Chapter V: Part 5

There lived near him a widow, whose husband and ten sons he had killed in this way, and she was now left with an only daughter and a son of ten or twelve years old, named MONEDOWA. She was very poor and feeble, and suffered so much for the want of food, that she would have been glad to die, had it not been for her daughter and her little son, who was not yet able to hunt. The Manito had already visited her lodge to see whether the boy was not sufficiently grown to challenge him. And the mother saw there was a great probability that he would be decoyed and killed as his father and brothers had been. Still, she hoped a better fate would attend him, and strove, in the best way she could, to instruct him in the maxims of a hunter's and a warrior's life. To the daughter she also taught all that could make her useful as a wife, and instructed her in the arts of working with porcupine quills on leather, and various other things, which the Indian females regard as accomplishments. She was also neat and tasteful in arranging her dress according to their customs, and possessing a tall and graceful person, she displayed her national costume to great advantage. She was kind and obedient to her mother, and never neglected to perform her appropriate domestic duties. Her mother's lodge stood on an elevation on the banks of a lake, which gave them a fine prospect of the country for many miles around, the interior of which was diversified with groves and prairies. It was in this quarter that they daily procured their fuel. One day the daughter had gone out to these open groves to pick up dry limbs for their fire, and while admiring the scenery, she strolled farther than usual, and was suddenly startled by the appearance of a young man near her. She would have fled, but was arrested by his pleasing smile, and by hearing herself addressed in her own language. The questions he asked were trivial, relating to her place of residence and family, and were answered with timidity. It could not be concealed, however, that they were mutually pleased with each other, and before parting, he asked her to get her mother's consent to their marriage. She returned home later than usual, but was too timid to say anything to her mother on the subject. The meetings, however, with her admirer on the borders of the prairie, were frequent, and he every time requested her to speak to her mother on the subject of their marriage, which, however, she could not muster the resolution to do. At last the widow suspected something of the kind, from the tardiness of her daughter in coming in, and from the scanty quantity of fuel she sometimes brought. In answer to inquiries, she revealed the circumstance of her meeting the young man, and of his request. After reflecting upon her lonely and destitute situation, the mother gave her consent. The daughter went with a light step to communicate the answer, which her lover heard with delight, and after saying that he would come to the lodge at sunset, they separated. He was punctual to his engagement, and came at the precise time, dressed out as a warrior with every customary decoration, and approached the lodge with a mild and pleasing, yet manly air and commanding step. On entering it, he spoke affectionately to his mother-in-law, whom he called (contrary to the usage,) NEEJEE, or _friend_.[51] She directed him to sit down beside her daughter, and from this moment they were regarded as man and wife.

Early the following morning, he asked for the bow and arrows of those who had been slain by the Manito, and went out a hunting. As soon as he had got out of sight of the lodge, he transformed himself into a PEENA, or partridge, and took his flight in the air. Where or how he procured his food, is unknown; but he returned at evening with the carcasses of two deer. This continued to be his daily practice, and it was not long before the scaffolds near the lodge were loaded with meat. It was observed, however, that he ate but little himself, and that of a peculiar kind of meat, which added to some other particulars, convinced the family of his mysterious character. In a few days his mother-in-law told him that the Manito would come to pay them a visit, to see how the young man prospered. He told her that he should be away that day purposely, but would return the moment the visiter left them. On the day named he flew upon a tall tree, overlooking the lodge, and took his stand there to observe the movement of the Manito. This wicked spirit soon appeared, and as he passed the scaffolds of meat, cast suspicious glances toward them. He had no sooner entered the lodge, stopping first to look, before he went in, than he said--"Why, woman, who is it that is furnishing you meat so plentifully?" "No one," she answered, "but my son--he is just beginning to kill deer." "No, no," said he, "some one is living with you." "Kaween,"[52] said the old woman, dissembling again, "You are only jesting on my destitute situation. Who do you think would come and trouble themselves about _me_?" "Very well," replied the Manito, "I will go; but on such a day, I will again visit you, and see who it is that furnishes the meat, and whether it is your son or not." He had no sooner left the lodge and got out of sight, than the son-in-law made his appearance with two more deer. On being told of the particulars of the visit, "Very well," said he, "I will be at home next time and see him." They remonstrated against this, telling him of his cruelties, and the barbarous murders he had committed. "No matter," said he, "if he invites me to the race ground, I will not be backward. The result will teach him to show pity on the vanquished, and not to trample on the widow, and those who are without fathers." When the day of the expected visit arrived, he told his wife to prepare certain pieces of meat, which he pointed out and handed to her, together with two or three buds of the birch-tree which he requested her to put in the pot; and he directed that nothing should be wanting to show the usual hospitality to their guest, although he knew that his only object was to kill him. He then dressed himself as a warrior, putting tints of red on his visage and dress, to show that he was prepared for either war or peace.

As soon as the Manito arrived, he eyed this, to him, strange warrior, but dissembled his feelings, and spoke laughingly to the old woman, saying, "Did I not tell you that some one was staying with you, for I knew your son was too young to hunt!" She turned it off by saying that she did not think it necessary to tell him, as he was a Manito and knew before asking. He then conversed with the son-in-law on different topics, and finished by inviting him to the race ground, saying it was a manly amusement--that it would give him an opportunity of seeing other men, and he should himself be pleased to run with him. The young man said he knew nothing of running. "Why," he replied, "don't you see how old I look, while you are young and active. We must at least run to amuse others." "Be it so, then," replied the young man, "I will go in the morning." Pleased with his success, the Manito now wished to return, but he was pressed to remain and partake of the customary hospitalities, although he endeavoured to excuse himself. The meal was immediately spread. But one dish was used. The young man partook of it first, to show his guest that he need not fear to partake, and saying at the same time to him, "It is a feast, and as we seldom meet, we must eat all that is placed on the dish, as a mark of gratitude to the Great Spirit for permitting me to kill the animals, and for the pleasure of seeing you, and partaking of it with you." They ate and conversed until they had eaten nearly all, when the Manito took up the dish and drank the broth. On setting it down, he immediately turned his head and commenced coughing violently, having, as the young man expected, swallowed a grain of the birch tops, which had lodged in his windpipe. He coughed incessantly, and found his situation so unpleasant, that he had to leave, saying, as he quit the lodge, that he should expect the young man at the race ground in the morning.

MONEDOWA prepared himself early in the morning by oiling his limbs, and decorating himself so as to appear to advantage, and having procured leave for his brother to attend him, they repaired to the Manito's race ground. The Manito's lodge stood on an eminence, and a row of other lodges stood near it, and as soon as the young man and his companion came near it, the inmates cried out, "We are visited." At this cry he came out, and descended with them to the starting post on a plain. From this, the course could be seen, as it wound around the lake, and as soon as the people assembled, he began to speak of the race, then belted himself up, and pointed to the knife which hung on the post, and said it was to be used by the winner. "But before we start," said the old man, "I wish it to be understood, that when men run with me, I make a bet, and expect them to abide by it. Life against life." He then gave a yell, casting a triumphant glance on the piles of human bones that were scattered about the stake. "I am ready," replied the stranger, as he was called, (for no one knew the widow's son-in-law,) and they all admired the symmetry and beauty of his limbs, and the fine and bold air which he assumed before his grim antagonist. The shout was given, and they went off with surprising speed, and were soon out of sight. The old man began to show his power by changing himself into a fox, and passing the stranger with great ease, went leisurely along. Monedowa now exerted his magic powers by assuming the shape of a partridge, and lighting a distance ahead of his antagonist, resumed his former shape. When the Manito spied his opponent ahead, "Whoa! whoa!" he exclaimed involuntarily, "this is strange," and immediately changed himself into a wolf, and repassed him. As he went by, he heard a whistling noise in the Manito's throat. He again took flight as a partridge, ascending some distance into the air, and then suddenly coming down with great velocity, as partridges do, lit in the path far ahead. As he passed the wolf, he addressed him thus: "My friend, is this the extent of your speed." The Manito began to have strong forebodings, for, on looking ahead, he saw the stranger in his natural shape, running along very leisurely. He then assumed alternately the shapes of various animals noted for speed. He again passed the stranger in the shape of a reindeer.[53] They had now got round the circle of the lake, and were approaching the point of starting, when the stranger again took his flight as a partridge, and lit some distance in advance. To overtake him, the Manito at last assumed the shape of a buffalo, and again got ahead; but it appears this was the last form he could assume, and it was that, in which he had most commonly conquered. The stranger again took his flight as a partridge, and in the act of passing his competitor saw his tongue hanging out from fatigue. "My friend," said he, "is this all your speed?" The Manito answered not. The stranger had now got within a flight of the winning post, when the fiend had nearly caught up to him. "Bakah! bakah! neejee," he vociferated. "Stop, my friend, I wish to talk to you," for he felt that he should be defeated and lose his life, and it was his purpose to beg for it. The stranger laughed, as he replied, "I will speak to you at the starting post. When men run with me, I make a bet, and expect them to abide by it. Life against life." And immediately taking his flight, alighted so near to the goal, that he could easily reach it in his natural form. The Manito saw the movement, and was paralyzed. The people at the stake shouted. The stranger ran with his natural speed, his limbs displaying to great advantage, and the war eagle's feathers waving on his head. The shouts were redoubled, hope added to his speed, and amid the din, he leaped to the post, and grasping the shining blade, stood ready to despatch his adversary the moment of his arrival. The Manito came, with fear and cowardice depicted in his face. "My friend," said he, "spare my life," and then added in a low voice, as if he did not wish others to hear it, "give me to live," and began to move off, as if the request was granted. "As you have done to others," replied the noble youth, "so shall it be done to you;" and his bleeding head rolled down the sloping hill. The spectators then drew their knives, and cut his body into numberless pieces. The conqueror then asked to be led to the Manito's lodge, the interior of which had never been seen. Few had ever dared even to ascend the eminence on which it stood. On entering, they saw that it consisted of several apartments. The first was arranged and furnished as Indian lodges usually are. But horror struck upon his mind as they entered the second,--it was entirely surrounded by a wall of human skulls and bones, with pieces of human flesh scattered about. Upon a scaffold, the dead bodies of two human beings were hanging, cut open, for the purpose of drying the flesh. The third apartment had its sides beautifully decorated, but horrid to behold, two monsters in the form of black snakes, lay coiled up, one on each side of the lodge. It appears that one of them was the wife, and the other the child of the Manito. They were MISHEGENABIKOES, or Devils. This was also the natural shape of the Manito, but he had assumed the human form only to deceive. The orifice by which they had originally come out of the earth was closed, and escape for them was impossible. The magic knife still glittered in the stranger's hand, and without a moment's delay, he severed both their heads. He then commanded the people to bring together combustibles, which they set fire to, and consumed their remains. When the fire reached their carcasses, a dark smoke, ascended from the lodge, and the hideous forms of fiery serpents were seen curling amid the flames.

The mysterious stranger, who had thus proved their deliverer, then commanded them to bring together all the human bones scattered around, and after making due preparations, he chose three magic arrows, and shooting the first into the air, cried, "Arise!" He then shot the second, repeating the cry, and immediately shot the third, uttering aloud, "Arise!" And the bones arose, and stood up covered with flesh, in their natural forms. And they instantly raised a loud and joyous shout of thanks to their deliverer.

The Genius of Benevolence (for such we must now regard him), motioned to all the people to keep silence, and addressed them as follows; "My friends, the Great Spirit who lives above the skies, seeing the cruelties of the Manito I have destroyed, was moved with pity for you, and determined to rid the earth of such a monster. I am the creation of His thinking mind, and therein first appeared, and he gave me such power, that when the word was spoken, it was done. When I wished to have the swiftness of a bird, I flew, and whatever power I wanted was given me. You are witnesses of it, and have seen the Mudjee Monedo killed and burned, and the bones of his victims get up and shout. This is as nothing with Him. It was done to restore your friends. And this will be the way when the earth has an end, for all people will arise again, and friends unite in going to the happy hunting grounds, when they will see who directs all things. My stay with you will be short, for I must return whence I came. During this brief time, I will, however, instruct you, and teach you to live happy."

The whole multitude then followed him to the widow's lodge, where he taught them what to do. They built their lodges around him, forming a very large town. They dug up the earth and planted--they built large houses, and learned many new arts, and were happy. Not as it is now--for all the Indians have forgotten it. Having done this, he ascended into the clouds, leaving his wife the future mother of a son, to whom he referred the people assembled to witness his departure, for subsequent counsel.

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NOTE.--How much of the present fiction is due to ideas communicated to the Indian mind, since the discovery of America, it would be impossible to determine.

It has been found by the examination of the skull of a Saginaw, [made by Mr. J. Toulmin, Smith,] that the organ of destructiveness is very largely developed, exceeding by an inch, in the posterior breadth of the head, that of exhibited specimens of the Caucasian race. This skull, however, exhibited benevolence strongly marked, and the entire groups of the anterior organs, exceeded as 6 to 5-1/2 those of the posterior groups, indicating, so far as the theory is followed, that favourable effects might be anticipated to result from education.

FOOTNOTES:

[51] The term Neejee, is restricted in its use by males to males, and cannot, with propriety, be applied by males to females, or by females to males.

[52] No indeed!

[53] The CERVUS SYLVESTRIS, or American species of Reindeer, in confined in its range, north of Lake Huron. No traces of it have been observed south of the parallel of the straits of Michilimackinac, although it is found in the peninsular area between those straits and the south shores of Lake Superior. This animal is called ADICK by the Algic race, and is the CARABOO of the Canadian.

THE PIGEON HAWK AND TORTOISE.

FROM THE ODJIBWA.

The pigeon hawk bantered the tortoise for a race, but the tortoise declined it, unless he would consent to run several days' journey. The hawk very quickly consented, and they immediately set out. The tortoise knew, that if he obtained the victory it must be by great diligence, so he went down into the earth, and taking a straight line, stopped for nothing. The hawk, on the contrary, knowing that he could easily beat his competitor, kept carelessly flying this way and that way in the air, stopping now to visit one, and then another, till so much time had been lost, that when he came in sight of the winning point, the tortoise had just come up out of the earth, and gained the prize.

THE CHARMED ARROW.

FROM THE OTTOWA.

[This tale is separated from a mass of traditionary matter, relating to the origin and wars of the northern Indians, with which, however, it appears to have no historical connexion beyond the existence of a few actual proper names of men and places.]

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Sagimau had performed great feats against the enemies of his tribe. He had entirely routed and driven off one of the original tribes from the lakes, and came back to his residence on Lake Huron a conqueror. He was also regarded as a Manito. But, he could not feel easy while he heard of the fame and exploits of Kaubina, a great Chippewa chief and Manito in the north. Kaubina lived on a large island in Lake Superior, and was not only versed in magic himself, but had an aged female coadjutor who was a witch, and went under the name of his grandmother. She lived under Lake Superior, and took care to inform him of every thing that threatened him.

Sagimau determined to measure strength with him. He accordingly thought much about him. One night he dreamed that there was a certain head of a lance, which, if it could be procured, would give him sway over other tribes. This treasure was in the possession of a certain beautiful and majestic eagle, to whom all other birds owed obedience, and who, in consequence of having this weapon, was acknowledged king of birds. The lance was, however, seldom seen, even by those most intimate with the owner. The seer of the village dreamed the same dream. It was much talked about, and made much noise. Sagimau determined to seek for it, as it would make him the greatest hero in the world. He thought he would first go and see Kaubina, and endeavour to deceive him, or try his skill in necromancy. But he resolved to proceed by stratagem. After several days' travel he crossed the neck of land separating the two great waters, and reached the banks of Lake Superior, opposite a large island, which is now called Grand Island. Here Kaubina lived. Some days before this visit, the witch came into Kaubina's lodge and requested some tobacco. But he happened to be in an ill humour, and refused her, telling her he had none. "Very well," said she, "you will see the time when you may wish you had given me some."

Meantime Sagimau was plotting against him. He resolved to carry off his youngest wife. Having no canoe to cross to the island, he asked his companions whether any of them had ever dreamed of walking in the water. One of the men answered yes. He was therefore selected to accompany him. They went into the water until it came breast high. "You must not have the least doubt," said he to the young man, "but resolve that you can walk under water. If you doubt, you will fail." They both thought strong of it,[54] and disappeared. When about half way through the strait, they met two monsters, who looked as long as pine trees, and had glistening eyes. But they appeased them by giving them tobacco, and went on. On getting near the island, Sagimau said to his friend, you must turn yourself into a white stone on the shore, near the path where the women come to dip water. I will assume the shape of a black log of driftwood, and be floating, and thumping on the shore near by.

Kaubina had attended a feast that day, and after he got home to his lodge, complained of thirst. He requested his old wife to get him some water. "My! My!" said she, "it is dark, and why not let that one go, whom you think so much of." He then spoke to the youngest, who immediately got a flambeau, and prepared to go, having first asked the elder wife to accompany her. She declined. Dark as it was, and alone, she pursued the path to the edge of the water. She noticed the white stone, and the wood near it, and thought she had never seen them before; but if I return, thought she to herself, with such a story, without the water, they will laugh at me. She made a quick motion to dip the water, but was instantly seized by Sagimau and his companion. They drew her under the water, carried her to the main land, and proceeded one day's journey homeward, when they encamped. Meantime Kaubina waited for his expected drink of water. He at last got up and searched for her on the shore, and in the lodges, but could get no intelligence. He was distressed, and could not rest. Next morning he renewed his search, but in vain. He invoked the name of his grandmother, with due ceremony, making the customary present of tobacco. At length she appeared, and after reminding him of his neglect of her, in her last application for the sacred weed, she revealed to him the whole plot, and also told him the means he must use to recover his lost wife. If you follow my advice, said she, you will get her back in a friendly way, and without bloodshed. Kaubina obeyed the injunctions of the witch. He carried with him a number of young men, and overtook Sagimau at his first night's encampment. When the latter saw him, he assumed a smiling aspect, and came forward and offered his hand. It was accepted. They then sat down and smoked. After this Kaubina said, why did you take my wife. It was only, Sagimau replied, to see how great a Manito you were. Here she is--take her. Now that I know your qualities, we will live in peace. Each concealed the deep hostility he entertained for the other. They parted in peace.

After the interview, Sagimau sent his warriors home to Lake Michigan. He determined to remain in the country and seek the charmed arrow. For this purpose he retired to a remote wood, and transformed himself into a dead moose, which appeared as if the carcass had lain a long period, for worms were in its eyes and nostrils. Very soon eagles, hawks, crows, and other birds of prey, flocked to the carcass. But the skin was so hard and tough that they could not penetrate it with their bills. At length they said, let us go and call WAUB WE NONGA to come and cut a hole for us with his lance. Ze Ghe Nhiew offered to go, but having been told that the dead moose was Sagimau, flew back affrighted. The birds renewed their attempt to pierce the hide, but without success. They then repeated their request to the white vulture-eagle. The latter returned the same wary reply, fearful it was the stratagem of the Manito Sagimau; but when appealed to the third time, with the assurance that worms were in the eyes and nostrils of the carcass, he consented. All the birds were seated around the carcass, eager for the feast. When they heard the sweeping noise of the wings of Waub-we-nonga, the king of the birds, they made a cry of joy. He viewed the carcass from a distance. Two birds older than the rest, screamed out to him to come and cut the skin. He advanced cautiously, and gave a blow, but to no effect, the lance bounded back from the tough hide. The birds set up a loud scream, desiring that he would renew the effort. He did so, and drove the lance in, about a foot. Sagimau immediately caught hold of it and wrenched it from the bird. He instantly resumed his human form and commenced his return to his country. The great bird followed him, entreating him to give it back, and promising, on compliance, that he would grant him any thing that he might desire. Sagimau sternly refused. He knew that it contained magic virtues by which he could accomplish all his purposes, one of the first of which was, to overthrow Kaubina. This resolution he firmly maintained, although the bird followed him all the way back, flying from tree to tree, and renewing its solicitations.

Sagimau had no sooner reached his village with this trophy, than he commenced gathering all the tobacco he could, as presents to the different spirits of the land, whom he deemed it necessary to appease, in consequence of the deception he had used in wrongfully getting possession of the arrow. This sacred offering he carefully put up in cedar bags, and then commenced a journey to such places as he knew they inhabited, to leave his offering, and to obtain the permission of the Manitoes to retain his trophy. He travelled the whole circuit of Lake Michigan, and then went across to Lake Huron, visiting every high place and waterfall, celebrated as the residence of spirits. But he was unfavorably received. None of the spirits would accept his offerings. Every spirit he asked replied, "Waub-we-nonga has passed before you with his complaints, accusing you of a theft, and requesting that the arrow be returned to its lawful owner. We cannot, therefore, hear you. He who has stolen shall again be stolen from." The very same words were used by each. The last spirit he applied to lived in a cleft, on a high point of rock, surrounded by woods, on the summit of the island called Mishinimakinong. He added this sentence. "Hlox has cursed you." Thus foiled at every point, he returned home with all his tobacco. He called all his _jossakeeds_, and medicine-men, and jugglers together, and laid the gift before them, requesting their advice in this emergency. He asked each one to tell him whether his skill could designate the spirit which was meant by that outlandish word uttered on the island. One of the oldest men said, "It has been revealed to me, by my guardian spirit, in a dream. It is the name of a witch living in the bottom of Lake Superior; she is a relative of Waub-we-nonga." Not another word was uttered in the council. Silently they smoked out their pipes, and silently they returned to their lodges.

We must now return to Kaubina. When he had recovered his wife, he went back directly to his lodge on the island, and with due ceremony invoked the counsel and aid of his grandmother. For this purpose he erected a _pointed_ lodge,[55] and covered it close around with bark. He took nothing in with him but his drum, medicine sack, and rattles. After singing for some time, he heard a noise under ground, and the woman appeared. "My grandson," said she, "I am made acquainted with your wishes. Your enemy seeks your blood. Sagimau has obtained the great war bird's arrow, and is preparing the sacred gift of our country[56] to appease the spirits, and obtain their permission to use it. If he obtains his wishes, he will prevail. But I will use all my power to circumvent him. I have a firm friend among the guardian spirits of our nation, who lives on an island toward the south. Waub-we-nonga himself is my relation. You may rely upon my power. In nine days I shall reappear." At the end of that time she fulfilled her promise, and told him to watch, and that at such a time his enemy would come against him with a large war party in canoes.

In the meantime Sagimau had visited the spirits, and failed in his design. He would have remained at home, after the result of his council with the old men and sages, had he not continued to hear of the exploits of Kaubina, who was making excursions toward the southwest, and driving back all the tribes who lived on the great lake. He was not only goaded on by envy of his fame, but he thought him the cause of the spirits not accepting his tobacco, and thus rendering useless in his hands the sacred arrow. He mustered a large war party and set off in canoes for the north, for the purpose of attacking the Odjibwas. His old men tried to dissuade him from this expedition, but were not heeded. When the party reached the Great Sand Dunes, Sagimau dreamed that he saw Kaubina on an island, and took him prisoner. He was, therefore, assured of success, and went boldly on. They crossed over to the island to watch the movements of Kaubina, who, at this time, had his village on the main land. This was revealed to the latter by his grandmother, who declared the bloody intentions of the enemy. Kaubina appeared in a moment to forget this advice, for he said to his wife, "Come, let us go over to the island for basswood bark." "Why," said she, "have you not just told me that Sagimau was watching there?" "Well," said he, "I am not afraid. I would have gone if I had not heard this account, and I will go now." While crossing the bay in his canoe, he directed his wife to land him alone, and push out her canoe from the shore, and rest there, so that if any accident occurred, she might immediately cross and arouse the warriors. He directed her, the moment she reached his lodge, to take out his medicine sack, and his fighting skin, (which was made out of a large bear skin,) and to spread out the latter ready for him, when he arrived, so that he could slip it on in an instant, as he relied on its magic virtues to ensure him an easy victory. Shortly after landing him, while resting on her paddles, she heard the sa-sa-kwan, or war whoop. She immediately paddled for the village, and gave the alarm.

It turned out that when Kaubina landed from the canoe, he stepped ashore near the ambush of Sagimau's party, who arose to a man and instantly made him a prisoner. They immediately tied him to a tree, and pushed over to the main land to secure the village before the alarm spread. They landed very expeditiously, and getting behind the village, approached from that part. The fight had but just commenced when Kaubina appeared. He had been released by Hlox, and invoking his spirit, flew to the rescue of his people. He found his fighting skin ready, and slipping it on hastily, he now felt himself invulnerable. He then cried out to his adversary and challenged him to single combat. Sagimau did not decline. "Here am I," said he. "I defy you." They closed instantly. Blow was answered with blow, without any apparent advantage to either, till about midday, when Sagimau began to give out. He appealed to Kaubina, saying, "My elder brother, it is enough!" (nesia me-a-me-nik.) No answer was returned, but the reinvigorated blows of his rival and adversary. Kaubina fought with the rage of a demon, and soon after the scalp of Sagimau was flying in the air. Nearly the whole Ottowa party fell with him. It is said the arrow which Sagimau either forgot to use, or was mysteriously withheld from using, was lost in this combat, and returned to the spirit of the King of the Birds who owned it.

FOOTNOTES:

[54] This phraseology is peculiar to the Indian language, and is in accordance with the Indian plan of thought. To think strong of a thing, implies resolution to the enterprising, and confidence to the doubting.

[55] A high pointed pyramidal lodge is appropriated to the Indian priesthood or magicians.

[56] Tobacco.

ADDIK KUM MAIG,[57]

OR

THE ORIGIN OF THE WHITE FISH.

A long time ago, there lived a famous hunter in a remote part of the north. He had a handsome wife and two sons, who were left in the lodge every day, while he went out in quest of the animals, upon whose flesh they subsisted. Game was very abundant in those days, and his exertions in the chase were well rewarded. The skins of animals furnished them with clothing, and their flesh with food. They lived a long distance from any other lodge, and very seldom saw any one. The two sons were still too young to follow their father to the chase, and usually diverted themselves within a short distance of the lodge. They noticed that a young man visited the lodge during their father's absence, and these visits were frequently repeated. At length the elder of the two said to his mother; "my mother, who is this tall young man that comes here so often during our father's absence?"

"Does he wish to see him? Shall I tell him when he comes back this evening?" "Bad boy," said the mother, pettishly, "mind your bow and arrows, and do not be afraid to enter the forest in search of birds and squirrels, with your little brother. It is not manly to be ever about the lodge. Nor will you become a warrior if you tell all the little things you see and hear to your father. Say not a word to him on the subject." The boys obeyed, but as they grew older, and still saw the visits of this mysterious stranger, they resolved to speak again to their mother, and told her that they meant to inform their father of all they had observed, for they frequently saw this young man passing through the woods, and he did not walk in the path, nor did he carry any thing to eat. If he had any message to deliver, they had observed that messages were always addressed to the men, and not to the women. At this, the mother flew into a rage. "I will kill you," said she, "if you speak of it." They were again intimidated to hold their peace. But observing the continuance of an improper intercourse, kept up by stealth, as it were, they resolved at last to disclose the whole matter to their father. They did so. The result was such as might have been anticipated. The father, being satisfied of the infidelity of his wife, watched a suitable occasion, when she was separated from the children, that they might not have their feelings excited, and with a single blow of his war club despatched her. He then buried her under the ashes of his fire, took down the lodge, and removed, with his two sons, to a distant position.

But the spirit of the woman haunted the children, who were now grown up to the estate of young men. She appeared to them as they returned from hunting in the evening. They were also terrified in their dreams, which they attributed to her. She harassed their imaginations wherever they went. Life became a scene of perpetual terrors. They resolved, together with their father, to leave the country, and commenced a journey toward the south. After travelling many days along the shores of Lake Superior, they passed around a high promontory of rock where a large river issued out of the lake, and soon after came to a place called PAUWATEEG.[58]

They had no sooner come in sight of these falls, than they beheld the skull of the woman rolling along the beach. They were in the utmost fear, and knew not how to elude her. At this moment one of them looked out, and saw a stately crane sitting on a rock in the middle of the rapids. They called out to the bird. "See, grandfather, we are persecuted by a spirit. Come and take us across the falls, so that we may escape her."

This crane was a bird of extraordinary size and great age. When first descried by the two sons, he sat in a state of stupour, in the midst of the most violent eddies. When he heard himself addressed he stretched forth his neck with great deliberation, and lifting himself by his wings, flew across to their assistance. "Be careful," said the crane, "that you do not touch the back part of my head. It is sore, and should you press against it, I shall not be able to avoid throwing you both into the rapids." They were, however, attentive on this point, and were safely landed on the south shore of the river.

The crane then resumed his former position in the rapids. But the skull now cried out. "Come, my grandfather, and carry me over, for I have lost my children, and am sorely distressed." The aged bird flew to her assistance. He carefully repeated the injunction that she must by no means touch the back part of his head, which had been hurt, and was not yet healed. She promised to obey, but soon felt a curiosity to know where the head of her carrier had been hurt, and how so aged a bird could have received so bad a wound. She thought it strange, and before they were half way over the rapids, could not resist the inclination she felt to touch the affected part. Instantly the crane threw her into the rapids. "There," said he, "you have been of no use during your life, you shall now be changed into something for the benefit of your people, and it shall be called Addik Kum Maig." As the skull floated from rock to rock, the brains were strewed in the water, in a form resembling roes, which soon assumed the shape of a new species of fish, possessing a whiteness of colour, and peculiar flavour, which have caused it, ever since, to be in great repute with the Indians.

The family of this man, in gratitude for their deliverance, adopted the crane as their totem, or mark; and this continues to be the distinguishing tribal sign of the band to this day.

FOOTNOTES:

[57] This term appears to be a derivative from ADDIK, the reindeer, and the plural form of the generic GUMEE water, implying deer of the waters. To facilitate the reading of this, and other compound derivatives, a capital letter is placed at the head of syllables.

[58] Sault Ste Marie.

OWASSO AND WAYOOND.

OR

THE MANITO FOILED.

A SAGINAW TALE.

Owasso and Wayoond were sons of the Thunder that rules in the northern hemisphere.[59] Their father had left them at an early age, after having suffered greatly from the power of some horrid Weendigoes, or man-eaters, against whom he prevailed at last. Wayoond was the youngest of the two, and was but a mere boy when his father left them, and ascended into the skies; but he was intrusted to the care of his elder brother. And he left them his parting advice. They lived in a large country, where there were lakes and open fields, and often amused themselves in playing ball. Game was very plenty at that time, and they had no difficulty in killing as many animals and birds as they wanted. For their father had been a great medicine man, and had given them powerful spirits to aid them in all they undertook.

Some time after the father's ascent, the young men went to amuse themselves by playing ball near the shores of a beautiful lake. They played and laughed with great spirit, and the ball was seldom allowed to touch the ground. In this lake happened to be a wicked old Manito, who looked at them playing, and was very much pleased with their beauty and activity. He thought to himself, what shall I do to get them to accompany me--he willed that one of them should hit the ball sideways, and that it should fall into his canoe. It so happened. When the boys saw the old man they were surprised, as they had not noticed him before. "Bring the ball to us," they both cried out, "come to the shore." "No," answered the old man. He, however, came near enough for either of them to wade out to him. "Come, come," he said, "come and get your ball." They insisted on his coming ashore, but he would not consent. "Very well," said the eldest, "I will go and get it," and he jumped into the water and approached the old man. "Hand it to me," he said, touching the canoe. "Ha," answered the old man, "reach over and get it yourself." The young man did so, and as he was in the act of reaching, the old Manito pushed him into the canoe, and uttering the words, _maujaun chemaun_! off they flew, cutting the water so fast, that the spray fell over them. In a short time they reached the old man's lodge.

He then took the young man by the arm and led him to his lodge. "My daughter," he said, to his eldest, as they entered the lodge, "I have brought you a husband." The young woman smiled, for she soon saw what a fine looking young man he was. The old man told him to take his seat near her, and the ceremony was soon ended that made them man and wife.

The young man felt for his poor brother, but it was out of his power, at that time, to render him any assistance. He remained very happy with his wife, and they were blessed with a son. She told him that her father was a magician, and had a magic canoe, and was wicked. He, one day, asked his son-in-law to go out a fishing with him. They started, for the magician had only to speak, and off went the canoe. They reached a rocky island and fished round it. The young man had fastened his spear in a very large sturgeon, who was making violent efforts to extricate himself from the barbs. The old man thought this a very favourable opportunity to drown his son-in-law, and by aiding the canoe as it rocked outwards, plunged the young man head foremost into the lake. He then spoke to his canoe, and in a very few moments was out of sight. The young man knew that this would happen, but being gifted with limited magic powers, he knew also how to relieve himself. He spoke to the fish and told him to swim toward the lodge, while he carried him along, which he did with great velocity. Once he told the sturgeon to rise near the surface of the water, so that he might catch a glimpse of the magician. He did so, and the young man saw him busy, in another direction, fishing. He proceeded and reached the beach, near the magician's lodge, in advance of him. He then spoke to the fish, not to be angry for his having speared him, as he was created to be meat for man. He then drew the fish on shore, and went up and told his wife to dress it and pull out the gristly part and cook it immediately. She did so, and when it was cooked the magician arrived. "Your grandfather is arrived," said the woman to her son, "go and see what he brings, and eat this as you go," handing him some of the gristle. The boy went, and the magician immediately asked him, "What are you eating? and who brought it?" He replied, "My father brought it." The magician had his doubts and felt perplexed; he, however, put on a grave face, and entering the lodge, acted as if nothing unusual had transpired.

Some days elapsed when he again requested his son-in-law to accompany him. The young man said, "Yes!" His wife had then told him the true character of her father, and the number of times he could exercise his magic powers. They went out, and arrived at a solitary island composed entirely of rocks. The magician said, "go on shore and pick up all the gulls' eggs you can find." The rocks were covered with them, and the air resounded with the cry of the gulls, who saw the robbery committed on them. The magician took the opportunity to speak to the gulls. "I have long wished," said he, "to offer you something. I now give you this young man for food." He then uttered the charm to his canoe, and it shot out of sight, abandoning the young man to his fate. The gulls flew in immense numbers around him, and were ready to devour him. He addressed them and said--"Gulls, you know you were not formed to eat human flesh, and man was not made to be the prey of birds; obey my words. Fly close together, a sufficient number of you, and carry me on your backs to the magician's lodge." They obeyed him, and he soon found himself swiftly gliding toward home.

It appears that the magician in telling his canoe to go, often limited it, in point of time, or distance, till he ordered it forward again. In this instance he fell asleep, and the canoe stood still, for the young man in his flight over the lake saw him lying on his back in the canoe, taking a nap, as the day was calm and delightful. The gulls, as they passed over him, treated him with great disrespect. He jumped up and exclaimed, "It is always so with these double pierced birds!" Owasso reached the lodge in safety, and killed two or three of the gulls for the sake of their feathers to ornament his son's head. When the magician arrived, his grandson met him with his head covered with feathers. "Where did you get these?" he asked. "My father brought them," he answered. He felt perplexed and uneasy, but said nothing. He entered the lodge in silence, and sat down to meditate upon some new plan for destroying his son-in-law. He reflected that he had tried two of his charms without effect, and had but two more left. He again asked the young man to go with him to get young eagles, he said he wished to tame them, and keep them as pets. They started on the trip, and after traversing an immense waste of water, at length reached a desolate island in the centre of the lake. They landed and soon found an eagle's nest. The young man obeyed his father-in-law's wishes, by climbing up to get the young ones. He had nearly reached the nest, when he heard the magician's voice addressing the tree, saying, "Grow up," and the tree instantly reached an extraordinary height. "Now, eagles!" said he, "I promised you food, and I give you this young man to feed upon." Then he said to the canoe, "Go!" and away he went, leaving the young man at the mercy of the eagles. The birds were enraged at seeing their young in danger--they flew round him with their beaks open, and their claws distended, ready to tear him in pieces. His power, however, extended to them also, and he got them to fly back with him to the lodge. His wife was rejoiced to think that he had escaped the third charm, and told him it was now his turn to ask the magician to go out, fearing that the old man would not repeat the invitation himself. She gave him all necessary directions, which he promised to follow.

When the magician arrived, his surprise and consternation was at its height, finding that his third effort had failed, and that he had but a single charm more in his power.