FOOTNOTES:

FOOTNOTES:[28]The radix of this word is not apparent. The term is used to signify cannibal, giant, monster. The plural termination inesis in accordance with the rule of number in English orthography, applied to originally foreign substantives ending ino, as in potatoes, mulattoes, &c., and previously applied in relation to Indian words, in Winnebagoes, Otoes, &c.[29]This phrase is peculiar to boys and girls, and is sung repeating it several times.[30]Monstrous serpents.[31]Thunder from this part of the heavens is called, by the Indians, the autumnal thunder. It is the last generally heard for the season, and they say, speaking of it in the plural, that "they are hollaing on their way home."

[28]The radix of this word is not apparent. The term is used to signify cannibal, giant, monster. The plural termination inesis in accordance with the rule of number in English orthography, applied to originally foreign substantives ending ino, as in potatoes, mulattoes, &c., and previously applied in relation to Indian words, in Winnebagoes, Otoes, &c.

[29]This phrase is peculiar to boys and girls, and is sung repeating it several times.

[30]Monstrous serpents.

[31]Thunder from this part of the heavens is called, by the Indians, the autumnal thunder. It is the last generally heard for the season, and they say, speaking of it in the plural, that "they are hollaing on their way home."

The Racoon searches the margins of streams for shell-fish, where he is generally sure of finding theas-shog-aish-i, or crawfish. Indian story says, that the enmity between these two species, and the consequent wariness of each for the other, was such, that the poor racoon, with all his stealthiness, was at last put to great straits for a meal. The crawfish would no longer venture near the shore, and the racoon was on the point of starvation. At length he fixed on this expedient to decoy his enemy.

Knowing the crawfish to feed on worms, he procured a quantity of old rotten wood (filled with these worms) and stuffing it in his mouth and ears, and powdering it over his body, he lay down by the water's edge, to induce the belief that he was dead.

An old crawfish came out warily from the water, and crawled around and over his apparently deceased enemy. He rejoiced to find an end put to his murderous career, and cried out to his fellows, "Comeup my brothers and sisters, Aissibun[32]is dead, come up and eat him." When a great multitude had gathered around, the racoon suddenly sprung up, and set to killing and devouring them in such a way that not one was left alive.

While he was still engaged with the broken limbs, a little female crawfish, carrying her infant sister on her back, came up, seeking her relations. Finding they had all been devoured by the Racoon, she resolved not to survive the destruction of her kindred, but went boldly up to the enemy and said, "Here, Aissibun, you behold me and my little sister. We are all alone. You have eaten up our parents, and all our friends, eat us too." And she continued plaintively singing her chant.

Racoon, racoon, monster thin!You have murdered all my kin:Leave not one to pine aloneOn those shores so late our own.You have glutted not a few,Stealthy monster, eat us too—Let the work be finished soon,Aissibun amoon.[33]Here, behold us! linger not,Sad and lone is now my lot:One poor sister, young and small,Now makes up my little all—She a baby—faint and weak,Who cannot yet "mother" speak—Come, you monster, eat us soon,Aissibun amoon.Once my people, lodge and band,Stretched their numbers through the land;Roving brooks and limpid streams,By the moon's benignant beams.First in revel, dance, and play,Now, alas! ah! where are they?Clutch us, monster,—eat us soon,Aissibun amoon.

The Racoon felt reproached by this act of courage and magnanimity. "No," said he, "I have banqueted on the largest and the fattest,—I will not dishonour myself by such little prey."

At this moment Manabozho happened to pass by seeing how things were. "Tyau!" said he to the Racoon, "thou art a thief and an unmerciful dog. Get thee up into trees, lest I change thee into one of these same worm-fish, for thou wast thyself originally a shell, and bearest in thy name the influence of my transforming hand."[34]

He then took up the little supplicant crawfish and her infant sister and cast them into the stream. "There," said he, "you may dwell. Hide yourselves under the stones, and hereafter you shall be playthings for little children."

FOOTNOTES:[32]The Racoon.[33]Racoon, eat us.[34]The name of the racoon in the Chippewa language, appears to be a derivation fromAisa shell, with the inflection for the perfect past tense (bun) united with the copulative voweli. But no tale of such transformation as is here alluded to, has been met with.

[32]The Racoon.

[33]Racoon, eat us.

[34]The name of the racoon in the Chippewa language, appears to be a derivation fromAisa shell, with the inflection for the perfect past tense (bun) united with the copulative voweli. But no tale of such transformation as is here alluded to, has been met with.

The vernal equinox in America, north of the 44° of north latitude, generally takes place while the ground is covered with snow, and winter still wears a polar aspect. Storms of wind and light drifting snow, expressively calledpoudreby the French of the upper Lakes, fill the atmosphere, and render it impossible to distinguish objects at a short distance. The fine powdery flakes of snow are driven into the smallest crannies of buildings and fixtures, and seem to be endowed with a subtile power of insinuation, which renders northern joinerwork but a poor defence. It is not uncommon for the sleeper on waking up in the morning, to find heaps of snow, where he had supposed himself quite secure on lying down.

Such seasons are, almost invariably, times of scarcityand hunger with the Indians, for the light snows have buried up the traps of the hunters, and the fishermen are deterred from exercising their customary skill in decoying fish through the ice. They are often reduced to the greatest straits, and compelled to exercise their utmost ingenuity to keep their children from starving. Abstinence, on the part of the elder members of the family, is regarded both as a duty and a merit. Every effort is made to satisfy the importunity of the little ones for food, and if there be a story-teller in the lodge, he is sure to draw upon his cabin lore, to amuse their minds, and beguile the time.

In these storms, when each inmate of the lodge has hisconaus, or wrapper, tightly drawn around him, and all are cowering around the cabin fire, should some sudden puff of wind drive a volume of light snow into the lodge, it would scarcely happen, but that some one of the group would cry out "Ah, Pauppukeewiss is now gathering his harvest," an expression which has the effect to put them all into good humour.

Pauppukeewiss, was a crazy brain, who played many queer tricks, but took care, nevertheless, to supply his family and children with food. But, in this, he was not always successful. Many winters have passed since he was overtaken;at this very season of the year, with great want, and he, with his whole family, was on the point of starvation. Every resource seemed to have failed. The snow was so deep, and the storm continued so long, that he could not even find a partridge or a hare. And his usual resource of fish had entirely failed. His lodge stood in a point of woods, not far back from the shores of the Gitchiguma, or great water, where the autumnal storms had piled up the ice into high pinnacles, resembling castles.

"I will go," said he to his family one morning, "to these castles, and solicit the pity of the spirits, who inhabit them, for I know that they are the residence of some of the spirits of Kabiboonoka." He did so, and found that his petition was not disregarded. They told him to fill his mushkemoots, or sacks, with the ice and snow, and pass on toward his lodge, without looking back, until he came to a certain hill. He must then drop his sacks, and leave them till morning, when he would find them filled with fish.

They cautioned him, that he must by no means look back, although he would hear a great many voices crying out to him, in abusive terms, for these voices were nothing but the wind playing through the branches of the trees. He faithfully obeyed the injunction, although he found it hard to avoid turninground, to see who was calling out to him. And when he visited his sacks in the morning, he found them filled with fish.

It chanced that Manabozho visited him on the morning that he brought home the sacks of fish. He was invited to partake of a feast, which Pauppukeewiss ordered to be prepared for him. While they were eating, Manabozho could not help asking him, by what means he had procured such an abundance of food, at a time when they were all in a state of starvation.

Pauppukeewiss frankly told him the secret, and repeated the precautions which were necessary to ensure success. Manabozho determined to profit by his information, and as soon as he could, he set out to visit the icy castles. All things happened as he had been told. The spirits seemed propitious, and told him to fill and carry. He accordingly filled his sacks with ice and snow, and proceeded rapidly toward the hill of transmutation. But as he ran he heard voices calling out behind him, "thief!" "thief! He has stolen fish from Kabiboonoka," cried one. "Mukumik! mukumik! Take it away! Take it away!" cried another.

In fine his ears were so assailed by all manner of opprobrious terms, that he could not avoid turning his head, to see who it was that thus abused him.But his curiosity dissolved the charm. When he came to visit his bags next morning, he found them filled with ice and snow.

In consequence, he is condemned every year, during the month of March, to run over the hills, with Pauppukeewiss following him, with the cries of mukumik! mukumik!

[Note.This trick seems put, with allegoric justice, on Manabozho, on account of his vain-glorious boasting, and imitation of others; for there was nothing done by any one, which he did not deem himself adequate to, and immediately set about to perform. Story-tellers say, he was once rebuked for this spirit, by a little child, who picking up his foot put his great toe in his mouth, which Manabozho tried, but could not do. The Odjibwas apply the termPeewunto the kind of finely granulated snow-storm, above alluded to.]

[The following story is related by the Odjibwas, as semi-traditionary. Without attaching importance to it, in that light, it may be regarded as indicating Indian opinion on the temporary suspension of nervous action in trance, and on the (to them) great unknown void of a future state. The individual, whose name it bears, is vouched to have been an actual personage living on the shores of Lake Superior, where he exercised the authority of a village chief.

In former times, it is averred, the Chippewas followed the custom of interring many articles with the dead, including, if the deceased was a male, his gun, trap, pipe, kettle, war club, clothes, wampum, ornaments, and even a portion of food. This practice has been gradually falling into disuse, until at present, it is rare to see the Indians deposit anyarticles of value with adults. What effect tales like the following may have had, in bringing this ancient pagan custom into discredit, we will not undertake to decide. Much of the change of opinion which has supervened, within the last century, may be fairly attributable to the intercourse of the Indians with white men, and in some situations, to the gradual and almost imperceptible influence of Christianity on their external manners and customs. Still, more is probably due to the keen observation of a people, who have very little property, and may be naturally judged to have ascertained the folly of burying any valuable portion of it with the dead.]

Git-Chee-Gau-Zinee, after a few days' illness, suddenly expired in the presence of his friends, by whom he was beloved and lamented. He had been an expert hunter, and left, among other things, a fine gun, which he had requested might be buried with his body. There were some who thought his death a suspension and not an extinction of the animal functions, and that he would again be restored. His widow was among the number, and she carefully watched the body for the space of four days. She thought that by laying her hand upon his breast she could discover remaining indications of vitality.Twenty-four hours had elapsed, and nearly every vestige of hope had departed, when the man came to life. He gave the following narration to his friends:

"After death, my Jeebi travelled in the broad road of the dead toward the happy land, which is the Indian paradise. I passed on many days without meeting with any thing of an extraordinary nature. Plains of large extent, and luxuriant herbage, began to pass before my eyes. I saw many beautiful groves, and heard the songs of innumerable birds. At length I began to suffer for the want of food. I reached the summit of an elevation. My eyes caught the glimpse of the city of the dead. But it appeared to be distant, and the intervening space, partly veiled in silvery mists, was spangled with glittering lakes and streams. At this spot I came in sight of numerous herds of stately deer, moose, and other animals, which walked near my path, and appeared to have lost their natural timidity. But having no gun I was unable to kill them. I thought of the request I had made to my friends, to put my gun in my grave, and resolved to go back and seek for it.

"I found I had the free use of my limbs and faculties, and I had no sooner made this resolution, than I turned back. But I now beheld an immensenumber of men, women, and children, travelling toward the city of the dead, every one of whom I had to face in going back. I saw, in this throng, persons of every age, from the little infant—the sweet and lovelyPenaisee,[35]to the feeble gray-headed man, stooping with the weight of years. All whom I met, however, were heavily laden with implements, guns, pipes, kettles, meats, and other articles. One man stopped me and complained of the great burdens he had to carry. He offered me his gun, which I however refused, having made up my mind to procure my own. Another offered me a kettle. I saw women who were carrying their basket work and painted paddles, and little boys, with their ornamented war clubs and bows and arrows—the presents of their friends.

"After encountering this throng for two days and nights, I came to the place where I had died. But I could see nothing but a great fire, the flames of which rose up before me, and spread around me. Whichever way I turned to avoid them, the flames still barred my advance. I was in the utmost perplexity, and knew not what to do. At length I determined to make a desperate leap, thinking my friends were on the other side, and in this effort, Iawoke from my trance." Here the chief paused, and after a few moments concluded his story with the following admonitory remarks:

"My chiefs and friends," said he, "I will tell you of one practice, in which our forefathers have been wrong. They have been accustomed to deposit too many things with the dead. These implements are burthensome to them. It requires a longer time for them to reach the peace of repose, and almost every one I have conversed with, complained bitterly to me of the evil. It would be wiser to put such things only, in the grave, as the deceased was particularly attached to, or made a formal request to have deposited with him. If he has been successful in the chase, and has abundance of things in his lodge, it would be better that they should remain for his family, or for division among his friends and relatives."

Advice which comes in this pleasing form of story and allegory, can give offence to no one. And it is probably the mode which the northern Indians have employed, from the earliest times, to rebuke faults and instil instruction. The old men, upon whom the duty of giving advice uniformly falls, may have found this the most efficacious means of moulding opinion and forming character.

FOOTNOTES:[35]The term of endearment for a young son.

[35]The term of endearment for a young son.

Wassamo was living with his parents on the shores of a large bay on the east coast of Lake Michigan. It was at a period when nature spontaneously furnished everything that was wanted, when the Indian used skins for clothing, and flints for arrow heads. It was long before the time that the flag of the white man had been first seen in these lakes, or the sound of an iron axe had been heard. The skill of our people supplied them with weapons to kill game, and instruments to procure bark for their canoes, and to dress and cook their victuals.

One day, when the season had commenced for fish to be plenty near the shore of the lake, Wassamo's mother said to him, "My son, I wish youwould go to yonder point, and see if you cannot procure me some fish, and ask your cousin to accompany you." He did so. They set out, and in the course of the afternoon arrived at the fishing ground. His cousin attended to the nets, for he was grown up to manhood, but Wassamo had not quite reached that age. They put their nets in the water and encamped near them, using only a few pieces of birch bark for a lodge to shelter them at night. They lit up a fire, and while they sat conversing with each other, the moon arose. Not a breath of wind disturbed the smooth and bright surface of the lake. Not a cloud was seen. Wassamo looked out on the water toward their nets, and saw that almost all the floats had disappeared. "Cousin," he said, "let us visit our nets, perhaps we are fortunate." They did so, and were rejoiced, as they drew them up, to see the meshes white, here and there, with fish. They landed in fine spirits, and put away their canoe in safety from the winds. "Wassamo," said his cousin, "you cook, that we may eat." He set about it immediately, and soon got his kettle on the fire, while his cousin was lying at his case on the opposite side of the fire. "Cousin," said Wassamo, "tell me stories, or sing me some love songs." The other obeyed and sung his plaintive songs. He would frequently break off, and tellparts of stories, and then sing again, as suited his feelings or fancy. While thus employed, he unconsciously fell asleep. Wassamo had scarcely noticed it, in his care to watch the kettle, and when the fish were done, he took the kettle off. He spoke to his cousin, but received no answer. He took the wooden ladle and skimmed off the oil, for the fish were very fat. He had a flambeau of twisted bark in one hand to give light, but when he came to take out the fish he did not know how to manage to hold the light. He took off his garters and tied them around his head, and then placed the lighted flambeau above his forehead, so that it was firmly held by the bandage, and threw its light brilliantly around him. Having both hands thus at liberty, he began to take out the fish, every now and then moving his head, as he blew off the oil from the broth. He again spoke to his cousin, but he now perceived by his breathing, that he was asleep. He hastened to finish the removal of the fish, and while he blew over the broth repeatedly, the plume of fire over his forehead waved brilliantly in the air. Suddenly he heard a laugh. There appeared to be one or two persons, at no great distance. "Cousin," he said, to the sleeping boy, "some person is near us. I hear a laugh; awake and let us look out." But his cousin was in a profoundsleep. Again he heard the laughing. Looking out as far as the reflection of the fire threw light, he beheld two beautiful young females smiling on him. Their countenances appeared to be perfectly white, and were exceedingly beautiful. He crouched down and pushed his cousin, saying, in a low voice, "awake! awake! here are two young women." But he received no answer. His cousin seemed locked up in one of the deepest slumbers. He started up alone, and went toward the females. He was charmed with their looks, but just as he was about to speak to them, he suddenly fell senseless, and both he and they vanished together.

Some short time afterward the cousin awoke. He saw the kettle near him. Some of the fish were in the bowl. The fire still cast its glare faintly around, but he could discover no person. He waited and waited, but Wassamo did not appear. Perhaps, thought he, he is gone out again to visit the nets. He looked, but the canoe was still in the place where it had been left. He searched and found his footsteps on the ashes. He became uneasy—Netawis! Netawis!(cousin, cousin,) he cried out, but there was no answer. He cried out louder and louder,Netawis, Netawis, where are you gone? but still no answer. He started for the edge of the woods, cryingNetawis, Netawis. Heran in various directions repeating the same words. The dark woods echoedNetawis, Netawis. He burst into tears and sobbed aloud.

He returned to the fire and sat down, but he had no heart to eat. Various conjectures passed in his mind respecting his cousin. He thought he may have been playing me a trick. No, impossible! or he may have become deranged and ran into the woods. He hoped the morning would bring with it some discovery. But he was oppressed by the thought that the Indians would consider him the murderer of the lost man. "Although," reasoned he, "his parents are my relations, and they know that we are inseparable friends, they will not believe me, if I go home with a report that he is lost. They will say I killed him, and will require blood for blood."

These thoughts weighed upon his mind. He could not sleep. Early in the morning he got up and took in the nets, and set out on foot for the village, running all the way. When they saw him coming, they said, "some accident has happened." When he got in, he told them how his cousin had disappeared. He stated all the circumstances. He kept back nothing. He declared all he knew. Some said, "he has killed him treacherously." Others said, "it is impossible, they were like brothers;sooner than do that they would have given up their lives for each other." He asserted his innocence, and asked them to go and look at the spot of their encampment. Many of the men accordingly went, and found all as he had stated. No footsteps showed that any scuffle had taken place. There were no signs of blood. They came to the conclusion that the young man had got deranged, and strayed away, and was lost. With this belief they returned to the village. But the parents still waited and hoped he would return. Spring came on and the Indians assembled from various quarters. Among them was Wassamo's cousin. He continued to say that he had done nothing to hurt his friends. Anxiety and fear had, however, produced a visible change in his features. He was pale and emaciated. The idea of the blood of his friend and relation being laid to his charge, caused a continual pain of mind.

The parents of Wassamo now demanded the life of Netawis. The village was in an uproar. Some sided with the parents, some with the young man. All showed anxiety in the affair. They at last, however, decided to give the young man's life to the parents. They said they had waited long enough for the return of their son. A day was appointed on which the young man should give hislife for his friend's. He still went at large. He said he was not afraid to die, for he had never committed what they laid to his charge. A day or two before the time set to take his life, he wandered in a melancholy mood from the village, following the beach. His feelings were wrought to such a pitch, that he thought once or twice to throw himself into the lake. But he reflected, they will say I was guilty, or I would not have done so. "No, I will not, I would prefer dying under their hands." He walked on, thinking of his coming fate, till he reached the sand banks, a short distance from the village. Here we will dismiss him for the present.

When Wassamo fell senseless before the two young women, it must have been some minutes before he recovered, for when he came to himself, he did not know where he was, and had been removed to a distant scene. On recovering his senses he heard persons conversing. One spoke in a tone of authority, saying, "You foolish girls, is this the way you go about at nights, without our knowing it? Put that person you brought on that bed of yours, and let him not lie on the ground." After this Wassamo fell himself moved and placed on a bed. Some time after he opened his eyes fully, and was surprised to find himself in a spacious and superb lodge, extending as far as the eye couldreach. One spoke to him, saying, "Stranger, awake, and take something to eat." He arose and sat up. On each side of the lodge he beheld rows of people sitting in regular order. At a distance he could see two prominent persons who looked rather older than the rest, and who appeared to command obedience from all around them. One of them, the Old Spirit man, addressed him. "My son," said he, "those foolish girls brought you here. They saw you at the fishing ground. When you attempted to approach them, you fell senseless, and they conveyed you underground to this place. But be satisfied. We will make your stay with us pleasant. I am the guardian Spirit ofNagow Wudjoo.[36]I have wished frequently to get one of your race to intermarry with us. If you can make up your mind to remain, I will give you one of my daughters—the one who brought you away from your parents and friends."[37]The young man droppedhis head and made no answer. His silence they construed into an assent to their wishes.

"Your wants," continued the Old Spirit, "will all be supplied, only be careful not to stray away far from this. I am afraid of that Spirit who rules all islands lying in the Lakes. For he demanded my daughter in marriage, and I refused him: when he hears that you are my guest, it may be an inducement for him to harm you. There is my daughter, (he pointed.) Take her, she shall be your wife." And forthwith they sat near each other in the lodge, and were considered as married.

"Son-in-law," said the Old Spirit, "I am in want of tobacco. You shall return to visit your parents, and can make known my wishes. For it is very seldom that those few who pass these Sand Hills, offer a piece of tobacco. When they do it, it immediately comes to me. Just so," he added, putting his hand out of the side of the lodge, and drawing in several pieces of tobacco, which some one at that moment happened to offer to the Spirit, for a smooth lake and prosperous voyage. "You see," he said, "every thing offered me on earth, comes immediately to the side of my lodge." Wassamo saw the women also putting their hands to the side of the lodge, and then handing somethingaround, of which all partook. This he found to be offerings of food made by mortals on earth.

"Daughter," said the Old Spirit Woman,Nauonguisk[38]cannot eat what we eat, so you can procure him what he is accustomed to. "Yes," she replied, and immediately pushed her hand through the side of the lodge, and took a white fish out of the lake, which she prepared for him. She daily followed the same practice, giving every variety of fish he expressed a wish for. Sometimes it was trout, pike, sturgeon, or any other fish the lake furnished. She did the same with regard to meats, or the flesh of any animal or fowl he asked for. For the animals walked over the roof of the lodge, the birds sat upon its poles, and the waters came so near to its side, that the Spirits had only to extend their hands to the outside to procure whatever they wanted.

One day the Old Spirit said, (although it was perpetual day with them) "son-in-law, you must not be surprised at what you will see, for since you have been with us, you have never seen us go to sleep. It was on account of its being summer, which is constant daylight with us. But now what you call winter is approaching. It is six months nightwith us, you will soon see us lie down, and we shall not get up, but for a moment, throughout the whole winter. Take my advice. Leave not the lodge, but try and amuse yourself. You will find all you wish there," raising his arm slowly and pointing. Wassamo said he would obey, and act as he recommended.

On another occasion a thunder storm came on, when every spirit instantly disappeared. When the storm was over, they all again re-entered the lodge. This scene was repeated during every tempest. "You are surprised," said the Old Spirit, "to see us disappear whenever it thunders. The reason is this. A greater Spirit, who lives above, makes those thunders sound and sends his fire. We are afraid, and hide ourselves."

The season of sleep approached, and they, one after another, laid themselves down to their long sleep. In the mean time Wassamo amused himself in the best way he could. His relations got up but once during the whole winter, and they then said it was midnight, and laid down again. "Son-in-law," said the Old Spirit, "you can now, in a few days, start with your wife to visit your relations. You can be absent one year, but after that time you must return. When you get to the village you must first go in alone. Leave your wife a shortdistance from the lodge, and when you are welcome then send for her.[39]When there, do not be surprised at her disappearance whenever you hear it thunder. You will also prosper in all things, for she is very industrious. All the time that you pass in sleep she will be at work. The distance is short to your village. A road leads directly to it, and when you get there do not forget my wants, as I stated to you before."

Wassamo promised obedience to their directions, and then set out in company with his wife. They travelled in a good road, his wife leading the way, till they got to a rising ground. At the highest point of this, she said, we will soon get to your country. After reaching the summit, they passed, for a short distance, under the lake, and emerged from the water at certain sand banks on the bay ofWekuadong.[40]

Wassamo left his wife concealed in a thicket, while he went toward the village alone. On turning the first point of land, who should he meet but his cousin. "Oh Netawis, Netawis," said his cousin, "you have just come in time to save me.They accuse me of having killed you." Words cannot express their joy. The cousin ran off in haste for the village and entered the lodge where Wassamo's mother was. "Hear me," he said, "I have seen him whom you accuse me of having killed. He will be here in a few moments." The village was in instant commotion. All were anxious to see him whom they had thought dead. While the excitement was at its height Wassamo entered the lodge of his parents. All was joy at the happy meeting. He related all that had happened to him from the moment of his leaving their temporary night lodge with the flame on his head. He told them where he had been, and that he was married. As soon as the excitement of his reception had abated, he told his mother that he had left his wife a short distance from the village. She went immediately in search of her, and soon found her. All the women of the village conducted her to the lodge of her relations. They were astonished at her beauty, at the whiteness of her skin, and more so, at her being able to converse with them in their own language. All was joy in the village; nothing but feasting could be seen while they had the means of doing so. The Indians came from different quarters, to offer them welcome, and to present their tobacco to the Spirit's daughter.

Thus passed the summer and the fall, and Wassamo's parents and relations, and the Indians around were prospered in all things. But his cousin would never leave him, he was constantly near him, and asking him questions. They took notice that at every thunder storm his wife disappeared, and that at night, as well as during the day, she was never idle. Winter was drawing on, and she told her husband to prepare a lodge for her to pass the season in, and to inform the Indians beforehand of her father's request. He did so, and all now began to move off to their winter quarters. Wassamo also prepared for the season. He gave one half of his lodge to his wife. Before lying down, she said, no one but yourself must pass on the side of the lodge I am on. Winter passed slowly away, and when the sap of the maple began to run, she awoke and commenced her duties as before. She also helped to make sugar. It was never known before or since that so much sugar was made during the season. As soon as the Indians had finished their sugar-making, they left the woods and encamped at their village. They offered tobacco profusely at the lodge of Wassamo, asking for the usual length of life, for success as hunters, and for a plentiful supply of food. Wassamo replied, that he would mention each of their requests to his father-in-law.So much tobacco had been offered, that they were obliged to procure two sacks, made of dressed moose skin, to hold it. On the outside of these skins the different totems[41]of the Indians, who had given the tobacco, were painted and marked, and also those of all persons who had made any request.

When the time arrived for their departure, they told their relatives not to follow them, or see how they disappeared. They then took the two sacks of mooseskin filled with tobacco, and bade adieu to all but Netawis. He insisted on going with them a distance, and when they got to the sand banks he expressed the strongest wish to proceed with them on their journey. Wassamo told him it was impossible, that it was only spirits who could exert the necessary power. They then took an affectionateleave of each other. The young man saw them go into the water and disappear. He returned home and told his friends that he had witnessed their disappearance.

Wassamo and his wife soon reached their home at the grand Sand Hills. The Old Spirit was delighted to see them, and hailed their return with open arms. They presented him with the tobacco, and told him all the requests of the people above. He replied that he would attend to all, but he must first invite his friends to smoke with him. He then sent hisMezhinauwa,[42]to invite his friends the Spirits, and named the time for their reception. Before the time arrived he spoke to his son-in-law. "My son," said he, "some of those Manitoes I have invited are very wicked, and I warn you particularly of the one who wished to marry my daughter. Some of them you will, however, find to be friendly. Take my advice, and when they come in, sit close to your wife—so close you must touch her. If you do not you will be lost, for those who are expected to come in are so powerful,that they will draw you from your seat. You have only to observe my words closely, and all will be well." Wassamo said he would obey.

About midday they commenced coming in. There were spirits from all parts of the country. One entered who smiled on him. He was the guardian Spirit of the Ottowas, and he lived near the presentGitchy Wekuadong.[43]Soon after, he heard the sounds of the roaring and foaming of waters. Presently they rushed in, and passed through the lodge like a raging tempest. Tremendous pieces of rocks, whole trees, logs, and stumps rolled past, and were borne away by the strong current, with the noise and foaming of some mighty cataract in the spring. It was the guardian spirit of Water-Falls. Again, they heard the roaring of waves, as if beating against a rocky shore. The sounds came rapidly on. In a few moments in rolled the waves of Lake Superior. They were mountain high, and covered with silver-sparkling foam. Wassamo felt their pressure and with difficulty clang to his seat, for they were of frightful appearance, and each one seemed as if it would overwhelm them. This was the last spirit who entered. It was the guardian of Islands in the surrounding lake.

Soon after, the Old Spirit arose and addressed the assembly. "Brothers," he said, "I have invited you to partake with me of the offerings made by the mortals on earth, which have been brought by our relative (pointing to Wassamo). Brothers, you see their wishes and desires, (pointing to the figured mooseskins). Brothers, the offering is worthy of our consideration. Brothers, I see nothing on my part to prevent our granting their requests; they do not appear to be unreasonable. Brothers, the offering is gratifying. Our wants for this article are urgent. Shall we grant their requests? One thing more I would say—Brothers, it is this. There is my son-in-law; he is a mortal. I wish to detain him with me, and it is with us jointly to make him one of us." "Hoke! Hoke!" ran through the whole company of Spirits.[44]

The tobacco was then divided equally among them all. They decided to grant the requests of the people on earth, and also respecting the spirit's son-in-law. When the Spirit of Islands passed Wassamo, he looked angrily at him. The guardian spirit of the Ottowa bands said, "it is verystrange that he can never appear anywhere without showing his bad disposition."

When the company was dispersed, the Old Spirit told Wassamo that he should once more visit his parents and relatives, and then it should be only for a short time. "It is merely to go and tell them that their wishes are granted, and then to bid them farewell for ever." Sometime after Wassamo and his wife made this visit. Having delivered his message, he said, "I must now bid you all farewell for ever." His parents and friends raised their voices in loud lamentation. They accompanied him to the Sand Banks, where they all seated themselves to see them make their final departure. The day was mild; the sky clear; not a cloud appeared, nor a breath of wind to disturb the bright surface of the water. The most perfect silence reigned throughout the company. They gazed intently on Wassamo and his wife as they waded out into the water, waving their hands. They saw them go into deeper and deeper water. They saw the waves close over their heads. All at once they raised a loud and piercing wail. They looked again, a red flame, as if the sun had glanced on a billow, marked the spot for an instant, but the Feather of Flames and his wife had disappeared for ever.

[The preceding tale opens a chapter in Indian demonology, which was narrated by the late chief Chusco, an Ottowa. This individual had performed the office of a seer and necromancer for his tribe for a long series of years, and had acquired notoriety and power among them from the successful display of these arts. The story was related after his conversion to Christianity, but he continued to affirm to the last, that his power as aJossakeed, or juggler, was derived from adirect energycommunicated by the Great Evil Spirit.]

FOOTNOTES:[36]Sand mountains, usually calledLa Grandes Sables, a noted range ofSand Downs, of oceanic formation, on the south shores of LakeSuperior.[37]This speech was commenced by throwing the blame of his captivity upon the daughters. But the Spirit soon reveals, that he had long wished for such an event, and leaves it to be inferred that it was brought about by his direct agency. This subterfuge, to call it by its lightest name, shows that plain truth is not a point of character most strenuously sought after by theOld Spirit.[38]This is a term applied by women to a son-in-law, &c.[39]This is the present ceremonious custom of visiting among the northern Indians, for strangers of their own, or other tribes Friends proceed directly to the lodges, but it is the privilege of relations only to enter them without invitation at the door.[40]Little Traverse Bay of Lake Michigan.[41]Family marks, or arms. This institution has been noticed among the Algonquin tribes from an early day. It is a link in the genealogical chain by which the bands are held together—and a curious trait, whether it be regarded of ancient or modern usage. It has no reference to personal names, but indicates the family or tribal name. All the individuals of a particular family, as the deer, crane, beaver, &c. when called upon for their signature, affix their respective family mark, without regard to specific names. And it is precisely analogous to the existing feudal institutions of coats of arms.Totame, ortotemis the term, and it is a word appealed to by them with pride, and as furnishing evidence of blood relationship. Whatever the institution may be derived from, it is certain that a Benjaminite or an Ephraimite, could not appeal to his tribal appellation with more emphasis and dogmatism than do our northern Indians to theirtotems.[42]This is an official personage, standing in the light of an aid, or office help, to the chiefs. He carves at feasts, and lights the pipe at councils or ceremonial occasions. He is the verbal messenger of state messages, but not a messenger in the common acceptation of the term. He is an important functionary in all formal business, or negotiations with the chiefs.[43]Grand Traverse Bay of Lake Michigan.[44]The interjection Hob! is used by these tribes to imply approbation and assent. The change in the word here indicated, is to be regarded as one of the points of invention, in their tales of demonology.

[36]Sand mountains, usually calledLa Grandes Sables, a noted range ofSand Downs, of oceanic formation, on the south shores of LakeSuperior.

[37]This speech was commenced by throwing the blame of his captivity upon the daughters. But the Spirit soon reveals, that he had long wished for such an event, and leaves it to be inferred that it was brought about by his direct agency. This subterfuge, to call it by its lightest name, shows that plain truth is not a point of character most strenuously sought after by theOld Spirit.

[38]This is a term applied by women to a son-in-law, &c.

[39]This is the present ceremonious custom of visiting among the northern Indians, for strangers of their own, or other tribes Friends proceed directly to the lodges, but it is the privilege of relations only to enter them without invitation at the door.

[40]Little Traverse Bay of Lake Michigan.

[41]Family marks, or arms. This institution has been noticed among the Algonquin tribes from an early day. It is a link in the genealogical chain by which the bands are held together—and a curious trait, whether it be regarded of ancient or modern usage. It has no reference to personal names, but indicates the family or tribal name. All the individuals of a particular family, as the deer, crane, beaver, &c. when called upon for their signature, affix their respective family mark, without regard to specific names. And it is precisely analogous to the existing feudal institutions of coats of arms.Totame, ortotemis the term, and it is a word appealed to by them with pride, and as furnishing evidence of blood relationship. Whatever the institution may be derived from, it is certain that a Benjaminite or an Ephraimite, could not appeal to his tribal appellation with more emphasis and dogmatism than do our northern Indians to theirtotems.

[42]This is an official personage, standing in the light of an aid, or office help, to the chiefs. He carves at feasts, and lights the pipe at councils or ceremonial occasions. He is the verbal messenger of state messages, but not a messenger in the common acceptation of the term. He is an important functionary in all formal business, or negotiations with the chiefs.

[43]Grand Traverse Bay of Lake Michigan.

[44]The interjection Hob! is used by these tribes to imply approbation and assent. The change in the word here indicated, is to be regarded as one of the points of invention, in their tales of demonology.

There once lived an Indian in the north, who had ten daughters, all of whom grew up to womanhood. They were noted for their beauty, but especially Oweenee, the youngest, who was very independent in her way of thinking. She was a great admirer of romantic places, and paid very little attention to the numerous young men who came to her father's lodge for the purpose of seeing her. Her elder sisters were all solicited in marriage from their parents, and one after another, went off to dwell in the lodges of their husbands, or mothers-in-law, but she would listen to no proposals of the kind. At last she married an old man calledOsseo, who was scarcely able to walk, and was too poor to have things like others. They jeered and laughedat her, on all sides, but she seemed to be quite happy, and said to them, "It is my choice, and you will see in the end, who has acted the wisest." Soon after, the sisters and their husbands and their parents were all invited to a feast, and as they walked along the path, they could not help pitying their young and handsome sister, who had such an unsuitable mate. Osseo often stopped and gazed upwards, but they could perceive nothing in the direction he looked, unless it was the faint glimmering of the evening star. They heard him muttering to himself as they went along, and one of the elder sisters caught the words, "Sho-wain-ne-me-shinnosa."[45]"Poor old man," said she, "he is talking to his father, what a pity it is, that he would not fall and break his neck, that our sister might have a handsome young husband." Presently they passed a large hollow log, lying with one end toward the path. The moment Osseo, who was of the turtle totem, came to it, he stopped short, uttered a loud and peculiar yell, and then dashing into one end of the log, he came out at the other, a most beautiful young man, and springing back to the road, he led off the party with steps as light as the reindeer.[46]Buton turning round to look for his wife, behold, she had been changed into an old, decrepit woman, who was bent almost double, and walked with a cane. The husband, however, treated her very kindly, as she had done him during the time of his enchantment, and constantly addressed her by the term of ne-ne-moosh-a, or my sweetheart.

When they came to the hunter's lodge with whom they were to feast, they found the feast ready prepared, and as soon as their entertainer had finished his harangue, (in which he told them his feasting was in honour of the Evening, or Woman's Star,) they began to partake of the portion dealt out, according to age and character, to each one. The food was very delicious, and they were all happy but Osseo, who looked at his wife and then gazed upward, as if he was looking into the substance of the sky. Sounds were soon heard, as if from far-off voices in the air, and they became plainer and plainer, till he could clearly distinguish some of the words.

"My son—my son," said the voice, "I have seen your afflictions and pity your wants. I come to call you away from a scene that is stained with blood and tears. The earth is full of sorrows. Giants and sorcerers, the enemies of mankind, walk abroad in it, and are scattered throughout itslength. Every night they are lifting their voices to the Power of Evil, and every day they make themselves busy in casting evil in the hunter's path. You have long been their victim, but shall be their victim no more. The spell you were under is broken. Your evil genius is overcome. I have cast him down by my superior strength, and it is this strength I now exert for your happiness. Ascend, my son—ascend into the skies, and partake of the feast I have prepared for you in the stars, and bring with you those you love.

"The food set before you is enchanted and blessed. Fear not to partake of it. It is endowed with magic power to give immortality to mortals, and to change men to spirits. Your bowls and kettles shall be no longer wood and earth. The one shall become silver, and the other wampum. They shall shine like fire, and glisten like the most beautiful scarlet. Every female shall also change her state and looks, and no longer be doomed to laborious tasks. She shall put on the beauty of the starlight, and become a shining bird of the air, clothed with shining feathers. She shall dance and not work—she shall sing and not cry."

"My beams," continued the voice, "shine faintly on your lodge, but they have a power to transformit into the lightness of the skies, and decorate it with the colours of the clouds. Come, Osseo, my son, and dwell no longer on earth. Think strongly on my words, and look steadfastly at my beams. My power is now at its height. Doubt not—delay not. It is the voice of the Spirit of the stars that calls you away to happiness and celestial rest."

The words were intelligible to Osseo, but his companions thought them some far-off sounds of music, or birds singing in the woods. Very soon the lodge began to shake and tremble, and they felt it rising into the air. It was too late to run out, for they were already as high as the tops of the trees. Osseo looked around him as the lodge passed through the topmost boughs, and behold! their wooden dishes were changed into shells of a scarlet colour, the poles of the lodge to glittering wires of silver, and the bark that covered them into the gorgeous wings of insects. A moment more, and his brothers and sisters, and their parents and friends, were transformed into birds of various plumage. Some were jays, some partridges and pigeons, and others gay singing birds, who hopped about displaying their glittering feathers, and singing their songs. ButOweeneestill kept her earthly garb, and exhibited all the indications of extreme age. Heagain cast his eyes in the direction of the clouds, and uttered that peculiar yell, which had given him the victory at the hollow log. In a moment the youth and beauty of his wife returned; her dingy garments assumed the shining appearance of green silk, and her cane was changed into a silver feather. The lodge again shook and trembled, for they were now passing through the uppermost clouds, and they immediately after found themselves in the Evening Star, the residence of Osseo's father.

"My son," said the old man, "hang that cage of birds, which you have brought along in your hand, at the door, and I will inform you why you and your wife have been sent for." Osseo obeyed the directions, and then took his seat in the lodge. "Pity was shown to you," resumed the king of the star, "on account of the contempt of your wife's sister, who laughed at her ill fortune, and ridiculed you while you were under the power of that wicked spirit, whom you overcame at the log. That spirit lives in the next lodge, being a small star you see on the left of mine, and he has always felt envious of my family, because we had greater power than he had, and especially on account of our having had the care committed to us of the female world. He failed in several attempts to destroy yourbrothers-in-law and sisters-in-law, but succeeded at last in transforming yourself and your wife into decrepit old persons. You must be careful and not let the light of his beams fall on you, while you are here, for therein is the power of his enchantment: a ray of light is the bow and arrows he uses."

Osseo lived happy and contented in the parental lodge, and in due time his wife presented him with a son, who grew up rapidly, and was the image of his father. He was very quick and ready in learning every thing that was done in his grandfather's dominions, but he wished also to learn the art of hunting, for he had heard that this was a favourite pursuit below. To gratify him his father made him a bow and arrows, and he then let the birds out of the cage that he might practise in shooting. He soon became expert, and the very first day brought down a bird, but when he went to pick it up, to his amazement, it was a beautiful young woman with the arrow sticking in her breast. It was one of his youngeraunts. The moment her blood fell upon the surface of that pure and spotless planet, the charm was dissolved. The boy immediately found himself sinking, but was partly upheld, by something like wings, till he passed through the lower clouds, and he then suddenly dropped upon a high, romantic island in a large lake. He was pleased on lookingup, to see all his aunts and uncles following him in the form of birds, and he soon discovered the silver lodge, with his father and mother, descending with its waving barks looking like so many insects' gilded wings. It rested on the highest cliffs of the island, and here they fixed their residence. They all resumed their naturalshapes, but were diminished to thesizeof fairies, and as a mark of homage to the King of the Evening Star, they never failed, on every pleasant evening, during the summer season, to join hands, and dance upon the top of the rocks. These rocks were quickly observed by the Indians to be covered, in moonlight evenings, with a larger sort ofPuk Wudj Ininees, or little men, and were called Mish-in-e-mok-in-ok-ong, or turtle spirits, and the island is named from them to this day.[47]Their shining lodge can be seen in the summer evenings when the moon shines strongly on the pinnacles of the rocks, and the fishermen, who go near those high cliffs at night, have even heard the voices of the happy little dancers.

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