164 



OTIAHANAGUE OTO 



[b. a. k. 



missionary party of 43 were indebted for 

 their escape to an extent not then known 

 (Riggs). In the miUtary campaign or- 

 ganized to quell the outbreak Otherday 

 was employed by Gen. Sibley as a 

 scout, in which capacity he rendered 

 valued service. He participated in the 

 battles of Birch Coolie and Wood lake, 

 taking with his own hands two horses 

 from the enemy and slaying their riders. 

 "He was often in their midst and so far 

 in advance of our own men that they 

 fired many shots at him in the belief that 

 he was one of the foe. No person on the 

 field compared with him in the exhibition 

 of reckless bravery. He was clothed en- 

 tirely in white: a l)elt around his waist, 

 in which was placed his knife; a hand- 

 kerchief was knotted about his head, and 

 in his hand he lightly grasped his rifle" 

 (Heard). Otherday signed the Sisseton 

 and Wahpeton treaty at Washington, 

 Feb. 19, 1867. Congress granted him 

 $2,500, with which he purchased a farm 

 near Henderson, Sibley co., Minn.; here 

 he resided for three or four years, but 

 no't being successful as a farmer he sold 

 his land at a sacrifice and removed to the 

 Sisseton and Wahpeton res., S. Dak., 

 where the agent built a house for him. 

 He died of tuberculosis in 1871, and was 

 buried in a pasture on the n. side of Big 

 Coule cr., 75 ft from the stream, about 

 12 m. N. w. of W^ilmot, Roberts co., S. 

 Dak. 



Consult Heard, Hist. Sioux War, 1863; 

 Riggs in Minn. Hist. Soc. Coll., iii, 1880; 

 Doane Robinson (1) in Monthly South 

 Dakotan, in, Oct. 1900, (2) in S. Dak. 

 Hist. Coll., II, 1904; De Lorme W. Rob- 

 inson in S. Dak. Hist. Coll., i, 1902; 

 Brvant and Murch, Hist. Massacre by 

 Sioux Inds., 1872. [v. t.) 



Otiahanague. An Onondaga village at 

 the mouth of Salmon r., Oswego co., 

 N. Y., in the 18th century, (w. m. b. ) 



Otituchina (prob. 'three islands'). A 

 former Upper Creek town on Coosa r., 

 probablv in or near Talladega co., 

 Ala. 



tee toochinas.— Swan (1791) in Schoolcraft, Ind. 

 Tribes, v, 26'2, 1855. 



Otkialnaas-hadai {^ot kHctl ndas xa^da-i, 

 'Eagle's- legs-house people'). A subdi- 

 vision of the Yadns, a branch of the 

 Stustas, one of the greatest of the Haida 

 families. Itbelongedto the P^agle clan. — 

 Swanton, Cont. Haida, 276, 1905. 



Otkon. The common Iroquois descrip- 

 tive ei)ithet and name applied to any 

 object or being which performs its func- 

 tions and exercises its assumed magic 

 power or orenda (q. v.) in such manner 

 as to be not onlj^ inimical to human wel- 

 fare, but hostile to and destructive of 

 human life; it is the name in common 

 use for all ferocious and monstrous beings, 

 animals, and persons, especially such as 



are not normal in size, power, and cun- 

 ning, or such things in which there is 

 marked incongruity between these prop- 

 erties of beings. The term is often ap- 

 plied to fetishes and to similar things. 

 As a qualifier it is equivalent to the 

 English mysterious, monstrous, devilish, 

 or rather demoniac; but as a noun, or 

 name, to monster, demon, devil, gob- 

 lin, witch, wizard. The term has found 

 a peculiar use in a translation of the 

 Gospels by one Joseph Onasakenrat into 

 the Iroquois tongue (Montreal, 1880), 

 where it is employed to translate Spirit 

 and Holy Spirit; this is done also in a 

 Mohawk' Catechism b}' the Abbe F. 

 Piquet (Paris, 1826). In both it is made 

 the equivalent of the English 'siMrit', 

 and in both works Holy Spirit or Holy 

 Ghost is rendered Botkon, 'he, a human 

 being, is an otkon\ i. e. 'a demon, or 

 spirit,' modified either by Roiatatokenti, 

 'his body is holy,' or by Ronikonrato- 

 kentl, his mind is holy.' The initial o- in 

 otkon is a pronominal affix, denotive of 

 number, person, and gender, and mean- 

 ing here the singular number, third per- 

 son, and zoic gender. When the term is 

 to be used with reference to persons or 

 anthropic beings, the affix changes to 

 ro-, ago-, hoiina-, or konna-, signifying 

 respectively, 'he,' 'one,' 'they (mascu- 

 line),' and additionally to every one of 

 these last definitions, the anthropic gen- 

 der. So that Rotkon denotes 'he, a hu- 

 man being, is an otkon,' i. e. a demon or 

 spirit. In grammatic form the term utkon 

 is an adjective or attributive; its correct 

 nominal form requires the suffix -tcera, 

 -tsera, or -tcJilV , according to dialect, de- 

 noting state of being; whence otkontcera, 

 etc., usually written otko7isera, is formed; 

 by missionary influence, the latter, modi- 

 fied by the attributive -ki^en, 'bad', 

 'evil', 'Avicked', 'ugly', is the common 

 name for the Devil of Christian belief. 

 The following are some of the forms of 

 this term found in the Jesuit Relations 

 (Thwaites ed. ): ocki, okhi, oki, ovkaqui 

 (pi.), oijui, oski, otkis; and in Lafitau's 

 Moeurs des Sauvages Ameriquains, 1724, 

 okki and otkon occur. Preceded by an 

 expression denoting 'verily' the term 

 otkon is used as an expletive, or, perhaps, 

 mild curse. (j. n. b. h. ) 



Otnaas-hadai {^'ot nuas xd^da-i, 'Eagle- 

 house ])eople'). A subdivision of the 

 Yadus, a Haida family on the Eagle side, 

 which was in turn a branch of the Stus- 

 tas.— Swanton, Cont. Haida, 276, 1905. 



Oto (from Wat'ota, 'lechers'). One of 

 the three Siouan tribes forming the Chi- 

 were group, the others being the Iowa 

 and Missouri. The languages differ but 

 slightly. The earliest reference to this 

 tribe is found in the tradition which 

 relates to the separation of the Chiwere 

 group from the Winnebago. This tradi- 



