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 Nacotchank river, which is the eastern branch of the Potowmack river. the persons are everlasting members of the medicine company society of shamans or mystic animals of the medewiwin Grand Medicine Lodge of the upper Great Lakes Central Algonquians which encompasses the Conf’d Salish, Kutenai and Pend d’Oreilles or Flathead of modern-day Montana, the Conf’d Iroquois or Haudenosaunee of modern-day New York, and the Conf’d Powhatan of modern-day Virginia, in the conf’d nation of Washita on the North American continent (al-maghreb al-aqsa), all of these populations being indigenous seafaring “moorakhan” “indians” of “asia”. 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 as i was coming. 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. in <the middle> (or deranged) songs they cure him. (he is coming to find out; he is coming to see.) 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.] now they keep him; they travel the length of the house. he travels house to house, the whole length of the longhouse. now the patient must return to their original station; now they release him. that’s all. {the circus} the ceremony is going on; I see it walking, the song. yonder song they 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 going, <moving>; it has started. 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. 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; 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. now ashes flying about; now sparks are streaking. he is peering around turning his face from side to side. 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 ceremony. now they pick as crows; now they set down their kettles (pails). they carry their pails by night; now they scatter in all directions. [now the horned ones are butting each other.] 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]

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.]