroquoian conception embodied 

 in the latter personality. Few, if any, of 

 the characteristic acts and functions of 

 the one may not safely and correctly be 

 predicated of the other, and it is a remark- 

 able parallel if the one is not a concept 

 borrowed by the people of one linguistic 

 family from the thought of the other. If 

 independeiit creations, they agree in so 

 many points that it is more than probable 

 that the one suggested the other. Even 

 the play of popular interpretation and 

 etymologic analysis have made like er- 

 rors in the events connected with the life 

 history of each. In the Iroquois legend 

 the brother of Te'horo"'hiawa'k'ho" is 

 reputed to have been embodied in chert 

 or flint, a statement l)ased on a miscon- 

 ception arising from the common origin 

 of some terms denotive of ice on the one 

 hand and of chert on tlie other. A like 

 error gave rise to the Chippewa name for 

 chert or flint {'I ininkiraiit), which signi- 

 fies 'ice-stone,' and the connection be- 

 tween malsnm, 'wolf,' and mu'lialiq, 'a 

 flint or chert,' also a name of Chakeke- 

 napok, the brother of Nanabozho. The 

 confusion is that the ruler of winter, the 



