420 



SALT CHUCK INDIANS SALUTATION 



who was a sea deity, like the Mexican 

 salt goddess Huitocilmatl. The myth 

 concerning the latter relates that she was 

 sister of the rain gods, with whom she 

 quarreled; in their resentment they drove 

 her to salt water, where she invented the 

 art of panning the mineral and became 

 Goddess of Salt._ TheZuni "SaltMother" 

 was Mawe, genius of the sacred salt lake. 

 At certain seasons war parties were sent 

 to the lake for salt, and while there cere- 

 monies were performed and offerings 

 made. See Chaunis Temoatan, Food. 



Consult Baegert in Smithson. Rep. 1863, 

 366,1864; BushnellinMan,13,1907; ibid., 

 35, 1908; CoUinson in Jour. Geog. Soc. 

 Lond., 1st s., XXV, 201, 1855; Gushing 



(1) in 13th Rep. B. A. E., 353-54, 1896, 



(2) in Millstone, ix, no. 12, 1884; Dixon 

 in Am. Anthr., x, no. 2, 1908; Dorsey in 

 3d Rep. B. A. E., 309, 1884; Gatschet, 

 Karankawa Inds., 1891; Giddings in Pop. 

 Sci. Mo., June 1891; Hariot in Holbein 

 Soc. Pub., 14, 1888; Hoffman in Bull. 

 Essex Inst., xviii, 9-10, 1885; Jones, 

 Antiq. So. Inds., 45, 1873; Mason in 

 Smithson. Rep. 1886, 225, 1889; Matthews 

 in 5th Rep. B. A. E., 388, 1887; Mooney 

 in 7th Rep. B. A. E., 330, 1891; Speck in 

 Mem. Am. Anthr. Asso., ir, pt. 2, 1907; 

 Stevenson in 23d Rep. B. A. E., 60, 1904; 

 Thomas in 12th Rep. B. A. E., 695, 696, 

 1894; Wilson in Rep. Nat. Mus. 1888, 

 673, 1890. _ (w. H.) 



Salt Chuck Indians (Chinook jargon: 

 saU-tchuk, 'salt-water'). A general term 

 applied indiscriminately to coast tribes 

 by inland Indians in the N. W. In 1884, 

 J. O. Dorsey, when at Siletz agency, 

 Greg., heard this term applied, not only 

 by the inland tribes (as Takelma) to the 

 coast peoples (Athapascan, Kusan, etc.), 

 but even by Athapascans to themselves. 

 See Fitzhugh in Ind. Aff. Rep. 1857, 

 329, 1858. 



Saltketchers. A former Yuchi village 

 in s. South Carolina, about the present 

 Salkehatchie. It seems to have been a 

 village of the Yamasee at the time of the 

 war with that tribe in 1715. 

 Saltketchers.— Hawkins (1799), Sketch, 61, 1848. 

 Sol-ke-chuh. — Ibid. 



Salt Lick. A village, probably of the 

 Delawares, on Mahoning cr., near War- 

 ren, Trumbull co., Ohio, about 1760 

 (Croghan (1760) in Mass. Hist. Soc. Coll., 

 4th s., IX, 289, 1871). The "old salt 

 works " here were operated by the whites 

 before the survey of the e. part of the 

 Western Reserve in 1796. In 1800 the 

 chief of the settlement, "Captain George," 

 was killed during a fight with settlers 

 (Howe, Hist. Coll. Ohio, ii, 659, 1896). 



Saltwater Pond. A village in 1685, 

 probably in Plymouth co., Mass. — Hinck- 

 ley (1685) in Mass. Hist. Soc. Coll., 4th s., 

 V, 133, 1861. 



Saluda. A small tribe formerly living 

 on Saluda r., S. C. According to Rivers 



(Hist. S. C, 38, 1856) they removed to 

 Pennsylvania probably early in the 18th 

 centurjr, which, if true, would indicate 

 that they were probably connected with 

 the Shawnee. In addition to that of the 

 river, the name survives in Saluda gap 

 in the Blue Ridge. 



Salutation. In general Indian salutation 

 was accompanied by less demonstration 

 than is usual among Europeans, particu- 

 larly the inhabitants of southern Europe, 

 but it would be a mistake to assume that 

 less feeling existed. Mallery, who devoted 

 much attention to this subject, says: 



"The North American Indians do not 

 have many conventional forms of saluta- 

 tion. Their etiquette generally is to meet 

 in silence and smoke before speaking, the 

 smoking being the real salutation. But a 

 number of tribes — e. g., the Shoshoni, 

 Caddo, and Arikara — use a word or sound 

 very similar to How! but in proper litera- 

 tion Hau or Hao. Most of the Sioux use 

 the same sound in communication with 

 the whites, from which the error has 

 arisen that they have caught up and abbre- 

 viated the ' How are you? ' of the latter. 

 But the word is ancient, used in councils, 

 and means 'good,' or ' satisfactory.' It is 

 a response as well as an address or saluta- 

 tion. The Navaho say, both at ineeting 

 and parting, 'Agalani,' an archaic word 

 the etymology of which is not yet ascer- 

 tained. Among the Cherokee the colloquy 

 is as follows : No. 1 says, ' Siyu ' [properly 

 Asiyu^, 'good'; No. 2 responds, Asiyu; td- 

 higivatsuf 'good; are you in peace? ' To 

 this No. 1 says, ' I am in peace, and how is 

 it with you?' No. 2 ends by ' I am in peace 

 also.' Among the Zufii happiness is al- 

 ways asserted as well as implored. In the 

 morning their greeting is, ' How have you 

 passed the night?' in the evening, ' How 

 have you come unto the sunset? ' The re- 

 ply always is ' Happily.' After a separa- 

 tion of even short duration, if more than 

 one day, the question is asked, ' How have 

 you passed these many days? ' The reply 

 is invariably, 'Happily,' although the 

 person addressed may be in severe suffer- 

 ing or dying." 



The greeting Hao! or some variant was 

 found over a much wider area than Mal- 

 lery indicates. What Mallery says of 

 smoking applies only to ceremonial vis- 

 itings. The ordinary passing greeting 

 among the Plains tribes and probably 

 most others is "Good" in the various 

 languages (Mooney). 



Close relations or very dear friends on 

 meeting after a considerable absence 

 would throw their right arms over each 

 other's left shoulders and their left arms 

 under each other's right arras, embrace 

 gently and allow their heads to rest 

 against each other for an instant. The 

 ceremonial form of salutation consisted 

 principally in rubbing with the hands, and 



