BULL. 30] 



OREJ< )NES — ORENDA 



147 



guish them from the CaUfornia Indians. 

 Carver (Trav., ix, 76, 1778) seems, how- 

 ever, to be the first to employ the term 

 Oregon to designate his great " River of 

 the \Vest"r-the Columbia — of which he 

 learned from the Sioux, Assiniboin, and 

 Cree Indians. 



Orejones. A former division of the 

 Faraon Apache. — Orozco y Berra, Geog., 

 59, 186-1. 



Orejones. A former Coahuiltecan tribe 

 dwellingnearthecoast between the Nueces 

 and San Antonio rs., Texas. Their resi- 

 dence between these rivers was made the 

 basis of a claim to them and their rela- 

 tives by San Juan Capistrano mission in 

 a quarrel, in 175-1, with Vizarron mission 

 (Ynforme of the College of Queretaro to 

 the Commissary General, 1754, MS.). 

 That they lived near the coast is evident 

 In 1760 the San Antonio missionaries re- 

 ported them in a list of coast tribes 

 (Ynforme de Misiones, 1762, MS.). In 

 1780 Governor Cabello included them in 

 the tribes along the coast between the 

 Nueces and Ysla de los Copanes ( Cabello 

 to Croix, May 28, 1780, MS.). But that 

 they were not the tribe nearest to the 

 gulf appears from the statement that 

 when, in 1754, their very near neighbors, 

 the Pamaques, deserted their mission, 

 Father A rrici vita sought them first in their 

 native country, but, failing to find them, 

 "he went in to the islands inhabited by 

 the barbarous and uncultured triljes, of 

 which the best known are those named 

 Manosde Perro" ( Y'nforme, 1 754, op. cit. ) . 



That they were Coahuiltecan rests on 

 the enumeration, on the title-page of 

 Garcfa's Manual (1760), of tribes in the 

 San Antonio and Rio Grande missions 

 speaking the same language. Of their 

 intimate affiliation with some of these 

 tribes there is other evidence. They were 

 closely bound by intermarriage with the 

 Pamaques, and in 1731 each spoke "both 

 languages so perfectly that they were not 

 distinguished" (Ynforme, 1754, op. cit.). 

 According to Garcia they spoke the same 

 language, with only minor differences. 

 They lived "almost together " and went 

 together to the missions (Y'nforme, 1754). 

 They seem also to have been closely re- 

 lated to the Pigui(iuesandPanascanes (or 

 Pasnadanes), likewise close neighbors. 



The Orejones were the basis of the 

 foundation of San Juan Capistrano mis- 

 sion in 1731, but with tlunn came nu- 

 merous Pamaques (Y'nforme, 1754, op. 

 cit.). Testimony given by Andres, a 

 Sayopin (Chayopin), in a manuscript 

 dated May 13, 1752, states that there were 

 Orejones at Candelaria mission on San 

 Xavier r. (Bexar Archives), but other 

 evidence shows that they were neophytes 

 from San Antonio serving as interjjreters. 

 Some time before 1754 the mission of 



Vizarron, s. of the Rio Grande, asserted 

 a claim to the Orejones, but this was dis- 

 puted by San Juan Capistrano mission 

 ( Ynforme, 1 754 ) . 



In 1762 a total of 203 "Orejones, Sayo- 

 pines, Pamaques, and Piguicjues" M:as re- 

 ported at San Juan Capistrano mission 

 ( Y^nforme, 1762) . It was said in 1754that 

 the Pamaques and their neighbors, re- 

 moved from their native soil to the mis- 

 sions, had become almost extinct. It 

 is probable that this assertion applied 

 also to the Orejones (Camberos, mission- 

 ary at Bahi'a, letter to the Viceroy, IMS. ), 

 although Cabello' s report of 1780 indi- 

 cates that some were still living near the 

 coast between the San Antonio and the 

 Nueces. (h. e. b. ) 



Orenda. The Iroquois name of the fic- 

 tive force, principle, or magic power 

 which was assumed by the inchoate rea- 

 soning of primitive man to be inherent in 

 every body and being of nature and in 

 every personified attribute, property, or 

 activity, belonging to each of these and 

 conceived to be the active cause or force, 

 or dynamic energy, involved in every 

 operation or phenomenon of nature, in 

 any manner affecting or controlling the 

 welfare of man. This hypothetic ])rinri- 

 ple was conceived to be inunaterial, o(-- 

 cult, impersonal, mysterious in mode of 

 action, limited in function and efficiency, 

 and not at all omnipotent, local and not 

 omnipresent, and ever embodied or im- 

 manent in some object, although it was 

 believed that it could be transferred, 

 attracted, acquired, increased, suppressed, 

 or enthralled by the orenda of oc- 

 cult ritualistic formulas endowed with 

 more potency. This postulation of a 

 purely fictitious force or dynamic energy 

 must needs have been made by primitive 

 man to explain the activities of life and 

 nature, the latter being conceived to be 

 composed of living beings, for the con- 

 cept of force or energy as an attribute or 

 property of matter had not yet been 

 formed, hence the modern doctrine of 

 the conservation of energy was unknown 

 to primitive thought. As all the bcjdies 

 of the environment of primitive man were 

 regarded by him as endowed with life, 

 mind, and volition, he inferred that his 

 relations with these environing objects 

 were directly dependent on the caprice of 

 these beings. So to obtain his needs man 

 must gain the goodwill of each one of a 

 thousand controlling minds by prayer, 

 sacrifice, some acceptable offering, or pro- 

 pitiatory act, in order to influence the ex- 

 ercise in his behalf of the orenda or magic 

 power which he believed was controlled 

 by the particular being invoked. Thus it 

 came that the possession of orenda or 

 magic power is the distinctive character- 

 "istic of all the gods, and these gods in 



