BULL. 30] 



TAWKEE — TAWSHTYE 



711 



powers of nature, represented by Ta- 

 wiskilhl, are quite apparent. The Rabbit 

 in this story is evidently tlie Algonquian 

 Wabozho ('White Maker') who has 

 been absorbed into the Nanabozho char- 

 acter as explained below. The story re- 

 lates that Rabbit, while Tawiskalil was in 

 his lodge, drove a sharp stake into the 

 body of his guest, causing it to explode, 

 scattering flint fragments in all direc- 

 tions. 



In one of the variants of the common 

 Iroquoian cosmic genesis myth Tawis^- 

 karo"' is oneof fourchildren, quadruplets, 

 of whom the name of only one, Te'haro'^'- 

 hiawiVk^'ho"', has been recorded. In the 

 Potawatomi version of the Algonquian 

 cycle of genesis myths, however, the 

 Algonquian names of these quadruplets 

 have been preserved by Father De Smet. 

 These latter names are Nanabozho (q. v.) , 

 Chipiapoos (VTcipiapozho), Wabosso 

 (?\Vabozho, 'White maker' ), and Chake- 

 kenapok (Cree Tchakisahigan, 'flint', 

 ' gun-flint ' , etc. ) . The infant man-being 

 bearing the last name caused the death 

 of his mother by violently bursting 

 through her side. 



In after time some of the functions of 

 Wabozho were evidently absorbed in 

 part by Chakekenapok or attributed to 

 him, either consciously or unconsciously, 

 thus leaving only two great personages 

 or man-beings, for Tcipiapozho while he 

 lived was a rather negative character, 

 largely dominated by Nanabozho, who 

 also appears to have absorbed the name 

 AVabozho and a part of his functions. 

 Thus in the third great cosmic period, 

 the present, a complete parallelism be- 

 came established between the elemental 

 gods of the Iroquoian and the Algonquian 

 pantheon. For this period the Iroquoian 

 data are more complete and definite. 

 The gods have departed from the earth 

 and have their dwelling in the skyland, 

 the land of disembodied souls. Accord- 

 ing to the Iroquoian legends descriptive 

 of this skyland, there is far in the rear of 

 the great lodge of Aw6°'ha'i', the grand- 

 mother of Tawis'karo"', a large compart- 

 ment in which dwells a man-being of 

 peculiar aspect and functions. His name 

 in the Onondaga dialect is De'hodiatga'- 

 ew6°', 'He whose body is divided or split 

 in two parts.' One of these parts, it is 

 said, is crystal ice, and the other is warm 

 flesh and blood. Twice every year this 

 man-being, whose magic power outranks 

 all earth-produced ones, comes to the 

 doorway of his compartment, presenting 

 in each instance a different side of his 

 body. When he presents the side com- 

 posed of crystalline ice, winter begins on 

 the earth; and when he presents the 

 side constituted of flesh and blood, sum- 

 mer begins. He is evidently composed 



of the characters in large measure of Ta- 

 wis'karo"' and Te'haro°'hiawii'k^'ho°, of 

 the Iroquoian cosmology, and of Pipo- 

 noukhe and Nipinoukhe, or Nanabozho 

 and Chakekenapok, of the Algonquian 

 cosmical legends; for in them is found a 

 great man-being whose functions are con- 

 cerned with the change of seasons. His 

 name in Passamaquoddy is Kulpojut 

 (Coolpujot in Micmac by Rand), which 

 signifies 'One rolled over by handspikes ' 

 Each spring and each autumn he is rolled 

 over; he faces the w. for the autumn 

 season, and the e. for the spring. His 

 body, it ia said, has no bones. In this 

 lodge of Aw6°'ha'i' and in the skyland 

 Te'haro°'hiawa'k^'ho°' has become only a 

 shadowy figure, a mere messenger or in- 

 spector for the gods. Tawis''karo°' has 

 been completely absorbed in the great 

 man-being of ice and flesh, De'hodia't'- 

 kaew6°'. Such appears to be the degree 

 of development of the two great dominat- 

 ing figures in the cosmological philosophy 

 of the Iroquoian and the Algonquian 

 peoples. See Mythology, Nanabozho, Te- 

 haronhiawagon. 



For further details consult Sagard, 

 Hist, du Canada, i-iv, 1636, new ed., 

 1836; Relations des Jesuites, i-iii, 1858; 

 De Smet, Oregon Missions, 1847; Black- 

 bird, Hist. Ottawa and Chippewa, 1887; 

 Brinton, Myths of the New World, 1896; 

 Hewitt, Iroquoian Cosmology, in 21st 

 Rep. B. A. E., 1903; Cuoq, Lex. de la 

 Langue Iroq., 1866. (j. n. b. h.) 



Tawkee. (1) The golden-club or float- 

 ing arum ( Orontium aquaticum) . (2) The 

 Virginia wake-robin {Artua virginicum). 

 The word, formerly in use in New Jersey 

 and Pennsylvania, and still surviving 

 locally, was adopted in the 17th century 

 by the Swedish settlers in New Jersey. 

 Rev. A. Hesselius (1725) speaks of "tachis 

 or hopnuts" (Nelson, Inds. of N. J., 78, 

 1894). Kalm (Trav., i, 389, 1772) cites as 

 Indian names of Amin virginicum tawks, 

 taw king, and tuckah, adding that the 

 Swedes of New Jersey call it tawko. 

 Kalm also cites as names of the golden- 

 club tawkim, tuckoim, etc., stating also 

 that the Swedes call it tawkee. The 

 word, which is practically the same as 

 tuckahoe, is derived from p'tukiui, or 

 p'tukqueu, in the Delaware dialect of 

 Algonquian, signifying 'it is globular,' 

 a term of general application to tuberous 

 roots. (a. f. c.) 



Tawsee. A Cherokee settlement about 

 the period of the Revolution; situated on 

 Tugaloo r., in the present Habersham co., 

 N. E. Ga. 



Tahasse.— Bartram Trav., 371, 1792. Torsee.— 

 Doc. of 1755 quoted by Royce in 6th Rep. B. A. E., 

 143, 1887. Tussee.— Muzon's map (1771) cited by 

 Royce, ibid. 



Tawshtye. The extinct Buffalo clan of 

 the former pueblo of Pecos, N. Mex, 



