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Title: Algic Researches, Comprising Inquiries Respecting the Mental Characteristics of the North American Indians, First Series. Indian Tales and Legends, Vol. 1 of 2

Author: Henry Rowe Schoolcraft

Release Date: February 3, 2011 [EBook #35152]

Language: English

Credits: Produced by Julia Miller, Josephine Paolucci and the Online Distributed Proofreading Team at https://www.pgdp.net. (This file was produced from scans of public domain material produced by Microsoft for their Live Search Books site.)

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ALGIC RESEARCHES,

COMPRISING

INQUIRIES RESPECTING THE MENTAL CHARACTERISTICS

OF THE

NORTH AMERICAN INDIANS.

FIRST SERIES.

INDIAN TALES AND LEGENDS.

IN TWO VOLUMES.

VOL. I.

BY HENRY ROWE SCHOOLCRAFT.

Author of a Narrative Journal of Travels to the Sources of the Mississippi;

Travels in the Central Portions of the Mississippi Valley;

An Expedition to Itasca Lake, &c.

NEW-YORK:

HARPER & BROTHERS, 82 CLIFF-STREET.

1839.

Entered, according to Act of Congress, in the year 1839,

By HENRY R. SCHOOLCRAFT,

In the Clerk's Office of the Southern District of New-York.

TO

LIEUT. COL. HENRY WHITING,

OF THE UNITED STATES ARMY.

SIR,

The position taken by you in favour of the literary susceptibilities of the Indian character, and your tasteful and meritorious attempts in imbodying their manners and customs, in the shape of poetic fiction, has directed my thoughts to you in submitting my collection of their oral fictions to the press. Few have given attention to the intellectual traits and distinctive opinions of these scattered branches of the human family, without finding the subject interesting and absorbing. But in an age of multifarious excitement, in which topic after topic, and invention after invention, have poured in upon us with an almost overwhelming rapidity, the interest felt on the subject, and the tribes themselves, and their strong claims to attention, have been thrown into the background and nearly lost sight of.

It is a pleasing coincidence, that, in addressing one whose feelings and sentiments, in relation to them, have preserved their equanimity, amid the din of the intellectual and moral novelties of the day, I can, at the same time, appeal to the ties of literary sympathy and of personal friendship. Accept these expressions of my respect, and believe me,

Most truly yours,

HENRY R. SCHOOLCRAFT.

CONTENTS

OF

THE FIRST VOLUME.

Page

General Considerations

9

Preliminary Observations on the Tales

31

Ojeeg Annung; or, the Summer-maker

57

The Celestial Sisters

67

Tau-Wau-Chee-Hezkaw; or, the White Feather

74

Peboan and Seegwun. An Allegory

84

The Red Lover

87

Iamo; or, the Undying Head

96

Mon-Dau-Min; or, the Origin of Indian Corn

122

Peeta Kway; or, the Tempest

129

Manabozho

134

Bokwewa; or, the Humpback

175

Iena; or, the Magic Bundle

181

Sheem; or, the Forsaken Boy

191

Paup-Puk-Keewiss

200

Iadilla; or, the Origin of the Robin

221

The Enchanted Moccasins

226

The Broken Wing

233

The Three Cranberries. A Fable

238

Paradise opened to the Indians; Pontiac's Tale

239

GENERAL CONSIDERATIONS.

It is proposed by the author to publish the result of his observation on the mythology, distinctive opinions, and intellectual character of the aborigines. Materials exist for separate observations on their oral tales, fictitious and historical; their hieroglyphics, music, and poetry; and the grammatical structure of the languages, their principles of combination, and the actual state of their vocabulary. The former topic has been selected as the commencement of the series. At what time the remaining portions will appear, will depend upon the interest manifested by the public in the subject, and the leisure and health necessary to the examination of a mass of original papers, the accumulation of nearly twenty years.

The character and peculiarities of the tribes have been studied under favourable circumstances and new aspects; offering, it is believed, an insight into their mental constitution, as yet but imperfectly understood. Hitherto our information has related rather to their external customs and manners, their physical traits and historical peculiarities, than to what may be termed the philosophy of the Indian mind. Such an examination required time and diligence. Much of the earlier part of it was necessarily devoted to clearing the ground of inquiry, by acquiring the principles of the languages, and obtaining data for generalization. This was to be done, too, at remote points of the Continent, away from all the facilities and encouragements of literary society, and with the aid of persons profoundly ignorant of the grammatical principles of the languages they spoke, and incapable of discriminating the fabulous from the true in the histories they related. The severe axioms of commerce had, from the first, caused the Indians to be regarded merely as the medium of a peculiar branch of trade, which was pursued at great hazards, excited deep animosity in the breasts of the respective commercial factors, and gave an absorbing interest to all that took place in the Indian country for two centuries. The interpretership of the languages became, of necessity, the business of a class of men who were generally uneducated, and who, imbued strongly with the feelings and prejudices of their employers, sought no higher excellence in their profession than to express the common ideas connected with the transactions of trade. The result was, then as now, that they comprehended the scope and genius of none of the languages they spoke. Whoever will submit to the labour of a critical examination into the subject, will soon become satisfied that the mediums of communication he is compelled to use are jargons, and not languages. It is impossible not to attribute to this imperfect state of oral translation, a considerable share of the errors and misunderstandings which have characterized our intercourse, political and commercial, with the tribes. Made sensible of this defect in the mode of communication, at an early period after my entrance into the Indian territories, my collections in Indian lexicography have been withheld from my journals of travel for further opportunity to examine the principles of the languages themselves. Notwithstanding this impression, and the care adopted to ensure accuracy, much of my earlier information, derived through the ordinary channels of interpretation, proved either wholly fallacious, or required to be tested and amended by a diligent course of subsequent scrutiny.

Language constituted the initial point of inquiry, but it did not limit it. It was found necessary to examine the mythology of the tribes as a means of acquiring an insight into their mode of thinking and reasoning, the sources of their fears and hopes, and the probable origin of their opinions and institutions. This branch of inquiry connected itself, in a manner which could not have been anticipated, with their mode of conveying instruction, moral, mechanical, and religious, to the young, through the intervention of traditionary fictitious tales and legends; and naturally, as the next effort of a barbarous people, to hieroglyphic signs to convey ideas and sounds. Rude as these characters were, however, they furnish very striking illustrations of their intellectual efforts, and exhibit evidences of that desire, implanted in the minds of all men, to convey to their contemporaries and transmit to posterity the prominent facts of their history and attainments. Nothing in the whole inquiry has afforded so ample a clew to their opinions and thoughts, in all the great departments of life and nature, as their oral imaginative tales; and it has, therefore, been deemed proper to introduce copious specimens of these collections from a large number of the tribes, embracing three of the generic stocks of language.

In adopting an original nominative for the series, the object has been to convey definite general impressions. The term ALGIC[1] is introduced, in a generic sense, for all that family of tribes who, about A.D. 1600, were found spread out, with local exceptions, along the Atlantic, between Pamlico Sound and the Gulf of St. Lawrence, extending northwest to the Missinipi of Hudson's Bay, and west to the Mississippi. The exceptions embrace the Yamassees and Catawbas on the coast, and the Tuscaroras, Iroquois, Wyandots, and Winnebagoes, and a part of the Sioux, in the interior, all of whom appear to have been intruders within the circle, and three of which, namely, the Tuscaroras, Iroquois, and Wyandots, speak dialects of a generic language, which we shall denominate the OSTIC.[2] The Winnebagoes are clearly of the Abanic[3] stock, and the Yamassees and Catawbas—extinct tribes, of whom but little has been preserved, of the restless and warlike Muscogee race. The latter, who, together with the Cherokees and Choctaws, fill up the southern portion of the Union, quite to the banks of the Mississippi, exist in juxtaposition to, and not as intruders within, the Algic circle. The Chickasaws are a scion of the Choctaws, as the Seminoles are of the Muscogees. The Choctaw and Muscogee are, radically, the same language. The Cherokees do not appear to have put forth any distant branches, and have come down to our times, as a distinct people. It thus appears that four mother stocks occupied the entire area of North America, east of the Mississippi, and lying between the Gulf of Mexico and Hudson's Bay, with the exception of a single tribe and a portion of another. The Winnebagoes, who are of the Abanic race, had, however, merely crossed from the west to the east banks of the Mississippi, but never proceeded beyond the shores of Green Bay. The Dacotahs had crossed this stream higher north, and proceeded to the west shores of Superior, whence they were beat back by the van of the Algics under the name of Odjibwas.

The object of inquiry is thus defined with general precision, although it is not intended to limit the inquiry itself to geographical boundaries. It will be perceived that the territory formerly occupied by the Algic nations comprehended by far the largest portion of the United States east of the Mississippi, together with a large area of the British possessions. They occupied the Atlantic coast as far south as the river Savannah in Georgia, if Shawnee tradition is entitled to respect, and as high north as the coast of Labrador, where the tribes of this stock are succeeded by the Esquimaux. It was into the limits of these people [Algics] that the Northmen, according to appearances, pushed their daring voyages previous to the discovery of Columbus;[4] and it was also among these far-spreading and independent hordes that the earliest European colonies were planted. Cabot, and Hudson, and Verrizani made their principal landings among the tribes of this type. The Pilgrims first set foot ashore in their midst, and they landed near the spot where, several centuries before, Thorwald Ericson had fallen a sacrifice to the spirit of Norwegian and Icelandic discovery. If the country had ever been occupied by Esquimaux, as indicated by Scandinavian history, there was not an Esquimaux there at that period. The entire coast of New-England was possessed by the Algics. They extended north of it to Cape Breton. Cartier found them in the Bay of Chaleur, the Pilgrims at Plimouth, Hudson at the island of Manhattan, Barlow and Amidas on the coasts of Virginia. They lined the seaboard; they appear to have migrated along its borders from southwest to northeast, and were probably attached to the open coast by the double facility which it afforded of a spontaneous subsistence, having the resources of the sea on one side and of the forest on the other. It is probable that these advantages led them to underrate the interior, which, being left unguarded, their enemies pushed in from the west, and seated themselves in Western New-York and Pennsylvania on the sources of the principal streams. It is evident that the Algics did not penetrate the interior to a great extent, their camps and towns forming, as it were, but a hem or cordon along the Atlantic. At the only points where this edging was penetrated, the discoverers found tribes of the Ostic stock, a fierce and indomitable race, of a sanguinary character, and speaking a harsh and guttural language. Such were the Iroquois, who were encountered on the Upper Hudson and the Mohawk, and the Wyandots found by Cartier at the islands of Orleans and Hochelaga. Regard these two leading races of the north in whatever light we may, it is impossible to overlook the strong points of character in which they differed. Both were dexterous and cunning woodsmen, excelling in all the forest arts necessary to their condition, and having much in their manners and appearance in common. But they spoke a radically different language, and they differed scarcely less in their distinctive character and policy. The one was mild and conciliating, the other fierce and domineering. They were alike in hospitality, in their misconception of virtue, and their high estimate of bravery. Independence was strikingly characteristic of both; but the one was satisfied with personal or tribal freedom, while the other sought to secure it by general combination. And if the two races be closely compared, there appears to be grounds for the opinion, that one is descended from a race of shepherds or pastoral nomades, and the other from a line of adventurers and warlike plunderers. It may, perhaps, be deemed among the auspicious circumstances which awaited the Europeans in this hemisphere, that they planted their earliest colonies among the former race.

In giving this enlarged signification to the terms Algic and Ostic, reference has been had to the requisitions of a general philological classification. But it is proper to remark of the Algic tribes, to whom our attention is to be particularly directed, that they were marked by peculiarities and shades of language and customs deemed to be quite striking among themselves. They were separated by large areas of territory, differing considerably in their climate and productions. They had forgotten the general points in their history, and each tribe and sub-tribe was prone to regard itself as independent of all others, if not the leading or parent tribe. Their languages exhibited diversities of sound, where there was none whatever in its syntax. Changes of accent and interchanges of consonants had almost entirely altered the aspect of words, and obscured their etymology. Some of the derivates were local, and not understood beyond a few hundred miles, and all the roots of the language were buried, as we find them at this day, beneath a load of superadded verbiage. The identity of the stock is, however, to be readily traced amid these discrepancies. They are assimilated by peculiar traits of a common physical resemblance; by general coincidence of manners, customs, and opinions; by the rude rites of a worship of spirits, everywhere the same; by a few points of general tradition; and by the peculiar and strongly-marked features of a transpositive language, identified by its grammar, alike in its primitive words, and absolutely fixed in the number and mode of modification of its radical sounds.

One or two additional remarks may be made in relation to the general traits of the Algic race. It was the chiefs of these nomadic bands who welcomed the Europeans to the shore. They occupied the Atlantic States. They everywhere received the strangers with open arms, established pacific relations with them, and evinced, both by their words and their policy, the abiding sense they had of the advantages of the intercourse. They existed so completely in the hunter state as to have no relish for any other kind of labour, looking with an inward and deep contempt on the arts of husbandry and mechanics. They had skill enough to construct their canoes; knew sufficient of the elementary art of weaving to make bags and nets of bark, and the simple tapestry or mats to cover their lodges; and, above all, they were expert in fabricating the proper missiles of war and hunting. They had no smiths, supplying their place by a very considerable skill in the cleavage of silicious stones. They knew enough of pottery to form a mixture which would stand the effects of repeated and sudden heating and cooling, and had probably retained the first simple and effectual arts of the human race in this branch. They had but little knowledge of numbers, and none of letters; but found a substitute for the latter in a system of hieroglyphics of a general character, but quite exact in their mode of application, and absolutely fixed in the elements. They were formal, and inclined to stateliness in their councils and public intercourse, and very acute and expert in the arrangement and discussion of minor matters, but failed in comprehensive views, deep-reaching foresight, and powers of generalization. Hence they were liable to be called cunning rather than wise. They were, emphatically, men of impulse, capable of extraordinary exertions on the instant, but could not endure the tension, mental and physical, of long-continued exertions. Action appeared to be always rather the consequence of nervous, than of intellectual excitement. Above all, they were characterized by habits of sloth, which led them utterly to despise the value of time; and this has appeared so constant a trait, under every vicissitude of their history, that it may be regarded as the probable effect of a luxurious effeminacy, produced upon the race under a climate more adverse to personal activity. It should be borne in mind, that the character first drawn of the Algic race is essentially that which has been attributed to the whole of the North American tribes, although it is not minutely applicable to some of the interior nations. The first impressions made upon the strangers from the Old World, sank deep; and there was, naturally, but little disposition to re-examine the justice of the conclusions thus formed. These people were, from the outset, regarded as of eastern origin; and, if nothing before adverted to had been suited to give colouring to the idea, it would have resulted, almost as a matter of course, from their having, in all their tribes and every band of them, a class of Magii, who affected to exert the arts of magic, offered sacrifices to idolatrous things, and were consulted as oracles both in peace and war. These pseudo priests were called Powows by the English, Jongleurs by the French, and by various other terms by themselves and by others; but their office and general character were identical. They upheld a spurious worship, and supported it by all sorts of trick and deception. There was no regular succession in this priesthood, so far as is known; but the office, like that of the war-captain, was generally assumed and exercised by men of more than ordinary acuteness and cunning. In other words, it was conferred by the election of opinion, but not of votes.

The Algics entered the present limits of the United States from the southwest. They appear to have crossed the Mississippi at the point where the heavy formations of boulder and gravel, southwest of the Alleghanies, are heaved up close along its banks. They were followed, at distinct eras, by the Ostic, the Muskogee, and the Tsallanic[5] hordes, by the first of whom they were driven, scattered, and harassed, and several of the tribes not only conquered, but exterminated. The Iroquois, who, in their sixfold dialects, constitute the type of the Ostics, appear to have migrated up the Valley of the Ohio, which they occupied and named; and, taking a most commanding and central position in Western New-York, interposed themselves between the New-England and the Algonquin sub-types, and thus cut off their communication with each other. This separation was complete. They pushed their conquests successfully down the Hudson, the Delaware, the Susquehanna, and the St. Lawrence, and westward up the great lakes. The Wyandots, an Ostic tribe, who, at the discovery of the St. Lawrence by the French, were posted as low down as the island of Orleans, formed an alliance with the French and with the Algonquins north of that stream. This exposed them to dissension with their warlike and jealous relatives the Iroquois, and led to their expulsion into the region of the upper lakes, even to the farther shores of Lake Superior. They were, however, supported by all the influence of the French, and by the whole of the confederate Algic tribes, and finally fixed themselves upon the Straits of Detroit, where they were privileged with a high political power, as keepers of the great council fire, and enjoyed much respect among the Western tribes through the whole of the eighteenth century. It was this tribe whom it required most address to bring over, in the combined struggle which the lake tribes made for independence under the noted Algic leader Pontiac, between 1759 and 1764.

History first takes notice of the Algics in Virginia, and some parts of the Carolinas and Georgia. The Powhattanic tribes were a clearly-marked scion of this stock. They occupied all the streams of Virginia and Maryland flowing into the Ocean or into Chesapeake Bay. They were ever prone to divide and assume new names, which were generally taken from some prominent or characteristic feature in the geography or natural productions of the country. The farther they wandered, the more striking were their diversities, and the more obscure became every link by which identity is traced. Under the name of Lenawpees and of Mohegans, they extended along the seashore through the present limits of Delaware, Pennsylvania, New-Jersey, and New-York, and various petty independent tribes of the same race swept round the whole coast of New-England, and the British provinces beyond it, to Cape Breton and the Gulf of St. Lawrence. The traditions of all these tribes pointed southwest as the place of their origin, and it was there that they located the residence of their God. The Odjibwas and Algonquins proper, and their numerous progeny of tribes in the west and northwest, date their origin in the east, and to this day call the north and northwest winds the home wind,[6] indicating, probably, that it blows back on the track of their migration. Whether this be considered in a local or general sense, it is equally interesting of a people, whose original terms are simple in meaning, and constitute, as it were, so many links in the investigation of their history. The whole of these tribes, interior and Atlantic, spoke branches of one radical language. Scattered as they were in geographical position, and marked by peculiarities of language and history, they are yet readily recognised as descendants from a common stock. Wherever the process of philological analysis is applied, the Algic roots are found. The tribes coincide also in their general characteristics, mental and physical. They employed the same hieroglyphic signs to express names and events; possessed the same simple, and, in some respects, childlike attainments in music and poetry, and brought with them to this Continent, and extensively propagated, a mythology, the strong belief in which furnishes the best clew to their hopes and fears, and lies at the foundation of the Indian character. Simple although their music is, there is something strikingly characteristic in it. Their Pib-e-gwun is but another name for the Arcadian pipe; but they did not appropriate the same music to love and religion. The latter was of a totally different, and of a louder and harsher kind. Their hieroglyphics, bearing quite a resemblance to the Egyptian, express a series of whole images, without adjuncts, and stand as general memoranda to help the recollection, and to be interpreted according to the mythology, customs, and arts of the people. There is nothing whatever in this system analogous to the Runic character. Nor does there appear to be, in either language or religion, anything approximating either to the Scandinavian or to the Hindoo races. With a language of a strongly Semitic cast, they appear to have retained leading principles of syntax where the lexicography itself has changed; and while they fell into a multiplicity of bands from the most common causes, they do not appear to have advanced an iota in their original stock of knowledge, warlike arts, or political tact, but rather fell back. The ancient bow and arrow, javelin, and earth kettle, remained precisely the same things in their hands. And whatever mechanical skill they had in architecture, weaving, or any other art, dwindled to a mere knowledge of erecting a wigwam, and weaving nets and garters. At least, if they possessed superior attainments in the Southern portions of this Continent, where they certainly dwelt, these were lost amid the more stern vicissitudes and frigid climate of the North. And this was perfectly natural. Of what use were these arts to a comparatively sparse population, who occupied vast regions, and lived, very well, by hunting the flesh and wearing the skins of animals? To such men a mere subsistence was happiness, and the killing of a few men in war glory. It may be doubted whether the very fact of the immensity of an unoccupied country, spread out before a civilized or half civilized people, with all its allurements of wild game and personal independence, would not be sufficient, in the lapse of a few centuries, to throw them back into a complete state of barbarism.

But we will not anticipate the results of research, where the object is merely to direct attention to the interest of the inquiry itself. To discover and fix the comprehensive points of their national resemblance, and the concurring circumstances of their history and traditions; to point out the affinities of their languages, and to unveil the principles of their mythology, are conceived to be essential prerequisites to the formation of right notions of their probable origin and mental peculiarities. And it is obvious that the true period for this inquiry must be limited to the actual existence of the tribes themselves. Every year is diminishing their numbers and adding to the obscurity of their traditions. Many of the tribes and languages are already extinct, and we can allude to at least one of the still existing smaller tribes who have lost the use of their vernacular tongue and adopted the English.[7] Distinct from every benevolent consideration, weighty as these are, it is exceedingly desirable that the record of facts, from which they are to be judged, should be completed as early as possible. It is conceived that, in rescuing their oral tales and fictitious legends, an important link in the chain has been supplied. But it is believed that still higher testimony remains. History, philosophy, and poetry regard with deep interest these recorded and accumulating materials on the character and origin of races of men, who are associated with the geographical nomenclature of the country, and to whom at least, it may be assumed, posterity will render poetic justice. But revelation has a deeper stake in the question, and it is one calculated to infuse new energy in the cause of benevolence, and awaken fresh ardour in the heart of piety.

It is not the purpose of these remarks to excite the expectation that a long residence in the Indian country, and official intercourse with the tribes, have given the author such access to the Indian mind, or enabled him to push his inquiries so far into their former history and mental characteristics, as to clear up fully the obscurities referred to; but the hope is indulged that data have been obtained of a new and authentic character, which will prove important in any future researches on these topics.

FOOTNOTES:

[1] Derived from the words Alleghany and Atlantic, in reference to the race of Indians anciently located in this geographical area, but who, as expressed in the text, had extended themselves, at the end of the 15th century, far towards the north and west.

[2] From the Algic Oshtegwon, a head, &c.

[3] Denoting occidental. From Kabeyun the west—and embracing the tribes who, at the commencement of 1800, were located west of the Mississippi. The Sioux, Otoes, Omahaws, Osages, and Quapaws, constitute the leading members of this group.

[4] For some remarks on this question, see Am. Biblical Repository, second series, No. 2, April, 1839.

[5] From Tsallakee—the name by which, according to David Brown, the Cherokees call themselves.

[6] Keewaydin.

[7] The Brothertons.

INDIAN TALES AND LEGENDS,

MYTHOLOGIC AND ALLEGORIC.

RENDERED FROM THE ORAL TRADITIONS OF THE NORTH AMERICAN INDIANS BY COMPETENT INTERPRETERS,

AND WRITTEN OUT

FROM THE ORIGINAL NOTES.

PRELIMINARY OBSERVATIONS ON THE TALES.

The following tales are published as specimens of an oral imaginative lore existing among the North American aborigines. In the long period of time in which these tribes have been subjects of observation, we are not aware that powers of this kind have been attributed to them. And it may be asked, Why the discovery of this peculiar trait in their intellectual character has not been made until the first quarter of the nineteenth century? The force of the query is acknowledged; and, in asserting the claim for them, the writer of these pages proposes first to offer to the public some proofs of the correctness of his own conclusions on this point.

The era of the discovery was the era of maritime adventure. The master spirits of those times were men of shrewd, keen sense and adventurous tempers, who wished to get ahead in the world, and relied for their success, rather upon the compass and sword, than upon their pens. It was the age of action and not of research. Least of all, had they the means or the inclination to inquire into the mental capacities of fierce and warlike races of hunters and warriors, who claimed to be lords of the soil, and actually exterminated the first settlement made in St. Domingo and in Virginia. They set out from Europe with a lamentable want of true information respecting them, and were disappointed in not finding them wild animals on two legs. Long after the discovery, it was debated whether any faith ought to be kept with them; and the chief point of inquiry was, not whether they had any right to the soil, but how they could be turned to the best account in the way of trade and merchandise. The Spaniards, who occupy the foreground in the career of discovery, began by selling the Indian and compelling him to feudal servitude, and would probably have driven as profitable a traffic as was subsequently carried on with the Africans, had it not soon appeared that the Indian was a lazy man, and not a productive labourer. He sank under the overwhelming idea of hopeless servitude, lingered a few years an unprofitable miner, and died. The project was therefore relinquished, not because of the awakened sensibilities of the conquerors, but because it was (in the mercantile acceptation of the term) a bad business. The history of the manners, customs, and languages of the ancient nations, and particularly of the oriental branches of the human family, from whom they were thought to have descended, was deeply in the dark. Comparative philology was unknown, and the spirit of critical and historical acumen, which has evinced itself in Germany in modern days, and is rapidly extending itself over the world, still slumbered under the intellectual darkness which spellbound the human mind after the overthrow of Greece and Rome, and the dispersion of the Jews. To expect, therefore, that the hardy commanders of exploring voyages should have, at the opening of the sixteenth century, entered into any minute inquiries of the kind referred to, would be to expect that the human mind should reverse its ordinary mode of operation. These men do not appear to have troubled themselves with the inquiry whether the Indians had a history: certainly they took no pains to put on record facts in the department of inquiry to which our attention is now directed. This view results from an attentive examination of the earlier voyages and histories of adventure in this hemisphere, in which is exhibited the coldest air of mercantile calculation. The journals themselves are mere logbooks, rigid and dry in their details, destitute of any powers of reflection upon the events they narrate, and unrelieved by exact research, tact of observation, or high-souled sentiment.

History is required to pass a less censorious judgment on the moral character of those of the colonists who settled north of the latitudes of the West Indies. The great Anglo-Saxon stock, which spread along the shores of the North Atlantic, carried with it notions of liberty and justice, which shielded the aboriginal tribes from the curse of slavery. They treated them as having a just right to the occupancy of the soil, and formed treaties with them. They acknowledged, by these acts, their existence as independent political communities, and maintained, in their fullest extent, the doctrine of political faith and responsibility. Some of the colonies went farther, and early directed their attention to their improvement and conversion to Christianity. The two powers were, however, placed in circumstances adverse to the prosperous and contemporaneous growth of both, while they occupied a territory over which there was a disputed sovereignty. It must needs have happened, that the party which increased the fastest in numbers, wanted most land, and had most knowledge (to say nothing of the influence of temperance and virtue), should triumph, and those who failed in these requisites, decline. It is believed that this is the true cause why the transplanted European race overspread the land, and the Indians were driven before them. And that the result is by no means owing to a proper want of sympathy for the latter, or of exertions both to better their condition and avert their fate. The Indians could not, however, be made to understand this. They did not look to causes, but reasoned wholly from effects. They saw the white race occupying the prominent harbours, pushing up the navigable streams, spreading over the uplands, and multiplying in numbers "like sands on the seashore." And they attributed to hostile purpose, breach of faith, and cupidity, what was, to a very great extent, owing to their own idle habits, vices, and short-sightedness. The two races soon came to measure swords; and this contest extended, with short periods of intervening peace, from about A.D. 1600 to the close of 1814. The Indians staked stratagem and the geographical obstacles of a vast unknown wilderness, against knowledge, resources, and discipline. Their policy was to fly when pursued, and pursue when relieved from pursuit; to avoid field fights, and carry on a most harassing war of detail. By avoiding concentration in camps, and occupying a comparatively large area of country, they have compelled their assailants, at all times, to employ a force entirely disproportioned to that required to cope with the same number of civilized troops. The result of this long-continued, and often renewed contest for supremacy, it is only necessary to advert to. It has been anything but favourable to the production of right feelings and a reciprocal knowledge of real character on both sides. The Indians could never be made to appreciate the offers of education and Christianity by one portion of the community, while others, were arrayed against them in arms. Their idea of government was, after all, the Eastern notion of a unity or despotism, in which everything emanates from the governing power, and is responsible to it. Nor has their flitting and feverish position on the frontiers been auspicious to the acquisition of a true knowledge of their character, particularly in those things which have relation to the Indian mind, their opinions on abstract subjects, their mythology, and other kindred topics. Owing to illiterate interpreters and dishonest men, the parties have never more than half understood each other. Distrust and misapprehension have existed by the century together. And it is, therefore, no cause for astonishment, that the whole period of our contemporaneous history should be filled up with so many negotiations and cessions, wars and treaties.

These remarks are offered to indicate, that the several periods of our colonial and confederate history, and wars, were unfavourable to the acquisition of that species of information respecting their mental capacities and social institutions, of which it is our purpose to speak. The whole tendency of our intercourse with them has been, to demonstrate rather the physical than moral capabilities of the Indian, his expertness in war, his skill, stratagem, powers of endurance, and contempt of suffering. Indian fortitude has been applauded at the stake, and Indian kindness and generosity acknowledged in the wigwam, and in the mazes of the wilderness. Admiration had been excited by his noble sentiments of independence and exaltation above personal fear. Above all, perhaps, had he been accredited for intellect in his acuteness in negotiation and the simple force of his oratory. But the existence of an intellectual invention had never been traced, so far as it is known, to the amusements of his domestic fireside; nor could it well have been conjectured to occupy so wide a field for its display in legendary tales and fables.

My attention was first arrested by the fact of the existence of such tales among the Odjibwa nation inhabiting the region about Lake Superior in 1822. Two years previous, I had gone out in that quarter as one of the members of a corps of observation, on an exploratory expedition to the head waters of the Mississippi. The large area of territory which it was found this tribe occupied, together with their number and warlike character, induced the department of war to extend a military post to the Falls or Sault of St. Mary's, near the outlet of Lake Superior, in the year above named. I accompanied this force, and assumed, at the same time, an official relation to this tribe, as Agent of Indian Affairs, which led me to inquire into their distinctive history, language, and characteristic traits. It was found that they possessed a story-telling faculty, and I wrote down from their narration a number of these fictitious tales;[8] some of which were amusing merely, others were manifestly intended to convey mythologic or allegoric information. The boundaries between truth and fiction are but feebly defined among the aborigines of this Continent, and it was found in this instance, that the individuals of the tribe who related the tales were also the depositories of their historical traditions, such as they were; and these narrators wove the few and scattered incidents and landmarks of their history into the web and woof of their wildest tales. I immediately announced this interesting discovery in their moral character to a few friends and correspondents, who were alike interested in the matter; and a new zest was thus given to the inquiry, and the field of observation greatly extended. The result was the finding of similar tales among all the northwestern tribes whose traditions were investigated. They were also found among some of the tribes west of the Mississippi, and the present state of the inquiry demonstrates that this species of oral lore is common to the Algic, the Ostic, and some tribes of the Abanic stock. It is conjectured to exist among the rather extended branches of the Muskogee, and also the Cherokee, although no actual proof is possessed. And it becomes a question of interest to ascertain how far a similar trait can be traced among the North American tribes, and where the exceptions and limitations are to be found. To find a trait which must hereafter be deemed characteristic of the mental habits of these tribes, so diffused, furnishes a strong motive for extending inquiries farther and wider. It may be asked whether the South American aborigines possessed or still possess, this point of intellectual affinity with the tribes of the North. Did Manco Capac and Montezuma employ this means to strengthen political power, inspire courage, or console themselves under misfortune? Do the ice-bound and impoverished natives of the Arctic circle draw inspiration in their cruel vicissitudes from a similar intellectual source? What sound deductions can be drawn from a comparison of Eastern with Western fable, as thus developed? And, finally, is this propensity connected, in other of the American stock tribes, with a hieroglyphic system of notation, as we find it in the Algic, which will bear any useful comparison with the phonetic system of Egypt, the Runic of Iceland and Norway, or with any other mode of perpetuating the knowledge of events or things known to the human race?

A few remarks may be added respecting the character of the tales now submitted to inspection. And the first is, that they appear to be of a homogeneous and vernacular origin. There are distinctive tribal traits, but the general features coincide. The ideas and incidents do not appear to be borrowed or unnatural. The situations and circumstances are such as are common to the people. The language and phraseology are of the most simple kind. Few adjectives are used, and few comparisons resorted to. The style of narration, the cast of invention, the theory of thinking, are eminently peculiar to a people who wander about in woods and plains, who encounter wild beasts, believe in demons, and are subject to the vicissitudes of the seasons. The tales refer themselves to a people who are polytheists; not believers in one God or Great Spirit, but of thousands of spirits; a people who live in fear, who wander in want, and who die in misery. The machinery of spirits and necromancy, one of the most ancient and prevalent errors of the human race, supplies the framework of these fictitious creations. Language to carry out the conceptions might seem to be wanting, but here the narrator finds a ready resource in the use of metaphor, the doctrine of metamorphosis, and the personification of inanimate objects; for the latter of which, the grammar of the language has a peculiar adaptation. Deficiencies of the vocabulary are thus supplied, life and action are imparted to the whole material creation, and every purpose of description is answered. The belief of the narrators and listeners in every wild and improbable thing told, helps wonderfully, in the original, in joining the sequence of parts together. Nothing is too capacious for Indian belief. Almost every declaration is a prophecy, and every tale a creed. He believes that the whole visible and invisible creation is animated with various orders of malignant or benign spirits, who preside over the daily affairs and over the final destinies of men. He believes that these spirits must be conciliated by sacrifices, and a series of fasts and feasts either follow or precede these rites, that by the one they may be rendered acceptable, and by the other, his gratitude may be shown. This constitutes the groundwork of the Algic religion: but superstition has ingrafted upon the original stock, till the growth is a upas of giant size, bearing the bitter fruits of demonology, witchcraft, and necromancy. To make the matter worse, these tribes believe that animals of the lowest, as well as highest class in the chain of creation, are alike endowed with reasoning powers and faculties. And as a natural conclusion, they endow birds, and bears, and all other animals with souls, which, they believe, will be encountered in other shapes in another state of existence. So far the advantages of actual belief come in aid of their fictitious creations, and this is the true cause why so much importance is attached to the flight and appearance of particular birds, who, being privileged to ascend in the air, are supposed by them to be conversant with the wishes, or to act in obedience to the mandates of the spirits: and the circumstance of this belief deserves to be borne in mind in the perusal of their tales, as it will be found that the words put into the mouths of the actors express the actual opinions of the natives on life, death, and immortality, topics which have heretofore been impenetrably veiled.

The value of these traditionary stories appeared to depend, very much, upon their being left, as nearly as possible, in their original forms of thought and expression. In the original there is no attempt at ornament. Great attention is paid, in the narration, to repeating the conversations and speeches, and imitating the very tone and gesture of the actors. This is sometimes indulged at the risk of tautology. Moral point has been given to no tale which does not, in the original, justify it; and it is one of the unlooked-for features connected with the subject, that so considerable a proportion of them possess this trait. It is due to myself, and to those who have aided me in the collection and translation of the materials, to say, that the advantages enjoyed in this respect have been of the most favourable character. The whole examination, extending, with intervals, through a period of seventeen years, has been conducted not only with the aid that a public station, as an executive officer for the tribes, has supplied, but with the superadded intelligence and skill in the languages existing within the range of my domestic and affiliated circle.

Of the antiquity of the tales, the surest external evidence may probably be drawn from the lexicography. In a language in which the actor and the object are riveted, so to speak, by transitive inflections, it must needs happen that the history of its names for objects, whether preserved orally or by letters, is, in fact, the history of the introduction of the objects named, and this fixes eras in the enlargement of the vocabulary. Although it is true, that without letters these eras cannot be accurately fixed, yet valuable inferences may be drawn from an examination of this branch of the inquiry. Words are like coins, and may, like them, be examined to illustrate history. It has been found that those of the highest antiquity are simple and brief. Most of the primitive nouns are monosyllabic, and denote but a single object or idea. A less number are dissyllabic; few exceed this; and it may be questioned, from the present state of the examination, whether there is a single primitive trisyllable. The primitives become polysyllabic by adding an inflection indicating the presence or absence of vitality (which is the succedaneum for gender), and a farther inflection to denote number. They also admit of adjective terminations. Pronouns are denoted by particles prefixed or suffixed. The genius of the language is accumulative, and tends rather to add syllables or letters, making farther distinctions in objects already before the mind, than to introduce new words. A simple word is thus oftentimes converted into a descriptive phrase, at once formidable to the eye and the ear. And it is only by dissecting such compounds that the radix can be attained.

Judged by this test, most of the tales are of the era of flint arrow-heads, earthen pots, and skin clothes. Their fish-nets are represented as being made of the bark of trees. No mention is made of a blanket, gun, knife, or any metallic instrument; we do not hear of their cutting down trees, except in a single instance, yet there is nothing to indicate that their economical labours were not well performed. Au is an original, causitive particle, and appears to be the root of a numerous class of words, sometimes with, and sometimes without a consonant added. Aukee is earth, and may be, but is rather too remote for a derivative from [**Hebrew]. By adding k to this root the term is made specific, and denotes an earthen pot or kettle. Aubik is the radix for metal, ore, rock. By prefixing the particle Pe, we have the name for iron, Misk for copper, and so forth; but as euphony requires, in forming compounds, that two vowels should not come together, the sound of w is interposed in these particular instances. Gunzh is the radix for plant; Tig for tree; Asee for animal, &c.; and either by suffixing or prefixing syllabical increments, the terminology of the three great departments of nature is formed. The terms of consanguinity are derived from Ai, a heart, hence Si-ai, elder brother, Sheem-ai, younger brother, or younger sister, &c. Konaus, a loose wrapper, is the most ancient and generic term for a garment which has been found. The principal female garment, leggon, &c., are derivatives from it. Muttataus, a beaver robe, is from the same root. Wyaun, a furred skin, and Waigin, a dressed skin, appear to form the bases of the nomenclature for the Indian wardrobe. Blanket is a modern term, meaning white furred skin. Woollen cloth took the name of dressed skin, and its various colours and qualities are indicated by adjective prefixes. Calicoes or printed cottons are named from a generic, meaning speckled or spotted. All these are modern terms, as modern as those for a horse, a sheep, or a hog, and, like the latter, are descriptive and polysyllabic. Tobacco and the zea mays, both indigenous productions, are mentioned. The latter is the subject of a simple allegoric tale.

These particulars may suffice to indicate the importance of etymological analysis in examining the antiquity of the tales. Narrations of a later era are denoted by the introduction of the modern compounds, such as their names for the domestic animals of Europe, a gun, a rifle, a ship, a spyglass, compass, watch, hat, &c. The bow and arrow, club and lance, are the only species of arms actually described as in use, except in a single instance, and this tale is manifestly an interpolated version of an ancient story. The father of the winds makes battle with a huge flagroot, and the king of reptiles is shot with a dart.

Geographical terms and allusions to the climate supply another branch of comparison. Some of the grand features of the country are referred to by their modern Indian names, but this is nearly restricted to what may be termed the historical legends. There are frequent allusions to the Northern hemisphere. Snow, ice, and lakes are referred to. Warm latitudes are once or twice mentioned, and the allusions are coupled with admonitions against the danger of corrupt and effeminate manners and habits.

Astronomy and cosmogony constitute subjects of frequent notice; and this might naturally be expected from a people who are quick in their perceptions of external nature, and pass a large share of their time under the open sky. The phenomena of thunder, lightning, the aurora borealis, meteors, the rainbow, the galaxy of the milky way, the morning and evening stars, and the more prominent groups of the fixed and minor stars, are specifically named and noticed. The cardinal points are accurately distinguished. They entertain the semi-ancient theory that the earth is spheroidal, and the sun and moon perform their circuits round it. The visiters to these luminaries, described in the text, personify the former as a male and the latter as a female, under the idea of brother and sister. We are left to infer, from another passage, that they believe the sky revolves. Nothing, however, in the "open firmament," is a subject of more constant and minute observation, and a more complex terminology, than the clouds. Their colour, shape, transparency or obscurity, movements, and relative position to the sun and to each other, constitute objects of minute notice and deep importance. A large proportion of the names of individuals in the Algic tribes is drawn from this fruitful source of Indian observation. The Great Spirit is invariably located in the sky, and the Evil Spirit, and the train of minor malignant Spirits, in the earth. Their notions of the position of seas and continents are altogether vague and confused. Nor has it been observed that they have any knowledge of volcanic action. The idea of a universal deluge appears to be equally entertained by the tribes of North and South America.[9] The Algics certainly have it incorporated in their traditionary tales, and I have found the belief in these traditions the most firmly seated among the bands the farthest removed from the advances of civilization and Christianity.

It is the mythology, however, of these tribes which affords the deepest insight into their character, and unfolds, perhaps, some of the clearest coincidences with Oriental rites and opinions. Were the terms Baalim and Magii introduced into the descriptions of their worship, instead of Manito and Meeta, this coincidence would be very apparent. Medical magic spread the charms of its delusion over the semi-barbaric tribes who, at a very early epoch, spread from the Persian and the Arabian Gulfs to the Mediterranean; and it would not be a light task to find branches of the human race who are more completely characterized by its doctrines and practices than the wide-spreading members of the Algic stock of this Continent. Their prophets, jugglers, and meetays occupy the same relative importance in the political scale. They advise the movement of armies, and foretell the decrees of fate to individuals. They interpret dreams, affect the performance of miraculous cures, and preside over the most sacred rites. Oracles alike to chiefs and kings, warriors and hunters, nothing can be accomplished without their aid, and it would be presumptuous and impious to attempt anything, in war or peace, which they had decreed to be wrong. But our more immediate object is the class of oral fictions among the Western tribes, and for the growth and development of which their peculiar belief in the doctrine of spirits and magicians has furnished so wide a field. Come from what quarter of the world they may, the propensity to amusing and serio-comic fiction appears to have been brought with them. What traits, if any, of the original threadwork of foreign story remain, it would be premature, in the present state of these collections, to decide. The character and incidents of the narrations are adapted to the condition they are now in, as well as the position they now occupy. There is, it is true, a spirit of reminiscence apparent which pleases itself in allusions to the past; they speak of a sort of golden age, when all things were better with them than they now are; when they had better laws and leaders; when crimes were more promptly punished; when their language was spoken with greater purity, and their manners were freer from barbarism. But all this seems to flit through the Indian mind as a dream, and furnishes him rather the source of a pleasing secret retrospection than any spring to present and future exertions. He pines away as one that is fallen, and despairs to rise. He does not seem to open his eyes on the prospect of civilization and mental exaltation held up before him, as one to whom the scene is new or attractive. These scenes have been pictured before him by teachers and philanthropists for more than two centuries; but there has been nothing in them to arouse and inspire him to press onward in the career of prospective civilization and refinement. He has rather turned away with the air of one to whom all things "new" were "old," and chosen emphatically to re-embrace his woods, his wigwam, and his canoe.

Perhaps the trait that was least to have been anticipated in the tales is the moral often conveyed by them. But, on reflection, this is in accordance with the Indian maxim, which literally requires "an eye for eye, and a tooth for a tooth." And the more closely this feature of poetic justice is scrutinized, the more striking does it appear. Cruelty, murder, and sorcery are eventually punished, although the individual escapes for the time and his career may be long drawn out. Domestic infidelity meets the award of death in the only instance narrated. Religious vows are held inviolate. Respect for parents and for age, fraternal affection, hospitality, bravery, self-denial, endurance under fatigue or suffering, and disinterestedness, are uniformly inculcated. Presumption and pride are rebuked, and warnings given against the allurements of luxury and its concomitant vices. With a people who look back to some ancient and indefinite period in their history as an age of glory, an adherence to primitive manners and customs naturally occupies the place of virtue. The stories are generally so constructed as to hold up to admiration a bold and independent spirit of enterprise and adventure. Most of their heroes are drawn from retired or obscure places, and from abject circumstances. Success is seen to crown the efforts of precocious boys, orphans, or castaways. But whatever success is had, it is always through the instrumentality of the spirits or Manitoes—the true deities worshipped by all the Algic tribes.

The legend of Manabozho reveals, perhaps, the idea of an incarnation. He is the great spirit-man of northern mythology. The conception of the character reveals rather a monstrosity than a deity, displaying in strong colours far more of the dark and incoherent acts of a spirit of carnality than the benevolent deeds of a god. His birth is shrouded in allegoric mystery. He is made to combine all that is brave, warlike, strong, wise, and great in Indian conception, both of mortal and immortal. He conquers the greatest magician, overcomes fiery serpents, and engages in combats and performs exploits the most extravagant. He has no small share in the Adamic-like labour of naming the animals. He destroys the king of the reptile creation, is drawn into the mouth of a gigantic fish with his canoe, survives a flood by climbing a tree, and recreates the earth from a morsel of ground brought up in the paws of a muskrat. In contrast with these high exploits, he goes about playing low tricks, marries a wife, travels the earth, makes use of low subterfuges, is often in want of food, and, after being tricked and laughed at, is at one time made to covet the ability of a woodpecker, and at another outdone by the simple skill of a child. The great points in which he is exultingly set forth in the story-telling circle, are his great personal strength, readiness of resource, and strong powers of necromancy. Whatever other parts he is made to play, it is the Indian Hercules, Samson, or Proteus that is prominently held up to admiration. It is perhaps natural that rude nations in every part of the world should invent some such mythological existence as the Indian Manabozho, to concentrate their prime exploits upon; for it is the maxim of such nations that "the race is always to the swift, and the battle to the strong."

In closing these remarks, it will not be irrelevant to notice the evidence of the vernacular character and antiquity of the tales, which is furnished by the Pontiac manuscript, preserved in the collections of the Historical Society of Michigan. By this document, which is of the date of 1763, it is shown that this shrewd and talented leader of the Algic tribes, after he had formed the plan of driving the Saxon race from the Continent, appealed to the mythologic belief of the tribes to bring them into his views. It was the Wyandots whom he found it the hardest to convert; and in the general council which he held with the Western chiefs, he narrated before them a tale of a Delaware magician, which is admirably adapted in its incidents to the object he had in view, and affords proof of his foresight and powers of invention. It is deemed of further interest in this connexion, as carrying back the existence of the tales and fables to a period anterior to the final fall of the French power in the Canadas, reaching to within a fraction more than sixty years of their establishment at Detroit.[10] While, however, the authenticity of this curious politico-mythologic tale is undisputed, the names and allusions would show it to be of the modern class of Indian fictions, were not the fact historically known. The importance of this testimony, in the absence of any notice of this trait in the earlier writers, has induced me to submit a literal translation of the tale, from the original French MS., executed by Professor Fasquelle.

FOOTNOTES:

[8] Some specimens of these tales were published in my "Travels in the Central Portions of the Mississippi Valley" in 1825, and a "Narrative of the Expedition to Itasca Lake" in 1834, and a few of them have been exhibited to literary friends, who have noticed the subject. Vide Dr. Gilman's "Life on the Lakes," and Mrs. Jameson's "Winter Studies and Summer Rambles," received at the moment these sheets are going through the press.

[9] Humboldt found it among the traditions of the Auricanians.

[10] Although Quebec was taken in 1759, the Indians did not acquiesce in the transference of power, in the upper lakes, till the raising of the siege of Detroit in 1763. This is the true period of the Pontiac war.

NOTE.

The materials of these tales and legends have been derived from the aborigines, and interpreted from their languages by various individuals, among whom it is deemed important to name the following: Mrs. Henry R. Schoolcraft, Mr. William Johnston, of Mackinac; Mrs. James Lawrence Schoolcraft, Henry Connor, Esq., of Detroit; Mrs. [Rev.] William M'Murray, of Dundas, George C. Martin, of Amherstburg, U. Canada; Mrs. La Chapelle, of Prairie du Chien; Mr. John Quinney, Stockbridge Reserve, Wisconsin; John H. Kinzie, Esq., of Chicago; Miss Eleanor Bailly, of Konamik, Illinois; Mr. George Johnston, Miss Mary Holiday, of Sault Ste. Marie, Michigan. These persons are well versed in the respective tongues from which they have given translations; and being residents of the places indicated, a reference to them for the authenticity of the materials is thus brought within the means of all who desire it.

It is also deemed proper to refer, in this connexion, to Gen. Cass, American Minister at Paris, and to C. C. Trowbridge, Esq., of Detroit, and James D. Doty, Esq., Green Bay, whose inquiries have been, at my instance, respectively directed to this new feature in the oral traditions of the Indians.

New-York, January 31, 1839.

OJEEG ANNUNG;[11]

OR,

THE SUMMER-MAKER.

AN ODJIBWA TALE.[12]

There lived a celebrated hunter on the southern shores of Lake Superior, who was considered a Manito by some, for there was nothing but what he could accomplish. He lived off the path, in a wild, lonesome place, with a wife whom he loved, and they were blessed with a son, who had attained his thirteenth year. The hunter's name was Ojeeg, or the Fisher, which is the name of an expert, sprightly little animal common to the region. He was so successful in the chase, that he seldom returned without bringing his wife and son a plentiful supply of venison, or other dainties of the woods. As hunting formed his constant occupation, his son began early to emulate his father in the same employment, and would take his bow and arrows, and exert his skill in trying to kill birds and squirrels. The greatest impediment he met with, was the coldness and severity of the climate. He often returned home, his little fingers benumbed with cold, and crying with vexation at his disappointment. Days, and months, and years passed away, but still the same perpetual depth of snow was seen, covering all the country as with a white cloak.

One day, after a fruitless trial of his forest skill, the little boy was returning homeward with a heavy heart, when he saw a small red squirrel gnawing the top of a pine bur. He had approached within a proper distance to shoot, when the squirrel sat up on its hind legs and thus addressed him:

"My grandchild, put up your arrows, and listen to what I have to tell you." The boy complied rather reluctantly, when the squirrel continued: "My son, I see you pass frequently, with your fingers benumbed with cold, and crying with vexation for not having killed any birds. Now, if you will follow my advice, we will see if you cannot accomplish your wishes. If you will strictly pursue my advice, we will have perpetual summer, and you will then have the pleasure of killing as many birds as you please; and I will also have something to eat, as I am now myself on the point of starvation.

"Listen to me. As soon as you get home you must commence crying. You must throw away your bow and arrows in discontent. If your mother asks you what is the matter, you must not answer her, but continue crying and sobbing. If she offers you anything to eat, you must push it away with apparent discontent, and continue crying. In the evening, when your father returns from hunting, he will inquire of your mother what is the matter with you. She will answer that you came home crying, and would not so much as mention the cause to her. All this while you must not leave off sobbing. At last your father will say, 'My son, why is this unnecessary grief? Tell me the cause. You know I am a spirit, and that nothing is impossible for me to perform.' You must then answer him, and say that you are sorry to see the snow continually on the ground, and ask him if he could not cause it to melt, so that we might have perpetual summer. Say it in a supplicating way, and tell him this is the cause of your grief. Your father will reply, 'It is very hard to accomplish your request, but for your sake, and for my love for you, I will use my utmost endeavours.' He will tell you to be still, and cease crying. He will try to bring summer with all its loveliness. You must then be quiet, and eat that which is set before you."

The squirrel ceased. The boy promised obedience to his advice, and departed. When he reached home, he did as he had been instructed, and all was exactly fulfilled, as it had been predicted by the squirrel.

Ojeeg told him that it was a great undertaking. He must first make a feast, and invite some of his friends to accompany him on a journey. Next day he had a bear roasted whole. All who had been invited to the feast came punctually to the appointment. There were the Otter, Beaver, Lynx, Badger, and Wolverine. After the feast, they arranged it among themselves to set out on the contemplated journey in three days. When the time arrived, the Fisher took leave of his wife and son, as he foresaw that it was for the last time. He and his companions travelled in company day after day, meeting with nothing but the ordinary incidents. On the twentieth day they arrived at the foot of a high mountain, where they saw the tracks of some person who had recently killed an animal, which they knew by the blood that marked the way. The Fisher told his friends that they ought to follow the track, and see if they could not procure something to eat. They followed it for some time; at last they arrived at a lodge, which had been hidden from their view by a hollow in the mountain. Ojeeg told his friends to be very sedate, and not to laugh on any account. The first object that they saw was a man standing at the door of the lodge, but of so deformed a shape that they could not possibly make out who or what sort of a man it could be. His head was enormously large; he had such a queer set of teeth, and no arms. They wondered how he could kill animals. But the secret was soon revealed. He was a great Manito. He invited them to pass the night, to which they consented.

He boiled his meat in a hollow vessel made of wood, and took it out of this singular kettle in some way unknown to his guests. He carefully gave each their portion to eat, but made so many odd movements that the Otter could not refrain from laughing, for he is the only one who is spoken of as a jester. The Manito looked at him with a terrible look, and then made a spring at him, and got on him to smother him, for that was his mode of killing animals. But the Otter, when he felt him on his neck, slipped his head back and made for the door, which he passed in safety; but went out with the curse of the Manito. The others passed the night, and they conversed on different subjects. The Manito told the Fisher that he would accomplish his object, but that it would probably cost him his life. He gave them his advice, directed them how to act, and described a certain road which they must follow, and they would thereby be led to the place of action.

They set off in the morning, and met their friend, the Otter, shivering with cold; but Ojeeg had taken care to bring along some of the meat that had been given him, which he presented to his friend. They pursued their way, and travelled twenty days more before they got to the place which the Manito had told them of. It was a most lofty mountain. They rested on its highest peak to fill their pipes and refresh themselves. Before smoking, they made the customary ceremony, pointing to the heavens, the four winds, the earth, and the zenith; in the mean time, speaking in a loud voice, addressed the Great Spirit, hoping that their object would be accomplished. They then commenced smoking.

They gazed on the sky in silent admiration and astonishment, for they were on so elevated a point, that it appeared to be only a short distance above their heads. After they had finished smoking, they prepared themselves. Ojeeg told the Otter to make the first attempt to try and make a hole in the sky. He consented with a grin. He made a leap, but fell down the hill stunned by the force of his fall; and the snow being moist, and falling on his back, he slid with velocity down the side of the mountain. When he found himself at the bottom, he thought to himself, it is the last time I make such another jump, so I will make the best of my way home. Then it was the turn of the Beaver, who made the attempt, but fell down senseless; then of the Lynx and Badger, who had no better success.

"Now," says the Fisher to the Wolverine, "try your skill; your ancestors were celebrated for their activity, hardihood, and perseverance, and I depend on you for success. Now make the attempt." He did so, but also without success. He leaped the second time, but now they could see that the sky was giving way to their repeated attempts. Mustering strength, he made the third leap, and went in. The Fisher nimbly followed him.

They found themselves in a beautiful plain, extending as far as the eye could reach, covered with flowers of a thousand different hues and fragrance. Here and there were clusters of tall, shady trees, separated by innumerable streams of the purest water, which wound around their courses under the cooling shades, and filled the plain with countless beautiful lakes, whose banks and bosom were covered with water-fowl, basking and sporting in the sun. The trees were alive with birds of different plumage, warbling their sweet notes, and delighted with perpetual spring.

The Fisher and his friend beheld very long lodges, and the celestial inhabitants amusing themselves at a distance. Words cannot express the beauty and charms of the place. The lodges were empty of inhabitants, but they saw them lined with mocuks[13] of different sizes, filled with birds and fowls of different plumage. Ojeeg thought of his son, and immediately commenced cutting open the mocuks and letting out the birds, who descended in whole flocks through the opening which they had made. The warm air of those regions also rushed down through the opening, and spread its genial influence over the north.

When the celestial inhabitants saw the birds let loose, and the warm gales descending, they raised a shout like thunder, and ran for their lodges. But it was too late. Spring, summer, and autumn had gone; even perpetual summer had almost all gone; but they separated it with a blow, and only a part descended; but the ends were so mangled, that, wherever it prevails among the lower inhabitants, it is always sickly.[14]

When the Wolverine heard the noise, he made for the opening and safely descended. Not so the Fisher. Anxious to fulfil his son's wishes, he continued to break open the mocuks. He was, at last, obliged to run also, but the opening was now closed by the inhabitants. He ran with all his might over the plains of heaven, and, it would appear, took a northerly direction. He saw his pursuers so close that he had to climb the first large tree he came to. They commenced shooting at him with their arrows, but without effect, for all his body was invulnerable except the space of about an inch near the tip of his tail. At last one of the arrows hit the spot, for he had in this chase assumed the shape of the Fisher after whom he was named.

He looked down from the tree, and saw some among his assailants with the totems[15] of his ancestors. He claimed relationship, and told them to desist, which they only did at the approach of night. He then came down to try and find an opening in the celestial plain, by which he might descend to the earth. But he could find none. At last, becoming faint from the loss of blood from the wound on his tail, he laid himself down towards the north of the plain, and, stretching out his limbs, said, "I have fulfilled my promise to my son, though it has cost me my life; but I die satisfied in the idea that I have done so much good, not only for him, but for my fellow-beings. Hereafter I will be a sign to the inhabitants below for ages to come, who will venerate my name for having succeeded in procuring the varying seasons. They will now have from eight to ten moons without snow."

He was found dead next morning, but they left him as they found him, with the arrow sticking in his tail, as it can be plainly seen, at this time, in the heavens.

FOOTNOTES:

[11] There is a group of stars in the Northern hemisphere which the Odjibwas call Ojeeg Annung, or the Fisher Stars. It is believed to be identical with the group of the Plough. They relate the following tale respecting it.

[12] This term is used, in these tales, as synonymous with Chippewa.

[13] Baskets, or cages.

[14] The idea here indicated is among the peculiar notions of these tribes, and is grafted in the forms of their language, which will be pointed out in the progress of these researches.

[15] Family arms, or armorial mark.

THE CELESTIAL SISTERS.

A SHAWNEE TALE.

Waupee, or the White Hawk, lived in a remote part of the forest, where animals and birds were abundant. Every day he returned from the chase with the reward of his toil, for he was one of the most skilful and celebrated hunters of his tribe. With a tall, manly form, and the fire of youth beaming from his eye, there was no forest too gloomy for him to penetrate, and no track made by the numerous kinds of birds and beasts which he could not follow.

One day he penetrated beyond any point which he had before visited. He travelled through an open forest, which enabled him to see a great distance. At length he beheld a light breaking through the foliage, which made him sure that he was on the borders of a prairie. It was a wide plain covered with grass and flowers. After walking some time without a path, he suddenly came to a ring worn through the sod, as if it had been made by footsteps following a circle. But what excited his surprise was, that there was no path leading to or from it. Not the least trace of footsteps could be found, even in a crushed leaf or broken twig. He thought he would hide himself, and lie in wait to see what this circle meant. Presently he heard the faint sounds of music in the air. He looked up in the direction they came from, and saw a small object descending from above. At first it looked like a mere speck, but rapidly increased, and, as it came down, the music became plainer and sweeter. It assumed the form of a basket, and was filled with twelve sisters of the most lovely forms and enchanting beauty. As soon as the basket touched the ground, they leaped out, and began to dance round the magic ring, striking, as they did so, a shining ball as we strike the drum. Waupee gazed upon their graceful forms and motions from his place of concealment. He admired them all, but was most pleased with the youngest. Unable longer to restrain his admiration, he rushed out and endeavoured to seize her. But the sisters, with the quickness of birds, the moment they descried the form of a man, leaped back into the basket and were drawn up into the sky.

Regretting his ill luck and indiscretion, he gazed till he saw them disappear, and then said, "They are gone, and I shall see them no more." He returned to his solitary lodge, but found no relief to his mind. Next day he went back to the prairie, and took his station near the ring; but in order to deceive the sisters, he assumed the form of an opossum. He had not waited long, when he saw the wicker car descend, and heard the same sweet music. They commenced the same sportive dance, and seemed even more beautiful and graceful than before. He crept slowly towards the ring, but the instant the sisters saw him they were startled, and sprang into their car. It rose but a short distance, when one of the elder sisters spoke. "Perhaps," said she, "it is come to show us how the game is played by mortals." "Oh no!" the youngest replied; "quick, let us ascend." And all joining in a chant, they rose out of sight.

The White Hawk returned to his own form again, and walked sorrowfully back to his lodge. But the night seemed a very long one, and he went back betimes the next day. He reflected upon the sort of plan to follow to secure success. He found an old stump near by, in which there were a number of mice. He thought their small form would not create alarm, and accordingly assumed it. He brought the stump and sat it up near the ring. The sisters came down and resumed their sport. "But see," cried the younger sister, "that stump was not there before." She ran affrighted towards the car. They only smiled, and gathering round the stump, struck it in jest, when out ran the mice, and Waupee among the rest. They killed them all but one, which was pursued by the youngest sister; but just as she had raised her stick to kill it, the form of White Hawk arose, and he clasped his prize in his arms. The other eleven sprang to their basket and were drawn up to the skies.

Waupee exerted all his skill to please his bride and win her affections. He wiped the tears from her eyes. He related his adventures in the chase. He dwelt upon the charms of life on the earth. He was incessant in his attentions, and picked out the way for her to walk as he led her gently towards his lodge. He felt his heart glow with joy as she entered it, and from that moment he was one of the happiest of men. Winter and summer passed rapidly away, and their happiness was increased by the addition of a beautiful boy to their lodge. Waupee's wife was a daughter of one of the stars, and as the scenes of earth began to pall upon her sight, she sighed to revisit her father. But she was obliged to hide these feelings from her husband. She remembered the charm that would carry her up, and took occasion, while the White Hawk was engaged in the chase, to construct a wicker basket, which she kept concealed. In the mean time she collected such rarities from the earth as she thought would please her father, as well as the most dainty kinds of food. When all was in readiness, she went out one day, while Waupee was absent, to the charmed ring, taking her little son with her. As soon as they got into the car, she commenced her song and the basket rose. As the song was wafted by the wind, it caught her husband's ear. It was a voice which he well knew, and he instantly ran to the prairie. But he could not reach the ring before he saw his wife and child ascend. He lifted up his voice in loud appeals, but they were unavailing. The basket still went up. He watched it till it became a small speck, and finally it vanished in the sky. He then bent his head down to the ground, and was miserable.

Waupee bewailed his loss through a long winter and a long summer. But he found no relief. He mourned his wife's loss sorely, but his son's still more. In the mean time his wife had reached her home in the stars, and almost forgot, in the blissful employments there, that she had left a husband on the earth. She was reminded of this by the presence of her son, who, as he grew up, became anxious to visit the scene of his birth. His grandfather said to his daughter one day, "Go, my child, and take your son down to his father, and ask him to come up and live with us. But tell him to bring along a specimen of each kind of bird and animal he kills in the chase." She accordingly took the boy and descended. The White Hawk, who was ever near the enchanted spot, heard her voice as she came down the sky. His heart beat with impatience as he saw her form and that of his son, and they were soon clasped in his arms.

He heard the message of the Star, and began to hunt with the greatest activity, that he might collect the present. He spent whole nights, as well as days, in searching for every curious and beautiful bird or animal. He only preserved a tail, foot, or wing of each, to identify the species; and, when all was ready, they went to the circle and were carried up.

Great joy was manifested on their arrival at the starry plains. The Star Chief invited all his people to a feast, and, when they had assembled, he proclaimed aloud, that each one might take of the earthly gifts such as he liked best. A very strange confusion immediately arose. Some chose a foot, some a wing, some a tail, and some a claw. Those who selected tails or claws were changed into animals, and ran off; the others assumed the form of birds, and flew away. Waupee chose a white hawk's feather. His wife and son followed his example, when each one became a white hawk. He spread his wings, and, followed by his wife and son, descended with the other birds to the earth, where his species are still to be found.

TAU-WAU-CHEE-HEZKAW;

OR,

THE WHITE FEATHER.

A SIOUX TALE.

There was an old man living in the centre of a forest, with his grandson, whom he had taken when quite an infant. The child had no parents, brothers, or sisters; they had all been destroyed by six large giants, and he had been informed that he had no other relative living besides his grandfather. The band to whom he belonged had put up their children on a wager in a race against those of the giants, and had thus lost them. There was an old tradition in the band, that it would produce a great man, who would wear a white feather, and who would astonish every one with his skill and feats of bravery.

The grandfather, as soon as the child could play about, gave him a bow and arrows to amuse himself. He went into the edge of the woods one day, and saw a rabbit; but, not knowing what it was, he ran home and described it to his grandfather. He told him what it was, that its flesh was good to eat, and that, if he would shoot one of his arrows into its body, he would kill it. He did so, and brought the little animal home, which he asked his grandfather to boil, that they might feast on it. He humoured the boy in this, and encouraged him to go on in acquiring the knowledge of hunting, until he could kill deer and larger animals; and he became, as he grew up, an expert hunter. As they lived alone, and away from other Indians, his curiosity was excited to know what was passing in the world. One day he came to the edge of a prairie, where he saw ashes like those at his grandfather's lodge, and lodge-poles left standing. He returned and inquired whether his grandfather had put up the poles and made the fire. He was answered no, nor did he believe that he had seen anything of the kind. It was all imagination.

Another day he went out to see what there was curious; and, on entering the woods, he heard a voice calling out to him, "Come here, you destined wearer of the White Feather. You do not yet wear it, but you are worthy of it. Return home and take a short nap. You will dream of hearing a voice, which will tell you to rise and smoke. You will see in your dream a pipe, smoking-sack, and a large white feather. When you awake you will find these articles. Put the feather on your head, and you will become a great hunter, a great warrior, and a great man, capable of doing anything. As a proof that you will become a great hunter, when you smoke the smoke will turn into pigeons." The voice then informed him who he was, and disclosed the true character of his grandfather, who had imposed upon him. The voice-spirit then gave him a vine, and told him he was of an age to revenge the injuries of his relations. "When you meet your enemy," continued the spirit, "you will run a race with him. He will not see the vine, because it is enchanted. While you are running, you will throw it over his head and entangle him, so that you will win the race."

Long ere this speech was ended he had turned to the quarter from which the voice proceeded, and was astonished to behold a man, for as yet he had never seen any man besides his grandfather, whose object it was to keep him in ignorance. But the circumstance that gave him the most surprise was, that this man, who had the looks of great age, was composed of wood from his breast downward, and appeared to be fixed in the earth.

He returned home, slept, heard the voice, awoke, and found the promised articles. His grandfather was greatly surprised to find him with a white feather on his forehead, and to see flocks of pigeons flying out of his lodge. He then recollected what had been predicted, and began to weep at the prospect of losing his charge.

Invested with these honours, the young man departed the next morning to seek his enemies and gratify his revenge. The giants lived in a very high lodge in the middle of a wood. He travelled on till he came to this lodge, where he found that his coming had been made known by the little spirits who carry the news. The giants came out, and gave a cry of joy as they saw him coming. When he approached nearer, they began to make sport of him, saying, "Here comes the little man with the white feather, who is to achieve such wonders." They, however, spoke very fair to him when he came up, saying he was a brave man, and would do brave things. This they said to encourage, and the more surely to deceive him. He, however, understood the object.

He went fearlessly up to the lodge. They told him to commence the race with the smallest of their number. The point to which they were to run was a peeled tree towards the rising sun, and then back to the starting-place, which was marked by a CHAUNKEHPEE, or war-club, made of iron. This club was the stake, and whoever won it was to use it in beating the other's brains out. If he beat the first giant, he was to try the second, and so on until they had all measured speed with him. He won the first race by a dexterous use of the vine, and immediately despatched his competitor, and cut off his head. Next morning he ran with the second giant, whom he also outran, killed, and decapitated. He proceeded in this way for five successive mornings, always conquering by the use of his vine, and cutting off the heads of the vanquished. The survivors acknowledged his power, but prepared secretly to deceive him. They wished him to leave the heads he had cut off, as they believed they could again reunite them with the bodies, by means of one of their medicines. White Feather insisted, however, in carrying all the heads to his grandfather. One more contest was to be tried, which would decide the victory; but, before going to the giant's lodge on the sixth morning, he met his old counsellor in the woods, who was stationary. He told him that he was about to be deceived. That he had never known any other sex but his own; but that, as he went on his way to the lodge, he would meet the most beautiful woman in the world. He must pay no attention to her, but, on meeting her, he must wish himself changed into a male elk. The transformation would take place immediately, when he must go to feeding and not regard her.

He proceeded towards the lodge, met the female, and became an elk. She reproached him for having turned himself into an elk on seeing her; said she had travelled a great distance for the purpose of seeing him, and becoming his wife. Now this woman was the sixth giant, who had assumed this disguise; but Tau-Wau-Chee-Hezkaw remained in ignorance of it. Her reproaches and her beauty affected him so much, that he wished himself a man again, and he at once resumed his natural shape. They sat down together, and he began to caress her, and make love to her. He finally ventured to lay his head on her lap and went to sleep. She pushed his head aside at first, for the purpose of trying if he was really asleep; and when she was satisfied he was, she took her axe and broke his back. She then assumed her natural shape, which was in the form of the sixth giant, and afterward changed him into a dog, in which degraded form he followed his enemy to the lodge. He took the white feather from his brow, and wore it as a trophy on his own head.

There was an Indian village at some distance, in which there lived two girls, who were rival sisters, the daughters of a chief. They were fasting to acquire power for the purpose of enticing the wearer of the white feather to visit their village. They each secretly hoped to engage his affections. Each one built herself a lodge at a short distance from the village. The giant, knowing this, and having now obtained the valued plume, went immediately to visit them. As he approached, the girls saw and recognised the feather. The eldest sister prepared her lodge with great care and parade, so as to attract the eye. The younger, supposing that he was a man of sense, and would not be enticed by mere parade, touched nothing in her lodge, but left it as it ordinarily was. The eldest went out to meet him, and invited him in. He accepted her invitation, and made her his wife. The younger invited the enchanted dog into her lodge, and made him a good bed, and treated him with as much attention as if he were her husband.

The giant, supposing that whoever possessed the white feather possessed also all its virtues, went out upon the prairie to hunt, but returned unsuccessful. The dog went out the same day a hunting upon the banks of a river. He drew a stone out of the water, which immediately became a beaver. The next day the giant followed the dog, and, hiding behind a tree, saw the manner in which the dog went into the river and drew out a stone, which at once turned into a beaver. As soon as the dog left the place, the giant went to the river, and observing the same manner, drew out a stone, and had the satisfaction of seeing it transformed into a beaver. Tying it to his belt, he carried it home, and, as is customary, threw it down at the door of the lodge before he entered. After being seated a short time, he told his wife to bring in his belt or hunting girdle. She did so, and returned with it, with nothing tied to it but a stone.

The next day, the dog, finding his method of catching beavers had been discovered, went to a wood at some distance, and broke off a charred limb from a burned tree, which instantly became a bear. The giant, who had again watched him, did the same, and carried a bear home; but his wife, when she came to go out for it, found nothing but a black stick tied to his belt.

The giant's wife determined she would go to her father, and tell him what a valuable husband she had, who furnished her lodge with abundance. She set out while her husband went to hunt. As soon as they had departed, the dog made signs to his mistress to sweat him after the manner of the Indians. She accordingly made a lodge just large enough for him to creep in. She then put in heated stones, and poured on water. After this had been continued the usual time, he came out a very handsome young man, but had not the power of speech.

Meantime the elder daughter had reached her father's, and told him of the manner in which her sister supported a dog, treating him as her husband, and of the singular skill this animal had in hunting. The old man, suspecting there was some magic in it, sent a deputation of young men and women to ask her to come to him, and bring her dog along. When this deputation arrived, they were surprised to find, in the place of the dog, so fine a young man. They both accompanied the messengers to the father, who was no less astonished. He assembled all the old and wise men of the nation to see the exploits which, it was reported, the young man could perform. The giant was among the number. He took his pipe and filled it, and passed it to the Indians, to see if anything would happen when they smoked. It was passed around to the dog, who made a sign to hand it to the giant first, which was done, but nothing effected. He then look it himself. He made a sign to them to put the white feather upon his head. This was done, and immediately he regained his speech. He then commenced smoking, and behold! immense flocks of white and blue pigeons rushed from the smoke.

The chief demanded of him his history, which he faithfully recounted. When it was finished, the chief ordered that the giant should be transformed into a dog, and turned into the middle of the village, where the boys should pelt him to death with clubs. This sentence was executed.

The chief then ordered, on the request of the White Feather, that all the young men should employ themselves four days in making arrows. He also asked for a buffalo robe. This robe he cut into thin shreds, and sowed in the prairie. At the end of the four days he invited them to gather together all their arrows, and accompany him to a buffalo hunt. They found that these shreds of skin had grown into a very large herd of buffalo. They killed as many as they pleased, and enjoyed a grand festival, in honour of his triumph over the Giants.

Having accomplished their labour, the White Feather got his wife to ask her father's permission to go with him on a visit to his grandfather. He replied to this solicitation, that a woman must follow her husband into whatever quarter of the world he may choose to go.

The young man then placed the white feather in his frontlet, and, taking his war-club in his hand, led the way into the forest, followed by his faithful wife.

PEBOAN AND SEEGWUN.

AN

ALLEGORY OF THE SEASONS.

FROM THE ODJIBWA.

An old man was sitting alone in his lodge, by the side of a frozen stream. It was the close of winter, and his fire was almost out. He appeared very old and very desolate. His locks were white with age, and he trembled in every joint. Day after day passed in solitude, and he heard nothing but the sounds of the tempest, sweeping before it the new-fallen snow.

One day, as his fire was just dying, a handsome young man approached and entered his dwelling. His cheeks were red with the blood of youth, his eyes sparkled with animation, and a smile played upon his lips. He walked with a light and quick step. His forehead was bound with a wreath of sweet grass, in place of a warrior's frontlet, and he carried a bunch of flowers in his hand.

"Ah, my son," said the old man, "I am happy to see you. Come in. Come, tell me of your adventures, and what strange lands you have been to see. Let us pass the night together. I will tell you of my prowess and exploits, and what I can perform. You shall do the same, and we will amuse ourselves."

He then drew from his sack a curiously-wrought antique pipe, and having filled it with tobacco, rendered mild by an admixture of certain leaves, handed it to his guest. When this ceremony was concluded they began to speak.

"I blow my breath," said the old man, "and the streams stand still. The water becomes stiff and hard as clear stone."

"I breathe," said the young man, "and flowers spring up all over the plains."

"I shake my locks," retorted the old man, "and snow covers the land. The leaves fall from the trees at my command, and my breath blows them away. The birds get up from the water, and fly to a distant land. The animals hide themselves from my breath, and the very ground becomes as hard as flint."

"I shake my ringlets," rejoined the young man, "and warm showers of soft rain fall upon the earth. The plants lift up their heads out of the earth, like the eyes of children glistening with delight. My voice recalls the birds. The warmth of my breath unlocks the streams. Music fills the groves wherever I walk, and all nature rejoices."

At length the sun began to rise. A gentle warmth came over the place. The tongue of the old man became silent. The robin and bluebird began to sing on the top of the lodge. The stream began to murmur by the door, and the fragrance of growing herbs and flowers came softly on the vernal breeze.

Daylight fully revealed to the young man the character of his entertainer. When he looked upon him, he had the icy visage of Peboan.[16] Streams began to flow from his eyes. As the sun increased, he grew less and less in stature, and anon had melted completely away. Nothing remained on the place of his lodge fire but the miskodeed,[17] a small white flower, with a pink border, which is one of the earliest species of Northern plants.

FOOTNOTES:

[16] Winter.

[17] The Claytonia Virginica.

THE RED LOVER.

A CHIPPEWA TALE.

Many years ago there lived a warrior on the banks of Lake Superior, whose name was Wawanosh. He was the chief of an ancient family of his tribe, who had preserved the line of chieftainship unbroken from a remote time, and he consequently cherished a pride of ancestry. To the reputation of birth he added the advantages of a tall and commanding person, and the dazzling qualities of personal strength, courage, and activity. His bow was noted for its size, and the feats he had performed with it. His counsel was sought as much as his strength was feared, so that he came to be equally regarded as a hunter, a warrior, and a counsellor. He had now passed the meridian of his days, and the term AKKEE-WAIZEE, i. e., one who has been long on the earth, was applied to him.

Such was Wawanosh, to whom the united voice of the nation awarded the first place in their esteem, and the highest authority in council. But distinction, it seems, is apt to engender haughtiness in the hunter state as well as civilized life. Pride was his ruling passion, and he clung with tenacity to the distinctions which he regarded as an inheritance.

Wawanosh had an only daughter, who had now lived to witness the budding of the leaves of the eighteenth spring. Her father was not more celebrated for his deeds of strength than she for her gentle virtues, her slender form, her full beaming hazel eyes, and her dark and flowing hair.

"And through her cheek

The blush would make its way, and all but speak.

The sunborn blood suffused her neck, and threw

O'er her clear brown skin a lucid hue,

Like coral reddening through the darken'd wave,

Which draws the diver to the crimson cave."

Her hand was sought by a young man of humble parentage, who had no other merits to recommend him but such as might arise from a tall and commanding person, a manly step, and an eye beaming with the tropical fires of youth and love. These were sufficient to attract the favourable notice of the daughter, but were by no means satisfactory to the father, who sought an alliance more suitable to the rank and the high pretensions of his family.

"Listen to me, young man," he replied to the trembling hunter, who had sought the interview, "and be attentive to my words. You ask me to bestow upon you my daughter, the chief solace of my age, and my choicest gift from the Master of Life. Others have asked of me this boon, who were as young, as active, and as ardent as yourself. Some of these persons have had better claims to become my son-in-law. Have you reflected upon the deeds which have raised me in authority, and made my name known to the enemies of my nation? Where is there a chief who is not proud to be considered the friend of Wawanosh? Where, in all the land, is there a hunter who has excelled Wawanosh? Where is there a warrior who can boast the taking of an equal number of scalps? Besides, have you not heard that my fathers came from the East, bearing the marks of chieftaincy?

"And what, young man, have you to boast? Have you ever met your enemies in the field of battle? Have you ever brought home a trophy of victory? Have you ever proved your fortitude by suffering protracted pain, enduring continued hunger, or sustaining great fatigue? Is your name known beyond the humble limits of your native village? Go, then, young man, and earn a name for yourself. It is none but the brave that can ever hope to claim an alliance with the house of Wawanosh. Think not my warrior blood shall mingle with the humble mark of the Awasees[18]—fit totem for fishermen!"

The intimidated lover departed, but he resolved to do a deed that should render him worthy of the daughter of Wawanosh, or die in the attempt. He called together several of his young companions and equals in years, and imparted to them his design of conducting an expedition against the enemy, and requested their assistance. Several embraced the proposal immediately; others were soon brought to acquiesce; and, before ten suns set, he saw himself at the head of a formidable party of young warriors, all eager, like himself, to distinguish themselves in battle. Each warrior was armed, according to the custom of the period, with a bow and a quiver of arrows, tipped with flint or jasper. He carried a sack or wallet, provided with a small quantity of parched and pounded corn, mixed with pemmican or maple sugar. He was furnished with a PUGGAMAUGUN, or war-club of hard wood, fastened to a girdle of deer skin, and a stone or copper knife. In addition to this, some carried the ancient shemagun, or lance, a smooth pole about a fathom in length, with a javelin of flint, firmly tied on with deer's sinews. Thus equipped, and each warrior painted in a manner to suit his fancy, and ornamented with appropriate feathers, they repaired to the spot appointed for the war-dance.

A level, grassy plain extended for nearly a mile from the lodge of Wawanosh along the lake shore. Lodges of bark were promiscuously interspersed over this green, and here and there a cluster of trees, or a solitary tall pine. A belt of yellow sand skirted the lake shore in front, and a tall, thick forest formed the background. In the centre of this plain stood a high shattered pine, with a clear space about, renowned as the scene of the war-dance time out of mind. Here the youths assembled, with their tall and graceful leader, distinguished by the feathers of the bald eagle, which he wore on his head. A bright fire of pine wood blazed upon the green. He led his men several times around this fire, with a measured and solemn chant. Then suddenly halting, the war-whoop was raised, and the dance immediately began. An old man, sitting at the head of the ring, beat time upon the drum, while several of the elder warriors shook their rattles, and "ever and anon" made the woods re-echo with their yells. Each warrior chanted alternately the verse of a song, all the rest joining in chorus.

FIRST VOICE.

The eagles scream on high,

They whet their forked beaks:

Raise—raise the battle cry,

'Tis fame our leader seeks.

SECOND VOICE.

'Tis fame my soul desires,

By deeds of martial strife:

Give—give me warlike fires,

Or take—ah take my life.

THIRD VOICE.

The deer a while may go

Unhunted o'er the heath,

For now I seek a nobler foe,

And prize a nobler death.

FOURTH VOICE.

Lance and quiver, club and bow,

Now alone attract my sight;

I will go where warriors go,

I will fight where warriors fight.

Thus they continued the dance, with short intermissions, for two successive days and nights. Sometimes the village seer, who led the ceremony, would embrace the occasion of a pause to address them with words of encouragement.

In the dreamy hours of night

I beheld the bloody fight.

As reclined upon my bed,

Holy visions crowned my head;

High our guardian spirit bright

Stood above the dreadful fight;

Beaming eye and dazzling brand

Gleamed upon my chosen band,

While a black and awful shade

O'er the faithless foeman spread.

Soon they wavered, sunk, and fled,

Leaving wounded, dying, dead,

While my gallant warriors high

Waved their trophies in the sky.

At every recurrence of this kind, new energy was infused into the dance, and the warriors renewed their gesticulations, and stamped upon the ground as if they were trampling their enemies under their feet.

FIFTH VOICE.

Now my heart with valour burns,

I my lance in fury shake;

He who falters, he who turns,

Give him fagot, fire, and stake.

SIXTH VOICE.

See my visage scarred and red—

See my brows with trophies bright—

Such the brows that warriors dread,

Such the trophies of the fight.

At length the prophet uttered his final prediction of success; and the warriors dropping off, one by one, from the fire, each sought his way to the place appointed for the rendezvous, on the confines of the enemy's country. Their leader was not among the last to depart, but he did not leave the village without seeking an interview with the daughter of Wawanosh. He disclosed to her his firm determination never to return, unless he could establish his name as a warrior. He told her of the pangs he had felt at the bitter reproaches of her father, and declared that his soul spurned the imputation of effeminacy and cowardice implied by his language. He averred that he never could be happy, either with or without her, until he had proved to the whole tribe the strength of his heart, which is the Indian term for courage. He said that his dreams had not been propitious, but he should not cease to invoke the power of the Great Spirit. He repeated his protestations of inviolable attachment, which she returned, and, pledging vows of mutual fidelity, they parted.

All she ever heard from her lover after this interview was brought by one of his successful warriors, who said that he had distinguished himself by the most heroic bravery, but, at the close of the fight, he had received an arrow in his breast. The enemy fled, leaving many of their warriors dead on the field. On examining the wound, it was perceived to be beyond their power to cure. They carried him towards home a day's journey, but he languished and expired in the arms of his friends. From the moment the report was received, no smile was ever seen in the once happy lodge of Wawanosh. His daughter pined away by day and by night. Tears and sighs, sorrow and lamentation, were heard continually. Nothing could restore her lost serenity of mind. Persuasives and reproofs were alternately employed, but employed in vain. She would seek a sequestered spot, where she would sit under a shady tree, and sing her mournful laments for hours together.

It was not long before a small bird of beautiful plumage flew upon the tree under which she usually sat, and with its sweet and artless notes seemed to respond to her voice. It was a bird of strange character, such as had not before been observed. It came every day and sang, remaining until dark. Her fond imagination soon led her to suppose it was the spirit of her lover, and her visits were repeated with greater frequency. She passed her time in fasting, and singing her plaintive songs. Thus she pined away, until that death she so fervently desired came to her relief. After her decease the bird was never more seen, and it became a popular opinion that this mysterious bird had flown away with her spirit.

But bitter tears of regret fell in the lodge of Wawanosh. Too late he regretted his false pride and his harsh treatment of the noble youth.

FOOTNOTES:

[18] Catfish.

IAMO;

OR,

THE UNDYING HEAD.

AN OTTOWA TALE.

In a remote part of the north lived a man and his only sister, who had never seen human being. Seldom, if ever, had the man any cause to go from home; for, as his wants demanded food, he had only to go a little distance from the lodge, and there, in some particular spot, place his arrows, with their barbs in the ground. Telling his sister where they had been placed, every morning she would go in search, and never fail of finding each struck through the heart of a deer. She had then only to drag them into the lodge and prepare their food. Thus she lived till she attained womanhood, when one day her brother, whose name was Iamo, said to her, "Sister, the time is near at hand when you will be ill. Listen to my advice. If you do not, it will probably be the cause of my death. Take the implements with which we kindle our fires. Go some distance from our lodge, and build a separate fire. When you are in want of food, I will tell you where to find it. You must cook for yourself, and I will for myself. When you are ill, do not attempt to come near the lodge, or bring any of the utensils you use. Be sure always to fasten to your belt the implements you need, for you do not know when the time will come. As for myself, I must do the best I can." His sister promised to obey him in all he had said.

Shortly after, her brother had cause to go from home. She was alone in her lodge, combing her hair. She had just untied the belt to which the implements were fastened, when suddenly the event, to which her brother had alluded, occurred. She ran out of the lodge, but in her haste forgot the belt. Afraid to return, she stood for some time thinking. Finally she decided to enter the lodge and get it. For, thought she, my brother is not at home, and I will stay but a moment to catch hold of it. She went back. Running in suddenly, she caught hold of it, and was coming out when her brother came in sight. He knew what was the matter. "Oh," he said, "did I not tell you to take care? But now you have killed me." She was going on her way, but her brother said to her, "What can you do there now? the accident has happened. Go in, and stay where you have always stayed. And what will become of you? You have killed me."

He then laid aside his hunting dress and accoutrements, and soon after both his feet began to inflame and turn black, so that he could not move. Still he directed his sister where to place the arrows, that she might always have food. The inflammation continued to increase, and had now reached his first rib; and he said, "Sister, my end is near. You must do as I tell you. You see my medicine-sack, and my war-club tied to it. It contains all my medicines, and my war-plumes, and my paints of all colours. As soon as the inflammation reaches my breast, you will take my war-club. It has a sharp point, and you will cut off my head. When it is free from my body, take it, place its neck in the sack, which you must open at one end. Then hang it up in its former place. Do not forget my bow and arrows. One of the last you will take to procure food. The remainder tie to my sack, and then hang it up, so that I can look towards the door. Now and then I will speak to you, but not often." His sister again promised to obey.

In a little time his breast was affected. "Now," said he, "take the club and strike off my head." She was afraid, but he told her to muster courage. "Strike" said he, and a smile was on his face. Mustering all her courage, she gave the blow and cut off the head. "Now," said the head, "place me where I told you." And fearfully she obeyed it in all its commands. Retaining its animation, it looked around the lodge as usual, and it would command its sister to go to such places as it thought would procure for her the flesh of different animals she needed. One day the head said, "The time is not distant when I shall be freed from this situation, but I shall have to undergo many sore evils. So the Superior Manito decrees, and I must bear all patiently." In this situation we must leave the head.

In a certain part of the country was a village inhabited by a numerous and warlike band of Indians. In this village was a family of ten young men—brothers. It was in the spring of the year that the youngest of these blackened his face and fasted. His dreams were propitious. Having ended his fast, he sent secretly for his brothers at night, so that none in the village could overhear or find out the direction they intended to go. Though their drum was heard, yet that was a common occurrence. Having ended the usual formalities, he told them how favourable his dreams were, and that he had called them together to know if they would accompany him in a war excursion. They all answered they would. The third brother from the eldest, noted for his oddities, coming up with his war-club when his brother had ceased speaking, jumped up. "Yes," said he, "I will go, and this will be the way I will treat those we are going to fight;" and he struck the post in the centre of the lodge, and gave a yell. The others spoke to him, saying, "Slow, slow, Mudjikewis, when you are in other people's lodges." So he sat down. Then, in turn, they took the drum, and sang their songs, and closed with a feast. The youngest told them not to whisper their intention even to their wives, but secretly to prepare for their journey. They all promised obedience, and Mudjikewis was the first to say so.

The time for their departure drew near. Word was given to assemble on a certain night, when they would depart immediately. Mudjikewis was loud in his demands for his moccasins. Several times his wife asked him the reason. "Besides," said she, "you have a good pair on." "Quick, quick," he said, "since you must know, we are going on a war excursion. So be quick." He thus revealed the secret. That night they met and started. The snow was on the ground, and they travelled all night, lest others should follow them. When it was daylight, the leader took snow and made a ball of it; then tossing it into the air, he said, "It was in this way I saw snow fall in a dream, so that I could not be tracked." And he told them to keep close to each other for fear of losing themselves, as the snow began to fall in very large flakes. Near as they walked, it was with difficulty they could see each other. The snow continued falling all that day and the following night. So it was impossible to track them.

They had now walked for several days, and Mudjikewis was always in the rear. One day, running suddenly forward, he gave the Saw-saw-quan,[19] and struck a tree with his war-club, which broke into pieces as if struck with lightning. "Brothers," said he, "this will be the way I will serve those whom we are going to fight." The leader answered, "Slow, slow, Mudjikewis. The one I lead you to is not to be thought of so lightly." Again he fell back and thought to himself, "What, what: Who can this be he is leading us to?" He felt fearful, and was silent. Day after day they travelled on, till they came to an extensive plain, on the borders of which human bones were bleaching in the sun. The leader spoke. "They are the bones of those who have gone before us. None has ever yet returned to tell the sad tale of their fate." Again Mudjikewis became restless, and, running forward, gave the accustomed yell. Advancing to a large rock which stood above the ground, he struck it, and it fell to pieces. "See, brothers," said he, "thus will I treat those whom we are going to fight." "Still, still," once more said the leader; "he to whom I am leading you is not to be compared to that rock."

Mudjikewis fell back quite thoughtful, saying to himself, "I wonder who this can be that he is going to attack." And he was afraid. Still they continued to see the remains of former warriors, who had been to the place where they were now going, some of whom had retreated as far back as the place where they first saw the bones, beyond which no one had ever escaped. At last they came to a piece of rising ground, from which they plainly distinguished, sleeping on a distant mountain, a mammoth bear.

The distance between them was very great, but the size of the animal caused him plainly to be seen. "There," said the leader, "it is he to whom I am leading you; here our troubles only will commence, for he is a MISHEMOKWA[20] and a Manito. It is he who has that we prize so dearly (i. e., wampum), to obtain which, the warriors whose bones we saw sacrificed their lives. You must not be fearful. Be manly. We shall find him asleep." They advanced boldly till they came near, when they stopped to view him more closely. He was asleep. Then the leader went forward and touched the belt around the animal's neck. "This," he said, "is what we must get. It contains the wampum." They then requested the eldest to try and slip the belt over the bear's head, who appeared to be fast asleep, as he was not in the least disturbed by the attempt to obtain the belt. All their efforts were in vain, till it came to the one next the youngest. He tried, and the belt moved nearly over the monster's head, but he could get it no farther. Then the youngest one and leader made his attempt, and succeeded. Placing it on the back of the oldest, he said, "Now we must run," and off they started. When one became fatigued with its weight, another would relieve him. Thus they ran till they had passed the bones of all former warriors, and were some distance beyond, when, looking back, they saw the monster slowly rising. He stood some time before he missed his wampum. Soon they heard his tremendous howl, like distant thunder, slowly filling all the sky; and then they heard him speak and say, "Who can it be that has dared to steal my wampum? Earth is not so large but that I can find them." And he descended from the hill in pursuit. As if convulsed, the earth shook with every jump he made. Very soon he approached the party. They however kept the belt, exchanging it from one to another, and encouraging each other. But he gained on them fast. "Brothers," said the leader, "has never any one of you, when fasting, dreamed of some friendly spirit who would aid you as a guardian?" A dead silence followed. "Well," said he, "fasting, I dreamed of being in danger of instant death, when I saw a small lodge, with smoke curling from its top. An old man lived in it, and I dreamed he helped me. And may it be verified soon," he said, running forward and giving the peculiar yell, and a howl as if the sounds came from the depths of his stomach, and which is called Checaudum. Getting upon a piece of rising ground, behold! a lodge, with smoke curling from its top, appeared. This gave them all new strength, and they ran forward and entered it. The leader spoke to the old man who sat in the lodge, saying, "Nemesho,[21] help us. We claim your protection, for the great bear will kill us." "Sit down and eat, my grandchildren," said the old man. "Who is a great Manito?" said he, "there is none but me; but let me look," and he opened the door of the lodge, when lo! at a little distance he saw the enraged animal coming on, with slow but powerful leaps. He closed the door. "Yes," said he, "he is indeed a great Manito. My grandchildren, you will be the cause of my losing my life. You asked my protection, and I granted it; so now, come what may, I will protect you. When the bear arrives at the door, you must run out of the other end of the lodge." Then putting his hand to the side of the lodge where he sat, he brought out a bag, which he opened. Taking out two small black dogs, he placed them before him. "These are the ones I use when I fight," said he; and he commenced patting, with both hands, the sides of one of them, and he began to swell out, so that he soon filled the lodge by his bulk. And he had great strong teeth. When he attained his full size he growled, and from that moment, as from instinct, he jumped out at the door and met the bear, who in another leap would have reached the lodge. A terrible combat ensued. The skies rang with the howls of the fierce monsters. The remaining dog soon took the field. The brothers, at the onset, took the advice of the old man, and escaped through the opposite side of the lodge. They had not proceeded far before they heard the dying cry of one of the dogs, and soon after of the other. "Well," said the leader, "the old man will share their fate; so run, run, he will soon be after us." They started with fresh vigour, for they had received food from the old man; but very soon the bear came in sight, and again was fast gaining upon them. Again the leader asked the brothers if they could do nothing for their safety. All were silent. The leader, running forward, did as before. "I dreamed," he cried, "that, being in great trouble, an old man helped me who was a Manito. We shall soon see his lodge." Taking courage, they still went on. After going a short distance they saw the lodge of the old Manito. They entered immediately and claimed his protection, telling him a Manito was after them. The old man, setting meat before them, said, "Eat. Who is a Manito? there is no Manito but me. There is none whom I fear." And the earth trembled as the monster advanced. The old man opened the door and saw him coming. He shut it slowly, and said, "Yes, my grandchildren, you have brought trouble upon me." Procuring his medicine sack, he took out his small war-clubs of black stone, and told the young men to run through the other side of the lodge. As he handled the clubs they became very large, and the old man stepped out just as the bear reached the door. Then striking him with one of the clubs, it broke in pieces. The bear stumbled. Renewing the attempt with the other war-club, that also was broken, but the bear fell senseless. Each blow the old man gave him sounded like a clap of thunder, and the howls of the bear ran along till they filled the heavens.

The young men had now ran some distance, when they looked back. They could see that the bear was recovering from the blows. First he moved his paws, and soon they saw him rise on his feet. The old man shared the fate of the first, for they now heard his cries as he was torn in pieces. Again the monster was in pursuit, and fast overtaking them. Not yet discouraged, the young men kept on their way; but the bear was now so close, that the leader once more applied to his brothers, but they could do nothing. "Well," said he, "my dreams will soon be exhausted. After this I have but one more." He advanced, invoking his guardian spirit to aid him. "Once," said he, "I dreamed that, being sorely pressed, I came to a large lake, on the shore of which was a canoe, partly out of water, having ten paddles all in readiness. Do not fear," he cried, "we shall soon get to it." And so it was, even as he had said. Coming to the lake, they saw the canoe with the ten paddles, and immediately they embarked. Scarcely had they reached the centre of the lake, when they saw the bear arrive at its borders. Lifting himself on his hind legs, he looked all around. Then he waded into the water; then losing his footing, he turned back, and commenced making the circuit of the lake. Meanwhile, the party remained stationary in the centre to watch his movements. He travelled around, till at last he came to the place from whence he started. Then he commenced drinking up the water, and they saw the current fast setting in towards his open mouth. The leader encouraged them to paddle hard for the opposite shore. When only a short distance from land, the current had increased so much, that they were drawn back by it, and all their efforts to reach it were vain.

Then the leader again spoke, telling them to meet their fates manfully. "Now is the time, Mudjikewis," said he, "to show your prowess. Take courage, and sit in the bow of the canoe; and when it approaches his mouth, try what effect your club will have on his head." He obeyed, and stood ready to give the blow; while the leader, who steered, directed the canoe for the open mouth of the monster.

Rapidly advancing, they were just about to enter his mouth, when Mudjikewis struck him a tremendous blow on the head, and gave the saw-saw-quan. The bear's limbs doubled under him, and he fell stunned by the blow. But before Mudjikewis could renew it, the monster disgorged all the water he had drank, with a force which sent the canoe with great velocity to the opposite shore. Instantly leaving the canoe, again they fled, and on they went till they were completely exhausted. The earth again shook, and soon they saw the monster hard after them. Their spirits drooped, and they felt discouraged. The leader exerted himself, by actions and words, to cheer them up; and once more he asked them if they thought of nothing, or could do nothing for their rescue; and, as before, all were silent. "Then," he said, "this is the last time I can apply to my guardian spirit. Now if we do not succeed, our fates are decided." He ran forward, invoking his spirit with great earnestness, and gave the yell. "We shall soon arrive," said he to his brothers, "to the place where my last guardian spirit dwells. In him I place great confidence. Do not, do not be afraid, or your limbs will be fear-bound. We shall soon reach his lodge. Run, run," he cried.

Returning now to Iamo, he had passed all the time in the same condition we left him, the head directing its sister, in order to procure food, where to place the magic arrows, and speaking at long intervals. One day the sister saw the eyes of the head brighten, as if through pleasure. At last it spoke. "Oh, sister," it said, "in what a pitiful situation you have been the cause of placing me. Soon, very soon, a party of young men will arrive and apply to me for aid; but, alas! how can I give what I would have done with so much pleasure. Nevertheless, take two arrows, and place them where you have been in the habit of placing the others, and have meat prepared and cooked before they arrive. When you hear them coming and calling on my name, go out and say, 'Alas! it is long ago that an accident befell him. I was the cause of it.' If they still come near, ask them in and set meat before them. And now you must follow my directions strictly. When the bear is near, go out and meet him. You will take my medicine sack, bows and arrows, and my head. You must then untie the sack, and spread out before you my paints of all colours, my war eagle feathers, my tufts of dried hair, and whatever else it contains. As the bear approaches, you will take all these articles, one by one, and say to him, 'This is my deceased brother's paint,' and so on with all the other articles, throwing each of them as far from you as you can. The virtues contained in them will cause him to totter; and, to complete his destruction, you will take my head, and that too you will cast as far off as you can, crying aloud, 'See, this is my deceased brother's head.' He will then fall senseless. By this time the young men will have eaten, and you will call them to your assistance. You must then cut the carcass into pieces, yes, into small pieces, and scatter them to the four winds; for, unless you do this, he will again revive." She promised that all should be done as she said. She had only time to prepare the meat, when the voice of the leader was heard calling upon Iamo for aid. The woman went out and said as her brother had directed. But the war party, being closely pursued, came up to the lodge. She invited them in, and placed the meat before them. While they were eating they heard the bear approaching. Untying the medicine sack and taking the head, she had all in readiness for his approach. When he came up she did as she had been told; and, before she had expended the paints and feathers, the bear began to totter, but, still advancing, came close to the woman. Saying as she was commanded, she then took the head, and cast it as far from her as she could. As it rolled along the ground, the blood, excited by the feelings of the head in this terrible scene, gushed from the nose and mouth. The bear, tottering, soon fell with a tremendous noise. Then she cried for help, and the young men came rushing out, having partially regained their strength and spirits.

Mudjikewis, stepping up, gave a yell and struck him a blow upon the head. This he repeated till it seemed like a mass of brains; while the others, as quick as possible, cut him into very small pieces, which they then scattered in every direction. While thus employed, happening to look around where they had thrown the meat, wonderful to behold! they saw starting up and running off in every direction small black bears, such as are seen at the present day. The country was soon overspread with these black animals. And it was from this monster that the present race of bears derived their origin.

Having thus overcome their pursuer, they returned to the lodge. In the mean time, the woman, gathering the implements she had used and the head, placed them again in the sack. But the head did not speak again, probably from the effects of its great exertion to overcome the monster.

Having spent so much time and traversed so vast a country in their flight, the young men gave up the idea of ever returning to their own country, and game being plenty, they determined to remain where they now were. One day they moved off some distance from the lodge for the purpose of hunting, having left the wampum with the woman. They were very successful, and amused themselves, as all young men do when alone, by talking and jesting with each other. One of them spoke and said, "We have all this sport to ourselves; let us go and ask our sister if she will not let us bring the head to this place, as it is still alive. It may be pleased to hear us talk and be in our company. In the mean time, take food to our sister." They went, and requested the head. She told them to take it, and they took it to their hunting-grounds and tried to amuse it, but only at times did they see its eyes beam with pleasure. One day, while busy in their encampment, they were unexpectedly attacked by unknown Indians. The skirmish was long contested and bloody. Many of their foes were slain, but still they were thirty to one. The young men fought desperately till they were all killed. The attacking party then retreated to a heighth of ground, to muster their men, and to count the number of missing and slain. One of their young men had strayed away, and, in endeavouring to overtake them, came to the place where the head was hung up. Seeing that alone retain animation, he eyed it for some time with fear and surprise. However, he took it down and opened the sack, and was much pleased to see the beautiful feathers, one of which he placed on his head.

Starting off, it waved gracefully over him till he reached his party, when he threw down the head and sack, and told them how he had found it, and that the sack was full of paints and feathers. They all looked at the head and made sport of it. Numbers of the young men took the paint and painted themselves, and one of the party took the head by the hair and said, "Look, you ugly thing, and see your paints on the faces of warriors." But the feathers were so beautiful, that numbers of them also placed them on their heads. Then again they used all kinds of indignity to the head, for which they were in turn repaid by the death of those who had used the feathers. Then the chief commanded them to throw all away except the head. "We will see," said he, "when we get home, what we can do to it. We will try to make it shut its eyes."

When they reached their homes they took it to the council lodge, and hung it up before the fire, fastening it with raw hide soaked, which would shrink and become tightened by the action of the fire. "We will then see," they said, "if we cannot make it shut its eyes."

Meanwhile, for several days the sister had been waiting for the young men to bring back the head; till at last, getting impatient, she went in search of it. The young men she found lying within short distances of each other, dead, and covered with wounds. Various other bodies lay scattered in different directions around them. She searched for the head and sack, but they were nowhere to be found. She raised her voice and wept, and blackened her face. Then she walked in different directions, till she came to the place from whence the head had been taken. There she found the magic bow and arrows, where the young men, ignorant of their qualities had left them. She thought to herself that she would find her brother's head, and came to a piece of rising ground, and there saw some of his paints and feathers. These she carefully put up, and hung upon the branch of a tree till her return.

At dusk she arrived at the first lodge of a very extensive village. Here she used a charm, common among Indians when they wish to meet with a kind reception. On applying to the old man and woman of the lodge, she was kindly received. She made known her errand. The old man promised to aid her, and told her that the head was hung up before the council fire, and that the chiefs of the village, with their young men, kept watch over it continually. The former are considered as Manitoes. She said she only wished to see it, and would be satisfied if she could only get to the door of the lodge. She knew she had not sufficient power to take it by force. "Come with me," said the Indian, "I will take you there." They went, and they took their seats near the door. The council lodge was filled with warriors, amusing themselves with games, and constantly keeping up a fire to smoke the head, as they said, to make dry meat. They saw the head move, and not knowing what to make of it, one spoke and said, "Ha! ha! it is beginning to feel the effects of the smoke." The sister looked up from the door, and her eyes met those of her brother, and tears rolled down the cheeks of the head. "Well," said the chief, "I thought we would make you do something at last. Look! look at it—shedding tears," said he to those around him; and they all laughed and passed their jokes upon it. The chief, looking around and observing the woman, after some time said to the man who came with her, "Who have you got there? I have never seen that woman before in our village." "Yes," replied the man, "you have seen her; she is a relation of mine, and seldom goes out. She stays in my lodge, and asked me to allow her to come with me to this place." In the centre of the lodge sat one of those young men who are always forward, and fond of boasting and displaying themselves before others. "Why," said he, "I have seen her often, and it is to his lodge I go almost every night to court her." All the others laughed and continued their games. The young man did not know he was telling a lie to the woman's advantage, who by that means escaped.

She returned to the man's lodge, and immediately set out for her own country. Coming to the spot where the bodies of her adopted brothers lay, she placed them together, their feet towards the east. Then taking an axe which she had, she cast it up into the air, crying out, "Brothers, get up from under it, or it will fall on you." This she repeated three times, and the third time the brothers all arose and stood on their feet.

Mudjikewis commenced rubbing his eyes and stretching himself. "Why," said he, "I have overslept myself." "No, indeed," said one of the others, "do you not know we were all killed, and that it is our sister who has brought us to life?" The young men took the bodies of their enemies and burned them. Soon after, the woman went to procure wives for them, in a distant country, they knew not where; but she returned with ten young females, which she gave to the young men, beginning with the eldest. Mudjikewis stepped to and fro, uneasy lest he should not get the one he liked. But he was not disappointed, for she fell to his lot. And they were well matched, for she was a female magician. They then all moved into a very large lodge, and their sister told them that the women must now take turns in going to her brother's head every night, trying to untie it. They all said they would do so with pleasure. The eldest made the first attempt, and with a rushing noise she fled through the air.

Towards daylight she returned. She had been unsuccessful, as she succeeded in untying only one of the knots. All took their turns regularly, and each one succeeded in untying only one knot each time. But when the youngest went, she commenced the work as soon as she reached the lodge; although it had always been occupied, still the Indians never could see any one. For ten nights now, the smoke had not ascended, but filled the lodge and drove them out. This last night they were all driven out, and the young woman carried off the head.

The young people and the sister heard the young woman coming high through the air, and they heard her saying, "Prepare the body of our brother." And as soon as they heard it, they went to a small lodge where the black body of Iamo lay. His sister commenced cutting the neck part, from which the head had been severed. She cut so deep as to cause it to bleed; and the others who were present, by rubbing the body and applying medicines, expelled the blackness. In the mean time the one who brought it, by cutting the neck of the head, caused that also to bleed.

As soon as she arrived, they placed that close to the body, and by the aid of medicines and various other means, succeeded in restoring Iamo to all his former beauty and manliness. All rejoiced in the happy termination of their troubles, and they had spent some time joyfully together, when Iamo said, "Now I will divide the wampum;" and getting the belt which contained it, he commenced with the eldest, giving it in equal proportions. But the youngest got the most splendid and beautiful, as the bottom of the belt held the richest and rarest.

They were told that, since they had all once died, and were restored to life, they were no longer mortals, but spirits, and they were assigned different stations in the invisible world. Only Mudjikewis's place was, however, named. He was to direct the west wind, hence generally called Kabeyun, there to remain for ever. They were commanded, as they had it in their power, to do good to the inhabitants of the earth; and forgetting their sufferings in procuring the wampum, to give all things with a liberal hand. And they were also commanded that it should also be held by them sacred; those grains or shells of the pale hue to be emblematic of peace, while those of the darker hue would lead to evil and to war.

The spirits then, amid songs and shouts, took their flight to their respective abodes on high; while Iamo, with his sister Iamoqua, descended into the depths below.

Some of the incidents of this tale furnish references to both Occidental as well as Oriental customs, which are appropriate subjects of comment. This is not the place to enter into their discussion. It may be sufficient to mention, that the burning of the dead is an Eastern, and not an Algic custom. Burying with the feet towards the east is common to the present and to many Eastern tribes; but there are tumuli or barrows in the Northwest, in which the bones lie north and south, indicating its occupancy by tribes of a prior race. The idea of the immortality of man is clearly indicated; but an idea more clearly shadowed forth here, than perhaps in any other of these fictions, is the necessity of a great boon or Saviour to render men happy. This is placed symbolically in this tale in wampum, the most sacred of all objects known to these tribes, and its acquirement is the work of the Indian Mudjikewis or heir. It is not presumable that they possess, or ever possessed, the true idea of the Saviour of mankind, as revealed by Holy Writ. The allusions are thought rather to show the original tendency of the human mind, unenlightened and uninstructed, to seek for some moral or physical panacea which is to introduce happiness to the race. Such an idea appears compatible with the condition of the erratic nations immediately at, and posterior to, the great biblical era of the introduction of new languages, and the consequent dispersion of men over the world. For it is rather to this era, than to the comparatively newer one of the fall of the Israelitish kingdom, that we are to look as the first point of historical and philological comparison. It is hence that the Hebrew, the initial language, becomes so important in the investigation. We may, indeed, regard it as furnishing a key to the principles of grammatical utterance in the East.

It has been observed, that the custom of female separation, upon the violation of which the present tale is founded, is a Hebrew custom, identified with the written institutions of the Pentateuch. A lodge of separation is established at these periods by all the Algic tribes. Nothing is better attested, by those who have given attention to this subject, than that everything touched by the female during this period is polluted and rendered unclean. To cross her pathway even, is to fall under the bane of impurity; and a hunter or a warrior who should thus trespass, would feel his hopes blighted and his prospect of success destroyed.

FOOTNOTES:

[19] War-cry.

[20] A she-bear—also a male having the ferocity of a she-bear.

[21] My grandfather.

MON-DAW-MIN;

OR,

THE ORIGIN OF INDIAN CORN.

AN ODJIBWA TALE.

In times past, a poor Indian was living with his wife and children in a beautiful part of the country. He was not only poor, but inexpert in procuring food for his family, and his children were all too young to give him assistance. Although poor, he was a man of a kind and contented disposition. He was always thankful to the Great Spirit for everything he received. The same disposition was inherited by his eldest son, who had now arrived at the proper age to undertake the ceremony of the Ke-ig-uish-im-o-win, or fast, to see what kind of a spirit would be his guide and guardian through life. Wunzh, for this was his name, had been an obedient boy from his infancy, and was of a pensive, thoughtful, and mild disposition, so that he was beloved by the whole family. As soon as the first indications of spring appeared, they built him the customary little lodge, at a retired spot some distance from their own, where he would not be disturbed during this solemn rite. In the mean time he prepared himself, and immediately went into it and commenced his fast. The first few days he amused himself in the mornings by walking in the woods and over the mountains, examining the early plants and flowers, and in this way prepared himself to enjoy his sleep, and, at the same time, stored his mind with pleasant ideas for his dreams. While he rambled through the woods, he felt a strong desire to know how the plants, herbs, and berries grew, without any aid from man, and why it was that some species were good to eat, and others possessed medicinal or poisonous juices. He recalled these thoughts to mind after he became too languid to walk about, and had confined himself strictly to the lodge; he wished he could dream of something that would prove a benefit to his father and family, and to all others. "True!" he thought, "the Great Spirit made all things, and it is to him that we owe our lives. But could he not make it easier for us to get our food, than by hunting animals and taking fish? I must try to find out this in my visions."

On the third day he became weak and faint, and kept his bed. He fancied, while thus lying, that he saw a handsome young man coming down from the sky and advancing towards him. He was richly and gayly dressed, having on a great many garments of green and yellow colours, but differing in their deeper or lighter shades. He had a plume of waving feathers on his head, and all his motions were graceful.

"I am sent to you, my friend," said the celestial visiter, "by that Great Spirit who made all things in the sky and on the earth. He has seen and knows your motives in fasting. He sees that it is from a kind and benevolent wish to do good to your people, and to procure a benefit for them, and that you do not seek for strength in war or the praise of warriors. I am sent to instruct you, and show you how you can do your kindred good." He then told the young man to arise, and prepare to wrestle with him, as it was only by this means that he could hope to succeed in his wishes. Wunzh knew he was weak from fasting, but he felt his courage rising in his heart, and immediately got up, determined to die rather than fail. He commenced the trial, and, after a protracted effort, was almost exhausted, when the beautiful stranger said, "My friend, it is enough for once; I will come again to try you;" and, smiling on him, he ascended in the air in the same direction from which he came. The next day the celestial visiter reappeared at the same hour and renewed the trial. Wunzh felt that his strength was even less than the day before, but the courage of his mind seemed to increase in proportion as his body became weaker. Seeing this, the stranger again spoke to him in the same words he used before, adding, "To-morrow will be your last trial. Be strong, my friend, for this is the only way you can overcome me, and obtain the boon you seek." On the third day he again appeared at the same time and renewed the struggle. The poor youth was very faint in body, but grew stronger in mind at every contest, and was determined to prevail or perish in the attempt. He exerted his utmost powers, and after the contest had been continued the usual time, the stranger ceased his efforts and declared himself conquered. For the first time he entered the lodge, and sitting down beside the youth, he began to deliver his instructions to him, telling him in what manner he should proceed to take advantage of his victory.

"You have won your desires of the Great Spirit," said the stranger. "You have wrestled manfully. To-morrow will be the seventh day of your fasting. Your father will give you food to strengthen you, and as it is the last day of trial, you will prevail. I know this, and now tell you what you must do to benefit your family and your tribe. To-morrow," he repeated, "I shall meet you and wrestle with you for the last time; and, as soon as you have prevailed against me, you will strip off my garments and throw me down, clean the earth of roots and weeds, make it soft, and bury me in the spot. When you have done this, leave my body in the earth, and do not disturb it, but come occasionally to visit the place, to see whether I have come to life, and be careful never to let the grass or weeds grow on my grave. Once a month cover me with fresh earth. If you follow my instructions, you will accomplish your object of doing good to your fellow-creatures by teaching them the knowledge I now teach you." He then shook him by the hand and disappeared.

In the morning the youth's father came with some slight refreshments, saying, "My son, you have fasted long enough. If the Great Spirit will favour you, he will do it now. It is seven days since you have tasted food, and you must not sacrifice your life. The Master of Life does not require that." "My father," replied the youth, "wait till the sun goes down. I have a particular reason for extending my fast to that hour." "Very well," said the old man, "I shall wait till the hour arrives, and you feel inclined to eat."

At the usual hour of the day the sky-visiter returned, and the trial of strength was renewed. Although the youth had not availed himself of his father's offer of food, he felt that new strength had been given to him, and that exertion had renewed his strength and fortified his courage. He grasped his angelic antagonist with supernatural strength, threw him down, took from him his beautiful garments and plume, and finding him dead, immediately buried him on the spot, taking all the precautions he had been told of, and being very confident, at the same time, that his friend would again come to life. He then returned to his father's lodge, and partook sparingly of the meal that had been prepared for him. But he never for a moment forgot the grave of his friend. He carefully visited it throughout the spring, and weeded out the grass, and kept the ground in a soft and pliant state. Very soon he saw the tops of the green plumes coming through the ground; and the more careful he was to obey his instructions in keeping the ground in order, the faster they grew. He was, however, careful to conceal the exploit from his father. Days and weeks had passed in this way. The summer was now drawing towards a close, when one day, after a long absence in hunting, Wunzh invited his father to follow him to the quiet and lonesome spot of his former fast. The lodge had been removed, and the weeds kept from growing on the circle where it stood, but in its place stood a tall and graceful plant, with bright-coloured silken hair, surmounted with nodding plumes and stately leaves, and golden clusters on each side. "It is my friend," shouted the lad; "it is the friend of all mankind. It is Mondawmin.[22] We need no longer rely on hunting alone; for, as long as this gift is cherished and taken care of, the ground itself will give us a living." He then pulled an ear. "See, my father," said he, "this is what I fasted for. The Great Spirit has listened to my voice, and sent us something new,[23] and henceforth our people will not alone depend upon the chase or upon the waters."

He then communicated to his father the instructions given him by the stranger. He told him that the broad husks must be torn away, as he had pulled off the garments in his wrestling; and having done this, directed him how the ear must be held before the fire till the outer skin became brown, while all the milk was retained in the grain. The whole family then united in a feast on the newly-grown ears, expressing gratitude to the Merciful Spirit who gave it. So corn came into the world, and has ever since been preserved.

FOOTNOTES:

[22] The Algic name for corn. The word is manifestly a trinary compound from monedo, spirit; min, a grain or berry; and iaw, the verb substantive.

[23] The Zea mays, it will be recollected, is indigenous to America, and was unknown in Europe before 1495.

PEETA KWAY;

OR,

THE TEMPEST.

AN ALGIC TALE.

There once lived a woman called Monedo Kway[24] on the sand mountains called "the Sleeping Bear" of Lake Michigan, who had a daughter as beautiful as she was modest and discreet. Everybody spoke of the beauty of this daughter. She was so handsome that her mother feared she would be carried off, and to prevent it she put her in a box on the lake, which was tied by a long string to a stake on the shore. Every morning the mother pulled the box ashore, and combed her daughter's long, shining hair, gave her food, and then put her out again on the lake.

One day a handsome young man chanced to come to the spot at the moment she was receiving her morning's attentions from her mother. He was struck with her beauty, and immediately went home and told his feelings to his uncle, who was a great chief and a powerful magician. "My nephew," replied the old man, "go to the mother's lodge, and sit down in a modest manner, without saying a word. You need not ask her the question. But whatever you think she will understand, and what she thinks in answer you will also understand." The young man did so. He sat down, with his head dropped in a thoughtful manner, without uttering a word. He then thought, "I wish she would give me her daughter." Very soon he understood the mother's thoughts in reply. "Give you my daughter?" thought she; "you! No, indeed, my daughter shall never marry you." The young man went away and reported the result to his uncle. "Woman without good sense," said he, "who is she keeping her daughter for? Does she think she will marry the Mudjikewis?[25] Proud heart! we will try her magic skill, and see whether she can withstand our power." The pride and haughtiness of the mother was talked of by the spirits living on that part of the lake. They met together and determined to exert their power in humbling her. For this purpose they resolved to raise a great storm on the lake. The water began to toss and roar, and the tempest became so severe, that the string broke, and the box floated off through the straits down Lake Huron, and struck against the sandy shores at its outlet. The place where it struck was near the lodge of a superannuated old spirit called Ishkwon Daimeka, or the keeper of the gate of the lakes. He opened the box and let out the beautiful daughter, took her into his lodge, and married her.

When the mother found that her daughter had been blown off by the storm, she raised very loud cries and lamented exceedingly. This she continued to do for a long time, and would not be comforted. At length, after two or three years, the spirits had pity on her, and determined to raise another storm and bring her back. It was even a greater storm than the first; and when it began to wash away the ground and encroach on the lodge of Ishkwon Daimeka, she leaped into the box, and the waves carried her back to the very spot of her mother's lodge on the shore. Monedo Equa was overjoyed; but when she opened the box, she found that her daughter's beauty had almost all departed. However, she loved her still because she was her daughter, and now thought of the young man who had made her the offer of marriage. She sent a formal message to him, but he had altered his mind, for he knew that she had been the wife of another. "I marry your daughter?" said he; "your daughter! No, indeed! I shall never marry her."

The storm that brought her back was so strong and powerful, that it tore away a large part of the shore of the lake, and swept off Ishkwon Daimeka's lodge, the fragments of which, lodging in the straits, formed those beautiful islands which are scattered in the St. Clair and Detroit rivers. The old man himself was drowned, and his bones are buried under them. They heard him singing as he was driven off on a portion of his lodge; some fragments of his words are still repeated, which show what his thoughts were in the midst of his overthrow.

ISHKWON DAIMEKA'S LAMENT.

The waves, the waves, the angry waves,

Have borne my bless'd away,

And cast me forth all reft and lone,

With wrecks of wood and clay.

My power is gone, my guardian dead,

My loved, my cherish'd lost,

And every dream of pleasure fled,

And every bright hope cross'd.

I go—I go, a floating ball,

A speck of earth at best;

But with my dying breath I call

On Peeta Kway the bless'd.

Oh! was it kind in spirits high,

Who rule these waters free,

To call the vengeance of the sky,

And turn its wrath on me?

Yet shall I triumph; for the storm

That sounds my funeral knell,

Shall lands, and coasts, and islands form,

Where joy and peace shall dwell.

And every vestige of my lodge,

And all my simple store,

Shall turn to pastures green and sweet,

And many a winding shore.

There other tribes of men shall dwell,

Who serve a purer power,

And oft of me the story tell,

To while away the hour.

So shall I live, though now I'm toss'd,

A poor, dishonour'd thing,

And where one Peeta Kway was lost,

A thousand more shall spring.

FOOTNOTES:

[24] Female spirit or prophetess.

[25] A term indicative of the heir or successor to the first place in power.

MANABOZHO;

OR,

THE GREAT INCARNATION OF THE NORTH.

AN ALGIC LEGEND.

Introductory Note.—The accounts which the Indians hand down of a remarkable personage of miraculous birth, who waged a warfare with monsters, performed the most extravagant and heroic feats, underwent a catastrophe like Jonah's, and survived a general deluge, constitute a very prominent portion of their cabin lore. Interwoven with these leading traits are innumerable tales of personal achievement, sagacity, endurance, miracle, and trick, which place him in almost every scene of deep interest that could be imagined, from the competitor on the Indian playground, to a giant-killer, or a mysterious being of stern, all-knowing, superhuman power. Whatever man could do, he could do. He affected all the powers of a necromancer. He wielded the arts of a demon, and had the ubiquity of a god. But in proportion as Manabozho exercises powers and performs exploits wild or wonderful, the chain of narration which connects them is broken or vague. He leaps over extensive regions of country like an ignis fatuus. He appears suddenly like an avater, or saunters over weary wastes a poor and starving hunter. His voice is at one moment deep and sonorous as a thunder-clap, and at another clothed with the softness of feminine supplication. Scarcely any two persons agree in all the minor circumstances of the story, and scarcely any omit the leading traits. The several tribes who speak dialects of the mother language from which the narration is taken, differ, in like manner, from each other in the particulars of his exploits. But he is not presented here as an historical personage, or in any other light than as the native narrators themselves depict him, when they have assembled a group of listeners in the lodge, and begin the story of Manabozho. His birth and parentage are obscure. Story says his grandmother was the daughter of the moon. Having been married but a short time, her rival attracted her to a grapevine swing on the banks of a lake, and by one bold exertion pitched her into its centre, from which she fell through to the earth. Having a daughter, the fruit of her lunar marriage, she was very careful in instructing her, from early infancy, to beware of the west wind, and never, in stooping, to expose herself to its influence. In some unguarded moment this precaution was neglected. In an instant, the gale, invading her robes, scattered them upon its wings, and accomplishing its Tarquinic purpose, at the same moment annihilated her. At the scene of this catastrophe her mother found a f[oe]tus-like mass, which she carefully and tenderly nursed till it assumed the beautiful and striking lineaments of the infant Manabozho.

Very little is told of his early boyhood. We take him up in the following legend at a period of advanced youth, when we find him living with his grandmother. And at this time he possessed, although he had not yet exercised, all the anomalous and contradictory powers of body and mind, of manship and divinity, which he afterward evinced. The timidity and rawness of the boy quickly gave way in the courageous developments of the man. He soon evinced the sagacity, cunning, perseverance, and heroic courage which constitute the admiration of the Indians. And he relied largely upon these in the gratification of an ambitious, vainglorious, and mischief-loving disposition. In wisdom and energy he was superior to any one who had ever lived before. Yet he was simple when circumstances required it, and was ever the object of tricks and ridicule in others. He could transform himself into any animal he pleased, being man or manito, as circumstances rendered necessary. He often conversed with animals, fowls, reptiles, and fishes. He deemed himself related to them, and invariably addressed them by the term "my brother;" and one of his greatest resources, when hard pressed, was to change himself into their shapes.

Manitoes constitute the great power and absorbing topic of Indian lore. Their agency is at once the groundwork of their mythology and demonology. They supply the machinery of their poetic inventions, and the belief in their multitudinous existence exerts a powerful influence upon the lives and character of individuals. As their manitoes are of all imaginary kinds, grades, and powers, benign and malicious, it seems a grand conception among the Indians to create a personage strong enough in his necromantic and spiritual powers to baffle the most malicious, beat the stoutest, and overreach the most cunning. In carrying out this conception in the following tale, they have, however, rather exhibited an incarnation of the power of Evil than of the genius of Benevolence.

Manabozho was living with his grandmother near the edge of a wide prairie. On this prairie he first saw animals and birds of every kind. He there also saw exhibitions of divine power in the sweeping tempests, in the thunder and lightning, and the various shades of light and darkness, which form a never-ending scene of observation. Every new sight he beheld in the heavens was a subject of remark; every new animal or bird an object of deep interest; and every sound uttered by the animal creation a new lesson, which he was expected to learn. He often trembled at what he heard and saw. To this scene his grandmother sent him at an early age to watch. The first sound he heard was that of the owl, at which he was greatly terrified, and, quickly descending the tree he had climbed, he ran with alarm to the lodge. "Noko! Noko!"[26] he cried, "I have heard a monedo." She laughed at his fears, and asked him what kind of a noise it made. He answered, "It makes a noise like this: Ko-ko-ko-ho." She told him that he was young and foolish; that what he had heard was only a bird, deriving its name from the noise it made.

He went back and continued his watch. While there, he thought to himself, "It is singular that I am so simple, and my grandmother so wise, and that I have neither father nor mother. I have never heard a word about them. I must ask and find out." He went home and sat down silent and dejected. At length his grandmother asked him, "Manabozho, what is the matter with you?" He answered, "I wish you would tell me whether I have any parents living, and who my relatives are." Knowing that he was of a wicked and revengeful disposition, she dreaded telling him the story of his parentage, but he insisted on her compliance. "Yes," she said, "you have a father and three brothers living. Your mother is dead. She was taken without the consent of her parents by your father the West. Your brothers are the North, East, and South, and, being older than yourself, your father has given them great power with the winds, according to their names. You are the youngest of his children. I have nourished you from your infancy, for your mother died in giving you birth, owing to the ill treatment of your father. I have no relations besides you this side of the planet in which I was born, and from which I was precipitated by female jealousy. Your mother was my only child, and you are my only hope."

He appeared to be rejoiced to hear that his father was living, for he had already thought in his heart to try and kill him. He told his grandmother he should set out in the morning to visit him. She said it was a long distance to the place where Ningabiun[27] lived. But that had no effect to stop him, for he had now attained manhood, possessed a giant's height, and was endowed by nature with a giant's strength and power. He set out and soon reached the place, for every step he took covered a large surface of ground. The meeting took place on a high mountain in the West. His father was very happy to see him. He also appeared pleased. They spent some days in talking with each other. One evening Manabozho asked his father what he was most afraid of on earth. He replied, "Nothing." "But is there not something you dread here? tell me." At last his father said, yielding, "Yes, there is a black stone found in such a place. It is the only thing earthly I am afraid of; for if it should hit me or any part of my body, it would injure me very much." He said this as a secret, and in return asked his son the same question. Knowing each other's power, although the son's was limited, the father feared him on account of his great strength. Manabozho answered, "Nothing!" intending to avoid the question, or to refer to some harmless object as the one of which he was afraid. He was asked again and again, and answered "Nothing!" But the West said, "There must be something you are afraid of." "Well! I will tell you," says Manabozho, "what it is." But, before he would pronounce the word, he affected great dread. "Ie-ee—Ie-ee—it is—it is," said he, "yeo! yeo![28] I cannot name it, I am seized with a dread." The West told him to banish his fears. He commenced again, in a strain of mock sensitiveness repeating the same words; at last he cried out, "It is the root of the apukwa."[29] He appeared to be exhausted by the effort of pronouncing the word, in all this skilfully acting a studied part.

Some time after he observed, "I will get some of the black rock." The West said, "Far be it from you; do not do so, my son." He still persisted. "Well," said the father, "I will also get the apukwa root." Manabozho immediately cried out, "Kago! kago!"[30] affecting, as before, to be in great dread of it, but really wishing, by this course, to urge on the West to procure it, that he might draw him into combat. He went out and got a large piece of the black rock, and brought it home. The West also took care to bring the dreaded root.

In the course of conversation he asked his father whether he had been the cause of his mother's death. The answer was "Yes!" He then took up the rock and struck him. Blow led to blow, and here commenced an obstinate and furious combat, which continued several days. Fragments of the rock, broken off under Manabozho's blows, can be seen in various places to this day.[31] The root did not prove as mortal a weapon as his well-acted fears had led his father to expect, although he suffered severely from the blows. This battle commenced on the mountains. The West was forced to give ground. Manabozho drove him across rivers, and over mountains and lakes, and at last he came to the brink of this world.

"Hold!" cried he, "my son, you know my power, and that it is impossible to kill me. Desist, and I will also portion you out with as much power as your brothers. The four quarters of the globe are already occupied; but you can go and do a great deal of good to the people of this earth, which is infested with large serpents, beasts, and monsters,[32] who make great havoc among the inhabitants. Go and do good. You have the power now to do so, and your fame with the beings of this earth will last for ever. When you have finished your work, I will have a place provided for you. You will then go and sit with your brother Kabibboonocca in the north."

Manabozho was pacified. He returned to his lodge, where he was confined by the wounds he had received. But from his grandmother's skill in medicines he was soon recovered. She told him that his grandfather, who had come to the earth in search of her, had been killed by MEGISSOGWON,[33] who lived on the opposite side of the great lake. "When he was alive," she continued, "I was never without oil to put on my head, but now my hair is fast falling off for the want of it." "Well!" said he, "Noko, get cedar bark and make me a line, whilst I make a canoe." When all was ready, he went out to the middle of the lake to fish. He put his line down, saying, "Me-she-nah-ma-gwai (the name of the kingfish), take hold of my bait." He kept repeating this for some time. At last the king of the fishes said, "Manabozho troubles me. Here, Trout, take hold of his line." The trout did so. He then commenced drawing up his line, which was very heavy, so that his canoe stood nearly perpendicular; but he kept crying out, "Wha-ee-he! wha-ee-he!" till he could see the trout. As soon as he saw him, he spoke to him. "Why did you take hold of my hook? Esa! esa![34] you ugly fish." The trout, being thus rebuked, let go.

Manabozho put his line again in the water, saying, "King of fishes, take hold of my line." But the king of the fishes told a monstrous sunfish to take hold of it; for Manabozho was tiring him with his incessant calls. He again drew up his line with difficulty, saying as before, "Wha-ee-he! wha-ee-he!" while his canoe was turning in swift circles. When he saw the sunfish, he cried, "Esa! esa! you odious fish! why did you dirty my hook by taking it in your mouth? Let go, I say, let go." The sunfish did so, and told the king of fishes what Manabozho said. Just at that moment the bait came near the king, and hearing Manabozho continually crying out, "Me-she-nah-ma-gwai, take hold of my hook," at last he did so, and allowed himself to be drawn up to the surface, which he had no sooner reached than, at one mouthful, he took Manabozho and his canoe down. When he came to himself, he found that he was in the fish's belly, and also his canoe. He now turned his thoughts to the way of making his escape. Looking in his canoe, he saw his war-club, with which he immediately struck the heart of the fish. He then felt a sudden motion, as if he were moving with great velocity. The fish observed to the others, "I am sick at stomach for having swallowed this dirty fellow Manabozho." Just at this moment he received another more severe blow on the heart. Manabozho thought, "If I am thrown up in the middle of the lake, I shall be drowned; so I must prevent it." He drew his canoe and placed it across the fish's throat, and just as he had finished the fish commenced vomiting, but to no effect. In this he was aided by a squirrel, who had accompanied him unperceived until that moment. This animal had taken an active part in helping him to place his canoe across the fish's throat. For this act he named him, saying, "For the future, boys shall always call you Ajidaumo."[35]

He then renewed his attack upon the fish's heart, and succeeded, by repeated blows, in killing him, which he first knew by the loss of motion, and by the sound of the beating of the body against the shore. He waited a day longer to see what would happen. He heard birds scratching on the body, and all at once the rays of light broke in. He could see the heads of gulls, who were looking in by the opening they had made. "Oh!" cried Manabozho, "my younger brothers, make the opening larger, so that I can get out." They told each other that their brother Manabozho was inside of the fish. They immediately set about enlarging the orifice, and in a short time liberated him. After he got out he said to the gulls, "For the future you shall be called Kayoshk[36] for your kindness to me."

The spot where the fish happened to be driven ashore was near his lodge. He went up and told his grandmother to go and prepare as much oil as she wanted. All besides, he informed her, he should keep for himself.

Some time after this, he commenced making preparations for a war excursion against the Pearl Feather, the Manito who lived on the opposite side of the great lake, who had killed his grandfather. The abode of this spirit was defended, first, by fiery serpents, who hissed fire so that no one could pass them; and, in the second place, by a large mass of gummy matter lying on the water, so soft and adhesive, that whoever attempted to pass, or whatever came in contact with it, was sure to stick there.

He continued making bows and arrows without number, but he had no heads for his arrows. At last Noko told him that an old man who lived at some distance could make them. He sent her to get some. She soon returned with her conaus or wrapper full.[37] Still he told her he had not enough, and sent her again. She returned with as much more. He thought to himself, "I must find out the way of making these heads." Cunning and curiosity prompted him to make the discovery. But he deemed it necessary to deceive his grandmother in so doing. "Noko," said he, "while I take my drum and rattle, and sing my war songs, go and try to get me some larger heads for my arrows, for those you brought me are all of the same size. Go and see whether the old man cannot make some a little larger." He followed her as she went, keeping at a distance, and saw the old artificer at work, and so discovered his process. He also beheld the old man's daughter, and perceived that she was very beautiful. He felt his breast beat with a new emotion, but said nothing. He took care to get home before his grandmother, and commenced singing as if he had never left his lodge. When the old woman came near, she heard his drum and rattle, without any suspicion that he had followed her. She delivered him the arrow-heads.

One evening the old woman said, "My son, you ought to fast before you go to war, as your brothers frequently do, to find out whether you will be successful or not."[38] He said he had no objection, and immediately commenced a fast for several days. He would retire every day from the lodge so far as to be out of reach of his grandmother's voice. It seems she had indicated this spot, and was very anxious he should fast there, and not at another place. She had a secret motive, which she carefully hid from him: Deception always begets suspicion. After a while he thought to himself, "I must find out why my grandmother is so anxious for me to fast at this spot." Next evening he went but a short distance. She cried out, "A little farther off;" but he came nearer to the lodge, and cried out in a low, counterfeited voice, to make it appear that he was distant. She then replied, "That is far enough." He had got so near that he could see all that passed in the lodge. He had not been long in his place of concealment, when a paramour in the shape of a bear entered the lodge. He had very long hair. They commenced talking about him, and appeared to be improperly familiar. At that time people lived to a very great age, and he perceived, from the marked attentions of this visiter, that he did not think a grandmother too old to be pleased with such attentions. He listened to their conversation some time. At last he determined to play the visiter a trick. He took some fire, and when the bear had turned his back, touched his long hair. When the animal felt the flame, he jumped out, but the open air only made it burn the fiercer, and he was seen running off in a full blaze.

Manabozho ran to his customary place of fasting, and, assuming a tone of simplicity, began to cry out, "Noko! Noko! is it time for me to come home?" "Yes," she cried. When he came in she told him what had taken place, at which he appeared to be very much surprised.

After having finished his term of fasting and sung his war-song—from which the Indians of the present day derive the custom—he embarked in his canoe, fully prepared for war. In addition to the usual implements, he had a plentiful supply of oil. He travelled rapidly night and day, for he had only to will or speak, and the canoe went. At length he arrived in sight of the fiery serpents. He stopped to view them. He saw they were some distance apart, and that the flame only which issued from them reached across the pass. He commenced talking as a friend to them; but they answered, "We know you, Manabozho, you cannot pass." He then thought of some expedient to deceive them, and hit upon this. He pushed his canoe as near as possible. All at once he cried out, with a loud and terrified voice, "What is that behind you?" The serpents instantly turned their heads, when, at a single word, he passed them. "Well!" said he, placidly, after he had got by, "how do you like my exploit?" He then took up his bow and arrows, and with deliberate aim shot them, which was easily done, for the serpents were stationary, and could not move beyond a certain spot. They were of enormous length and of a bright colour.

Having overcome the sentinel serpents, he went on in his canoe till he came to a soft gummy portion of the lake, called PIGIU-WAGUMEE, or Pitch-water. He took the oil and rubbed it on his canoe, and then pushed into it. The oil softened the surface and enabled him to slip through it with ease, although it required frequent rubbing, and a constant reapplication of the oil. Just as his oil failed, he extricated himself from this impediment, and was the first person who ever succeeded in overcoming it.

He now came in view of land, on which he debarked in safety, and could see the lodge of the Shining Manito, situated on a hill. He commenced preparing for the fight, putting his arrows and clubs in order, and just at the dawn of day began his attack, yelling and shouting, and crying with triple voices, "Surround him! surround him! run up! run up!" making it appear that he had many followers. He advanced crying out, "It was you that killed my grandfather," and with this shot his arrows. The combat continued all day. Manabozho's arrows had no effect, for his antagonist was clothed with pure wampum. He was now reduced to three arrows, and it was only by extraordinary agility that he could escape the blows which the Manito kept making at him. At that moment a large woodpecker (the ma-ma) flew past, and lit on a tree. "Manabozho," he cried, "your adversary has a vulnerable point; shoot at the lock of hair on the crown of his head." He shot his first arrow so as only to draw blood from that part. The Manito made one or two unsteady steps, but recovered himself. He began to parley, but, in the act, received a second arrow, which brought him to his knees. But he again recovered. In so doing, however, he exposed his head, and gave his adversary a chance to fire his third arrow, which penetrated deep, and brought him a lifeless corpse to the ground. Manabozho uttered his saw-saw-quan, and taking his scalp as a trophy, he called the woodpecker to come and receive a reward for his information. He took the blood of the Manito and rubbed it on the woodpecker's[39] head, the feathers of which are red to this day.

After this victory he returned home, singing songs of triumph and beating his drum. When his grandmother heard him, she came to the shore and welcomed him with songs and dancing. Glory fired his mind. He displayed the trophies he had brought in the most conspicuous manner, and felt an unconquerable desire for other adventures. He felt himself urged by the consciousness of his power to new trials of bravery, skill, and necromantic prowess. He had destroyed the Manito of Wealth, and killed his guardian serpents, and eluded all his charms. He did not long remain inactive. His next adventure was upon the water, and proved him the prince of fishermen. He captured a fish of such monstrous size, that the fat and oil he obtained from it formed a small lake. He therefore invited all the animals and fowls to a banquet, and he made the order in which they partook of this repast the measure of their fatness. As fast as they arrived, he told them to plunge in. The bear came first, and was followed by the deer, opossum, and such other animals as are noted for their peculiar fatness at certain seasons. The moose and bison came tardily. The partridge looked on till the reservoir was nearly exhausted. The hare and marten came last, and these animals have, consequently, no fat. When this ceremony was over, he told the assembled animals and birds to dance, taking up his drum and crying, "New songs from the south, come, brothers, dance." He directed them to pass in a circle around him, and to shut their eyes. They did so. When he saw a fat fowl pass by him, he adroitly wrung off its head, at the same time beating his drum and singing with greater vehemence, to drown the noise of the fluttering, and crying out, in a tone of admiration, "That's the way, my brothers, that's the way." At last a small duck (the diver), thinking there was something wrong, opened one eye and saw what he was doing. Giving a spring, and crying "Ha-ha-a! Manabozho is killing us," he made for the water. Manabozho followed him, and, just as the duck was getting into the water, gave him a kick, which is the cause of his back being flattened and his legs being straightened out backward, so that when he gets on land he cannot walk, and his tail feathers are few. Meantime the other birds flew off, and the animals ran into the woods.

After this Manabozho set out to travel. He wished to outdo all others, and to see new countries. But after walking over America and encountering many adventures, he became satisfied as well as fatigued. He had heard of great feats in hunting, and felt a desire to try his power in that way. One evening, as he was walking along the shores of a great lake, weary and hungry, he encountered a great magician in the form of an old wolf, with six young ones, coming towards him. The wolf, as soon as he saw him, told his whelps to keep out of the way of Manabozho, "for I know," continued he, "that it is him that we see yonder." The young wolves were in the act of running off, when Manabozho cried out, "My grandchildren, where are you going? Stop, and I will go with you." He appeared rejoiced to see the old wolf, and asked him whither he was journeying. Being told that they were looking out for a place, where they could find most game, to pass the winter, he said he should like to go with them, and addressed the old wolf in the following words. "Brother, I have a passion for the chase; are you willing to change me into a wolf?" He was answered favourably, and his transformation immediately effected.

Manabozho was fond of novelty. He found himself a wolf corresponding in size with the others, but he was not quite satisfied with the change, crying out, "Oh, make me a little larger." They did so. "A little larger still," he exclaimed. They said, "Let us humour him," and granted his request. "Well," said he, "that will do." He looked at his tail. "Oh!" cried he, "do make my tail a little longer and more bushy." They did so. They then all started off in company, dashing up a ravine. After getting into the woods some distance, they fell in with the tracks of moose. The young ones went after them, Manabozho and the old wolf following at their leisure. "Well," said the wolf, "who do you think is the fastest of the boys? can you tell by the jumps they take?" "Why," he replied, "that one that takes such long jumps, he is the fastest, to be sure." "Ha! ha! you are mistaken," said the old wolf. "He makes a good start, but he will be the first to tire out; this one, who appears to be behind, will be the one to kill the game." They then came to the place where the boys had started in chase. One had dropped his small bundle. "Take that, Manabozho," said the old wolf. "Esa," he replied, "what will I do with a dirty dogskin?" The wolf took it up; it was a beautiful robe. "Oh, I will carry it now," said Manabozho. "Oh no," replied the wolf, who at the moment exerted his magic power; "it is a robe of pearls!" And from this moment he omitted no occasion to display his superiority, both in the hunter's and magician's art, above his conceited companion. Coming to a place where the moose had lain down, they saw that the young wolves had made a fresh start after their prey. "Why," said the wolf, "this moose is poor. I know by the tracks, for I can always tell whether they are fat or not." They next came to a place where one of the wolves had bit at the moose, and had broken one of his teeth on a tree. "Manabozho," said the wolf, "one of your grandchildren has shot at the game. Take his arrow; there it is." "No," he replied; "what will I do with a dirty dog's tooth?" The old man took it up, and behold! it was a beautiful silver arrow. When they overtook the youngsters, they had killed a very fat moose. Manabozho was very hungry; but, alas! such is the power of enchantment, he saw nothing but the bones picked quite clean. He thought to himself, "Just as I expected, dirty, greedy fellows!" However, he sat down without saying a word. At length the old wolf spoke to one of the young ones, saying, "Give some meat to your grandfather." One of them obeyed, and, coming near to Manabozho, opened his mouth as if he was about to vomit. He jumped up, saying, "You filthy dog, you have eaten so much that your stomach refuses to hold it. Get you gone into some other place." The old wolf, hearing the abuse, went a little to one side to see, and behold, a heap of fresh ruddy meat, with the fat, lying all ready prepared. He was followed by Manabozho, who, having the enchantment instantly removed, put on a smiling face. "Amazement!" said he; "how fine the meat is." "Yes," replied the wolf; "it is always so with us; we know our work, and always get the best. It is not a long tail that makes a hunter." Manabozho bit his lip.

They then commenced fixing their winter quarters, while the youngsters went out in search of game, and soon brought in a large supply. One day, during the absence of the young wolves, the old one amused himself in cracking the large bones of a moose. "Manabozho," said he, "cover your head with the robe, and do not look at me while I am at these bones, for a piece may fly in your eye." He did as he was told; but, looking through a rent that was in the robe, he saw what the other was about. Just at that moment a piece flew off and hit him on the eye. He cried out, "Tyau, why do you strike me, you old dog?" The wolf said, "You must have been looking at me." But deception commonly leads to falsehood. "No, no," he said, "why should I want to look at you?" "Manabozho," said the wolf, "you must have been looking, or you would not have got hurt." "No, no," he replied again, "I was not. I will repay the saucy wolf this," thought he to himself. So, next day, taking up a bone to obtain the marrow, he said to the wolf, "Cover your head and don't look at me, for I fear a piece may fly in your eye." The wolf did so. He then took the leg-bone of the moose, and looking first to see if the wolf was well covered, he hit him a blow with all his might. The wolf jumped up, cried out, and fell prostrate from the effects of the blow. "Why," said he, "do you strike me so?" "Strike you!" he replied; "no, you must have been looking at me." "No," answered the wolf, "I say I have not." But he persisted in the assertion, and the poor magician had to give up.

Manabozho was an expert hunter when he earnestly undertook it. He went out one day and killed a fat moose. He was very hungry, and sat down to eat. But immediately he fell into great doubts as to the proper point to begin. "Well," said he, "I do not know where to commence. At the head? No! People will laugh, and say 'he ate him backward.'" He went to the side. "No!" said he, "they will say I ate him sideways." He then went to the hind-quarter. "No!" said he, "they will say I ate him forward. I will commence here, say what they will." He took a delicate piece from the rump, and was just ready to put it in his mouth, when a tree close by made a creaking noise, caused by the rubbing of one large branch against another. This annoyed him. "Why!" he exclaimed, "I cannot eat when I hear such a noise. Stop! stop!" said he to the tree. He was putting the morsel again to his mouth, when the noise was repeated. He put it down, exclaiming, "I cannot eat with such a noise;" and immediately left the meat, although very hungry, to go and put a stop to the noise. He climbed the tree and was pulling at the limb, when his arm was caught between the two branches so that he could not extricate himself. While thus held fast, he saw a pack of wolves coming in the direction towards his meat. "Go that way! go that way!" he cried out; "what would you come to get here?" The wolves talked among themselves and said, "Manabozho must have something there, or he would not tell us to go another way." "I begin to know him," said an old wolf, "and all his tricks. Let us go forward and see." They came on, and finding the moose, soon made way with the whole carcass. Manabozho looked on wishfully to see them eat till they were fully satisfied, and they left him nothing but the bare bones. The next heavy blast of wind opened the branches and liberated him. He went home, thinking to himself, "See the effect of meddling with frivolous things when I had certain good in my possession."

Next day the old wolf addressed him thus: "My brother, I am going to separate from you, but I will leave behind me one of the young wolves to be your hunter." He then departed. In the act Manabozho was disenchanted, and again resumed his mortal shape. He was sorrowful and dejected, but soon resumed his wonted air of cheerfulness. The young wolf who was left with him was a good hunter, and never failed to keep the lodge well supplied with meat. One day he addressed him as follows: "My grandson, I had a dream last night, and it does not portend good. It is of the large lake which lies in that direction (pointing). You must be careful never to cross it, even if the ice should appear good. If you should come to it at night weary or hungry, you must make the circuit of it." Spring commenced, and the snow was melting fast before the rays of the sun, when one evening the wolf came to this lake, weary with the day's chase. He disliked to go so far to make the circuit of it. "Hwooh!" he exclaimed, "there can be no great harm in trying the ice, as it appears to be sound. Nesho[40] is over cautious on this point." But he had not got half way across when the ice gave way and he fell in, and was immediately seized by the serpents, who knew it was Manabozho's grandson, and were thirsting for revenge upon him. Manabozho sat pensively in his lodge.

Night came on, but no son returned. The second and third night passed, but he did not appear. He became very desolate and sorrowful. "Ah!" said he, "he must have disobeyed me, and has lost his life in that lake I told him of. Well!" said he at last, "I must mourn for him." So he took coal and blackened his face. But he was much perplexed as to the right mode. "I wonder," said he, "how I must do it? I will cry 'Oh! my grandson! Oh! my grandson!'" He burst out a laughing. "No! no! that won't do. I will try so—'Oh! my heart! Oh! my heart! ha! ha! ha!' That won't do either. I will cry 'Oh my grandson obiquadj!'"[41] This satisfied him, and he remained in his lodge and fasted, till his days of mourning were over. "Now," said he, "I will go in search of him." He set out and travelled some time. At last he came to a great lake. He then raised the same cries of lamentation for his grandson which had pleased him. He sat down near a small brook that emptied itself into the lake, and repeated his cries. Soon a bird called Ke-ske-mun-i-see[42] came near to him. The bird inquired, "What are you doing here?" "Nothing," he replied; "but can you tell me whether any one lives in this lake, and what brings you here yourself?" "Yes!" responded the bird; "the Prince of Serpents lives here, and I am watching to see whether the obiquadj of Manabozho's grandson will not drift ashore, for he was killed by the serpents last spring. But are you not Manabozho himself?" "No," he answered, with his usual deceit; "how do you think he could get to this place? But tell me, do the serpents ever appear? when? and where? Tell me all about their habits." "Do you see that beautiful white sandy beach?" said the bird. "Yes!" he answered. "It is there," continued the Kingfisher, "that they bask in the sun. Before they come out, the lake will appear perfectly calm; not even a ripple will appear. After midday (na-wi-qua) you will see them."

"Thank you," he replied; "I am Manabozho himself. I have come in search of the body of my son, and to seek my revenge. Come near me that I may put a medal round your neck as a reward for your information." The bird unsuspectingly came near, and received a white medal, which can be seen to this day.[43] While bestowing the medal, he attempted slyly to wring the bird's head off, but it escaped him, with only a disturbance of the crown feathers of its head, which are rumpled backward. He had found out all he wanted to know, and then desired to conceal the knowledge of his purposes by killing his informant.

He went to the sandy beach indicated, and transformed himself into an oak stump. He had not been there long before he saw the lake perfectly calm. Soon hundreds of monstrous serpents came crawling on the beach. One of the number was beautifully white. He was the prince. The others were red and yellow. The prince spoke to those about him as follows: "I never saw that black stump standing there before. It may be Manabozho. There is no knowing but he may be somewhere about here. He has the power of an evil genius, and we should be on our guard against his wiles." One of the large serpents immediately went and twisted himself around it to the top, and pressed it very hard. The greatest pressure happened to be on his throat; he was just ready to cry out when the serpent let go. Eight of them went in succession and did the like, but always let go at the moment he was ready to cry out. "It cannot be him," they said. "He is too great a weak-heart[44] for that." They then coiled themselves in a circle about their prince. It was a long time before they fell asleep. When they did so, Manabozho took his bow and arrows, and cautiously stepping over the serpents till he came to the prince, drew up his arrow with the full strength of his arm, and shot him in the left side. He then gave a saw-saw-quan,[45] and ran off at full speed. The sound uttered by the snakes on seeing their prince mortally wounded, was horrible. They cried, "Manabozho has killed our prince; go in chase of him." Meantime he ran over hill and valley, to gain the interior of the country, with all his strength and speed, treading a mile at a step. But his pursuers were also spirits, and he could hear that something was approaching him fast. He made for the highest mountain, and climbed the highest tree on its summit, when, dreadful to behold, the whole lower country was seen to be overflowed, and the water was gaining rapidly on the high lands. He saw it reach to the foot of the mountain, and at length it came up to the foot of the tree, but there was no abatement. The flood rose steadily and perceptibly. He soon felt the lower part of his body to be immersed in it. He addressed the tree: "Grandfather, stretch yourself." The tree did so. But the waters still rose. He repeated his request, and was again obeyed. He asked a third time, and was again obeyed; but the tree replied, "It is the last time; I cannot get any higher." The waters continued to rise till they reached up to his chin, at which point they stood, and soon began to abate. Hope revived in his heart. He then cast his eyes around the illimitable expanse, and spied a loon. "Dive down, my brother," he said to him, "and fetch up some earth, so that I can make a new earth." The bird obeyed, but rose up to the surface a lifeless form. He then saw a muskrat. "Dive!" said he, "and if you succeed, you may hereafter live either on land or water, as you please; or I will give you a chain of beautiful little lakes, surrounded with rushes, to inhabit." He dove down, but he floated up senseless. He took the body and breathed in his nostrils, which restored him to life. "Try again," said he. The muskrat did so. He came up senseless the second time, but clutched a little earth in one of his paws, from which, together with the carcass of the dead loon, he created a new earth as large as the former had been, with all living animals, fowls, and plants.

As he was walking to survey the new earth, he heard some one singing. He went to the place, and found a female spirit, in the disguise of an old woman, singing these words, and crying at every pause:

Literal translation.

Ma nau bo sho,

Manabosho.

O do' zheem un,

His nephew.

Ogeem' au wun,

The king (or chief).

Onis' sa waun,

He killed him.

Hee-Ub bub ub bub, (crying).

"Noko," said he, "what is the matter?" "Matter!" said she, "where have you been, not to have heard how Manabozho shot my son, the prince of serpents, in revenge for the loss of his nephew, and how the earth was overflowed, and created anew? So I brought my son here, that he might kill and destroy the inhabitants, as he did on the former earth. But," she continued, casting a scrutinizing glance, "N'yau! indego Manabozho! hub! ub! ub! ub! Oh, I am afraid you are Manabozho!" He burst out into a laugh to quiet her fears. "Ha! ha! ha! how can that be? Has not the old earth perished, and all that was in it?" "Impossible! impossible!" "But, Noko," he continued, "what do you intend doing with all that cedar cord on your back?" "Why," said she, "I am fixing a snare for Manabozho, if he should be on this earth; and, in the mean time, I am looking for herbs to heal my son. I am the only person that can do him any good. He always gets better when I sing,

"'Manabozho a ne we guawk,

Koan dan mau wah, ne we guawk,

Koan dan mau wah, ne we guawk.'"

Manabozho's dart,

I try to get his dart,

I try to get his dart.

Having found out, by conversation with her, all he wished, he put her to death. He then took off her skin, and assuming this disguise, took the cedar cord on his back, and limped away singing her songs. He completely aped the gait and voice of the old woman. He was met by one who told him to make haste; that the prince was worse. At the lodge, limping and muttering, he took notice that they had his grandson's hide to hang over the door. "Oh dogs!" said he; "the evil dogs!" He sat down near the door, and commenced sobbing like an aged woman. One observed, "Why don't you attend the sick, and not set there making such a noise?" He took up the poker and laid it on them, mimicking the voice of the old woman. "Dogs that you are! why do you laugh at me? You know very well that I am so sorry that I am nearly out of my head." With that he approached the prince, singing the songs of the old woman, without exciting any suspicion. He saw that his arrow had gone in about one half its length. He pretended to make preparations for extracting it, but only made ready to finish his victim; and giving the dart a sudden thrust, he put a period to the prince's life. He performed this act with the power of a giant, bursting the old woman's skin, and at the same moment rushing through the door. The serpents followed him, hissing and crying out, "Perfidy! murder! vengeance! it is Manabozho." He immediately transformed himself into a wolf, and ran over the plain with all his speed, aided by his father the West wind. When he got to the mountains he saw a badger. "Brother," said he, "make a hole quick, for the serpents are after me." The badger obeyed. They both went in, and the badger threw all the earth backward, so that it filled up the way behind.

The serpents came to the badger's wauzh,[46] and decided to watch. "We will starve him out," said they; so they continued watching. Manabozho told the badger to make an opening on the other side of the mountain, from which he could go out and hunt, and bring meat in. Thus they lived some time. One day the badger came in his way and displeased him. He immediately put him to death, and threw out his carcass, saying, "I don't like you to be getting in my way so often."

After living in this confinement for some time alone, he decided to go out. He immediately did so; and after making the circuit of the mountain, came to the corpse of the prince, who had been deserted by the serpents to pursue his destroyer. He went to work and skinned him. He then drew on his skin, in which there were great virtues, took up his war-club, and set out for the place where he first went in the ground. He found the serpents still watching. When they saw the form of their dead prince advancing towards them, fear and dread took hold of them. Some fled. Those who remained Manabozho killed. Those who fled went towards the South.

Having accomplished the victory over the reptiles, Manabozho returned to his former place of dwelling, and married the arrow-maker's daughter.

Concluding Note.—The story of this northern Hercules is dropped at this point of his triumph over the strongest of the reptile race. But his feats and adventures, by land and sea do not terminate here. There is scarcely a prominent lake, mountain, precipice, or stream in the northern part of America, which is not hallowed in Indian story by his fabled deeds. Further accounts will be found in several of the subsequent tales, which are narrated by the Indians in an independent form, and may be now appropriately left as they are found, as episodes, detached from the original story. To collect all these and arrange them in order would be an arduous labour; and, after all, such an arrangement would lack consistency and keeping, unless much of the thread necessary to present them in an English dress were supplied by invention, alteration, and transposition. The portions above narrated present a beginning and an end, which could hardly be said of the loose and disjointed fragmentary tales referred to. How long Manabozho lived on earth is not related. We hear nothing more of his grandmother; every mouth is filled with his queer adventures, tricks, and sufferings. He was everywhere present where danger presented itself, power was required, or mischief was going forward. Nothing was too low or trivial for him to engage in, nor too high or difficult for him to attempt. He affected to be influenced by the spirit of a god, and was really actuated by the malignity of a devil. The period of his labours and adventures having expired, he withdrew to dwell with his brother in the North, where he is understood to direct those storms which proceed from points west of the pole. He is regarded as the spirit of the northwest tempests, but receives no worship from the present race of Indians. It is believed by them that he is again to appear, and to exercise an important power in the final disposition of the human race.

In this singular tissue of incongruities will be perceived several ideas probably derived from Asiatic sources. It will be found, in the tale of the visiters to the Sun and Moon, that Manabozho was met on the way, and he is represented as expressing a deep repentance for the sins he had committed while on earth. He is, however, found exercising the vocation of a necromancer; has a pointed lodge, from which he utters oracles; and finally transforms on the spot two of the party, who had consulted him, and asked the gift of immortality, the one into a cedar-tree, and the other into a block of granite.

Manabozho is regarded by the Indians as a god and a benefactor, and is admired and extolled as the personification of strength and wisdom. Yet he constantly presents the paradox of being a mere mortal; is driven to low and common expedients; and never utters a sentiment wiser or better than the people among whom he appears. The conception of a divinity, pure, changeless, and just, as well as benevolent, in the distribution of its providences, has not been reached by any traits exhibited in the character of this personage. And if such notions had ever been conceived by the ancestors of the present race of Indians in the East, they have been obscured, if not obliterated, in the course of their long, dark, and hopeless pilgrimage in the forests of America. That the tribes themselves are of Oriental origin, is probable, from the grammatical structure of their languages, and their mode of expressing thought. But it is apparent that their separation took place at a very ancient period. Whether this event is of a date prior to the organization of the Hebrew theocracy, or whether the American tribes have originated, as some writers suppose, in a separation from the latter sub-stock, there is not, at this time, sufficient data, stamped with the character of sound investigation, to determine; but is rendered manifest, by the present investigation into Indian opinions, that, although they probably had, at the epoch of their expatriation, a knowledge of the Creator and a tradition of the creation, and also of the subsequent destruction of men by the deluge, this knowledge was already corrupted and mixed with notions of materialism and carnality, somewhat after the comparatively recent and grosser manner exhibited in the existing legend of Manabozho.

FOOTNOTES:

[26] An abbreviated term for "my grandmother," derived from no-kó-miss.

[27] This is a term for the west wind. It is a derivative from Ka-bian-oong, the proper appellation for the occident.

[28] An interjection indicating pain.

[29] The scirpus or bulrush.

[30] Do not—do not.

[31] The Northern Indians, when travelling in company with each other, or with white persons who possess their confidence, so as to put them at ease, are in the habit of making frequent allusions to Manabozho and his exploits. "There," said a young Chippewa, pointing to some huge boulders of greenstone, "are pieces of the rock broken off in Manabozho's combat with his father." "This is the duck," said an Indian interpreter on the sources of the Mississippi, "that Manabozho kicked." "Under that island," said a friend conversant with their language, "under that island Manabozho lost a beaver."

[32] The term weendigo, translated here monster, is commonly applied, at this time, by the Indians, to cannibals. Its ancient use appears, however, to have embraced giants and anomalous voracious beasts of the land, to the former existence of which, on this Continent, their traditions refer.

The word genábik, rendered serpent, appears likewise to have been used in a generic sense for amphibious animals of large and venomous character. When applied to existing species of serpents, it requires an adjective prefix or qualifying term.

[33] The wampum or pearl feather.

[34] An interjection equivalent to shame! shame!

[35] Animal tail, or bottom upward.

[36] A free translation of this expression might be rendered, noble scratchers, or grabbers.

[37] The conaus is the most ancient garment known to these tribes, being a simple extended single piece, without folds. The word is the apparent root of godaus, a female garment. Waub-e-wion, a blanket, is a comparatively modern phrase for a wrapper, signifying, literally, a white skin with the wool on.

[38] Fasts. The rite of fasting is one of the most deep-seated and universal in the Indian ritual. It is practised among all the American tribes, and is deemed by them essential to their success in life in every situation. No young man is fitted and prepared to begin the career of life until he has accomplished his great fast. Seven days appear to have been the ancient maximum limit of endurance, and the success of the devotee is inferred from the length of continued abstinence to which he is known to have attained. These fasts are anticipated by youth as one of the most important events of life. They are awaited with interest, prepared for with solemnity, and endured with a self-devotion bordering on the heroic. Character is thought to be fixed from this period, and the primary fast, thus prepared for and successfully established, seems to hold that relative importance to subsequent years that is attached to a public profession of religious faith in civilized communities. It is at this period that the young men and the young women "see visions and dream dreams," and fortune or misfortune is predicted from the guardian spirit chosen during this, to them, religious ordeal. The hallucinations of the mind are taken for divine inspiration. The effect is deeply felt and strongly impressed on the mind; too deeply, indeed, to be ever obliterated in after life. The father in the circle of his lodge, the hunter in the pursuit of the chase, and the warrior in the field of battle, think of the guardian genius which they fancy to accompany them, and trust to his power and benign influence under every circumstance. This genius is the absorbing theme of their silent meditations, and stands to them in all respects in place of the Christian's hope, with the single difference that, however deeply mused upon, the name is never uttered, and every circumstance connected with its selection, and the devotion paid to it, is most studiously and professedly concealed even from their nearest friends.

Fasts in subsequent life appear to have for their object a renewal of the powers and virtues which they attribute to the rite. And they are observed more frequently by those who strive to preserve unaltered the ancient state of society among them, or by men who assume austere habits for the purpose of acquiring influence in the tribe, or as preparatives for war or some extraordinary feat. It is not known that there is any fixed day observed as a general fast. So far as a rule is followed, a general fast seems to have been observed in the spring, and to have preceded the general and customary feasts at that season.

It will be inferred from these facts, that the Indians believe fasts to be very meritorious. They are deemed most acceptable to the Manitoes or spirits whose influence and protection they wish to engage or preserve. And it is thus clearly deducible, that a very large proportion of the time devoted by the Indians to secret worship, so to say, is devoted to these guardian or intermediate spirits, and not to the Great Spirit or Creator.

[39] The tuft feathers of the red-headed woodpecker are used to ornament the stems of the Indian pipe, and are symbolical of valour.

[40] Abbreviated from Neshomiss, my grandfather.

[41] That part of the intestines of a fish, which, by its expansion from air in the first stage of decomposition, causes the body to rise and float. The expression here means float.

[42] The Alcedo or Kingfisher.

[43] This bird has a white spot on the breast, and a tufted head.

[44] Shau-go-dai-a, i. e., a Coward.

[45] The war-cry.

[46] A burrow.

BOKWEWA;

OR,

THE HUMPBACK.

FROM THE ODJIBWA.

Bokwewa and his brother lived in a secluded part of the country. They were considered as Manitoes, who had assumed mortal shapes. Bokwewa was the most gifted in supernatural endowments, although he was deformed in person. His brother partook more of the nature of the present race of beings. They lived retired from the world, and undisturbed by its cares, and passed their time in contentment and happiness.

Bokwewa,[47] owing to his deformity, was very domestic in his habits, and gave his attention to household affairs. He instructed his brother in the manner of pursuing game, and made him acquainted with all the accomplishments of a sagacious and expert hunter. His brother possessed a fine form, and an active and robust constitution; and felt a disposition to show himself off among men. He was restiff in his seclusion, and showed a fondness for visiting remote places.

One day he told his brother that he was going to leave him; that he wished to visit the habitations of men, and procure a wife. Bokwewa objected to his going; but his brother overruled all that he said, and he finally departed on his travels. He travelled a long time. At length he fell in with the footsteps of men. They were moving by encampments, for he saw several places where they had encamped. It was in the winter. He came to a place where one of their number had died. They had placed the corpse on a scaffold. He went to it and took it down. He saw that it was the corpse of a beautiful young woman. "She shall be my wife!" he exclaimed.

He took her up, and placing her on his back, returned to his brother. "Brother," he said, "cannot you restore her to life? Oh, do me that favour!" Bokwewa said he would try. He performed numerous ceremonies, and at last succeeded in restoring her to life. They lived very happily for some time. Bokwewa was extremely kind to his brother, and did everything to render his life happy. Being deformed and crippled, he always remained at home, while his brother went out to hunt. And it was by following his directions, which were those of a skilful hunter, that he always succeeded in returning with a good store of meat.

One day he had gone out as usual, and Bokwewa was sitting in his lodge, on the opposite side of his brother's wife, when a tall, fine young man entered, and immediately took the woman by the hand and drew her to the door. She resisted and called on Bokwewa, who jumped up to her assistance. But their joint resistance was unavailing; the man succeeded in carrying her away. In the scuffle, Bokwewa had his hump back much bruised on the stones near the door. He crawled into the lodge and wept very sorely, for he knew that it was a powerful Manito who had taken the woman.

When his brother returned he related all to him exactly as it had happened. He would not taste food for several days. Sometimes he would fall to weeping for a long time, and appeared almost beside himself. At last he said he would go in search of her. Bokwewa tried to dissuade him from it, but he insisted.

"Well!" said he, "since you are bent on going, listen to my advice. You will have to go south. It is a long distance to the residence of your captive wife, and there are so many charms and temptations in the way, I am afraid you will be led astray by them, and forget your errand. For the people whom you will see in that country do nothing but amuse themselves. They are very idle, gay, and effeminate, and I am fearful they will lead you astray. Your journey is beset with difficulties. I will mention one or two things, which you must be on your guard against. In the course of your journey, you will come to a large grapevine lying across your way. You must not even taste its fruit, for it is poisonous. Step over it. It is a snake. You will next come to something that looks like bear's fat, transparent and tremulous. Don't taste it, or you will be overcome by the pleasures of those people. It is frog's eggs. These are snares laid by the way for you."

He said he would follow the advice, and bid farewell to his brother. After travelling a long time, he came to the enchanted grapevine. It looked so tempting, he forgot his brother's advice and tasted the fruit. He went on till he came to the frog's eggs. The substance so much resembled bear's fat that he tasted it. He still went on. At length he came to a very extensive plain. As he emerged from the forest the sun was setting, and cast its scarlet and golden shades over all the plain. The air was perfectly calm, and the whole prospect had the air of an enchanted land. The most inviting fruits and flowers spread out before the eye. At a distance he beheld a large village, filled with people without number, and as he drew near he saw women beating corn in silver mortars. When they saw him approaching, they cried out, "Bokwewa's brother has come to see us." Throngs of men and women, gayly dressed, came out to meet him. He was soon overcome by their flatteries and pleasures, and he was not long afterward seen beating corn with their women (the strongest proof of effeminacy), although his wife, for whom he had mourned so much, was in that Indian metropolis.

Meantime Bokwewa waited patiently for the return of his brother. At length, after the lapse of several years, he sat out in search of him, and arrived in safety among the luxuriant people of the South. He met with the same allurements on the road, and the same flattering reception that his brother did. But he was above all temptations. The pleasures he saw had no other effect upon him than to make him regret the weakness of mind of those who were led away by them. He shed tears of pity to see that his brother had laid aside the arms of a hunter, and was seen beating corn with the women.

He ascertained where his brother's wife remained. After deliberating some time, he went to the river where she usually came to draw water. He there changed himself into one of those hair-snakes which are sometimes seen in running water. When she came down, he spoke to her, saying, "Take me up; I am Bokwewa." She then scooped him out and went home. In a short time the Manito who had taken her away asked her for water to drink. The lodge in which they lived was partitioned. He occupied a secret place, and was never seen by any one but the woman. She handed him the water containing the hair-snake, which he drank, with the snake, and soon after was a dead Manito.

Bokwewa then resumed his former shape. He went to his brother, and used every means to reclaim him. But he would not listen. He was so much taken up with the pleasures and dissipations into which he had fallen, that he refused to give them up, although Bokwewa, with tears, tried to convince him of his foolishness, and to show him that those pleasures could not endure for a long time. Finding that he was past reclaiming, Bokwewa left him, and disappeared for ever.

FOOTNOTES:

[47] I. e., the sudden stopping of a voice.

IENA;

OR,

THE MAGIC BUNDLE.

A MASKEGO ALLEGORY.

There was once a poor man called Iena,[48] who was in the habit of wandering about from place to place, forlorn, without relations and almost helpless. One day, as he went on a hunting excursion, he hung up his bundle on the branch of a tree, to relieve himself from the burden of carrying it, and then went in quest of game. On returning to the spot in the evening, he was surprised to find a small but neat lodge built in the place where he had left his bundle; and on looking in, he beheld a beautiful female sitting in the lodge, with his blanket lying beside her. During the day he had been fortunate in killing a deer, which he laid down at the lodge door. But, to his surprise, the woman, in her attempt to bring it in, broke both her legs. He looked at her with astonishment, and thought to himself, "I supposed I was blessed, but I find my mistake. Gweengweeshee,"[49] said he, "I will leave my game with you, that you may feast on it."

He then took up his bundle and departed. After walking some time he came to another tree, on which he suspended his bundle as before, and went in search of game. Success again rewarded his efforts, and he returned bringing a deer, but found, as before, that a lodge had sprung up in the place where he had suspended his bundle. He looked in, and saw, as before, a beautiful female sitting alone, with his bundle by her side. She arose, and came out to bring in the deer, which he had deposited at the door, and he immediately went into the lodge and sat by the fire, as he felt fatigued with the day's labours. Wondering, at last, at the delay of the woman, he arose, and peeping through the door of the lodge, beheld her eating all the fat of the deer. He exclaimed, "I thought I was blessed, but I find I am mistaken." Then addressing the woman, "Poor Wabizhas,"[50] said he, "feast on the game that I have brought." He again took up his bundle and departed, and, as usual, hung it up on the branch of a tree, and wandered off in quest of game. In the evening he returned with his customary good luck, bringing in a fine deer, and again found a lodge occupying the place of his bundle. He gazed through an aperture in the side of the lodge, and saw a beautiful woman sitting alone, with a bundle by her side. As soon as he entered the lodge, she arose with alacrity, brought in the carcass, cut it up, and hung up the meat to dry. After this, she prepared a portion of it for the supper of the weary hunter. The man thought to himself, "Now I am certainly blessed." He continued his practice of hunting every day, and the woman, on his return, always readily took care of the meat, and prepared his meals for him. One thing, however, astonished him; he had never, as yet, seen her eat anything, and kindly said to her, "Why do you not eat?" She replied, "I have food of my own, which I eat."

On the fourth day he brought home with him a branch of uzadi[51] as a cane, which he placed, with his game, at the door of the lodge. His wife, as usual, went out to prepare and bring in the meat. While thus engaged, he heard her laughing to herself, and saying, "This is very acceptable." The man, in peeping out to see the cause of her joy, saw her, with astonishment, eating the bark of the poplar cane in the same manner that beavers gnaw. He then exclaimed, "Ho, ho! Ho, ho! this is Amik;"[52] and ever afterward he was careful at evening to bring in a bough of the poplar or the red willow, when she would exclaim, "Oh, this is very acceptable; this is a change, for one gets tired eating white fish always (meaning the poplar); but the carp (meaning the red willow) is a pleasant change."

On the whole, Iena was much pleased with his wife for her neatness and attention to the things in the lodge, and he lived a contented and happy man. Being industrious, she made him beautiful bags from the bark of trees, and dressed the skins of the animals he killed in the most skilful manner. When spring opened, they found themselves blessed with two children, one of them resembling the father and the other the mother. One day the father made a bow and arrows for the child that resembled him, who was a son, saying, "My son, you will use these arrows to shoot at the little beavers when they begin to swim about the rivers." The mother, as soon as she heard this, was highly displeased; and taking her children, unknown to her husband, left the lodge in the night. A small river ran near the lodge, which the woman approached with her children. She built a dam across the stream, erected a lodge of earth, and lived after the manner of the beavers.

When the hunter awoke, he found himself alone in his lodge, and his wife and children absent. He immediately made diligent search after them, and at last discovered their retreat on the river. He approached the place of their habitation, and throwing himself prostrate on the top of the lodge, exclaimed, "Shingisshenaun tshee neeboyaun."[53] The woman allowed the children to go close to their father, but not to touch him; for, as soon as they came very near, she would draw them away again, and in this manner she continued to torment him a long time. The husband laid in this situation until he was almost starved, when a young female approached him, and thus accosted him: "Look here; why are you keeping yourself in misery, and thus starving yourself? Eat this," reaching him a little mokuk containing fresh raspberries which she had just gathered. As soon as the beaveress, his former wife, beheld this, she began to abuse the young woman, and said to her, "Why do you wish to show any kindness to that animal that has but two legs? you will soon repent it." She also made sport of the young woman, saying, "Look at her; she has a long nose, and she is just like a bear." The young woman, who was all the time a bear in disguise, hearing herself thus reproached, broke down the dam of the beaver, let the water run out, and nearly killed the beaver herself. Then turning to the man, she thus addressed him: "Follow me; I will be kind to you. Follow me closely. You must be courageous, for there are three persons who are desirous of marrying me, and will oppose you. Be careful of yourself. Follow me nimbly, and, just as we approach the lodge, put your feet in the prints of mine, for I have eight sisters who will do their utmost to divert your attention and make you lose the way. Look neither to the right nor the left, but enter the lodge just as I do, and take your seat where I do." As they proceeded they came in sight of a large lodge, when he did as he had been directed, stepping in her tracks. As they entered the lodge the eight sisters clamorously addressed him. "Oh, Ogidahkumigo[54] has lost his way," and each one invited him to take his seat with her, desiring to draw him from their sister. The old people also addressed him as he entered, and said, "Oh, make room for our son-in-law." The man, however, took his seat by the side of his protectress, and was not farther importuned.

As they sat in the lodge, a great rushing of waters, as of a swollen river, came through the centre of it, which also brought in its course a large stone, and left it before the man. When the water subsided, a large white bear came in, and taking up the stone, bit it, and scratched it with his paws, saying, "This is the manner in which I would handle Ogidahkumigo if I was jealous." A yellow bear also entered the lodge and did the same. A black bear followed and did the same. At length the man took up his bow and arrows, and prepared to shoot at the stone, saying, "This is the way I would treat ODANAMEKUMIGO[55] if I was jealous." He then drew up his bow and drove his arrow into the stone. Seeing this, the bears turned around, and with their eyes fixed on him, stepped backward and left the lodge, which highly delighted the woman. She exulted to think that her husband had conquered them.

Finally, one of the old folks made cry, and said, "Come, come! there must be a gathering of provisions for the winter." So they all took their cossoes, or bark dishes, and departed to gather acorns for the winter. As they departed, the old man said to his daughter, "Tell Ogidahkumigo to go to the place where your sisters have gone, and let him select one of them, so that, through her aid, he may have some food for himself during the winter; but be sure to caution him to be very careful, when he is taking the skin from the animal, that he does not cut the flesh." No sooner had the man heard this message, than he selected one of his sisters-in-law; and when he was taking the skin from her, for she was all the while an enchanted female bear, although careful, he cut her a little upon one of her arms, when she jumped up, assumed her natural form, and ran home. The man also went home, and found her with her arm bound up, and quite unwell.

A second cry was then made by the master of the lodge: "Come, come! seek for winter quarters;" and they all got ready to separate for the season. By this time the man had two children, one resembling himself and the other his wife. When the cry was made, the little boy who resembled his father was in such a hurry in putting on his moccasins, that he misplaced them, putting the moccasin of the right foot upon the left. And this is the reason why the foot of the bear is turned in.

They proceeded to seek their winter quarters, the wife going before to point the way. She always selected the thickest part of the forest, where the child resembling the father found it difficult to get along; and he never failed to cry out and complain. Iena then went in the advance, and sought the open plain, whereupon the child resembling the mother would cry out and complain, because she disliked an open path. As they were encamping, the woman said to her husband, "Go and break branches for the lodge for the night." He did so; but when she looked at the manner in which her husband broke the branches, she was very much offended, for he broke them upward instead of downward. "It is not only very awkward," said she, "but we will be found out; for the Ogidahkumigoes[56] will see where we have passed by the branches we have broken." To avoid this, they agreed to change their route, and were finally well established in their winter quarters. The wife had sufficient food for her child, and would now and then give the dry berries she had gathered in the summer to her husband.

One day, as spring drew on, she said to her husband, "I must boil you some meat," meaning her own paws, which bears suck in the month of April. She had all along told him, during the winter, that she meant to resume her real shape of a female bear, and to give herself up to the Ogidahkumigoes, to be killed by them, and that the time of their coming was near at hand. It came to pass, soon afterward, that a hunter discovered her retreat. She told her husband to move aside, "for," she added, "I am now giving myself up." The hunter fired and killed her.

Iena then came out from his hiding-place, and went home with the hunter. As they went, he instructed him what he must hereafter do when he killed bears. "You must," said he, "never cut the flesh in taking off the skin, nor hang up the feet with the flesh when drying it. But you must take the head and feet, and decorate them handsomely, and place tobacco on the head, for these animals are very fond of this article, and on the fourth day they come to life again."

FOOTNOTES:

[48] From Ienawdizzi, a wanderer.

[49] The night-hawk.

[50] A marten.

[51] The common poplar, or P. tremuloides.

[52] The beaver.

[53] Here I will lie until I die.

[54] This term means a man that lives on the surface of the earth, as contradistinguished from beings living under ground.

[55] He who lives in the city under ground.

[56] People who live above ground.

SHEEM;[57]

OR,

THE FORSAKEN BOY.

FROM THE ODJIBWA.

A solitary lodge stood on the banks of a remote lake. It was near the hour of sunset. Silence reigned within and without. Not a sound was heard but the low breathing of the dying inmate and head of this poor family. His wife and three children surrounded his bed. Two of the latter were almost grown up; the other was a mere child. All their simple skill in medicine had been exhausted to no effect. They moved about the lodge in whispers, and were waiting the departure of the spirit. As one of the last acts of kindness, the skin door of the lodge had been thrown back to admit the fresh air. The poor man felt a momentary return of strength, and, raising himself a little, addressed his family.

"I leave you in a world of care, in which it has required all my strength and skill to supply you food, and protect you from the storms and cold of a severe climate. For you, my partner in life, I have less sorrow in parting, because I am persuaded you will not remain long behind me, and will therefore find the period of your sufferings shortened. But you, my children! my poor and forsaken children, who have just commenced the career of life, who will protect you from its evils? Listen to my words! Unkindness, ingratitude, and every wickedness is in the scene before you. It is for this cause that, years ago, I withdrew from my kindred and my tribe, to spend my days in this lonely spot. I have contented myself with the company of your mother and yourselves during seasons of very frequent scarcity and want, while your kindred, feasting in a scene where food is plenty, have caused the forests to echo with the shouts of successful war. I gave up these things for the enjoyment of peace. I wished to shield you from the bad examples you would inevitably have followed. I have seen you, thus far, grow up in innocence. If we have sometimes suffered bodily want, we have escaped pain of mind.[58] We have been kept from scenes of rioting and bloodshed.

"My career is now at its close. I will shut my eyes in peace, if you, my children, will promise me to cherish each other. Let not your mother suffer during the few days that are left to her; and I charge you, on no account, to forsake your youngest brother. Of him I give you both my dying charge to take a tender care." He sank exhausted on his pallet. The family waited a moment, as if expecting to hear something farther; but, when they came to his side, the spirit had taken its flight.

The mother and daughter gave vent to their feelings in lamentations. The elder son witnessed the scene in silence. He soon exerted himself to supply, with the bow and net, his father's place. Time, however, wore away heavily. Five moons had filled and waned, and the sixth was near its full, when the mother also died. In her last moments she pressed the fulfilment of their promise to their father, which the children readily renewed, because they were yet free from selfish motives.

The winter passed; and the spring, with its enlivening effects in a northern hemisphere, cheered the drooping spirits of the bereft little family. The girl, being the eldest, dictated to her brothers, and seemed to feel a tender and sisterly affection for the youngest, who was rather sickly and delicate. The other boy soon showed symptoms of restlessness and ambition, and addressed the sister as follows: "My sister, are we always to live as if there were no other human beings in the world? Must I deprive myself of the pleasure of associating with my own kind? I have determined this question for myself. I shall seek the villages of men, and you cannot prevent me."

The sister replied: "I do not say no, my brother, to what you desire. We are not prohibited the society of our fellow-mortals; but we are told to cherish each other, and to do nothing independent of each other. Neither pleasure nor pain ought, therefore, to separate us, especially from our younger brother, who, being but a child, and weakly withal, is entitled to a double share of our affection. If we follow our separate gratifications, it will surely make us neglect him, whom we are bound by vows, both to our father and mother, to support." The young man received this address in silence. He appeared daily to grow more restiff and moody, and one day, taking his bow and arrows, left the lodge and never returned.

Affection nerved the sister's arm. She was not so ignorant of the forest arts as to let her brother want. For a long time she administered to his necessities, and supplied a mother's cares. At length, however, she began to be weary of solitude and of her charge. No one came to be a witness of her assiduity, or to let fall a single word in her native language. Years, which added to her strength and capability of directing the affairs of the household, brought with them the irrepressible desire of society, and made solitude irksome. At this point, selfishness gained the ascendency of her heart; for, in meditating a change in her mode of life, she lost sight of her younger brother, and left him to be provided for by contingencies.

One day, after collecting all the provisions she had been able to save for emergencies, after bringing a quantity of wood to the door, she said to her little brother: "My brother, you must not stray from the lodge. I am going to seek our elder brother. I shall be back soon." Then, taking her bundle, she set off in search of habitations. She soon found them, and was so much taken up with the pleasures and amusements of social life, that the thought of her brother was almost entirely obliterated. She accepted proposals of marriage; and, after that, thought still less of her hapless and abandoned relative.

Meantime her elder brother had also married, and lived on the shores of the same lake whose ample circuit contained the abandoned lodge of his father and his forsaken brother. The latter was soon brought to the pinching turn of his fate. As soon as he had eaten all the food left by his sister, he was obliged to pick berries and dig up roots. These were finally covered by the snow. Winter came on with all its rigours. He was obliged to quit the lodge in search of other food. Sometimes he passed the night in the clefts of old trees or caverns, and ate the refuse meals of the wolves. The latter, at last, became his only resource; and he became so fearless of these animals that he would sit close by them while they devoured their prey. The wolves, on the other hand, became so familiar with his face and form, that they were undisturbed by his approach; and, appearing to sympathize with him in his outcast condition, would always leave something for his repast. In this way he lived till spring. As soon as the lake was free from ice, he followed his new-found friends to the shore. It happened, the same day, that his elder brother was fishing in his canoe, a considerable distance out in the lake, when he thought he heard the cries of a child on the shore, and wondered how any could exist on so bleak and barren a part of the coast. He listened again attentively, and distinctly heard the cry repeated. He made for shore as quick as possible, and, as he approached land, discovered and recognised his little brother, and heard him singing, in a plaintive voice,

Neesia—neesia,

Shyegwuh goosuh!

Ni my een gwun iewh!

Ni my een gwun iewh!

Heo hwooh.

Ke ge wai bin im

She gwuh dush

Ni my een gwun iewh!

Ni my een gwun iewh!

Heo hwooh.

Tyau, tyau! sunnagud,

Nin dininee wun aubun

She gwuh dush

Ni my een gwun iewh!

Heo hwooh.

Listen, brother—elder brother!

Now my fate is near its close;

Soon my state shall be another,

Soon shall cease my day of woes.

Left by friends I loved the dearest,

All who knew and loved me most;

Woes the darkest and severest,

Bide me on this barren coast.

Pity! ah, that manly feeling,

Fled from hearts where once it grew,

Now in wolfish forms revealing,

Glows more warmly than in you.

Stony hearts! that saw me languish.

Deaf to all a father said,

Deaf to all a mother's anguish,

All a brother's feelings fled.

Ah, ye wolves, in all your ranging,

I have found you kind and true;

More than man—and now I'm changing,

And will soon be one of you.

At the termination of his song, which was drawn out with a peculiar cadence, he howled like a wolf. The elder brother was still more astonished, when, getting nearer shore, he perceived his poor brother partly transformed into that animal. He immediately leaped on shore, and strove to catch him in his arms, soothingly saying, "My brother, my brother, come to me." But the boy eluded his grasp, crying as he fled, "Neesia, neesia," &c., and howling in the intervals.

The elder brother, conscience stricken, and feeling his brotherly affection strongly return, with redoubled force exclaimed, in great anguish, "My brother! my brother! my brother!"

But, the nearer he approached, the more rapidly the transformation went on; the boy alternately singing and howling, and calling out the name, first of his brother, and then of his sister, till the change was completely accomplished, when he exclaimed, "I am a wolf!" and bounded out of sight.

[The moral of this tale may be said to rebuke a species of cruelty, which is not peculiar to the tribe from whose traditions it has been obtained. The truth it indicates is impressed upon the minds of the young, to warn them against the perpetration of similar barbarities—barbarities which claim pity even from wild animals.

But while we know of no recorded instance of abandonment of children of either sex by any North American tribes, it is attested by travellers that the very aged and helplessly superannuated, among some of the more northerly tribes, have been thus left. This remark was made at an early day, and has been repeated in modern times, as practised among bands on the borders of the Arctic Ocean. Certainly no practice of this kind has been found to prevail among the Odjibwas, Ottowas, and other more well-known existing branches of the Algic stock.]

FOOTNOTES:

[57] Abbreviated from Nee Sheema, my younger brother or younger sister.

[58] Wesugaindum, meaning pain or bitterness of mind, is a single expression in the original. It is a trinary compound.

PAUP-PUK-KEEWISS.

FROM THE ALGIC.

A man of large stature, and great activity of mind and body, found himself standing alone on a prairie. He thought to himself, "How came I here? Are there no beings on this earth but myself? I must travel and see. I must walk till I find the abodes of men." So soon as his mind was made up, he set out, he knew not where, in search of habitations. No obstacles could divert him from his purpose. Neither prairies, rivers, woods, nor storms had the effect to daunt his courage or turn him back. After travelling a long time he came to a wood, in which he saw decayed stumps of trees, as if they had been cut in ancient times, but no other traces of men. Pursuing his journey, he found more recent marks of the same kind; and after this, he came to fresh traces of human beings; first their footsteps, and then the wood they had cut, lying in heaps. Continuing on, he emerged towards dusk from the forest, and beheld at a distance a large village of high lodges, standing on rising ground. He said to himself, "I will arrive there on a run." Off he started with all his speed; on coming to the first large lodge, he jumped over it. Those within saw something pass over the opening, and then heard a thump on the ground.

"What is that?" they all said.

One came out to see, and invited him in. He found himself in company with an old chief and several men, who were seated in the lodge. Meat was set before him, after which the chief asked him where he was going and what his name was. He answered, that he was in search of adventures, and his name was Paup-Puk-Keewiss. A stare followed.

"Paup-Puk-Keewiss!"[59] said one to another, and a general titter went round.

He was not easy in his new position; the village was too small to give him full scope for his powers, and after a short stay he made up his mind to go farther, taking with him a young man who had formed a strong attachment for him, and might serve him as his mesh-in-au-wa.[60] They set out together, and when his companion was fatigued with walking, he would show him a few tricks, such as leaping over trees, and turning round on one leg till he made the dust fly, by which he was mightily pleased, although it sometimes happened that the character of these tricks frightened him.

One day they came to a very large village, where they were well received. After staying in it some time, they were informed of a number of manitoes who lived at a distance, and who made it a practice to kill all who came to their lodge. Attempts had been made to extirpate them, but the war-parties who went out for this purpose were always unsuccessful. Paup-Puk-Keewiss determined to visit them, although he was advised not to do so. The chief warned him of the danger of the visit; but, finding him resolved,

"Well," said he, "if you will go, being my guest, I will send twenty warriors to serve you."

He thanked him for the offer. Twenty young men were ready at the instant, and they went forward, and in due time descried the lodge of the manitoes. He placed his friend and the warriors near enough to see all that passed, while he went alone to the lodge. As he entered he saw five horrid-looking manitoes in the act of eating. It was the father and his four sons. They looked hideous; their eyes were swimming low in their heads, as if half starved. They offered him something to eat, which he refused.

"What have you come for?" said the old one.

"Nothing," Paup-Puk-Keewiss answered.

They all stared at him.

"Do you not wish to wrestle?" they all asked.

"Yes," he replied.

A hideous smile came over their faces.

"You go," they said to the eldest brother.

They got ready, and were soon clinched in each other's arms for a deadly throw. He knew their object—his death—his flesh was all they wanted, but he was prepared for them.

"Haw! haw!"[61] they cried, and soon the dust and dry leaves flew about as if driven by a strong wind.

The manito was strong, but Paup-Puk-Keewiss soon found that he could master him; and, giving him a trip, he threw him with a giant's force head foremost on a stone, and he fell like a puffed thing.

The brothers stepped up in quick succession, but he put a number of tricks in force, and soon the whole four lay bleeding on the ground. The old manito got frightened and ran for his life. Paup-Puk-Keewiss pursued him for sport; sometimes he was before him, sometimes flying over his head. He would now give him a kick, then a push or a trip, till he was almost exhausted. Meantime his friend and the warriors cried out, "Ha! ha! a! ha! ha! a! Paup-Puk-Keewiss is driving him before him." The manito only turned his head now and then to look back; at last, Paup-Puk-Keewiss gave him a kick on his back, and broke his back bone; down he fell, and the blood gushing out of his mouth prevented him from saying a word. The warriors piled all the bodies together in the lodge, and then took fire and burned them. They all looked with deep interest at the quantity of human bones scattered around.

Paup-Puk-Keewiss then took three arrows, and, after having performed a ceremony to the Great Spirit, he shot one into the air, crying, with a loud voice,

"You who are lying down, rise up, or you will be hit!" The bones all moved to one place. He shot the second arrow, repeating the same words, when each bone drew towards its fellow-bone; the third arrow brought forth to life the whole multitude of people who had been killed by the manitoes. Paup-Puk-Keewiss then led them to the chief of the village who had proved his friend, and gave them up to him. Soon after the chief came with his counsellors.

"Who is more worthy," said he, "to rule than you? You alone can defend them."

Paup-Puk-Keewiss thanked him, and told him he was in search of more adventures. The chief insisted. Paup-Puk-Keewiss told him to confer the chieftainship on his friend, who, he said, would remain while he went on his travels. He told them that he would, some time or other, come back and see them.

"Ho! ho! ho!" they all cried, "come back again and see us," insisting on it. He promised them he would, and then set out alone.

After travelling some time he came to a large lake; on looking about, he discovered a very large otter on an island. He thought to himself, "His skin will make me a fine pouch," and immediately drew up, at long shots, and drove an arrow into his side. He waded into the lake, and with some difficulty dragged him ashore. He took out the entrails, and even then the carcass was so heavy that it was as much as he could do to drag it up a hill overlooking the lake. As soon as he got him up into the sunshine, where it was warm, he skinned him, and threw the carcass some distance, thinking the war-eagle would come, and he should have a chance to get his skin and feathers as head ornaments. He soon heard a rushing noise in the air, but could see nothing; by-and-by, a large eagle dropped, as if from the air, on the otter's carcass. He drew his bow, and the arrow passed through under both his wings. The bird made a convulsive flight upward with such force, that the heavy carcass (which was nearly as big as a moose) was borne up several feet. Fortunately, both claws were fastened deeply into the meat, the weight of which soon brought the bird down. He skinned him, crowned his head with the trophy, and next day was on his way, on the lookout for something new.

After walking a while he came to a lake, which flooded the trees on its banks; he found it was only a lake made by beavers. He took his station on the elevated dam, where the stream escaped, to see whether any of the beavers would show themselves. He soon saw the head of one peeping out of the water to see who disturbed them.

"My friend," said Paup-Puk-Keewiss, "could you not turn me into a beaver like yourself?" for he thought, if he could become a beaver, he would see and know how these animals lived.

"I do not know," replied the beaver; "I will go and ask the others."

Soon all the beavers showed their heads above the water, and looked to see if he was armed; but he had left his bow and arrows in a hollow tree at a short distance. When they were satisfied, they all came near.

"Can you not, with all your united power," said he, "turn me into a beaver? I wish to live among you."

"Yes," answered their chief; "lay down;" and he soon found himself changed into one of them.

"You must make me large," said he; "larger than any of you."

"Yes, yes!" said they. "By-and-by, when we get into the lodge, it shall be done."

In they all dove into the lake; and, in passing large heaps of limbs and logs at the bottom, he asked the use of them; they answered, "It is for our winter's provisions."[62] When they all got into the lodge, their number was about one hundred. The lodge was large and warm.

"Now we will make you large," said they. "Will that do?" exerting their power.

"Yes," he answered, for he found he was ten times the size of the largest.

"You need not go out," said they. "We will bring your food into the lodge, and you will be our chief."

"Very well," Paup-Puk-Keewiss answered. He thought, "I will stay here and grow fat at their expense." But, soon after, one ran into the lodge out of breath, saying, "We are visited by Indians." All huddled together in great fear. The water began to lower, for the hunters had broken down the dam, and they soon heard them on the roof of the lodge, breaking it up. Out jumped all the beavers into the water, and so escaped. Paup-Puk-Keewiss tried to follow them; but, alas! they had made him so large that he could not creep out of the hole. He tried to call them back, but to no effect; he worried himself so much in trying to escape, that he looked like a bladder. He could not turn himself back into a man, although he heard and understood all the hunters said. One of them put his head in at the top of the lodge.

"Ty-au!" cried he; "Tut Ty-au! Me-shau-mik—king of the beavers is in." They all got at him, and knocked his scull till it was as soft as his brains. He thought, as well as ever he did, although he was a beaver. Seven or eight of them then placed his body on poles and carried him home. As they went, he reflected in this manner: "What will become of me? my ghost or shadow will not die after they get me to their lodges." Invitations were immediately sent out for a grand feast. The women took him out into the snow to skin him; but, as soon as his flesh got cold, his Jee-bi went off.

Paup-Puk-Keewiss found himself standing near a prairie, having reassumed his mortal shape. After walking a distance, he saw a herd of elk feeding. He admired the apparent ease and enjoyment of their life, and thought there could be nothing pleasanter than the liberty of running about and feeding on the prairies. He asked them if they could not turn him into their shape.

"Yes," they answered, after a pause. "Get down on your hands and feet." And he soon found himself an elk.

"I want big horns, big feet," said he; "I wish to be very large."

"Yes! yes!" they said.

"There!" exerting their power; "are you big enough?"

"Yes!" he answered, for he saw that he was very large. They spent a good time in grazing and running. Being rather cold one day, he went into a thick wood for shelter, and was followed by most of the herd. They had not been long there before some elks from behind passed the others like a strong wind. All took the alarm, and off they ran, he with the rest.

"Keep out on the plains," they said.

But he found it was too late, as they had already got entangled in the thick woods. Paup-Puk-Keewiss soon smelt the hunters, who were closely following his trail, for they had left all the others and followed him. He jumped furiously, and broke down saplings in his flight, but it only served to retard his progress. He soon felt an arrow in his side; he jumped over trees in his agony, but the arrows clattered thicker and thicker upon his sides, and at last one entered his heart. He fell to the ground, and heard the whoop of triumph sounded by the hunters. On coming up, they looked on the carcass with astonishment, and with their hands up to their mouths exclaimed Ty-au! Ty-au! There were about sixty in the party, who had come out on a special hunt, as one of their number had, the day before, observed his large tracks on the plains. After skinning him and his flesh getting cold, his Jee-bi took its flight from the carcass, and he again found himself in human shape, with a bow and arrows.

But his passion for adventure was not yet cooled; for, on coming to a large lake with a sandy beach, he saw a large flock of brant, and, speaking to them, asked them to turn him into a brant.

"Yes," they replied.

"But I want to be very large," he said.

"Very well," they answered; and he soon found himself a large brant, all the others standing gazing in astonishment at his large size.

"You must fly as leader," they said.

"No," answered Paup-Puk-Keewiss, "I will fly behind."

"Very well," they said. "One thing more we have to say to you. You must be careful, in flying, not to look down, for something may happen to you."

"Well! it is so," said he; and soon the flock rose up into the air, for they were bound north. They flew very fast, he behind. One day, while going with a strong wind, and as swift as their wings could flap, while passing over a large village, the Indians raised a great shout on seeing them, particularly on Paup-Puk-Keewiss's account, for his wings were broader than two large aupukwa.[63] They made such a noise, that he forgot what had been told him, about looking down. They were now going as swift as arrows; and, as soon as he brought his neck in and stretched it down to look at the shouters, his tail was caught by the wind, and over and over he was blown. He tried to right himself, but without success. Down, down he went, making more turns than he wished for, from a height of several miles. The first thing he knew was, that he was jammed into a large hollow tree. To get back or forward was out of the question, and there he remained till his brant life was ended by starvation. His Jee-bi again left the carcass, and he once more found himself in the shape of a human being.

Travelling was still his passion; and, while travelling, he came to a lodge in which were two old men with heads white from age. They treated him well, and he told them that he was going back to his village to see his friends and people. They said they would aid him, and pointed out the direction he should go; but they were deceivers. After walking all day, he came to a lodge looking very much like the first, with two old men in it with white heads. It was, in fact, the very same lodge, and he had been walking in a circle; but they did not undeceive him, pretending to be strangers, and saying, in a kind voice, "We will show you the way." After walking the third day, and coming back to the same place, he found them out in their tricks, for he had cut a notch on the doorpost.

"Who are you," said he to them, "to treat me so?" and he gave one a kick and the other a slap, which killed them. Their blood flew against the rocks near the lodge, and this is the reason there are red streaks in them to this day. He then burned their lodge down, and freed the earth of two pretended good men, who were manitoes.

He then continued his journey, not knowing exactly which way to go. At last he came to a big lake. He got on the highest hill to try and see the opposite side, but he could not. He then made a canoe, and took a sail into the lake. On looking into the water, which was very clear, before he got to the abrupt depth, he saw the bottom covered with dark fishes, numbers of which he caught. This inspired him with a wish to return to his village and bring his people to live near this lake. He went on, and towards evening came to a large island, where he encamped and ate the fish he had speared.

Next day he returned to the main land, and, in wandering along the shore, he encountered a more powerful manito than himself, called Manabozho. He thought best, after playing him a trick, to keep out of his way. He again thought of returning to his village; and, transforming himself into a partridge, took his flight towards it. In a short time he reached it, and his return was welcomed with feasting and songs. He told them of the lake and the fish, and persuaded them all to remove to it, as it would be easier for them to live there. He immediately began to remove them by short encampments, and all things turned out as he had said. They caught abundance of fish. After this, a messenger came for him in the shape of a bear, who said that their king wished to see him immediately at his village. Paup-Puk-Keewiss was ready in an instant; and, getting on to the messenger's back, off he ran. Towards evening they went up a high mountain, and came to a cave where the bear-king lived. He was a very large person, and made him welcome by inviting him into his lodge. As soon as propriety allowed, he spoke, and said that he had sent for him on hearing that he was the chief who was moving a large party towards his hunting-grounds.

"You must know," said he, "that you have no right there. And I wish you would leave the country with your party, or else the strongest force will take possession."

"Very well," replied Paup-Puk-Keewiss. "So be it." He did not wish to do anything without consulting his people; and besides, he saw that the bear-king was raising a war-party. He then told him he would go back that night. The bear-king left him to do as he wished, but told him that one of his young men was ready at his command; and, immediately jumping on his back, Paup-Puk-Keewiss rode home. He assembled the village, and told the young men to kill the bear, make a feast of it, and hang the head outside the village, for he knew the bear spies would soon see it, and carry the news to their chief.

Next morning Paup-Puk-Keewiss got all his young warriors ready for a fight. After waiting one day the bear war-party came in sight, making a tremendous noise. The bear-chief advanced, and said that he did not wish to shed the blood of the young warriors; but that if he, Paup-Puk-Keewiss, consented, they two would have a race, and the winner should kill the losing chief, and all his young men should be slaves to the other. Paup-Puk-Keewiss agreed, and they ran before all the warriors. He was victor, and came in first; but, not to terminate the race too soon, he gave the bear-chief some specimens of his skill and swiftness by forming eddies and whirlwinds with the sand, as he leaped and turned about him. As the bear-chief came up, he drove an arrow through him, and a great chief fell. Having done this, he told his young men to take all those blackfish (meaning the bears), and tie them at the door of each lodge, that they might remain in future to serve as servants.

After seeing that all was quiet and prosperous in the village, Paup-Puk-Keewiss felt his desire for adventure returning. He took a kind leave of his friends and people, and started off again. After wandering a long time, he came to the lodge of Manabozho, who was absent. He thought he would play him a trick, and so turned everything in the lodge upside down, and killed his chickens. Now Manabozho calls all the fowls of the air his chickens; and among the number was a raven, the meanest of birds, which Paup-Puk-Keewiss killed and hung up by the neck to insult him. He then went on till he came to a very high point of rocks running out into the lake, from the top of which he could see the country back as far as the eye could reach. While sitting there, Manabozho's mountain chickens flew round and past him in great numbers. So, out of spite, he shot them in great numbers, for his arrows were sure and the birds very plenty, and he amused himself by throwing the birds down the rocky precipice. At length a wary bird cried out, "Paup-Puk-Keewiss is killing us. Go and tell our father." Away flew a delegation of them, and Manabozho soon made his appearance on the plain below. Paup-Puk-Keewiss made his escape on the opposite side. Manabozho cried out from the mountain,

"The earth is not so large but I can get up to you." Off Paup-Puk-Keewiss ran, and Manabozho after him. He ran over hills and prairies with all his speed, but still saw his pursuer hard after him. He thought of this expedient. He stopped and climbed a large pine-tree, stripped it of all its green foliage, and threw it to the winds, and then went on. When Manabozho reached the spot, the tree addressed him.

"Great chief," said the tree, "will you give me my life again? Paup-Puk-Keewiss has killed me."

"Yes," replied Manabozho; and it took him some time to gather the scattered foliage, and then renewed the pursuit. Paup-Puk-Keewiss repeated the same thing with the hemlock, and with various other trees, for Manabozho would always stop to restore what he had destroyed. By this means he got in advance; but Manabozho persevered, and was fast overtaking him, when Paup-Puk-Keewiss happened to see an elk. He asked him to take him on his back, which the elk did, and for some time he made great progress, but still Manabozho was in sight. Paup-Puk-Keewiss dismounted, and, coming to a large sandstone rock, he broke it in pieces and scattered the grains. Manabozho was so close upon him at this place that he had almost caught him; but the foundation of the rock cried out,

"Haye! Ne-me-sho, Paup-Puk-Keewiss has spoiled me. Will you not restore me to life?"

"Yes," replied Manabozho; and he restored the rock to its previous shape. He then pushed on in the pursuit of Paup-Puk-Keewiss, and had got so near as to put out his arm to seize him; but Paup-Puk-Keewiss dodged him, and immediately raised such a dust and commotion by whirlwinds as made the trees break, and the sand and leaves dance in the air. Again and again Manabozho's hand was put out to catch him; but he dodged him at every turn, and kept up such a tumult of dust, that in the thickest of it, he dashed into a hollow tree which had been blown down, and changed himself into a snake, and crept out at the roots. Well that he did; for at the moment he had got out, Manabozho, who is Ogee-bau-ge-mon,[64] struck it with his power, and it was in fragments. Paup-Puk-Keewiss was again in human shape; again Manabozho pressed him hard. At a distance he saw a very high bluff of rock jutting out into the lake, and ran for the foot of the precipice, which was abrupt and elevated. As he came near, the local manito of the rock opened his door and told him to come in. The door was no sooner closed than Manabozho knocked.

"Open it!" he cried, with a loud voice.

The manito was afraid of him, but he said to his guest,

"Since I have sheltered you, I would sooner die with you than open the door."

"Open it!" Manabozho again cried.

The manito kept silent. Manabozho, however, made no attempt to open it by force. He waited a few moments. "Very well," he said; "I give you only till night to live." The manito trembled, for he knew he would be shut up under the earth.

Night came. The clouds hung low and black, and every moment the forked lightning would flash from them. The black clouds advanced slowly, and threw their dark shadows afar, and behind there was heard the rumbling noise of the coming thunder. As they came near to the precipice, the thunders broke, the lightning flashed, the ground shook, and the solid rocks split, tottered, and fell. And under their ruins were crushed the mortal bodies of Paup-Puk-Keewiss and the manito.

It was only then that Paup-Puk-Keewiss found he was really dead. He had been killed in different animal shapes; but now his body, in human shape, was crushed. Manabozho came and took their Jee-bi-ug or spirits.

"You," said he to Paup-Puk-Keewiss, "shall not be again permitted to live on the earth. I will give you the shape of the war-eagle, and you will be the chief of all fowls, and your duty shall be to watch over their destinies."

FOOTNOTES:

[59] This word appears to be derived from the same root as Paup-puk-ke-nay, a grasshopper, the inflection iss making it personal. The Indian idea is that of harum scarum. He is regarded as a foil to Manabozho, with whom he is frequently brought in contact in aboriginal story craft.

[60] This is an official who bears the pipe for the ruling chief, and as an inferior dignity in councils.

[61] This is a studied perversion of the interjection Ho. In another instance [vide Waasamo] it is rendered Hoke.

[62] We may mention, for the youth who may read these tales, that beavers live by gnawing the bark of trees.

[63] Mats.

[64] A species of lightning

IADILLA;

OR,

THE ORIGIN OF THE ROBIN.

FROM THE ODJIBWA.

An old man had an only son named Iadilla, who had come to that age which is thought to be most proper to make the long and final fast, that is to secure through life a guardian genius or spirit. In the influence of this choice, it is well known, our people have relied for their prosperity in after life; it was, therefore, an event of deep importance.

The old man was ambitious that his son should surpass all others in whatever was deemed most wise and great among his tribe; and, to fulfil his wishes, he thought it necessary that he should fast a much longer time than any of those persons, renowned for their prowess or wisdom, whose fame he coveted. He therefore directed his son to prepare, with great ceremony, for the important event. After he had been in the sweating lodge and bath several times, he ordered him to lie down upon a clean mat, in a little lodge expressly prepared for him; telling him, at the same time, to endure his fast like a man, and that, at the expiration of twelve days, he should receive food and the blessing of his father.

The lad carefully observed this injunction, lying with perfect composure, with his face covered, awaiting those mystic visitations which were to seal his good or evil fortune. His father visited him regularly every morning, to encourage him to perseverance, expatiating at length on the honour and renown that would attend him through life if he accomplished the full term prescribed. To these admonitions and encouragements the boy never replied, but lay, without the least sign of discontent or murmuring, until the ninth day, when he addressed his father as follows:

"My father, my dreams forebode evil. May I break my fast now, and at a more propitious time make a new fast?" The father answered,

"My son, you know not what you ask. If you get up now, all your glory will depart. Wait patiently a little longer. You have but three days yet to accomplish your desire. You know it is for your own good, and I encourage you to persevere."

The son assented; and, covering himself closer, he lay till the eleventh day, when he repeated his request. Very nearly the same answer was given him by his father, who added that the next day he would himself prepare his first meal, and bring it to him. The boy remained silent, but lay as motionless as a corpse. No one would have known he was living but by the gentle heaving of his breast.

The next morning, the father, elated at having gained his end, prepared a repast for his son, and hastened to set it before him. On coming to the door, he was surprised to hear his son talking to himself. He stooped to listen; and, looking through a small aperture, was more astonished when he beheld his son painted with vermilion over all his breast, and in the act of finishing his work by laying on the paint as far back on his shoulders as he could reach with his hands, saying, at the same time, to himself, "My father has destroyed my fortune as a man. He would not listen to my requests. He will be the loser. I shall be for ever happy in my new state, for I have been obedient to my parent; he alone will be the sufferer, for my guardian spirit is a just one; though not propitious to me in the manner I desired, he has shown me pity in another way; he has given me another shape; and now I must go."

At this moment the old man broke in, exclaiming, "My son! my son! I pray you leave me not." But the young man, with the quickness of a bird, had flown to the top of the lodge, and perched himself on the highest pole, having been changed into a beautiful robin redbreast.

He looked down upon his father with pity beaming in his eyes, and addressed him as follows: "Regret not, my father, the change you behold. I shall be happier in my present state than I could have been as a man. I shall always be the friend of men, and keep near their dwellings. I shall ever be happy and contented; and although I could not gratify your wishes as a warrior, it will be my daily aim to make you amends for it as a harbinger of peace and joy. I will cheer you by my songs, and strive to inspire in others the joy and lightsomeness I feel in my present state. This will be some compensation to you for the loss of the glory you expected. I am now free from the cares and pains of human life. My food is spontaneously furnished by the mountains and fields, and my pathway of life is in the bright air." Then stretching himself on his toes, as if delighted with the gift of wings, he carolled one of his sweetest songs, and flew away into a neighbouring grove.

IADILLA'S SONG.

In the boundless woods there are berries of red,

And fruits of a beautiful blue,

Where, by nature's own hand, the sweet singers are fed,

And to nature they ever are true.

We go not with arrow and bow to the field,

Like men of the fierce ruddy race,

To take away lives which they never can give,

And revel the lords of the chase.

If danger approaches, with instant alarm

We fly to our own leafy woods,

And there, with an innocent carol and charm,

We sing to our dear little broods.

At morning we sally in quest of the grain

Kind nature in plenty supplies,

We skip o'er the beautiful wide-stretching plain,

And sport in the vault of the skies.

At evening we perch in some neighbouring tree

To carol our evening adieu,

And feel, although man may assert he is free,

We only have liberty true.

We sing out our praises to God and to man,

We live as heaven taught us to live,

And I would not change back to mortality's plan

For all that the mortal can give.

Here ceased the sweet singer; then pluming his breast,

He winged the blue firmament free,

Repeating, as homeward he flew to his rest,

Tshee-ree-lee—Tshee-ree-lee—Tshee-ree-lee!

THE ENCHANTED MOCCASINS.

A MASKEGO TALE.

There once lived a little boy with his sister, entirely alone, in an uninhabited country. He was called the Boy that carries the Ball on his Back, from an idea of his having supernatural powers. This boy was constantly in the habit of meditating, and asking within himself whether there were other and similar beings to themselves on the earth. When he grew up to manhood, he asked his sister if she knew of any human beings besides themselves. She replied that she did; and that there was, at a great distance, a large village. As soon as he heard this, he said to his sister, "I am now a young man, and very much in want of a partner;" and he asked his sister to make him several pairs of moccasins. She complied with his request; and, as soon as he received the moccasins, he took up his war-club and set out in quest of the distant village. He travelled on, till at length he came to a small wigwam, and, on looking into it, discovered a very old woman setting alone by the fire. As soon as she saw the stranger, she invited him in, and thus addressed him: "My poor grandchild, I suppose you are one of those who seek for the distant village, from which no person has ever yet returned. Unless your guardian is more powerful than the guardian of your predecessors, you too will share a similar fate to theirs. Be careful to provide yourself with the Ozhebahguhnun—the bones they use in the medicine dance,[65] without which you cannot succeed." After she had thus spoken, she gave him the following directions for his journey. "When you come near to the village which you seek, you will see in the centre a large lodge, in which the chief of the village, who has two daughters, resides. Before the door you will see a great tree, which is smooth and destitute of bark. On this tree, about the height of a man from the ground, a small lodge is suspended, in which these two daughters dwell. It is here so many have been destroyed. Be wise, my grandchild, and abide strictly by my directions." The old woman then gave him the Ozhebahguhnun, which would cause his success. Placing them in his bosom, he continued his journey, till at length he arrived at the sought-for village; and, as he was gazing around him, he saw both the tree and the lodge which the old woman had mentioned. Immediately he bent his steps for the tree, and approaching, he endeavoured to reach the suspended lodge. But all his efforts were vain; for as often as he attempted to reach it, the tree began to tremble, and soon shot up so that the lodge could hardly be perceived. Foiled as he was in all his attempts, he thought of his guardian, and changed himself into a small squirrel, that he might more easily accomplish his design. He then mounted the tree in quest of the lodge. After climbing for some time, he became fatigued and panted for breath; but, remembering the instructions which the old woman had given him, he took from his bosom one of the bones, and thrust it into the trunk of the tree on which he sat. In this way he quickly found relief; and, as often as he became fatigued, he repeated this; but whenever he came near the lodge and attempted to touch it, the tree would shoot up as before, and place the lodge beyond his reach. At length, the bones being exhausted, he began to despair, for the earth had long since vanished from his sight. Summoning all resolution, he determined to make another effort to reach the object of his wishes. On he went; yet, as soon as he came near the lodge and attempted to touch it, the tree again shook, but it had reached the arch of heaven, and could go no higher; so now he entered the lodge, and beheld the two sisters sitting opposite each other. He asked their names. The one on his left hand called herself Azhabee,[66] and the one on the right Negahnahbee.[67] Whenever he addressed the one on his left hand, the tree would tremble as before, and settle down to its former position. But when he addressed the one on his right hand, it would again shoot upward as before. When he thus discovered that, by addressing the one on his left hand, the tree would descend, he continued to do so until it had resumed its former position; then seizing his war-club, he thus addressed the sisters: "You, who have caused the death of so many of my brothers, I will now put an end to, and thus have revenge for the numbers you have destroyed." As he said this he raised the club and laid them dead at his feet. He then descended, and learning that these sisters had a brother living with their father, who would pursue him for the deed he had done, he set off at random, not knowing whither he went. Soon after, the father and mother of the young women visited their residence and found their remains. They immediately told their son Mudjikewis that his sisters had been slain. He replied, "The person who has done this must be the Boy that carries the Ball on his Back. I will pursue him, and have revenge for the blood of my sisters." "It is well, my son," replied the father. "The spirit of your life grant you success. I counsel you to be wary in the pursuit. It is a strong spirit who has done this injury to us, and he will try to deceive you in every way. Above all, avoid tasting food till you succeed; for if you break your fast before you see his blood, your power will be destroyed." So saying, they parted.

His son instantly set out in search of the murderer, who, finding he was closely pursued by the brother of the slain, climbed up into one of the tallest trees and shot forth his magic arrows. Finding that his pursuer was not turned back by his arrows, he renewed his flight; and when he found himself hard pressed, and his enemy close behind him, he transformed himself into the skeleton of a moose that had been killed, whose flesh had come off from his bones. He then remembered the moccasins which his sister had given him, which were enchanted. Taking a pair of them, he placed them near the skeleton. "Go," said he to them, "to the end of the earth."

The moccasins then left him and their tracks remained. Mudjikewis at length came to the skeleton of the moose, when he perceived that the track he had long been pursuing did not end there, so he continued to follow it up, till he came to the end of the earth, where he found only a pair of moccasins. Mortified that he had been outwitted by following a pair of moccasins instead of the object of his revenge, he bitterly complained, resolving not to give up the pursuit, and to be more wary and wise in scrutinizing signs. He then called to mind the skeleton he met with on his way, and concluded that it must be the object of his search. He retraced his steps towards the skeleton, but found, to his surprise, that it had disappeared, and that the tracks of Onwee Bahmondung, or he who carries the Ball, were in another direction. He now became faint with hunger, and resolved to give up the pursuit; but when he remembered the blood of his sisters, he determined again to pursue.

The other, finding he was closely pursued, now changed himself into a very old man, with two daughters, who lived in a large lodge in the centre of a beautiful garden, which was filled with everything that could delight the eye or was pleasant to the taste. He made himself appear so very old as to be unable to leave his lodge, and had his daughters to bring him food and wait on him. The garden, also had the appearance of ancient occupancy, and was highly cultivated.

His pursuer continued on till he was nearly starved and ready to sink. He exclaimed, "Oh! I will forget the blood of my sisters, for I am starving." But again he thought of the blood of his sisters, and again he resolved to pursue, and be satisfied with nothing but the attainment of his right to revenge.

He went on till he came to the beautiful garden. He approached the lodge. As soon as the daughters of the owner perceived him, they ran and told their father that a stranger approached the lodge. Their father replied, "Invite him in, my children, invite him in." They quickly did so; and, by the command of their father, they boiled some corn and prepared other savoury food. Mudjikewis had no suspicion of the deception. He was faint and weary with travel, and felt that he could endure fasting no longer. Without hesitancy, he partook heartily of the meal, and in so doing was overcome. All at once he seemed to forget the blood of his sisters, and even the village of his nativity. He ate so heartily as to produce drowsiness, and soon fell into a profound sleep. Onwee Bahmondung watched his opportunity, and, as soon as he found his slumbers sound, resumed his youthful form. He then drew the magic ball from his back, which turned out to be a heavy war-club, with one blow of which he put an end to his pursuer, and thus vindicated his title as the Wearer of the Ball.

FOOTNOTES:

[65] The idea attached to the use of these bones in the medicine dance is, that, by their magical influence, the actor can penetrate and go through any substance.

[66] One who sits behind.

[67] One who sits before.

THE BROKEN WING.

AN ALLEGORY.

There were six young falcons living in a nest, all but one of whom, were still unable to fly, when it so happened that both the parent birds were shot by the hunters in one day. The young brood waited with impatience for their return; but night came, and they were left without parents and without food. Meeji-geeg-wona, or the Gray Eagle, the eldest, and the only one whose feathers had become stout enough to enable him to leave the nest, assumed the duty of stilling their cries and providing them with food, in which he was very successful. But, after a short time had passed, he, by an unlucky mischance, got one of his wings broken in pouncing upon a swan. This was the more unlucky, because the season had arrived when they were soon to go off to a southern climate to pass the winter, and they were only waiting to become a little stouter and more expert for the journey. Finding that he did not return, they resolved to go in search of him, and found him sorely wounded and unable to fly.

"Brothers," he said, "an accident has befallen me, but let not this prevent your going to a warmer climate. Winter is rapidly approaching, and you cannot remain here. It is better that I alone should die than for you all to suffer miserably on my account." "No! no!" they replied, with one voice, "we will not forsake you; we will share your sufferings; we will abandon our journey, and take care of you, as you did of us, before we were able to take care of ourselves. If the climate kills you, it shall kill us. Do you think we can so soon forget your brotherly care, which has surpassed a father's, and even a mother's kindness? Whether you live or die, we will live or die with you."

They sought out a hollow tree to winter in, and contrived to carry their wounded nestmate there; and, before the rigours of winter set in, they had stored up food enough to carry them through its severities. To make it last the better, two of the number went off south, leaving the other three to watch over, feed, and protect the wounded bird. Meeji-geeg-wona in due time recovered from his wound, and he repaid their kindness by giving them such advice and instruction in the art of hunting as his experience had qualified him to impart. As spring advanced, they began to venture out of their hiding-place, and were all successful in getting food to eke out their winter's stock, except the youngest, who was called Peepi-geewi-zains, or the Pigeon Hawk. Being small and foolish, flying hither and yon, he always came back without anything. At last the Gray Eagle spoke to him, and demanded the cause of his ill luck. "It is not my smallness or weakness of body," said he, "that prevents my bringing home flesh as well as my brothers. I kill ducks and other birds every time I go out; but, just as I get to the woods, a large Ko-ko-ko-ho[68] robs me of my prey." "Well! don't despair, brother," said Meeji-geeg-wona. "I now feel my strength perfectly recovered, and I will go out with you to-morrow," for he was the most courageous and warlike of them all.

Next day they went forth in company, the elder seating himself near the lake. Peepi-geewi-zains started out and soon pounced upon a duck.

"Well done!" thought his brother, who saw his success; but, just as he was getting to land with his prize, up came a large white owl from a tree, where he had been watching, and laid claim to it. He was about wresting it from him, when Meeji-geeg-wona came up, and, fixing his talons in both sides of the owl, flew home with him.

The little pigeon hawk followed him closely, and was rejoiced and happy to think he had brought home something at last. He then flew in the owl's face, and wanted to tear out his eyes, and vented his passion in abundance of reproachful terms. "Softly," said the Gray Eagle; "do not be in such a passion, or exhibit so revengeful a disposition; for this will be a lesson to him not to tyrannize over any one who is weaker than himself for the future." So, after giving him good advice, and telling him what kind of herbs would cure his wounds, they let the owl go.

While this act was taking place, and before the liberated owl had yet got out of view, two visiters appeared at the hollow tree. They were the two nestmates, who had just returned from the south after passing the winter there, and they were thus all happily reunited, and each one soon chose a mate and flew off to the woods. Spring had now revisited the north. The cold winds had ceased, the ice had melted, the streams were open, and the forest began rapidly to put on its vernal hue. "But it is in vain," said the old man who related this story, "it is in vain that spring returns, if we are not thankful to the Master of Life who has preserved us through the winter. Nor does that man answer the end for which he was made who does not show a kind and charitable feeling to all who are in want or sickness, especially to his blood relations. These six birds only represent one of our empoverished northern families of children, who had been deprived of both their parents and the aid of their elder brother nearly at the same time."

FOOTNOTES:

[68] Owl.

THE THREE CRANBERRIES.

A CHIPPEWA FABLE.

Three cranberries were living in a lodge together. One was green, one white, and one red. They were sisters. There was snow on the ground; and as the men were absent, they felt afraid, and began to say to each other, "What shall we do if the wolf comes?" "I," said the green one, "will climb up a shingoub[69] tree." "I," said the white one, "will hide myself in the kettle of boiled hommony;" "and I," said the red one, "will conceal myself under the snow." Presently the wolves came, and each one did as she had said. But only one of the three had judged wisely. The wolves immediately ran to the kettle and ate up the corn, and, with it, the white cranberry. The red one was trampled to pieces by their feet, and her blood spotted the snow. But she who had climbed the thick spruce-tree escaped notice, and was saved.

FOOTNOTES:

[69] Spruce.

PARADISE OPENED TO THE INDIANS.

Historical Note.—The following is a literal translation of the story related by the noted Algic chief Pontiac, to the Indian tribes whom he wished to bring into his views in forming his general confederacy against the Anglo-Saxon race in the last century. It is taken from an ancient manuscript journal now in the possession of the Michigan Historical Society. This journal, the preservation of which is due to one of the French families at Detroit, appears to have been kept by a person holding an official station, or intimate with the affairs of the day, during the siege of the fort of Detroit by the confederate Indians in 1763. It is minute in its details of the transactions of every day, from the investment of the fort until the disaster of the sortie made by the English garrison in the direction of Bloody Run. And its authenticity has never been brought into question. There is no air of exaggeration in the narrative. There is nothing recorded in the process of the negotiations, the siege, or the disclosure of the plot preceding it, which was not perfectly reasonable under the circumstances, and in keeping with the character of the tribes and their means of action.

That a document of so much historical interest might be the better preserved, the society took measures, about a twelvemonth since, for its translation; and the tale here furnished is a transcript of this particular portion of the journal. The only addition to the text consists of the insertion of four or five words of ordinary use in the narrative, which appear to have been obliterated by a chymical change in the ink in a few places.

Without entering into the moral bearing of this curious specimen of Indian fiction, it may be regarded as no equivocal testimony of the sagacity and foresight of its celebrated author. To turn the mythology and superstitious belief of his auditors to political account, was certainly a capital stroke of policy. And no stronger proof could, perhaps, be adduced of the existence of the popular belief on this head, and the prevalence, at that time, of oral tales and fanciful legends among the tribes.

An Indian of the Lenapee[70] tribe, anxious to know the Master of Life, resolved, without mentioning his design to any one, to undertake a journey to Paradise, which he knew to be God's residence. But, to succeed in his project, it was necessary for him to know the way to the celestial regions. Not knowing any person who, having been there himself, might aid him in finding the road, he commenced juggling, in the hope of drawing a good augury from his dream.

The Indian, in his dream, imagined that he had only to commence his journey, and that a continued walk would take him to the celestial abode. The next morning very early, he equipped himself as a hunter, taking a gun, powder-horn, ammunition, and a boiler to cook his provisions. The first part of his journey was pretty favourable; he walked a long time without being discouraged, having always a firm conviction that he should attain his aim. Eight days had already elapsed without his meeting with any one to oppose his desire. On the evening of the eighth day, at sunset, he stopped as usual on the bank of a brook, at the entrance of a little prairie, a place which he thought favourable for his night's encampment. As he was preparing his lodging, he perceived at the other end of the prairie three very wide and well-beaten paths; he thought this somewhat singular; he, however, continued to prepare his wigwam, that he might shelter himself from the weather. He also lighted a fire. While cooking, he found that, the darker it grew, the more distinct were those paths. This surprised, nay, even frightened him; he hesitated a few moments. Was it better for him to remain in his camp, or seek another at some distance? While in this incertitude, he remembered his juggling, or rather his dream. He thought that his only aim in undertaking his journey was to see the Master of Life. This restored him to his senses. He thought it probable that one of those three roads led to the place which he wished to visit. He therefore resolved upon remaining in his camp until the morrow, when he would, at random, take one of them. His curiosity, however, scarcely allowed him time to take his meal; he left his encampment and fire, and took the widest of the paths. He followed it until the middle of the day without seeing anything to impede his progress; but, as he was resting a little to take breath, he suddenly perceived a large fire coming from under ground. It excited his curiosity; he went towards it to see what it might be; but, as the fire appeared to increase as he drew nearer, he was so overcome with fear, that he turned back and took the widest of the other two paths. Having followed it for the same space of time as he had the first, he perceived a similar spectacle. His fright, which had been lulled by the change of road, awoke, and he was obliged to take the third path, in which he walked a whole day without seeing anything. All at once, a mountain of a marvellous whiteness burst upon his sight. This filled him with astonishment; nevertheless, he took courage and advanced to examine it. Having arrived at the foot, he saw no signs of a road. He became very sad, not knowing how to continue his journey. In this conjuncture, he looked on all sides and perceived a female seated upon the mountain; her beauty was dazzling, and the whiteness of her garments surpassed that of snow. The woman said to him in his own language, "You appear surprised to find no longer a path to reach your wishes. I know that you have for a long time longed to see and speak to the Master of Life; and that you have undertaken this journey purposely to see him. The way which leads to his abode is upon this mountain. To ascend it, you must undress yourself completely, and leave all your accoutrements and clothing at the foot. No person shall injure them. You will then go and wash yourself in the river which I am now showing you, and afterward ascend the mountain."

The Indian obeyed punctually the woman's words; but one difficulty remained. How could he arrive at the top of the mountain, which was steep, without a path, and as smooth as glass? He asked the woman how he was to accomplish it. She replied, that if he really wished to see the Master of Life, he must, in mounting, only use his left hand and foot. This appeared almost impossible to the Indian. Encouraged, however, by the female, he commenced ascending, and succeeded after much trouble. When at the top, he was astonished to see no person, the woman having disappeared. He found himself alone, and without a guide. Three unknown villages were in sight; they were constructed on a different plan from his own, much handsomer, and more regular. After a few moments' reflection, he took his way towards the handsomest. When about half way from the top of the mountain, he recollected that he was naked, and was afraid to proceed; but a voice told him to advance, and have no apprehensions; that, as he had washed himself, he might walk in confidence. He proceeded without hesitation to a place which appeared to be the gate of the village, and stopped until some one came to open it. While he was considering the exterior of the village, the gate opened, and the Indian saw coming towards him a handsome man dressed all in white, who took him by the hand, and said he was going to satisfy his wishes by leading him to the presence of the Master of Life.

The Indian suffered himself to be conducted, and they arrived at a place of unequalled beauty. The Indian was lost in admiration. He there saw the Master of Life, who took him by the hand, and gave him for a seat a hat bordered with gold. The Indian, afraid of spoiling the hat, hesitated to sit down; but, being again ordered to do so, he obeyed without reply.

The Indian being seated, God said to him, "I am the Master of Life, whom thou wishest to see, and to whom thou wishest to speak. Listen to that which I will tell thee for thyself and for all the Indians. I am the Maker of Heaven and earth, the trees, lakes, rivers, men, and all that thou seest or hast seen on the earth or in the heavens; and because I love you, you must do my will; you must also avoid that which I hate; I hate you to drink as you do, until you lose your reason; I wish you not to fight one another; you take two wives, or run after other people's wives; you do wrong; I hate such conduct; you should have but one wife, and keep her until death. When you go to war, you juggle, you sing the medicine song, thinking you speak to me; you deceive yourselves; it is to the Manito that you speak; he is a wicked spirit who induces you to evil, and, for want of knowing me, you listen to him.

"The land on which you are, I have made for you, not for others: wherefore do you suffer the whites to dwell upon your lands? Can you not do without them? I know that those whom you call the children of your great Father supply your wants. But, were you not wicked as you are, you would not need them. You might live as you did before you knew them. Before those whom you call your brothers had arrived, did not your bow and arrow maintain you? You needed neither gun, powder, nor any other object. The flesh of animals was your food, their skins your raiment. But when I saw you inclined to evil, I removed the animals into the depths of the forests, that you might depend on your brothers for your necessaries, for your clothing. Again become good and do my will, and I will send animals for your sustenance. I do not, however, forbid suffering among you your Father's children; I love them, they know me, they pray to me; I supply their own wants, and give them that which they bring to you. Not so with those who are come to trouble your possessions. Drive them away; wage war against them. I love them not. They know me not. They are my enemies, they are your brothers' enemies. Send them back to the lands I have made for them. Let them remain there.

"Here is a written prayer which I give thee; learn it by heart, and teach it to all the Indians and children." (The Indian, observing here that he could not read, the Master of Life told him that, on his return upon earth, he should give it to the chief of his village, who would read it, and also teach it to him, as also to all the Indians.) "It must be repeated," said the Master of Life, "morning and evening. Do all that I have told thee, and announce it to all the Indians as coming from the Master of Life. Let them drink but one draught, or two at most, in one day. Let them have but one wife, and discontinue running after other people's wives and daughters. Let them not fight one another. Let them not sing the medicine song, for in singing the medicine song they speak to the evil spirit. Drive from your lands," added the Master of Life, "those dogs in red clothing; they are only an injury to you. When you want anything, apply to me, as your brothers do, and I will give to both. Do not sell to your brothers that which I have placed on the earth as food. In short, become good, and you shall want nothing. When you meet one another, bow, and give one another the ... hand of the heart. Above all, I command thee to repeat, morning and evening, the prayer which I have given thee."

The Indian promised to do the will of the Master of Life, and also to recommend it strongly to the Indians; adding that the Master of Life should be satisfied with them.

His conductor then came, and, leading him to the foot of the mountain, told him to take his garments and return to his village; which was immediately done by the Indian.

His return much surprised the inhabitants of the village, who did not know what had become of him. They asked him whence he came; but, as he had been enjoined to speak to no one until he saw the chief of the village, he motioned to them with his hand that he came from above. Having entered the village, he went immediately to the chiefs wigwam, and delivered to him the prayer and laws intrusted to his care by the Master of Life.

FOOTNOTES:

[70] Delawares.—H. R. S.

END OF VOL. I.

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Table of Contents

The Project Gutenberg eBook of Algic Researches, Comprising Inquiries Respecting the Mental Characteristics of the North American Indians, First Series. Indian Tales and Legends, Vol. 1 of 2, by Henry Rowe Schoolcraft

ALGIC RESEARCHES,

COMPRISING

INQUIRIES RESPECTING THE MENTAL CHARACTERISTICS

OF THE

NORTH AMERICAN INDIANS.

FIRST SERIES.

INDIAN TALES AND LEGENDS. IN TWO VOLUMES.

VOL. I.

TO

Lieut. Col. HENRY WHITING,

OF THE UNITED STATES ARMY.

CONTENTS OF THE FIRST VOLUME.

GENERAL CONSIDERATIONS.

FOOTNOTES:

INDIAN TALES AND LEGENDS, MYTHOLOGIC AND ALLEGORIC. RENDERED FROM THE ORAL TRADITIONS OF THE NORTH AMERICAN INDIANS BY COMPETENT INTERPRETERS,

AND WRITTEN OUT FROM THE ORIGINAL NOTES.

PRELIMINARY OBSERVATIONS ON THE TALES.

FOOTNOTES:

NOTE.

OJEEG ANNUNG;[11]

OR,

THE SUMMER-MAKER.

AN ODJIBWA TALE.[12]

FOOTNOTES:

THE CELESTIAL SISTERS.

A SHAWNEE TALE.

TAU-WAU-CHEE-HEZKAW;

OR,

THE WHITE FEATHER.

A SIOUX TALE.

PEBOAN AND SEEGWUN.

AN

ALLEGORY OF THE SEASONS.

FROM THE ODJIBWA.

FOOTNOTES:

THE RED LOVER.

A CHIPPEWA TALE.

FOOTNOTES:

IAMO;

OR,

THE UNDYING HEAD.

AN OTTOWA TALE.

FOOTNOTES:

MON-DAW-MIN;

OR,

THE ORIGIN OF INDIAN CORN.

AN ODJIBWA TALE.

FOOTNOTES:

PEETA KWAY;

OR,

THE TEMPEST.

AN ALGIC TALE.

FOOTNOTES:

MANABOZHO;

OR,

THE GREAT INCARNATION OF THE NORTH.

AN ALGIC LEGEND.

FOOTNOTES:

BOKWEWA;

OR,

THE HUMPBACK.

FROM THE ODJIBWA.

FOOTNOTES:

IENA;

OR,

THE MAGIC BUNDLE.

A MASKEGO ALLEGORY.

FOOTNOTES:

SHEEM;[57]

OR,

THE FORSAKEN BOY.

FROM THE ODJIBWA.

FOOTNOTES:

PAUP-PUK-KEEWISS.

FROM THE ALGIC.

FOOTNOTES:

IADILLA;

OR,

THE ORIGIN OF THE ROBIN.

FROM THE ODJIBWA.

IADILLA'S SONG.

THE ENCHANTED MOCCASINS.

A MASKEGO TALE.

FOOTNOTES:

THE BROKEN WING.

AN ALLEGORY.

FOOTNOTES:

THE THREE CRANBERRIES.

A CHIPPEWA FABLE.

FOOTNOTES:

PARADISE OPENED TO THE INDIANS.

FOOTNOTES:

END OF VOL. I.

THE FULL PROJECT GUTENBERG LICENSE