now in hindsight, and having been completed, it is apparent that niganega’ah’ or the little water medicine rite * was made by and upon me by and through an invisible and immortal company of persons under the divine kingship of our Lord and Savior Iesus Xristos. these persons are associated with the land known as Nacotchtank, which is on the river Nacotchank, which is the eastern branch of the river Potowmack. these persons are permanent faculty members of hadi’dos the medicine company * society of shamans (or society of mystic animals) of medewiwin the Grand Medicine Lodge of the upper Great Lakes Central Algonquians which encompasses the confederated Salish, Kutenai and Pend d’Oreilles or Flathead of modern-day Montana, the confederated Iroquois or Haudenosaunee of modern-day New York, and the confederated Powhatan of modern-day Virginia, in the confederated nation of Washita on the North American continent known as Turtle Island (al-maghreb al-aqsa). these persons presented themselves as members of the phratry of beaver in council with the society of mystic animals who restore the life of the good hunter who says, Come, O you meat-eaters, hear my voice: this is for you; this is my first kill which I offer to the meat eaters. we are pleased for having received these offerings. now he has suffered [the accident wherein he was scalped]; we are going to bring him back to life so that he may go about once more upon the earth. now the ravens approach (the crows are coming in). they have come, the ravens; they have sat down, the ravens (in the middle of the house). they have flown, the ravens; now they are calling a council. they are <going through the forest>; they march toward the medicine song. now they are assembling; they have come in. they have arrived; they sit down on each side of the fire. they <spread tobacco for the medicine song>. now they are starting. he is coming to see; he comes running to see. woe is me, as i was coming; i fell down on the way. everyone i know of all the wild animals, everyone i know. he comes to look; he has arrived. they come running, the medicine company; they emerge from the woods. it is beginning; it is starting from the beginning; it is proceeding. so now let the rite commence <the middle> (or deranged) songs (in which they cure him). let us advance the medicine song; who is the one who is going to come? he is coming to find out; he is coming to see. midway of the longhouse his fire burns. in the middle of the lodge, atop a tall timber; in the middle of the lodge they stand. [they collect his scalp from the enemy, because a living man must have a scalp.] atop the tall timbers whence it came; in the house, it has gone. [they make the little water, our grandparent (they treat him).] something of his burns; they travel the length of the house. he travels house to house, the whole length of the longhouse; they lead him around. now the patient must return to their original station; now he releases you (now they release him). that’s all. {the circus} the ceremony is going on; I see it walking, the song. on seeing the song of i’dos walking, I went there. yonder song they (animals) come in; we came. they’re stomping, stomping the whole length of the longhouse. it’s going: here we turn our bodies side to side; we are stirring. it is moving, this my song. it is going, <moving>; it has started. <dancing songs>. we have fulfilled the songs; we have repeated the songs. we passed through narrow valleys; all their bodies are swaying. (I know why) he did get sick, I make him well; I know that I can cure him. I took pity on you and cured you; I myself have carried the burden. it’s a blessing that he recovered. beneath the hillside, they are walking. they stand up a twig, they erect a tree, in the middle of the lodge. I stood him up, in a certain place. I stood him up in the middle of the lodge. I will try to have him dance; I make him go. now the mask looks in; its whole body intruded (he is coming dancing). live embers are ready; their two faces are against each other. our two faces are vis-a-vis; their two faces are together. ashes flying about; sparks are streaking. now they begin to stagger; they commence to struggle, they tremble, their bodies quake. he is peering around turning his face from side to side. beneath the brush, there it is walking; fire (hot rocks). it has fallen to the ground; the tobacco smoke is wavering. it is the <last song>, the final song of the cycle. now let us put our songs overhead of the great ceremony; let us put away the songs. now he has departed (the patient); our songs are now past (dead). now it has gone home (the great ceremony). it is nearly finished <\moving> (the mask); it is peering around (for the patient). I raise up the bundle of songs; I put the songs up on the shelf of the great ceremony. now they pick as crows; now they set down their kettles (pails). now they carry pails by night; they scatter in all directions. now the horned ones are butting each other; the two horned ones are contending. there that’s the best we can do; so that is all of it. who is it in this case that was doctored (the patient); it is Nacotchtankakoan Antarah, Dams Up Water, Dei Gratia, Sui Juris, who from 2013 through 2026 threw medicine songs <across the fire> from Powhatan to Haudenosaunee, all the way to Flathead and Blackfeet across the Washita nation and back, called the Ritus Novi Eboraci Novus Syllabus Seclorum of the Most Manifest and Missionary Westward Expansion expeditionary company of the Most Honorable Society the Royal Number Seven Set of Cedar Hill Syllabees in Universitas Autodidactus, which the patient dreamed during the period of psychosis during which his spirit had left his body up until the two were rejoined in the little water medicine rite by the beaver society in Christ our Lord.

[stamp of the Five Clans of Weasel, Badger, Beaver, Mink & Otter, Partners, Chartered]

* niganega’ah dwahso’t, “a little water, our grandparent” [p. 3]

* i’dos, the generic name of the celebration ceremony; hadi’dos, “they are performing that ceremony,” or the name of the society; oenoi’ah, “song of release” [p. 17]

source: The Little Water Medicine Society of the Senecas by William N. Fenton (2023) [N.B.: this book was only made known to me as of mid-May 2026 via an instagram reel from the mind of the autonomous intelligence; it is received in the nature of a sign of confirmation.]