FOOTNOTES:

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.

[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.

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 manvisited 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, keptup 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 calledPauwateeg.[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, andwas 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 fromaddik, the reindeer, and the plural form of the genericgumeewater, 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.

[57]This term appears to be a derivative fromaddik, the reindeer, and the plural form of the genericgumeewater, 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 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 birdsas 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 inthe 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 thecanoe 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. Theyoung 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.

One evening as Owasso and his wife were sitting on the banks of the lake, and the soft breeze, swept over it, they heard a song, as if sung bysome one at a great distance. The sound continued some time and then died away in perfect stillness. "Oh! 'tis the voice of my brother," cried the young man. "If I could only see him!" and he hung down his head in deep anguish. His wife felt for him, and to console him, she proposed that they should attempt to make their escape on the morrow. The plan was laid. The younger sister was to offer to comb her father's hair during the warm and sultry part of the day, and pick the hairs clean, and in so doing, it was supposed he would fall asleep. The plan succeeded, and as soon as he slept, the young man and family embarked in the magic canoe, then sayingmajaun chemaun! off the canoe started. They had nearly reached the land, and could distinctly hear the voice of the young man, singing, as before, when the magician awoke. He suspected something, and looking for his canoe immediately found it gone. He spoke his magic words, extended his sinewy arm in the air, and drew it in. The charm was irresistible—the young man and his wife saw, with anguish, when almost within reach of the shore, that the canoe suddenly turned back. They soon reached the lodge. The magician stood on the beach, and drew up his canoe. He did not utter a word. Theyoung couple entered the lodge in silence.[60]Autumn was now near its close, and winter soon set in. Soon after the first fall of snow, the young man asked the magician to go out hunting deer, as they could now easily be tracked. They set out together, and after several days' journey, arrived at a fit place for their object. They busied themselves in hunting all day, but without success. At evening they built themselves a lodge of pine branches to sleep in. The night was bitterly cold, but the young man took off his leggings and moccasins and hung them up to dry. The magician did the same, carefully hanging his own in a separate place, and they laid down to sleep. During the night the magician got up and went out, remaining some time. As the young man suspected him, and knew, indeed, what kind of a trick the old man meant to play him, he took this opportunity to get up and change the moccasins and leggings, putting his own in the place of the magician's, depending on the darkness of the lodge, to impose on him. Afterward they both laid down and slept. Near daylight the magician got up to rekindle the fire,and slyly reached down his own leggings and moccasins with a stick, thinking they were the young man's, and dropped them into the fire, at the same instant throwing himself down, pretending he still wanted to sleep.

The leather leggings and moccasins soon drew up and were burnt. Instantly jumping up, and rubbing his eyes, the magician cried out, Son-in-law, your moccasins are burning. Owasso got up deliberately and unconcerned. "No, my friend," said he, "here aremine" taking them down and putting them on. "It isyourmoccasins that are burning." The magician dropped his head in vexation to think that he had been foiled in all his attempts. Nothing was now left, and he knew that no mercy would be shown him. The young man left him to meditate on all his crimes of blood, and to meet that fate from the want of covering for his feet and legs, which he had prepared for him. He reached home in safety in a few days, notwithstanding the cold, and resolved to quit the place for ever, and go in search of his brother. Although the weather was cold, the lake had not yet frozen over, and the young hunter and his family resolved to embark immediately, the younger sister went with them in the hope of getting a husband. Word was given to the magic canoe, and they wentswiftly on their way to the opposite shore. Owasso soon heard his younger brother's well-known voice, as the sounds were wafted on the breeze, singing the following words:

Ni si aiNi si aiA ko nau gud dau o unA ko nau gud dau o unAsh i gun ai a he eeNi mau en gun e weeAsh i gun ai a he eeNi mau en gun e wee.

My brother—my brother! since you left me going in the canoe, a-hee-ee, I am half changed into a wolf, E-wee—I am half changed into a wolf, E-wee. This he kept repeating as they neared the shore. The sounds were very distinct. On the sand they saw the tracks of a wolf, as if departing. They also saw the prints of human hands; and they soon saw Wayoond himself, half man and half wolf, running along shore. Owasso ran after him, crying, Ni she ma! Ni she ma! but the partly transformed object, jumped on the bank and looked back for some time, repeating the former words, and disappeared in the woods.

The women built a lodge at the spot, and got everything comfortable for a long stay. The manwas, however, very uneasy, and exerted his power to regain his brother—for he kept near the lodge at night, singing in a most pitiful strain. They always left food for him some distance from the lodge, which he eat in the night.

The unmarried woman, who was something of a mud-jee-kee-kuá-wis, proposed to dig a pit and cover it with light sticks and leaves, for the purpose of placing the meat on, that when he came to eat it he might fall in. Her plan succeeded, and when they came next morning to examine it, they were rejoiced to find the half wolf in the pit. The man had been fasting previously, and he brought his medicines and charms, and threw some over his brother, who, after some time, resumed his human, shape. He was taken to the lodge, but it was some time before the change was perfect, and still longer before he was restored to health. His disposition, however, was soured, for he always sat and looked very gloomy, and felt no pleasure in the society of his friends. He recommenced hunting, in which he was very successful, for he always hung the tail of a wolf to his girdle at his back, or at his leg-bands or garters, which gave him great speed and vigour in overtaking animals of the deer kind.

Maujeekikuawiswas forward in her advancestoward him. He, however, paid no attention to it, and shunned her. She continued to be very assiduous in attending to his wants, such as cooking, and mending his moccasins. She felt hurt and displeased at his indifference, and resolved to play him a trick. Opportunity soon offered. The lodge was spacious, and she dug a hole in the ground, where the young man usually sat, covering it very carefully. When the brothers returned from the chase, the young man threw himself down carelessly at the usual place, and fell into the cavity, his head and feet remaining out, so that he was unable to extricate himself. "Ha! Ha!" cried Maujeekikuawis, as she helped him out, "you are mine, I have caught you at last, and I did it on purpose." A smile came over the young man's face, and he said, "So be it, I will be yours:" and from that moment they lived happily as man and wife.

They all lived contented and happy after this, for a length of time. The elder brother's son grew up to manhood, and was noted for his beauty, bravery, and manliness. He was very expert in the chase, and supplied them abundantly with food.

One evening the brothers mentioned their desire of visiting a very high mountain in the vicinity, in order, as they said, to gratify their curiosity, and see the country which lay beyond it. The women triedto dissuade them, and expressed their fears lest some accident might befall them; but their opposition was unavailing. The men prepared to depart, and gave their parting advice to their wives and children, telling them, that should anything serious happen, Owasso's elder son was now fully capable of supporting them, and that the time was not far distant when they should all meet each other in those happy hunting grounds toward the setting sun.

The night after this parting address they left the lodge. It was very dark, still not a breath of air could be felt—when lo! flashes of lightning appeared, and the noise of rumbling thunder was suddenly heard advancing from the north (where their father had gone) and the quietude of the night gave place to one of the most terrible tempests. The dark air was lit up with flashes of vivid and forked lightning, and the roar of that ear-stopping thunder was incessant. At the same time the south wind rushed on with a tremendous noise, laying the most stately trees level with the earth.

The young men never returned, but tradition says that they were taken up by their father from the mountain's top, and aided him in wreaking just vengeance on all Weendigoes and magicians. For it appears that after he was fixed in his etherealabode, he beheld with horror the bad actions of these wicked men. And he resolved to destroy them, and rid the earth of such monsters, as well as to take vengeance for what he had himself suffered from them. To this end he exerted the power the Great Spirit had given him, by sending thunder and lightning to destroy them all. From this period the Indian world has been free from them. Still the imaginations of our old and young men often dwell upon their former power, and they are led to believe that the hills, and caves, and forests, occupied by these once visible, are still possessed by invisible demons.

[Note.This story, it will be perceived, very much resembles, in some of its incidents, one previously inserted from the Odjibwa. It also embraces one of the principal incidents in the allegory of the "Forsaken Boy," from the same source.]

FOOTNOTES:[59]Thunder is invariablypersonifiedby the Algic Indians. There is no other mode of describing it in their vocabulary.[60]This taciturnity is characteristic of the American Indians, who seldom speak or manifest any emotion when events of this nature take place in actual life, especially if hard feelings have been excited in either party.

[59]Thunder is invariablypersonifiedby the Algic Indians. There is no other mode of describing it in their vocabulary.

[60]This taciturnity is characteristic of the American Indians, who seldom speak or manifest any emotion when events of this nature take place in actual life, especially if hard feelings have been excited in either party.

Mudjekewis and nine brothers conquered the Mammoth Bear, and obtained the Sacred Belt of Wampum, the great object of previous warlike enterprise, and the great means of happiness to men. The chief honour of this achievement was awarded to Mudjekewis, the youngest of the ten, who received the government of the West Winds. He is therefore calledKabeyun, the father of the winds. To his son,Wabun, he gave the East; toShawondasee, the south, and toKabibonokka, the North. Manabozho, being an illegitimate son, was left unprovided. When he grew up, and obtained the secret of his birth, he went to war against his father,Kabeyun, and having brought the latter to terms, he received the government of the Northwest Winds, ruling jointly with his brotherKabibonokkathe tempests from that quarter of the heavens.

Shawondasee is represented as an affluent, plethoric old man, who has grown unwieldy from repletion, and seldom moves. He keeps his eyes steadfastlyfixed on the north. When he sighs, in autumn, we have those balmy southern airs, which communicate warmth and delight over the northern hemisphere, and make theIndian Summer.

One day, while gazing toward the north, he beheld a beautiful young woman of slender and majestic form, standing on the plains. She appeared in the same place for several days, but what most attracted his admiration, was her bright and flowing locks of yellow hair. Ever dilatory, however, he contented himself with gazing. At length he saw, or fancied he saw, her head enveloped in a pure white mass like snow. This excited his jealousy toward his brother Kabibonokka, and he threw out a succession of short and rapid sighs—when lo! the air was filled with light filaments of a silvery hue, but the object of his affections had for ever vanished. In reality, the southern airs had blown off the finewinged seed-vessels of the prairie dandelion.

"My son," said the narrator, "it is not wise to differ in our tastes from other people; nor ought we to put off, through slothfulness, what is best done at once." Had Shawondasee conformed to the tastes of his countrymen, he would not have been an admirer ofyellowhair; and if he had evinced a proper activity in his youth, his mind would not have run flower-gathering in his age.

The birds met together one day, to try which could fly the highest. Some flew up very swift, but soon got tired, and were passed by others of stronger wing. But the eagle went up beyond them all, and was ready to claim the victory, when the gray linnet, a very small bird, flew from the eagle's back, where it had perched unperceived, and being fresh and unexhausted, succeeded in going the highest. When the birds came down, and met in council to award the prize, it was given to the eagle, because that bird had not only gone up nearer to the sun than any of the larger birds, but it had carried the linnet on its back.

Hence the feathers of the eagle are esteemed the most honourable marks for a warrior, as it is not only considered the bravest bird, but also endowed with strength to soar the highest.

After Manabozho had killed the Prince of Serpents, he was living in a state of great want, completely deserted by his powers, as a deity, and not able to procure the ordinary means of subsistence. He was at this time living with his wife and children, in a remote part of the country, where he could get no game. He was miserably poor. It was winter, and he had not the common Indian comforts.

He said to his wife, one day, I will go out a walking, and see if I cannot find some lodges. After walking some time he saw a lodge at a distance. The children were playing at the door. When they saw him approaching they ran into the lodge, and told their parents that Manabozho was coming. It was the residence of the large redheaded Woodpecker. He came to the lodge door and asked him to enter. He did so. After some time, the Woodpecker, who was a magician, said tohis wife, Have you nothing to give Manabozho, he must be hungry. She answered, No. In the centre of the lodge stood a large white tamarack tree. The Woodpecker flew on to it, and commenced going up, turning his head on each side of the tree, and every now and then driving in his bill. At last he drew something out of the tree, and threw it down, when, behold! a fine, fat racoon on the ground. He drew out six or seven more. He then descended, and told his wife to prepare them. Manabozho, he said, this is the only thing we eat. What else can we give you? It is very good, replied Manabozho. They smoked their pipes and conversed with each other. After eating, the great spirit-chief got ready to go home. The Woodpecker said to his wife, Give him the remaining racoons to take home for his children. In the act of leaving the lodge he dropped intentionally one of his mittens, which was soon after observed. Run, said the Woodpecker to his eldest son, and give it to him. But don't give it into his hand; throw it at him, for there is no knowing him, he acts so curiously. The boy did as he was bid. Nemesho (my grandfather), said he, as he came up to him, you have left one of your mittens—here it is. Yes, said he, affecting to be ignorant of the circumstance, it is so. But don't throw it, you will soil it on the snow. The lad,however, threw it, and was about to return. List, said Manabozho, is that all you eat,—do you eat nothing else with the racoon. No, replied the young Woodpecker. Tell your father, he answered, to come and visit me, and let him bring a sack. I will give him what he shall eat with his racoon meat. When the young one reported this to his father, the old man turned up his nose at the invitation. What does the old fellow think he has got! exclaimed he.

Some time after the Woodpecker went to pay a visit to Manabozho. He was received with the usual attention. It had been the boast of Manabozho, in former days, that he could do what any other being in the creation could, whether man or animal. He affected to have the sagacity of all animals, to understand their language, and to be capable of exactly imitating it. And in his visits to men, it was his custom to return, exactly, the treatment he had received. He was very ceremonious in following the very voice and manner of his entertainers. The Woodpecker had no sooner entered his lodge, therefore, than he commenced playing the mimic. He had previously directed his wife to change his lodge, so as to enclose a large dry tamarack tree. What can I give you, said he to the Woodpecker; but as we eat, so shall you eat. He then put a longpiece of bone in his nose, in imitation of the bill of this bird, and jumping on the tamarack tree, attempted to climb it, doing as he had seen the Woodpecker do. He turned his head first on one side, then on the other. He made awkward efforts to ascend, but continually slipped down. He struck the tree with the bone in his nose, until at last he drove it so far up his nostrils that the blood began to flow, and he fell down senseless at the foot of the tree. The Woodpecker started after his drum and rattle to restore him, and having got them, succeeded in bringing him to. As soon as he came to his senses, he began to lay the blame of his failure to his wife, saying to his guest, Nemesho, it is this woman relation of yours,—sheis the cause of my not succeeding. She has rendered me a worthless fellow. Before I took her I could also get racoons. The Woodpecker said nothing, but flying on the tree, drew out several fine racoons. Here, said he, this is the waywedo, and left him with apparent contempt.

Severe weather continued, and Manabozho still suffered for the want of food. One day he walked out, and came to a lodge, which was occupied by the Moose, (Möz.) The young Mozonsug[62]saw him and told their father Manabozho was at thedoor. He told them to invite him in. Being seated they entered into conversation. At last the Moose, who was a Meet a, said, What shall we give Manabozho to eat? We have nothing. His wife was seated with her back toward him, making garters. He walked up to her, and untying the covering of the armlet from her back, cut off a large piece of flesh from the square of her shoulder.[63]He then put some medicine on it, which immediately healed the wound. The skin did not even appear to have been broken, and his wife was so little affected by it, that she did not so much as leave off her work, till he told her to prepare the flesh for eating. Manabozho, said he, this is all we eat, and it is all we can give you.

After they had finished eating Manabozho set out for home, but intentionally, as before, dropped one of hisminjekawun, or mittens. One of the young Moose took it to him, telling him that his father hadsent him with it. He had been cautioned not to hand it to him, but to throw it at him. Having done so, contrary to the remonstrance of Manabozho, he was going back when the latter cried outBakah!Bakah![64]Isthat[65]the only kind of meat you eat? Tell me. Yes, answered the young man, that is all, we have nothing else. Tell your father, he replied, to come and visit me, and I will give him what you shall eat with your meat. The old Moose listened to this message with indignity. I wonder what he thinks he has got, poor fellow!

He was bound, however, to obey the invitation, and went accordingly, taking along a cedar sack, for he had been told to bring one. Manabozho received him in the same manner he had himself been received,—repeating the same remarks, and attempted to supply the lack of food in the same manner. To this end he had requested his wife to busyherself in making garters. He arose and untied the covering of her back as he had seen the Moose do. He then cut her back shockingly, paying no attention to her cries or resistance, until he saw her fall down, from the loss of blood. Manabozho, said the Moose, you are killing your wife. He immediately ran for his drum and rattle, and restored her to life by his skill. He had no sooner done this than Manabozho began to lay the blame of his ill success on his wife. Why, Nemesho, said he, this woman, this relation of yours—she is making me a most worthless fellow. Formerly, I procured my meat in this way. But now I can accomplish nothing.

The Moose then cut large pieces of flesh off his own thighs, without the least injury to himself, and gave them to Manabozho, saying with a contemptuous air, this is the waywedo. He then left the lodge.

After these visits Manabozho was sitting pensively in his lodge one day, with his head down. He heard the wind whistling around it, and thought, by attentively listening, he could hear the voice of some one speaking to him. It seemed to say to him; Great chief, why are you sorrowful. Am not I your friend—your guardian Spirit? He immediately took up his rattle, and without leaving his sitting posture, began to sing the chant which at theclose of every stanza has the chorus of "Whaw Lay Le Aw." When he had devoted a long time to this chant, he laid his rattle aside, and determined to fast. For this purpose he went to a cave, and built a very small fire near which he laid down, first telling his wife, that neither she nor the children must come near him, till he had finished his fast. At the end of seven days he came back to the lodge, pale and emaciated. His wife in the meantime had dug through the snow, and got a small quantity of the root called truffles. These she boiled and set before him. When he had finished his repast; he took his large bow and bent it. Then placing a strong arrow to the string, he drew it back, and sent the arrow, with the strength of a giant, through the side of his bark lodge. There, said he to his wife, go to the outside, and you will find a large bear, shot through the heart. She did so, and found one as he had predicted.

He then sent the children out to get red willow sticks. Of these he cut off as many pieces, of equal length, as would serve to invite his friends to a feast. A red stick was sent to each one, not forgetting the Moose and the Woodpecker.

When they arrived they were astonished to see such a profusion of meat cooked for them, at such a time of scarcity. Manabozho understood theirglances and felt a conscious pride in making such a display. Akewazi, said he, to one of the oldest of the party, the weather is very cold, and the snow lasts a long time. We can kill nothing now but small squirrels. And I have sent for you to help me eat some of them. The Woodpecker was the first to put a mouthful of the bear's meat to his mouth, but he had no sooner begun to taste it, than it changed into a dry powder, and set him coughing. It appeared as bitter as ashes. The Moose felt the same effect, and began to cough. Each one, in turn, was added to the number of coughers. But they had too much sense of decorum, and respect for their entertainer, to say any thing. The meat looked very fine. They thought they would try more of it. But the more they ate, the faster they coughed and the louder became the uproar, until Manabozho, exerting his former power, which he now felt to be renewed, transformed them all into theadjidamo, or squirrel, an animal which is still found to have the habit of barking, or coughing, whenever it sees any one approach its nest.

FOOTNOTES:[61]A warlike tribe of the Algic stock located at the sources of the Mississippi.[62]Diminutive form, plural number, of the noun Möz.[63]The dress of the females in the Odjibwa nation, consists of sleeves, open on the inner side of the arm from the elbow up, and terminating in large square folds, falling from the shoulders, which are tied at the back of the neck with ribbon or binding. The sleeves are separately made, and not attached to the breast garment, which consists of square folds of cloth, ornamented and sustained by shoulder straps. To untie the sleeves or armlets, as is here described, is therefore to expose the shoulders, but not the back—a simple devise, quickly accomplished, by which the magician could readily exercise his art almost imperceptibly to the object.[64]Stop! stop![65]It is difficult to throw into the English pronoun the whole of the meaning of the Indian. Pronouns in this language being, like other parts of speech, transitive; they are at once indicative both of the actor, personal, and relative, and the nature of the object, or subject of the action, or relation. This, and that, are not used in the elementary form these pronouns invariably possess in the English. Inflections are put to them indicating the class of natural objects to which they refer. A noun masculine or feminine, requiring an animate pronoun, a noun inanimate, a pronoun inanimate.

[61]A warlike tribe of the Algic stock located at the sources of the Mississippi.

[62]Diminutive form, plural number, of the noun Möz.

[63]The dress of the females in the Odjibwa nation, consists of sleeves, open on the inner side of the arm from the elbow up, and terminating in large square folds, falling from the shoulders, which are tied at the back of the neck with ribbon or binding. The sleeves are separately made, and not attached to the breast garment, which consists of square folds of cloth, ornamented and sustained by shoulder straps. To untie the sleeves or armlets, as is here described, is therefore to expose the shoulders, but not the back—a simple devise, quickly accomplished, by which the magician could readily exercise his art almost imperceptibly to the object.

[64]Stop! stop!

[65]It is difficult to throw into the English pronoun the whole of the meaning of the Indian. Pronouns in this language being, like other parts of speech, transitive; they are at once indicative both of the actor, personal, and relative, and the nature of the object, or subject of the action, or relation. This, and that, are not used in the elementary form these pronouns invariably possess in the English. Inflections are put to them indicating the class of natural objects to which they refer. A noun masculine or feminine, requiring an animate pronoun, a noun inanimate, a pronoun inanimate.

Sleep is personified by the Algic race, under the name of Weeng.[66]But the power of the Indian Morpheus is executed in a peculiar manner, and by a novel agency. Weeng seldom acts directly in inducing sleep, but he exercises dominion over hosts of gnome-like beings, who are everywhere present, and are constantly on the alert. These beings are invisible to common eyes. Each one is armed with a tiny puggamaugon, or club, and when he observes a person sitting or reclining under circumstances favourable to sleep, he nimbly climbs upon his forehead and inflicts a blow. The first blow only creates drowsiness, the second makes the person lethargic, so that he occasionally closes his eyelids, the third produces sound sleep. It is the constant duty of these little emissaries to put every one tosleep whom they encounter—men, women, and children. And they are found secreted around the bed, or on small protuberances of the bark of the Indian lodges. They hide themselves in theGushkeepitaugun, or smoking pouch of the hunter, and when he sits down to light his pipe in the woods, are ready to fly out and exert their sleep-compelling power. If they succeed, the game is suffered to pass, and the hunter obliged to return to his lodge without a reward.

In general, however, they are represented to possess friendly dispositions, seeking constantly to restore vigour and elasticity to the exhausted body. But being without judgment, their power is sometimes exerted at the hazard of reputation, or even life. Sleep may be induced in a person carelessly floating in his canoe, above a fall; or in a war party, on the borders of an enemy's country; or in a female, without the protection of the lodge circle. Although their peculiar season of action is in the night, they are also alert during the day.

While the forms of these gnomes are believed to be those ofininees, little or fairy men, the figure of Weeng himself is unknown, and it is not certain that he has ever been seen. Most of what is known on this subject, is derived from Iagoo, who related, that going out one day with his dogs to hunt, hepassed through a wide range of thicket, where he lost his dogs. He became much alarmed, for they were faithful animals, and he was greatly attached to them. He called out, and made every exertion to recover them in vain. At length he came to a spot where he found them asleep, having incautiously ran near the residence of Weeng. After great exertions he aroused them, but not without having felt the power of somnolency himself. As he cast up his eyes from the place where the dogs were lying, he saw the Spirit of Sleep sitting upon a branch of a tree. He was in the shape of a giant insect, ormonetoas, with many wings from his back, which made a low deep murmuring sound, like distant falling water. But Iagoo himself, being a very great liar and braggart, but little credit was given to his narration.

Weeng is not only the dispenser of sleep, but it seems, he is also the author of dulness, which renders the word susceptible of an ironical use. If an orator fails, he is said to be struck by Weeng. If a warriorlingers, he has ventured too near the sleepy god. If children begin to nod or yawn, the Indian mother looks up smilingly, and says, "they have been struck by Weeng," and puts them to bed.

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