Part III

Part IIISTORIES RECENTLY TOLD OF MENABOZHO, AND OTHER HEROES[216]The Indian of To-dayThe Indian of To-dayOriginal Painting by Angel de Cora (Hinook-mahiwi-kilinaka)Copyright, 1901, by Ginn & Company[217][Contents]INTRODUCTORY—THE INDIANS’ PRESENT CONDITIONThe present condition of the Indians is very different from that when the tribes roved for thousands of miles either in pursuit of enemies or for food.Now they are prevented by law from fishing or hunting outside the boundaries of their various reservations, to which they were sent by the government for different reasons. For many years meat and flour were given to some tribes as rations at certain periods of the year, when they also received money and blankets. A number of tribes have become much like the white man, and live in houses and have large numbers of horses and cattle upon the plains or on their farms in the east; other tribes, proud of their ancient customs, still try to live as nearly as possible in the way of their ancestors.[218]Their love for their nation, tribe, and family is very great, and that is one reason why a few of the Indian students become once more Blanket Indians. They cannot endure the taunt that they have forgotten their own people.The old myths of years ago are repeated in Indian homes, and many of the stories, like those told in the poem ofHiawatha, are familiar tales to little children in western teepees. Hiawatha the Wise we now know is an Iroquois hero; Menabozho, who is called the Foolish or Sly One, is an Algonquin hero, and they are two very different characters in the lore of two different Indian nations. Hiawatha the Iroquois is always dignified; Menabozho the Algonquin is very powerful but full of boyish tricks.Menabozho, or the Great White HareFrom the east side to the west side of America the Algonquin Indians all have their stories of Menabozho. When the story is of some great deed of Nanabush, or of Missaba, you must remember that these names are only another way of speaking of Menabozho. In the different Indian tribes the languages are different; but those who have been most among these many tribes of red men find that nearly all have some name for this Great Manitou, or Spirit.[219]Whatever was the first cause of their belief in such a being, there is no way of knowing. All people, no matter how wild, believe in God; but the wilder the people the more gods they believe in. It is so with the Indian.The red man seemed to believe every stone, every bush, and almost every animal had its manitou or spirit. These manitous were something to be feared, and to which prayer ought to be offered. So we will call them the gods of the Indians. But these gods were ruled over by greater ones that had wonderful powers.The Indians watch the sun, moon, and stars a great deal and know much more about them than many white people who have no time for such study. When they saw the power of the sun in bringing life out of the earth in the shape of growing plants from hidden seeds, then the sun seemed like a living spirit to them.The name Menabozho has been found to mean in the Indian language the Great White Hare. It has been found to mean more than that. Some one who has studied into the meanings of Indian words says that it means the “god of light,” or “ruler of the sun.” When you read marvelous stories of Menabozho remember then that the Indians who told these tales first had in mind one of their strong gods,—one who was swift and powerful as the light of the sun; one who was[220]as kind as the sun is to the earth, bringing food and blessing to every one.The sun hides away every night; so Menabozho often rested. The sun is often troubled by clouds and storms; and Menabozho has many troubles, but usually comes out very bravely from every hindrance.This manitou could take many forms. He very often appeared upon the earth as a man, for that is the highest form of all life. He is said to have many homes.Some say Menabozho’s home is in the east. He rules over the east wind and watches the sun that it may follow the right path through the sky. He rules the sun. It could not leave the east without him.The Indians in some nations have a kind of picture to represent Menabozho. It looks something like a child’s picture of a rabbit. People have thought of many reasons why the red men should have called him the Great White Hare. The Indians themselves do not seem to explain why they did it.We know from many Indian customs and from their records, for they have kept many records, that the red men lived in America for hundreds of years before Columbus came. Where the first Indians came from the most learned white man cannot tell. He can only guess.Some of the Indian stories tell that the red man was[221]created here in America. That is not strange for them to say, for they have no remembrance of another land. If they came from across the great ocean at the west, or drifted across the one at the east, they may have brought this story of Menabozho, the god of light, with them. Early travelers found some tribes expecting the Great Spirit to come among them again in the shape of palefaced men. The same belief was found far south in Mexico. It seems very strange to us. Many have thought that it was the coming of Menabozho the red men expected when the white men came.This same Great Spirit who was to come was kind and good. He would be a brother to all creatures, man and beast. Menabozho called everything his brother. Stories that the Indians are telling of him to-day speak of him as calling the trees his brothers.Those who are much among the Indians now, as the hunters in the northern forests are, tell of how real this kindly manitou is to the red man in his every-day life.There is a certain little black swimming bird that looks much like a duck, which is called a diver. When this bird rushes from the reeds by the river into the water, the Indian who sees it often cries out, “There goes the bird Menabozho kicked.”If the white fisherman tells a story of some great fish that he has caught, or that nearly came into his[222]net, then the Indians, among themselves, grunt and scoff at his story. They can tell of a larger fish than any white man ever saw or brought to shore. Menabozho sailed into its mouth in his canoe. And so this same being is as real to them as any we have learned of in our childhood’s days.The stories recently collected are interesting in showing how alive is all Nature to those who live nearest to her. The Indian still seems to understand with the heart of a poet the voices of trees, stones, and brooks. We are glad to know that many whites have learned that the red men have a strong love for justice and truth and can show mercy to those who have been merciful.The Indian is not a dull-minded being. His wits are keen, and his judgment as fine as many a civilized man can claim. But he lives a life far apart from the busy city or town life of the white man, and it is hard for each to understand the life of the other.[223][Contents]I.MENABOZHO AND HIS THREE BROTHERSThe Indians tell that, in a time so long ago no one can tell when, four brothers were born on this earth.The first was Menabozho, who is the friend of all the human race. The second was Chibiabos, who cares for the dead and lives in the Country of Souls. The third was Wabose. He ran far away to the north and was changed into a rabbit, but is still very powerful. The fourth was Chokanipok, the Man of Flint.Menabozho did not love his fourth brother, the stone man, and had many battles with him. These battles were long and terrible. Traces of them can be found to this day. Chokanipok’s body was as large as a mountain. In one of these battles Menabozho’s arrows tore off many pieces of flesh from him. These changed into flint stones when they touched the earth, and men made fire by striking two of them together.At last Menabozho conquered, for he had more love for man in his heart than had his brother, and the[224]great firestone giant fell, and his pieces are scattered everywhere.This gave Menabozho courage, and he traveled all over the earth teaching men how to use stone and bone. He taught them how to make stone axes. He showed them how to make snares and traps so as to catch fishes and birds. He taught the women how to weave mats and beautiful baskets.While he traveled he saw the huge creatures whose bones are now dug up from far under the ground. Menabozho slew these animals himself and hid them away. He opened the pathway for the rivers between the hills and mountains. He made the earth ready for the Indian.Menabozho placed four spirits at the four sides of the heavens. The spirit which he put in the north sends snow and ice so that the Indian may hunt during the cold moons. The spirit in the south sends the warm wind and gives the red man corn, melons, and tobacco. The spirit that stands in the west sends the rain, and the spirit in the east gives light to the earth.Some Indian legends say that Menabozho now lives on an ice mountain in the great sea. If he, by any chance, were driven from his home all things would burn if he should touch his feet to the ground to spring into the air. The end would come, for the[226]sun could never shine again without Menabozho to guide it from the east to the west.An Indian Basket ExhibitAn Indian Basket ExhibitFrom a PhotographWhen this great manitou walked on the earth his steps measured as long as the steps one tribe would take in one day. He could step over mountains and think they were only ant-hills. He could step over a large lake. If he wished, he could make himself as short as a man. He had great power.It is told that a little child once outwitted him. The boy was playing outside his mother’s lodge and dared the manitou to do as he did. The manitou loved the child and waited to see what it did. The boy lay down and put his toe into his mouth. Menabozho tried to do this same thing and could not.He told the boy to wish for anything and that he should have it. The boy wished for long life. Menabozho changed the child into a white-cedar tree, and the tree stood for hundreds of winters in the place where the child had stood when he wished for long life. It was not far from where he lay by his mother’s wigwam when he dared the great Menabozho to a deed the manitou could not perform.It was in this way the wise manitou punished the boy. It is not well for any one to be wiser than a manitou, for even the flint stones show that these spirits are very powerful.[227][Contents]II.STORY OF THE DELUGE(Chippewa, 1900)Menabozho, the great land manitou, did not like the water manitous or spirits. One day he saw the chief of the water manitous asleep on a rock, and he shot and killed him with a magic arrow; then the little water manitous called the big rivers to help them and chased Menabozho up a high hill.The water reached halfway up the hill; the water manitous called all the little rivers then to help them. The water chased Menabozho to the top of the high hill. He climbed up a tall pine tree, but the water came up to his chin; it could not go over his head, for there is not water enough in the whole world to drown the great Menabozho.He waited a long time while he stood on the top of the pine tree. The rivers would not go back, and he could not see any land.A loon flew over his head and then dived into the great water. Menabozho said: “Brother Loon, come[228]to me. I must make land for us to stand on. Will you dive down and bring me a little sand?”The loon put down his head and went through the deep water, but it was too deep even for the great loon-bird. He came up again, but he had left his breath in the deep water. Menabozho caught him as he floated by the pine tree, but he found no sand in his bill nor on his feet.An otter put his head out of the water close by Menabozho.“Brother Otter, dive down and bring me up a few grains of sand. We must have land to put our feet upon.”The otter knew he must do as Menabozho told him, so he put his head down into the deep water. He came up, but he had no life any more, and Menabozho could not find any sand in his paws.A muskrat came swimming by just then. “Brother Muskrat, you are very brave. Will you dive down to the sand under this deep water and bring me a few grains? I must make land for my brothers,” said Menabozho.The muskrat was brave, for he dived down, but he came up just like the otter. He had no more life, but he had a little sand in one front paw.Menabozho held the sand in his own hand and dried it in the sunshine. He blew it with his breath far out[229]on the water, and it made a little island. Menabozho called the sand back to him. He dried it in his hand again and then blew it to its place on the deep water. He did this for two days, and the island grew larger every time it was sent back. Menabozho left the tree and walked on the land.He called to his brothers, who are the trees, animals, and everything on the land, to come and live on this land. The water had to go back to its place.[230][Contents]III.MENABOZHO CAUGHT(Chippewa, 1895)Menabozho killed a large moose when hunting. He put the meat in boxes made of birch bark and hid the boxes by a sweet-water tree, which the white men call a maple tree.There was much moose meat, and it would last many weeks. There was much moose fat, so Menabozho made more birch-bark boxes and hid the fat in them near an oak tree. He hung the mooseskin in the branches of the tree.Menabozho sat on the ground and ate much moose meat; while he was eating he heard a noise over his head and saw that two trees were pulling each other. A tall tree had fallen into the top of a small tree, and it was caught. The wind tried to pull the tall tree away, but the little tree held it tight, and the branches made a noise like something alive. Menabozho did not like to hear such a loud noise when he was eating.[231]He climbed into the little tree and tried to pull the tall tree away. His arm was caught between the two trees, and he was like a bear in a trap. The two trees pinched Menabozho’s arm very hard.While he was in the trap trying to get loose, a wolf came along under the trees; she had two young wolves with her.“Look out!” said Menabozho; “don’t go near that sweet-water tree. There is nothing for you in these woods.”The old mother wolf knew Menabozho and his tricks. She found the birch-bark boxes and called to her little ones.“Come down and eat, Brother Menabozho,” said the old wolf. She knew she was safe, for the trees held him close.The wolf and her young ones played with the empty boxes when the meat was gone; they broke them all, then ran toward the oak tree.“Don’t go there; the tree may fall on you!” said Menabozho.“Come, children,” said the wolf, “use your noses and you will find more food.”They found the moose fat in the other boxes. Wolves can eat all the time. These wolves ate up the sweet moose fat, and Menabozho fought with the trees to get out of the trap they made for him. He[232]tried to pull up the tree he was in by the roots, but he could not do it with one hand.When the wolves were done eating, a great wind came and blew the trees apart. Menabozho came down the tree very fast, but the wolf and her young ones were very strong from their good dinner. They ran away where no one could find them.Menabozho liked to play tricks on everything. He did not like it when they played tricks on him, and now he had no meat nor fat. There was only the moose head left.He put his head into the moose head to eat the meat. He could not get out, and there he was caught again in a trap, and this time he could not see, but he could use his arms and feet.“I don’t care,” said Menabozho. “It is a good trick. I will get away.”He ran against a tree. Menabozho put his arm around the tree and said: “What is your name, Brother Tree?”“My name is White Oak,” was the answer.“White Oak does not grow near water; I must go further,” said Menabozho.Soon his moose head struck another tree. “O my brother, what is your name?” asked Menabozho.“My name is Basswood,” said the tree.“Basswood grows near water,” said Menabozho.[233]He ran along a little further and fell over the bank into a river, and he swam with the strong current down the stream. He knew there were many Indians in a teepee village near that river, and they would help him.Menabozho kept the moose head out of the water and made a great noise. He heard the Indian boys whoop and knew they had seen him. The hunters got their canoes and came out to him with their tomahawks, for they thought it was a moose and they would get much fat meat.The Indians broke the moose head with their tomahawks and found Menabozho. He was always good to the Indians, and many times he helped them in their hunting.“It is a good trick,” they all said; then Menabozho laughed, and they were glad to see him.The chief made a great feast in his teepee. Menabozho told many stories, but he did not tell how the wolves, the trees, and the moose head all played tricks on him.Ooranah, Chippewa Indian, near Ashland, Wis.[234]Indian Picture Writing on StoneIndian Picture Writing on StoneFrom a Photograph[235][Contents]IV.HOW THE KINGFISHER GOT HIS RING AND HIS RUFFLE(Chippewa, 1895)Menabozho had a wolf who hunted for him.“My brother,” said Menabozho, “never cross the water, for the water manitous will catch you.”One day the wolf was tired and saw a narrow stream in his way, so he threw the goose he had caught over his back and tried to leap across the stream. The water manitou caught him, and Menabozho had no supper and never again saw his wolf.The next day Menabozho saw the kingfisher sitting on a tree near the stream.“My brother,” said Menabozho the Sly One, “can you tell me where Menabozho’s brother wolf is?”“What will you give me if I tell you?” said the kingfisher.“I will put a fine collar around your neck if you will tell me,” said Menabozho.“First put the collar around my neck, then I will tell you,” said the bird.Menabozho fastened around the bird’s neck a beautiful white collar, which he wears to this day; then the[236]kingfisher told him how he had seen the wolf caught while leaping across the water the day before, and said:“The great water manitou comes out when the sun is hottest to rest on the shore. He will sleep on the wolfskin. The mud turtle will sit on a stone and keep watch for Menabozho. The bear will stand by this tree and watch. I will sit on this tree and watch, too. We are all friends, but maybe you are Menabozho?”The bird jumped, but Menabozho caught its head in his hands. The kingfisher twisted his head out of Menabozho’s fingers, gave a laugh, and flew away; and that is the way he got his ruffle.Ooranah.[237][Contents]V.HOW THE WOODCHUCK HELPED MENABOZHO(Chippewa, 1895)Menabozho watched for the water manitou, and he stood just like a stump of a tree. The bear which was watching for Menabozho did not see him. The mud turtle which was watching did not know that he was the stump, so they went to sleep; then Menabozho got back his wolfskin from under the manitou, and the manitou did not need it any more.All the other water manitous gave chase after Menabozho to avenge their brother. He called to a woodchuck to dig fast into a hill.Menabozho pulled into the hole all the dirt that the woodchuck threw out. The water manitous found no hole in the hill, and Menabozho got away.Menabozho gave the woodchuck long claws and soft hair. He told him that the corn is good. He called the woodchuck his brother because he helped to hide Menabozho from the water manitous.Ooranah.[238]Sioux Indians and TeepeeSioux Indians and TeepeeFrom a Photograph[239][Contents]VI.MENABOZHO SWALLOWED BY A LARGE FISH(Chippewa, 1895)One day Menabozho went fishing with hook and line in Gitchee Gumee, the Big Sea Water. A large fish came along and swallowed the hook and line, swallowed Menabozho and his canoe, swallowed everything, just like a big sea cave.When Menabozho waked out of his sleep he saw a squirrel sitting on the canoe beside him. The fish had swallowed him, too.Menabozho said: “Brother Squirrel, where are we?”The squirrel answered: “Menabozho, we are in a great fish.”Menabozho found his bow and arrows in the canoe and shot an arrow upward. It killed the great fish. The body of the fish began to rise to the top of the water. Menabozho prayed to the Great Manitou that the wind might blow from the south. The Great Spirit heard his prayer and sent the south wind. It blew the great fish to the north shore of Gitchee Gumee, where Nokomis lived.[240]The great fish floated on the water like a little sun-fish; when it touched the shore the birds fed on its flesh, and Menabozho came out and went to his grandmother, Nokomis.After their greeting was over Menabozho went back and found the birds still feeding on the fish.“Go away, my little brothers,” he said.Each bird took a piece of the fish and flew away, and Menabozho then cut up the great creature and made much fish oil; he had a great plan in his mind and was glad to have this oil.A wicked manitou lived on an island in Gitchee Gumee. This island had miles of blackest pitch on all of its shores; not even a water manitou could swim through this pitch. Menabozho carried the fish oil over and poured it on the pitch; wherever the oil touched the pitch it was never sticky again.Menabozho found the wigwam of the wicked manitou. All day long he shot arrows at this wigwam. The manitou came out and laughed at him.A woodpecker called out, “Hit him in the back, Menabozho!”The manitou just then turned to run, and Menabozho hit him and he fell. The woodpecker flew down by Menabozho. His white feathers were stained by the pitch, but Menabozho painted his head with war paint. He is one of Menabozho’s brothers.Ooranah.[241][Contents]VII.THE THUNDER-BIRD OF THE DAKOTAS(Sioux, 1895)“What is thunder?” a white man asked a Sioux or Dakota Indian.“Thunder is a big bird flying in the air. It makes tracks like fire. You can hear it clap its wings. It is the young thunder-birds that hurt the Sioux. The old birds will not touch us. They are our friends.”“Did you ever see a thunder-bird?” was asked by the white man.“I never did, but my father’s brother, Little Crow, saw one fall dead out of the sky. It had wings wide as a white man’s house, and it had lightning on its wings. It had a face like a man; its nose was like an eagle’s bill.”“Who else ever saw one?” was the next question.“One fall our tribe was out hunting, and a thunder-bird flew down on the ground just a little way from them. It did not hurt them; they saw that it had on[242]snowshoes. They found the track of the shoes when it flew away. Our tribe had good hunting that winter. They killed many bears.”“We have only one God; why do you have so many?” was next asked.“The Great Spirit is the god of the Dakotas,” said the Indian. “He made everything but wild rice and thunder. We must do as our fathers have done or the spirits of the dead will punish us. It is not good to change. We believe what they told us when we were children. We worship the Great Spirit.”“Who rules the water?” asked the white man.“Unktahe, the spirit of the water.”“What do you call the thunder?”“Wahkeon. He and Unktahe are always fighting. It is a great battle; when there is a storm Unktahe sends the thunder-birds back to the sky, sometimes.”“Tell me more about the thunder-birds,” said the white man.“Wahkeontonka is the father of all the birds. He is Big Thunder. He lives on a great mountain in the west. His wigwam has four doors. A caribou stands at the north door. He is swift like the north wind. At the south door is a red deer; he is very beautiful. His eyes are like the little lakes in summer.“A butterfly watches at the east door of the wigwam. He is like the morning light. A bear watches[243]the west door, and when the wind blows from the west even the white people can hear the bear growling. This is true.”“What has Wahkeontonka done for the Indian?”“The thunder spirit gave the Indians thunder and wild rice. They eat rice and are strong. He showed them how to use the bow and arrow.“He dug iron from the ground and made tomahawks. He made spears. The Indians know Wahkeontonka is wise.”The Dakotas believe that their god of storm lives on Thunder Cap, a high promontory in Minnesota overlooking Lake Superior; from here he sends the rain, hail, or snow.Thunder Bay lies at his feet; on its shore lies the great giant turned to stone, who, ages ago, dared to defy Big Thunder. Wahkeontonka is the Dakotas’ Jupiter.[244][Contents]VIII.HIAWATHA THE WISEHow he united the Five NationsMany, many moons ago three Indians sat on the bank of the great river with many islands. These three Indians had come on a long trail from their country, and it was a new trail, for they had made it themselves. Nobody had been on it before they cut their way through the thick forest.The fathers of these Indians had been told of this river in the north which was filled with islands. The three Indians had said to their fathers that they would seek it; now they sat on a little hill, and it was before them.The night sun had changed into a shape like a canoe three times since they had started on the long trail. Their moccasins were torn, and their feet were very tired; but the river was very beautiful, and it made their eyes glad to see it.While the three Indians sat watching the river, they saw a white canoe coming straight toward the little hill[245]where they sat. It seemed to come from the place of the setting sun.The three Indians saw a white-haired chief alone in the canoe, and he had no paddle. The canoe came very fast, but it needed no help. The white-haired chief told the canoe to stop by the little hill on the shore where sat the three Indians; it came there and stopped.The three Indians knew by the strange canoe that the Great Spirit had sent him, and they were afraid.The white-haired chief said: “I am Hiawatha. I will help you and your people. Tell me what your nation can do. Tell me of your hunting.”The three arose and told Hiawatha of their nation. They had thought their people very strong; now they seemed like wild rabbits for weakness. They told him of their hunting, but they were not proud, for Hiawatha was wiser than any chief, and he knew what was in their hearts.Hiawatha said: “Go back to your people. I shall come, and you will see me when you have made my lodge ready. I knew you were coming, for I saw you in the dark forests. I saw you on the great rocks in the forests. Go back and tell your people I am coming. Tell them to make a wigwam for Hiawatha.”The three Indians could not talk to each other. Their hearts were full. They found the trail they had made and followed it back to their own land; there[246]they told their chiefs of the wise one in the white canoe. The chiefs made ready for his coming.“He will come in a white stone canoe,” said the chiefs.The wigwam was built by a lake, and it was made of the finest skins of the deer. It was a white wigwam, with the door left open. No one watched to see who should shut the door.One morning the door was shut, and a strange white canoe was in the water. The people came out of their lodges, and soon the doorway of skins in the white wigwam was opened. Hiawatha had come to the Onondaga nation. His wigwam was on the shore of Tiota or Cross Lake, in the land of the Onondagas.Heyanwatha means the Wise Man. Hiawatha the people call him now. He taught the Onondagas many things, for he had lived with the Great Spirit. He was sent to help the Indian tribes.Hiawatha taught the people how to plant corn and beans. They learned much about planting, and they learned how to store food for winter time.While he was with the Onondagas the runners brought word that a great band of warriors was coming to fight them. The young braves put on their war paint.“Call a great council of all the tribes,” said the wise Hiawatha. “Let them meet on the hill by the lake.” It was Onondaga Lake.[247]Swift runners carried word to four tribes. Their chiefs and great braves met on the hill by the lake, and their wives waited with them. All the people waited for three days, but Hiawatha did not come to the council. The chiefs sent men to Hiawatha on the morning of the fourth day to ask why he made them wait.Hiawatha answered: “The Holder of the Heavens has shown me that if I go to this council great sorrow will come to me. I was sent to teach you peace. I shall show you how to make war. I will come.”Then Hiawatha stepped into his white stone canoe, and it went to the place of the great council, where the chiefs waited.All the great chiefs and the people shouted when Hiawatha came. He stood still in the council circle. His daughter stood beside him, but no one had seen her before. When her father looked at her she went to her place among the women.The first day of the council the chiefs told their plans, and Hiawatha listened. The second day he arose in the council, and the people listened. Hiawatha said wise words. All the chiefs remembered the words of Hiawatha. He made this speech:“My brothers: You are from many tribes. You have come here for one cause. It is to live in safety. We must join ourselves together. The tribes that are[248]on the warpath are strong. Not one tribe here is equal to that great people. Make yourselves a band of brothers. Then you will be stronger than they.“The Mohawks that sit in council by that great tree shall be the first nation. They are the warlike people.“The Oneidas who sit by the great stone that cannot be moved shall be the second nation. They are a wise people.“The Onondagas that live at the foot of the great hills shall be the third nation. They are great in speech making.“The Senecas who live in the forest, and whose trails are found all over the land, shall be the fourth nation, for they have much wisdom in hunting.“The Cayugas live in the open country. Their wigwams are the finest, and their beans and corn grow like the grass on the plains. Their name is known for great wisdom; they shall be the fifth nation.”Hiawatha sat down in the council, and the third day the chiefs talked with one another; then they all said: “We will do this thing. We will be one nation. We will be called the Five Nations.”The council was ended. Hiawatha went to his canoe and called softly to his daughter.As she left the women a great cloud came in the sky. It was a thunder-bird. The great cloud took the daughter of Hiawatha, and she was gone.[249]Pueblo Women grinding CornPueblo Women grinding CornFrom a Photograph[250]The white stone canoe came to the landing place. There was music in the air like the wind blowing through the pine trees. All the sky was filled with the sweet music.The people mourned for Hiawatha, for he was gone. His wigwam by the lake Tiota was empty, and he was never seen again.The Five Nations say that he went to the Islands of the Happy Ones. Owayneo, the Great Spirit, called him. His daughter had gone before him.The Five Nations were strong. They were a wise people. Many moons after the white men came the Tuscaroras sat with them around the council-fire. Then they were known as the Six Nations. The white people have often called them the Mingos.Arranged from Schoolcraft and Horatio Hale.[251][Contents]IX.WAMPUM OR INDIAN MONEYHiawatha was on his way to the country of the Mohawks. He went from one nation to another to teach them the things they needed to know. While on his journey he came to the borders of a lake. It was too deep to wade across, and he stood still thinking whether he should call his magic white canoe to help him or go back. He had come on a long trail and was very tired.While he was wondering which way was best, the sky was filled with wild ducks. These birds flew down upon the lake and began to drink and to swim. In a few minutes they flew up into the air again, in one great black flock.Behold! the lake was dry, and its bed was a mass of shells.Hiawatha knew that the lake had been made dry ground for his sake. He gathered some of the shells[252]and, striking them with sharp flints, strung the pieces on strings of sinew. This was the first wampum.He carried the strings of wampum to the Mohawks, and they believe their tribe to have been the first to use it.They showed the other tribes how to make the long strings of bead money, and many bands went on strange trails to find the rivers or the lakes where the shells were hidden under the water.Mounds like small hills have been found by the white men near lakes and streams. When these mounds were uncovered, it was known that they were only heaps of broken shells. The flint stones were not good tools, and the Indians would use only perfect beads.[253][Contents]X.LEGEND OF THE ARBUTUS(Chippewa, 1894)An old teepee stood by a frozen river in the forest where there are many pine trees. The tops of the trees were white with snow. The teepee was almost covered with the snow. An old chief sat in this teepee; his hair was like the icicles that hang from dead pine-tree branches; he was very old.He was covered with furs. The floor of his teepee was covered with the skins of the bear and the elk. He had been a great hunter. His name was Peboan. Peboan was faint with hunger, and he was cold. He had been hunting for three days. He had killed nothing. All the moose, deer, and bear had gone. They had left no trail. Wabasso, the rabbit, had hidden in the bushes. There was no food, no meat for Peboan.He called upon the great Menabozho for help.“Come, Menabozho, come help Peboan, the chief of the winter manitous. Come, for Mukwa the bear has gone from me. Come, or Peboan must go to the far[254]north to find Mahto the white bear. Peboan is old, and his feet are weary.”Peboan crawled on his knees over the furs to the little fire in the middle of the teepee. He blew on the coals with his faint breath, and the coals grew very red. His breath was like a wind; the coals made the wind warm like a south wind. The deerskins that covered the teepee trembled like leaves, for the warm wind blew them.Peboan sat on the furs on the floor of his teepee and waited. He knew Menabozho would hear him.Peboan heard no sound, but he looked toward the door of his teepee. It was lifted back, and he saw a beautiful Indian maiden.She carried a great bundle of willow buds in her arms. Her dress was of sweet grass and early maple leaves. Her eyes were like a young deer. Her hair was like the blackest feathers of a crow, and it was so long that it was like a blanket over her shoulders. She was small; her feet were hidden in two moccasin flowers.“Menabozho heard Peboan, the winter manitou. He has sent me. I am Segun.”“You are welcome, Segun. Sit by my fire; it is warm. I have no meat. Sit down and tell me what you can do.”“Peboan may tell first what he can do,” said Segun.[255]Peboan said: “I am a winter manitou; I blow my breath, and the flowers die. The waters stand still; the leaves fall and die.”Segun said: “I am a summer manitou; I blow my breath, and the flowers open their eyes. The waters follow me on my trail.”Peboan said: “I shake my hair, and the snow falls on the mountains, like the feathers of Waubese, the great white swan.”Segun said: “I shake my hair, and warm rain falls from the clouds. I call, and the birds answer me. The trees put on their leaves, and the grass grows thick like the fur of the bear. The summer sky is my teepee. Menabozho has said that the time has come for you to go.”Peboan’s head bent over on his shoulder. The sun melted the snow on the pine trees; it melted the snow on the teepee. Segun waved her hands over Peboan, and a strange thing happened.Peboan grew smaller and smaller. His deerskin clothes turned to leaves and covered Peboan on the ground.Segun looked, but Peboan was gone. She took some flowers from her hair and hid them under the leaves on the ground. There was ice on the leaves, but it did not hurt the pink flowers. Segun breathed on the flowers, and they became sweet.[256]She said: “I go, but the flowers shall stay to tell of Segun’s visit to Peboan. The children shall find them and know that Segun has sent Peboan away. It shall be so each time the snows melt and the rivers begin to run. This flower shall tell that spring has come.”Peboan’s teepee was sweet with the breath of the flowers, but Segun was gone.[257][Contents]XI.THE ONE WHO LOVED HIM MOSTThe Great Spirit whispered to the heart of a warrior that he must go and seek the Happy Hunting Grounds. His squaw shed many tears when he told her. His children wailed loudly, for they knew no one ever returned from that journey.“We will follow you on the long trail,” said his squaw.The warrior hid his arrows and his bow, put on the new moccasins that lay by his wigwam door, and started. Behind him followed in the same trail his squaw, his sons, and his dog. He sang the death chant, and their voices echoed the chant. The dog knew its meaning and howled for sorrow.After a time the younger boy grew weary and hid himself. They did not miss the child, and he ran back to the wigwam, lay down, and fell asleep.Soon the older son missed his brother. He said:“I will go back and find Keweenaw. He is small; I will care for him.”[258]The father and mother were not alone. The dog walked softly behind them. The warrior did not look back, but his squaw called to him: “I am here. I am strong. I will follow you to the gate of the Happy Hunting Grounds.”Then the trail became rough and steep. The wild cactus tore their moccasins. The thorn tree caught their blankets and tore their flesh.The wife was weary and cried: “Let us rest. Let us wait.” She fell on her face in the trail.When she arose no one was before her. She said: “I will go and find our children; then I will come back to the trail and find my husband.”The warrior was now alone. No, not alone, for his dog, footsore and heated with the long journey, kept at his heels. His master had not known that he had followed. Now in the dark night his dog pressed his head against him to comfort him.The trail led westward, but the morning sun cast no long shadows of the wife and children. They had not taken up the trail again.And still forever toward the west went the two, the Indian and his dog. Moons and suns rose and set. At last, across the wide plains, he saw two great rocks, like tall trees. These marked the gateway of the Happy Hunting Grounds. Tired, sick, and nearly fainting with weariness, the Indian kept on his way.[259]Tired, hungry, and very weak, behind him came the faithful dog.At the gateway the Indian raised his voice and cried: “I am here. The Great Spirit called me; I have come.”The watchman opened the gate and, taking the brave by the hand, led him past the two great rocks that held the wonderful gate.“Where are those who were with you at the first?” asked the watchman.“The way was long. Their feet were weary,” was the answer.“Who is this that stands watching you, with eyes that show the tears they cannot shed?”“He who loved me best,” said the Indian.The watchman put his hand on the head of the hound. The dog gave a joyful leap, and the gates of the Happy Hunting Grounds shut both the Indian and his dog into the Land of Rest, from which there is no return.[260][Contents]XII.THE MARTEN AND THE WHITE RABBIT(Micmac)A white rabbit ran away from town. He was afraid of the dogs, and the children pulled his ears. He found it was better to live among the animals in the woods, but he did not like to say so to them. He was always telling of the fine things he had left.The wild rabbit is gray. The white rabbit said no one wore gray in town. The best people had white clothes and very fine; that was why his fur was so soft and like the snow.“Ours was the best family in town,” the white rabbit would say very often.The marten is small and brown. His fur is worn by the best people, and he knows they think much of him. He could not understand why the white rabbit should think himself any better than a marten.He met the white rabbit in the woods one day. They had a long talk, and the rabbit invited him to come to his heap of little dry bushes and eat dinner with him. He would answer any questions the marten would ask, because those who come out of a town always know a great deal. It is kind to tell what you know.[261]Adobe Houses. Pueblo Children near KivaAdobe Houses. Pueblo Children near KivaFrom a Photograph. (See account of “The Indians who live in Brick Houses.”)[262]The marten was seen by the gray rabbits to brush his fur and wash his face and paws very carefully. They watched him go into the white rabbit’s brush heap. The gray rabbits put their ears very far back and ran away. “The marten is wise, but he will know more when he comes home,” said the ones in gray.The marten ate with the white rabbit. He thought they ate too fast, but it was not polite to say so. He tried to eat like the rabbit and watched his mouth. After a time the marten began his questions.“What makes the slit in your lip?” asked the visitor.“My family in town all ate with knives and forks. My knife slipped and cut my lip,” was the answer.“What makes you keep moving your mouth and whiskers?”“Because I am always planning and worrying. My family always worried. We do not think enough about what might happen out here in the country. Perhaps a great fire might come and burn up all these trees; perhaps the river may come and drown us. The birds make us forget these things. We are too happy.”The marten shook his head, but he said some grass had touched his nose. He did not want the rabbit to think him different from town people.The two went out to walk under the trees.“What makes you hop?” asked the marten.[263]“My family always hop. People in town never step along like country people. See how well I look and how clumsy that moose cow is over there.”Just then they heard a soft step on the brown pine needles; the marten flattened himself down on the ground, and his brown fur could not be seen. The white rabbit ran away with great jumps. He hid in the bushes.The two animals met again that day. “Why did you run so fast?” asked the marten.“I used to run races when I was in town. The boys and the dogs all played with me. Every one goes fast when in town. I forgot how slow the country people are.”The marten walked and ran by the rabbit’s side.“Why is it that your tail is so short and your ears are so long?” he asked.“Every one in town wears something on his head. I wanted to be like the rest, and now I have long ears; but I have only a little ball of fur for a tail. It is all that was left when my ears were done.”The marten ran to the tallest pine tree. He climbed up where he could see the white rabbit and then he screamed, “I do not believe one word!”The little gray rabbits heard him and laughed with the squirrels.Educated Maine Indian’s Story.[264][Contents]XIII.HOW LIGHT, FIRE, AND WATER FIRST CAME TO THE WORLD(1894)Along time ago the only place where light could be seen was in the teepee of one old chief.This chief had light, fire, and water. All the other Indians in the whole world suffered from cold and darkness and had no water.All the Indians came to this old chief’s teepee and begged for a little light. He would not give them any. The Indians went away and told the wild animals, and asked their help.The animals and the Indians held a great dance around the old chief’s teepee. They chanted songs and all begged for light. Each one sang his own song.One young fox kept singing, “Khaih! Khaih!” which means “light.” He believed it would bring light, and the men and the animals were helped, he was so strong. Their voices made a great noise.At last a faint color was seen in the east. The old chief came out and drove the little light away.[265]Then the young fox called, “Khaih! Khaih!” louder than before. The men and the animals began again. They called and called for the light to come.At last a little color was seen in the east again. The old chief had not slept. He was tired and he said: “You may have all the light you want.”Now the light comes every morning. Some of the animals still call for it to come before it is day.A young caribou said that he would get the fire from the old chief’s teepee. The Indians tied a great dry branch to his big antlers. The young caribou put his head into the fire teepee and tried to reach the coals, but he could not do it. The wise chief drove him away.But when the old chief was driving back the young caribou, a muskrat crept into the teepee. He reached the precious coals of fire and caught one in his mouth. He ran back into the woods with it. Before he could reach his own burrow he had to drop the burning coal. It fell on the dry leaves and set the woods on fire. You can see now where the muskrat burned himself.All the world had fire now, and there has always been enough since the muskrat dropped the first coal.The fire melted the ice in the rivers and lakes. The light showed every one where to find water.The old chief has never been seen since that time.Hudson Bay Indian’s Story.[266][Contents]XIV.HOW THE COPPER MOUNTAIN CAME TO FALL(Portage Indians, 1894)There is a noble priest who has long been a missionary among the Portage Indians, near the Lake of the Woods. He has won their respect, given them a written language, and taught them many of the white man’s secrets; in return they have told him many of their stories and their secrets. They have told him why they no longer own copper mines, but must get copper from the Kaidahs, a stronger tribe.This is the story:Many moons ago the Indians living about Hudson Bay all went to a certain place in the west for their copper.A great mountain of copper stood there, and it was in the middle of the water. The Portage Indians tell that each tribe wanted the mountain; at last, when many tribes were working together to get out the[267]copper, it was agreed to let one tribe own it; but which tribe? No one could tell.It was left for the copper mountain itself to decide who should be its master. All the tribes began to shout for it to come to them. The mountain did not move for a long time.At last it trembled; then the Kaidah Indians, who have big heads and loud voices, shouted louder than any other tribe. The top of the mountain fell toward the Kaidahs.“And that is why we go and trade with them for the copper with which to make the rings we give our women and children,” say the Portage or Carrier Indians of Manitoba.[268][Contents]XV.THE SUN AND THE MOON(Dakota, 1894)The Day Sun has a twin brother that is white. He is not a strong warrior like the Day Sun, who is as red as war paint. The Day Sun can make an Indian fall down in the hot days of summer. The Indian is made weak by the arrows the Day Sun makes in the summer morning. Sometimes he lets you see these arrows. They are very long. They are around his head like the war bonnet of a very great chief.The Night Sun is cold and cannot hurt even an owl. He has to do all the things his twin brother tells him to do. He is not strong, and he breaks to pieces trying to do so much. He hides his face and tries to go away, but he always comes back and is glad to start again.The strong Day Sun comes every morning from the wigwam of Hannanna the Morning Light. This wigwam is made of the smoke of burning rivers. You can see this smoke go up from the water if you will sit still and watch. The Day Sun can burn up a little[269]river. He paints the smoke of the rivers with rainbows that have come and gone. They are saved to make the Place of the Morning Light so beautiful that men will watch for the coming of the Day Sun.All the animals and the birds call to Hannanna in the morning to open the door of his wigwam and let the red light come. There is no war paint on the land that is as red as the Day Sun. When Hannanna has his wigwam by the water you can see more than when it is over the land. The Day Sun is happy by the water.When the red warrior of the sky goes out of sight in the west he rides in a canoe behind the trees and hills to his place in the east. On his way he talks to the Night Sun. You cannot see the canoe of the Day Sun.The Night Sun does not care if men see that he rides in a canoe like an Indian. He comes from the White Land in the east. He walks over the Bridge of Stars, the pathway of the spirits. The Night Sun helps the spirits that walk on this path to the happy Summer Land. He does much good.The Day Sun makes the corn grow. He makes all the seeds and the trees grow when it is summer. The Night Sun has to take care of them when he is gone.The Indians dance the sun dance when the Night Sun is round and white. He looks at the Indians and tells his brother of the dance. The Day Sun is glad to know that the Indians give thanks for his gifts to them.[270][Contents]XVI.CUSTER’S HEART(Dakota, 1895)The red man remembers the brave paleface as well as the warrior of his own race and color.The wild charge of Custer and his men and their utter defeat will be often told and retold in the wigwams of the tribes who fought him.The Indians claim that the strange plant that is now found on the Custer battle ground has been created by some spirit which knew of the mighty courage of the white brave with yellow hair.This plant is called Custer’s Heart. It has long, slender leaves curved exactly like a saber; the edges of these leaves are so sharp that they cut the hand that attempts to tear them from the plant.If you touch the plant you will feel a chill, for each leaf is cold. The blossoms come in the hot summer days. The flowers are heart-shaped and yellow as gold, with a center of scarlet that looks like a drop of blood.But whoever plucks the flower must hold it gently, for if it should be crushed, the scarlet stain, the Indians claim, could never be washed away.[271]It may be that this flower is known only in the dreams of Indian braves, but the new legend shows how the memory of the brave general lives in the hearts of his red enemies. It shows that it is always in the heart of man to admire the brave deeds of another, even though the hero is an enemy.This story tells us also that there are those among the red men who, while they may be dressed in paint, buckskin, and blankets, have thoughts like those expressed by the white man’s poets.[272]

[216]

The Indian of To-dayThe Indian of To-dayOriginal Painting by Angel de Cora (Hinook-mahiwi-kilinaka)Copyright, 1901, by Ginn & Company

The Indian of To-day

Original Painting by Angel de Cora (Hinook-mahiwi-kilinaka)

[217]

[Contents]INTRODUCTORY—THE INDIANS’ PRESENT CONDITIONThe present condition of the Indians is very different from that when the tribes roved for thousands of miles either in pursuit of enemies or for food.Now they are prevented by law from fishing or hunting outside the boundaries of their various reservations, to which they were sent by the government for different reasons. For many years meat and flour were given to some tribes as rations at certain periods of the year, when they also received money and blankets. A number of tribes have become much like the white man, and live in houses and have large numbers of horses and cattle upon the plains or on their farms in the east; other tribes, proud of their ancient customs, still try to live as nearly as possible in the way of their ancestors.[218]Their love for their nation, tribe, and family is very great, and that is one reason why a few of the Indian students become once more Blanket Indians. They cannot endure the taunt that they have forgotten their own people.The old myths of years ago are repeated in Indian homes, and many of the stories, like those told in the poem ofHiawatha, are familiar tales to little children in western teepees. Hiawatha the Wise we now know is an Iroquois hero; Menabozho, who is called the Foolish or Sly One, is an Algonquin hero, and they are two very different characters in the lore of two different Indian nations. Hiawatha the Iroquois is always dignified; Menabozho the Algonquin is very powerful but full of boyish tricks.Menabozho, or the Great White HareFrom the east side to the west side of America the Algonquin Indians all have their stories of Menabozho. When the story is of some great deed of Nanabush, or of Missaba, you must remember that these names are only another way of speaking of Menabozho. In the different Indian tribes the languages are different; but those who have been most among these many tribes of red men find that nearly all have some name for this Great Manitou, or Spirit.[219]Whatever was the first cause of their belief in such a being, there is no way of knowing. All people, no matter how wild, believe in God; but the wilder the people the more gods they believe in. It is so with the Indian.The red man seemed to believe every stone, every bush, and almost every animal had its manitou or spirit. These manitous were something to be feared, and to which prayer ought to be offered. So we will call them the gods of the Indians. But these gods were ruled over by greater ones that had wonderful powers.The Indians watch the sun, moon, and stars a great deal and know much more about them than many white people who have no time for such study. When they saw the power of the sun in bringing life out of the earth in the shape of growing plants from hidden seeds, then the sun seemed like a living spirit to them.The name Menabozho has been found to mean in the Indian language the Great White Hare. It has been found to mean more than that. Some one who has studied into the meanings of Indian words says that it means the “god of light,” or “ruler of the sun.” When you read marvelous stories of Menabozho remember then that the Indians who told these tales first had in mind one of their strong gods,—one who was swift and powerful as the light of the sun; one who was[220]as kind as the sun is to the earth, bringing food and blessing to every one.The sun hides away every night; so Menabozho often rested. The sun is often troubled by clouds and storms; and Menabozho has many troubles, but usually comes out very bravely from every hindrance.This manitou could take many forms. He very often appeared upon the earth as a man, for that is the highest form of all life. He is said to have many homes.Some say Menabozho’s home is in the east. He rules over the east wind and watches the sun that it may follow the right path through the sky. He rules the sun. It could not leave the east without him.The Indians in some nations have a kind of picture to represent Menabozho. It looks something like a child’s picture of a rabbit. People have thought of many reasons why the red men should have called him the Great White Hare. The Indians themselves do not seem to explain why they did it.We know from many Indian customs and from their records, for they have kept many records, that the red men lived in America for hundreds of years before Columbus came. Where the first Indians came from the most learned white man cannot tell. He can only guess.Some of the Indian stories tell that the red man was[221]created here in America. That is not strange for them to say, for they have no remembrance of another land. If they came from across the great ocean at the west, or drifted across the one at the east, they may have brought this story of Menabozho, the god of light, with them. Early travelers found some tribes expecting the Great Spirit to come among them again in the shape of palefaced men. The same belief was found far south in Mexico. It seems very strange to us. Many have thought that it was the coming of Menabozho the red men expected when the white men came.This same Great Spirit who was to come was kind and good. He would be a brother to all creatures, man and beast. Menabozho called everything his brother. Stories that the Indians are telling of him to-day speak of him as calling the trees his brothers.Those who are much among the Indians now, as the hunters in the northern forests are, tell of how real this kindly manitou is to the red man in his every-day life.There is a certain little black swimming bird that looks much like a duck, which is called a diver. When this bird rushes from the reeds by the river into the water, the Indian who sees it often cries out, “There goes the bird Menabozho kicked.”If the white fisherman tells a story of some great fish that he has caught, or that nearly came into his[222]net, then the Indians, among themselves, grunt and scoff at his story. They can tell of a larger fish than any white man ever saw or brought to shore. Menabozho sailed into its mouth in his canoe. And so this same being is as real to them as any we have learned of in our childhood’s days.The stories recently collected are interesting in showing how alive is all Nature to those who live nearest to her. The Indian still seems to understand with the heart of a poet the voices of trees, stones, and brooks. We are glad to know that many whites have learned that the red men have a strong love for justice and truth and can show mercy to those who have been merciful.The Indian is not a dull-minded being. His wits are keen, and his judgment as fine as many a civilized man can claim. But he lives a life far apart from the busy city or town life of the white man, and it is hard for each to understand the life of the other.[223]

INTRODUCTORY—THE INDIANS’ PRESENT CONDITION

The present condition of the Indians is very different from that when the tribes roved for thousands of miles either in pursuit of enemies or for food.Now they are prevented by law from fishing or hunting outside the boundaries of their various reservations, to which they were sent by the government for different reasons. For many years meat and flour were given to some tribes as rations at certain periods of the year, when they also received money and blankets. A number of tribes have become much like the white man, and live in houses and have large numbers of horses and cattle upon the plains or on their farms in the east; other tribes, proud of their ancient customs, still try to live as nearly as possible in the way of their ancestors.[218]Their love for their nation, tribe, and family is very great, and that is one reason why a few of the Indian students become once more Blanket Indians. They cannot endure the taunt that they have forgotten their own people.The old myths of years ago are repeated in Indian homes, and many of the stories, like those told in the poem ofHiawatha, are familiar tales to little children in western teepees. Hiawatha the Wise we now know is an Iroquois hero; Menabozho, who is called the Foolish or Sly One, is an Algonquin hero, and they are two very different characters in the lore of two different Indian nations. Hiawatha the Iroquois is always dignified; Menabozho the Algonquin is very powerful but full of boyish tricks.Menabozho, or the Great White HareFrom the east side to the west side of America the Algonquin Indians all have their stories of Menabozho. When the story is of some great deed of Nanabush, or of Missaba, you must remember that these names are only another way of speaking of Menabozho. In the different Indian tribes the languages are different; but those who have been most among these many tribes of red men find that nearly all have some name for this Great Manitou, or Spirit.[219]Whatever was the first cause of their belief in such a being, there is no way of knowing. All people, no matter how wild, believe in God; but the wilder the people the more gods they believe in. It is so with the Indian.The red man seemed to believe every stone, every bush, and almost every animal had its manitou or spirit. These manitous were something to be feared, and to which prayer ought to be offered. So we will call them the gods of the Indians. But these gods were ruled over by greater ones that had wonderful powers.The Indians watch the sun, moon, and stars a great deal and know much more about them than many white people who have no time for such study. When they saw the power of the sun in bringing life out of the earth in the shape of growing plants from hidden seeds, then the sun seemed like a living spirit to them.The name Menabozho has been found to mean in the Indian language the Great White Hare. It has been found to mean more than that. Some one who has studied into the meanings of Indian words says that it means the “god of light,” or “ruler of the sun.” When you read marvelous stories of Menabozho remember then that the Indians who told these tales first had in mind one of their strong gods,—one who was swift and powerful as the light of the sun; one who was[220]as kind as the sun is to the earth, bringing food and blessing to every one.The sun hides away every night; so Menabozho often rested. The sun is often troubled by clouds and storms; and Menabozho has many troubles, but usually comes out very bravely from every hindrance.This manitou could take many forms. He very often appeared upon the earth as a man, for that is the highest form of all life. He is said to have many homes.Some say Menabozho’s home is in the east. He rules over the east wind and watches the sun that it may follow the right path through the sky. He rules the sun. It could not leave the east without him.The Indians in some nations have a kind of picture to represent Menabozho. It looks something like a child’s picture of a rabbit. People have thought of many reasons why the red men should have called him the Great White Hare. The Indians themselves do not seem to explain why they did it.We know from many Indian customs and from their records, for they have kept many records, that the red men lived in America for hundreds of years before Columbus came. Where the first Indians came from the most learned white man cannot tell. He can only guess.Some of the Indian stories tell that the red man was[221]created here in America. That is not strange for them to say, for they have no remembrance of another land. If they came from across the great ocean at the west, or drifted across the one at the east, they may have brought this story of Menabozho, the god of light, with them. Early travelers found some tribes expecting the Great Spirit to come among them again in the shape of palefaced men. The same belief was found far south in Mexico. It seems very strange to us. Many have thought that it was the coming of Menabozho the red men expected when the white men came.This same Great Spirit who was to come was kind and good. He would be a brother to all creatures, man and beast. Menabozho called everything his brother. Stories that the Indians are telling of him to-day speak of him as calling the trees his brothers.Those who are much among the Indians now, as the hunters in the northern forests are, tell of how real this kindly manitou is to the red man in his every-day life.There is a certain little black swimming bird that looks much like a duck, which is called a diver. When this bird rushes from the reeds by the river into the water, the Indian who sees it often cries out, “There goes the bird Menabozho kicked.”If the white fisherman tells a story of some great fish that he has caught, or that nearly came into his[222]net, then the Indians, among themselves, grunt and scoff at his story. They can tell of a larger fish than any white man ever saw or brought to shore. Menabozho sailed into its mouth in his canoe. And so this same being is as real to them as any we have learned of in our childhood’s days.The stories recently collected are interesting in showing how alive is all Nature to those who live nearest to her. The Indian still seems to understand with the heart of a poet the voices of trees, stones, and brooks. We are glad to know that many whites have learned that the red men have a strong love for justice and truth and can show mercy to those who have been merciful.The Indian is not a dull-minded being. His wits are keen, and his judgment as fine as many a civilized man can claim. But he lives a life far apart from the busy city or town life of the white man, and it is hard for each to understand the life of the other.[223]

he present condition of the Indians is very different from that when the tribes roved for thousands of miles either in pursuit of enemies or for food.

Now they are prevented by law from fishing or hunting outside the boundaries of their various reservations, to which they were sent by the government for different reasons. For many years meat and flour were given to some tribes as rations at certain periods of the year, when they also received money and blankets. A number of tribes have become much like the white man, and live in houses and have large numbers of horses and cattle upon the plains or on their farms in the east; other tribes, proud of their ancient customs, still try to live as nearly as possible in the way of their ancestors.[218]

Their love for their nation, tribe, and family is very great, and that is one reason why a few of the Indian students become once more Blanket Indians. They cannot endure the taunt that they have forgotten their own people.

The old myths of years ago are repeated in Indian homes, and many of the stories, like those told in the poem ofHiawatha, are familiar tales to little children in western teepees. Hiawatha the Wise we now know is an Iroquois hero; Menabozho, who is called the Foolish or Sly One, is an Algonquin hero, and they are two very different characters in the lore of two different Indian nations. Hiawatha the Iroquois is always dignified; Menabozho the Algonquin is very powerful but full of boyish tricks.

Menabozho, or the Great White Hare

From the east side to the west side of America the Algonquin Indians all have their stories of Menabozho. When the story is of some great deed of Nanabush, or of Missaba, you must remember that these names are only another way of speaking of Menabozho. In the different Indian tribes the languages are different; but those who have been most among these many tribes of red men find that nearly all have some name for this Great Manitou, or Spirit.[219]

Whatever was the first cause of their belief in such a being, there is no way of knowing. All people, no matter how wild, believe in God; but the wilder the people the more gods they believe in. It is so with the Indian.

The red man seemed to believe every stone, every bush, and almost every animal had its manitou or spirit. These manitous were something to be feared, and to which prayer ought to be offered. So we will call them the gods of the Indians. But these gods were ruled over by greater ones that had wonderful powers.

The Indians watch the sun, moon, and stars a great deal and know much more about them than many white people who have no time for such study. When they saw the power of the sun in bringing life out of the earth in the shape of growing plants from hidden seeds, then the sun seemed like a living spirit to them.

The name Menabozho has been found to mean in the Indian language the Great White Hare. It has been found to mean more than that. Some one who has studied into the meanings of Indian words says that it means the “god of light,” or “ruler of the sun.” When you read marvelous stories of Menabozho remember then that the Indians who told these tales first had in mind one of their strong gods,—one who was swift and powerful as the light of the sun; one who was[220]as kind as the sun is to the earth, bringing food and blessing to every one.

The sun hides away every night; so Menabozho often rested. The sun is often troubled by clouds and storms; and Menabozho has many troubles, but usually comes out very bravely from every hindrance.

This manitou could take many forms. He very often appeared upon the earth as a man, for that is the highest form of all life. He is said to have many homes.

Some say Menabozho’s home is in the east. He rules over the east wind and watches the sun that it may follow the right path through the sky. He rules the sun. It could not leave the east without him.

The Indians in some nations have a kind of picture to represent Menabozho. It looks something like a child’s picture of a rabbit. People have thought of many reasons why the red men should have called him the Great White Hare. The Indians themselves do not seem to explain why they did it.

We know from many Indian customs and from their records, for they have kept many records, that the red men lived in America for hundreds of years before Columbus came. Where the first Indians came from the most learned white man cannot tell. He can only guess.

Some of the Indian stories tell that the red man was[221]created here in America. That is not strange for them to say, for they have no remembrance of another land. If they came from across the great ocean at the west, or drifted across the one at the east, they may have brought this story of Menabozho, the god of light, with them. Early travelers found some tribes expecting the Great Spirit to come among them again in the shape of palefaced men. The same belief was found far south in Mexico. It seems very strange to us. Many have thought that it was the coming of Menabozho the red men expected when the white men came.

This same Great Spirit who was to come was kind and good. He would be a brother to all creatures, man and beast. Menabozho called everything his brother. Stories that the Indians are telling of him to-day speak of him as calling the trees his brothers.

Those who are much among the Indians now, as the hunters in the northern forests are, tell of how real this kindly manitou is to the red man in his every-day life.

There is a certain little black swimming bird that looks much like a duck, which is called a diver. When this bird rushes from the reeds by the river into the water, the Indian who sees it often cries out, “There goes the bird Menabozho kicked.”

If the white fisherman tells a story of some great fish that he has caught, or that nearly came into his[222]net, then the Indians, among themselves, grunt and scoff at his story. They can tell of a larger fish than any white man ever saw or brought to shore. Menabozho sailed into its mouth in his canoe. And so this same being is as real to them as any we have learned of in our childhood’s days.

The stories recently collected are interesting in showing how alive is all Nature to those who live nearest to her. The Indian still seems to understand with the heart of a poet the voices of trees, stones, and brooks. We are glad to know that many whites have learned that the red men have a strong love for justice and truth and can show mercy to those who have been merciful.

The Indian is not a dull-minded being. His wits are keen, and his judgment as fine as many a civilized man can claim. But he lives a life far apart from the busy city or town life of the white man, and it is hard for each to understand the life of the other.[223]

[Contents]I.MENABOZHO AND HIS THREE BROTHERSThe Indians tell that, in a time so long ago no one can tell when, four brothers were born on this earth.The first was Menabozho, who is the friend of all the human race. The second was Chibiabos, who cares for the dead and lives in the Country of Souls. The third was Wabose. He ran far away to the north and was changed into a rabbit, but is still very powerful. The fourth was Chokanipok, the Man of Flint.Menabozho did not love his fourth brother, the stone man, and had many battles with him. These battles were long and terrible. Traces of them can be found to this day. Chokanipok’s body was as large as a mountain. In one of these battles Menabozho’s arrows tore off many pieces of flesh from him. These changed into flint stones when they touched the earth, and men made fire by striking two of them together.At last Menabozho conquered, for he had more love for man in his heart than had his brother, and the[224]great firestone giant fell, and his pieces are scattered everywhere.This gave Menabozho courage, and he traveled all over the earth teaching men how to use stone and bone. He taught them how to make stone axes. He showed them how to make snares and traps so as to catch fishes and birds. He taught the women how to weave mats and beautiful baskets.While he traveled he saw the huge creatures whose bones are now dug up from far under the ground. Menabozho slew these animals himself and hid them away. He opened the pathway for the rivers between the hills and mountains. He made the earth ready for the Indian.Menabozho placed four spirits at the four sides of the heavens. The spirit which he put in the north sends snow and ice so that the Indian may hunt during the cold moons. The spirit in the south sends the warm wind and gives the red man corn, melons, and tobacco. The spirit that stands in the west sends the rain, and the spirit in the east gives light to the earth.Some Indian legends say that Menabozho now lives on an ice mountain in the great sea. If he, by any chance, were driven from his home all things would burn if he should touch his feet to the ground to spring into the air. The end would come, for the[226]sun could never shine again without Menabozho to guide it from the east to the west.An Indian Basket ExhibitAn Indian Basket ExhibitFrom a PhotographWhen this great manitou walked on the earth his steps measured as long as the steps one tribe would take in one day. He could step over mountains and think they were only ant-hills. He could step over a large lake. If he wished, he could make himself as short as a man. He had great power.It is told that a little child once outwitted him. The boy was playing outside his mother’s lodge and dared the manitou to do as he did. The manitou loved the child and waited to see what it did. The boy lay down and put his toe into his mouth. Menabozho tried to do this same thing and could not.He told the boy to wish for anything and that he should have it. The boy wished for long life. Menabozho changed the child into a white-cedar tree, and the tree stood for hundreds of winters in the place where the child had stood when he wished for long life. It was not far from where he lay by his mother’s wigwam when he dared the great Menabozho to a deed the manitou could not perform.It was in this way the wise manitou punished the boy. It is not well for any one to be wiser than a manitou, for even the flint stones show that these spirits are very powerful.[227]

I.MENABOZHO AND HIS THREE BROTHERS

The Indians tell that, in a time so long ago no one can tell when, four brothers were born on this earth.The first was Menabozho, who is the friend of all the human race. The second was Chibiabos, who cares for the dead and lives in the Country of Souls. The third was Wabose. He ran far away to the north and was changed into a rabbit, but is still very powerful. The fourth was Chokanipok, the Man of Flint.Menabozho did not love his fourth brother, the stone man, and had many battles with him. These battles were long and terrible. Traces of them can be found to this day. Chokanipok’s body was as large as a mountain. In one of these battles Menabozho’s arrows tore off many pieces of flesh from him. These changed into flint stones when they touched the earth, and men made fire by striking two of them together.At last Menabozho conquered, for he had more love for man in his heart than had his brother, and the[224]great firestone giant fell, and his pieces are scattered everywhere.This gave Menabozho courage, and he traveled all over the earth teaching men how to use stone and bone. He taught them how to make stone axes. He showed them how to make snares and traps so as to catch fishes and birds. He taught the women how to weave mats and beautiful baskets.While he traveled he saw the huge creatures whose bones are now dug up from far under the ground. Menabozho slew these animals himself and hid them away. He opened the pathway for the rivers between the hills and mountains. He made the earth ready for the Indian.Menabozho placed four spirits at the four sides of the heavens. The spirit which he put in the north sends snow and ice so that the Indian may hunt during the cold moons. The spirit in the south sends the warm wind and gives the red man corn, melons, and tobacco. The spirit that stands in the west sends the rain, and the spirit in the east gives light to the earth.Some Indian legends say that Menabozho now lives on an ice mountain in the great sea. If he, by any chance, were driven from his home all things would burn if he should touch his feet to the ground to spring into the air. The end would come, for the[226]sun could never shine again without Menabozho to guide it from the east to the west.An Indian Basket ExhibitAn Indian Basket ExhibitFrom a PhotographWhen this great manitou walked on the earth his steps measured as long as the steps one tribe would take in one day. He could step over mountains and think they were only ant-hills. He could step over a large lake. If he wished, he could make himself as short as a man. He had great power.It is told that a little child once outwitted him. The boy was playing outside his mother’s lodge and dared the manitou to do as he did. The manitou loved the child and waited to see what it did. The boy lay down and put his toe into his mouth. Menabozho tried to do this same thing and could not.He told the boy to wish for anything and that he should have it. The boy wished for long life. Menabozho changed the child into a white-cedar tree, and the tree stood for hundreds of winters in the place where the child had stood when he wished for long life. It was not far from where he lay by his mother’s wigwam when he dared the great Menabozho to a deed the manitou could not perform.It was in this way the wise manitou punished the boy. It is not well for any one to be wiser than a manitou, for even the flint stones show that these spirits are very powerful.[227]

he Indians tell that, in a time so long ago no one can tell when, four brothers were born on this earth.

The first was Menabozho, who is the friend of all the human race. The second was Chibiabos, who cares for the dead and lives in the Country of Souls. The third was Wabose. He ran far away to the north and was changed into a rabbit, but is still very powerful. The fourth was Chokanipok, the Man of Flint.

Menabozho did not love his fourth brother, the stone man, and had many battles with him. These battles were long and terrible. Traces of them can be found to this day. Chokanipok’s body was as large as a mountain. In one of these battles Menabozho’s arrows tore off many pieces of flesh from him. These changed into flint stones when they touched the earth, and men made fire by striking two of them together.

At last Menabozho conquered, for he had more love for man in his heart than had his brother, and the[224]great firestone giant fell, and his pieces are scattered everywhere.

This gave Menabozho courage, and he traveled all over the earth teaching men how to use stone and bone. He taught them how to make stone axes. He showed them how to make snares and traps so as to catch fishes and birds. He taught the women how to weave mats and beautiful baskets.

While he traveled he saw the huge creatures whose bones are now dug up from far under the ground. Menabozho slew these animals himself and hid them away. He opened the pathway for the rivers between the hills and mountains. He made the earth ready for the Indian.

Menabozho placed four spirits at the four sides of the heavens. The spirit which he put in the north sends snow and ice so that the Indian may hunt during the cold moons. The spirit in the south sends the warm wind and gives the red man corn, melons, and tobacco. The spirit that stands in the west sends the rain, and the spirit in the east gives light to the earth.

Some Indian legends say that Menabozho now lives on an ice mountain in the great sea. If he, by any chance, were driven from his home all things would burn if he should touch his feet to the ground to spring into the air. The end would come, for the[226]sun could never shine again without Menabozho to guide it from the east to the west.

An Indian Basket ExhibitAn Indian Basket ExhibitFrom a Photograph

An Indian Basket Exhibit

From a Photograph

When this great manitou walked on the earth his steps measured as long as the steps one tribe would take in one day. He could step over mountains and think they were only ant-hills. He could step over a large lake. If he wished, he could make himself as short as a man. He had great power.

It is told that a little child once outwitted him. The boy was playing outside his mother’s lodge and dared the manitou to do as he did. The manitou loved the child and waited to see what it did. The boy lay down and put his toe into his mouth. Menabozho tried to do this same thing and could not.

He told the boy to wish for anything and that he should have it. The boy wished for long life. Menabozho changed the child into a white-cedar tree, and the tree stood for hundreds of winters in the place where the child had stood when he wished for long life. It was not far from where he lay by his mother’s wigwam when he dared the great Menabozho to a deed the manitou could not perform.

It was in this way the wise manitou punished the boy. It is not well for any one to be wiser than a manitou, for even the flint stones show that these spirits are very powerful.[227]

[Contents]II.STORY OF THE DELUGE(Chippewa, 1900)Menabozho, the great land manitou, did not like the water manitous or spirits. One day he saw the chief of the water manitous asleep on a rock, and he shot and killed him with a magic arrow; then the little water manitous called the big rivers to help them and chased Menabozho up a high hill.The water reached halfway up the hill; the water manitous called all the little rivers then to help them. The water chased Menabozho to the top of the high hill. He climbed up a tall pine tree, but the water came up to his chin; it could not go over his head, for there is not water enough in the whole world to drown the great Menabozho.He waited a long time while he stood on the top of the pine tree. The rivers would not go back, and he could not see any land.A loon flew over his head and then dived into the great water. Menabozho said: “Brother Loon, come[228]to me. I must make land for us to stand on. Will you dive down and bring me a little sand?”The loon put down his head and went through the deep water, but it was too deep even for the great loon-bird. He came up again, but he had left his breath in the deep water. Menabozho caught him as he floated by the pine tree, but he found no sand in his bill nor on his feet.An otter put his head out of the water close by Menabozho.“Brother Otter, dive down and bring me up a few grains of sand. We must have land to put our feet upon.”The otter knew he must do as Menabozho told him, so he put his head down into the deep water. He came up, but he had no life any more, and Menabozho could not find any sand in his paws.A muskrat came swimming by just then. “Brother Muskrat, you are very brave. Will you dive down to the sand under this deep water and bring me a few grains? I must make land for my brothers,” said Menabozho.The muskrat was brave, for he dived down, but he came up just like the otter. He had no more life, but he had a little sand in one front paw.Menabozho held the sand in his own hand and dried it in the sunshine. He blew it with his breath far out[229]on the water, and it made a little island. Menabozho called the sand back to him. He dried it in his hand again and then blew it to its place on the deep water. He did this for two days, and the island grew larger every time it was sent back. Menabozho left the tree and walked on the land.He called to his brothers, who are the trees, animals, and everything on the land, to come and live on this land. The water had to go back to its place.[230]

II.STORY OF THE DELUGE

(Chippewa, 1900)Menabozho, the great land manitou, did not like the water manitous or spirits. One day he saw the chief of the water manitous asleep on a rock, and he shot and killed him with a magic arrow; then the little water manitous called the big rivers to help them and chased Menabozho up a high hill.The water reached halfway up the hill; the water manitous called all the little rivers then to help them. The water chased Menabozho to the top of the high hill. He climbed up a tall pine tree, but the water came up to his chin; it could not go over his head, for there is not water enough in the whole world to drown the great Menabozho.He waited a long time while he stood on the top of the pine tree. The rivers would not go back, and he could not see any land.A loon flew over his head and then dived into the great water. Menabozho said: “Brother Loon, come[228]to me. I must make land for us to stand on. Will you dive down and bring me a little sand?”The loon put down his head and went through the deep water, but it was too deep even for the great loon-bird. He came up again, but he had left his breath in the deep water. Menabozho caught him as he floated by the pine tree, but he found no sand in his bill nor on his feet.An otter put his head out of the water close by Menabozho.“Brother Otter, dive down and bring me up a few grains of sand. We must have land to put our feet upon.”The otter knew he must do as Menabozho told him, so he put his head down into the deep water. He came up, but he had no life any more, and Menabozho could not find any sand in his paws.A muskrat came swimming by just then. “Brother Muskrat, you are very brave. Will you dive down to the sand under this deep water and bring me a few grains? I must make land for my brothers,” said Menabozho.The muskrat was brave, for he dived down, but he came up just like the otter. He had no more life, but he had a little sand in one front paw.Menabozho held the sand in his own hand and dried it in the sunshine. He blew it with his breath far out[229]on the water, and it made a little island. Menabozho called the sand back to him. He dried it in his hand again and then blew it to its place on the deep water. He did this for two days, and the island grew larger every time it was sent back. Menabozho left the tree and walked on the land.He called to his brothers, who are the trees, animals, and everything on the land, to come and live on this land. The water had to go back to its place.[230]

(Chippewa, 1900)

enabozho, the great land manitou, did not like the water manitous or spirits. One day he saw the chief of the water manitous asleep on a rock, and he shot and killed him with a magic arrow; then the little water manitous called the big rivers to help them and chased Menabozho up a high hill.

The water reached halfway up the hill; the water manitous called all the little rivers then to help them. The water chased Menabozho to the top of the high hill. He climbed up a tall pine tree, but the water came up to his chin; it could not go over his head, for there is not water enough in the whole world to drown the great Menabozho.

He waited a long time while he stood on the top of the pine tree. The rivers would not go back, and he could not see any land.

A loon flew over his head and then dived into the great water. Menabozho said: “Brother Loon, come[228]to me. I must make land for us to stand on. Will you dive down and bring me a little sand?”

The loon put down his head and went through the deep water, but it was too deep even for the great loon-bird. He came up again, but he had left his breath in the deep water. Menabozho caught him as he floated by the pine tree, but he found no sand in his bill nor on his feet.

An otter put his head out of the water close by Menabozho.

“Brother Otter, dive down and bring me up a few grains of sand. We must have land to put our feet upon.”

The otter knew he must do as Menabozho told him, so he put his head down into the deep water. He came up, but he had no life any more, and Menabozho could not find any sand in his paws.

A muskrat came swimming by just then. “Brother Muskrat, you are very brave. Will you dive down to the sand under this deep water and bring me a few grains? I must make land for my brothers,” said Menabozho.

The muskrat was brave, for he dived down, but he came up just like the otter. He had no more life, but he had a little sand in one front paw.

Menabozho held the sand in his own hand and dried it in the sunshine. He blew it with his breath far out[229]on the water, and it made a little island. Menabozho called the sand back to him. He dried it in his hand again and then blew it to its place on the deep water. He did this for two days, and the island grew larger every time it was sent back. Menabozho left the tree and walked on the land.

He called to his brothers, who are the trees, animals, and everything on the land, to come and live on this land. The water had to go back to its place.[230]

[Contents]III.MENABOZHO CAUGHT(Chippewa, 1895)Menabozho killed a large moose when hunting. He put the meat in boxes made of birch bark and hid the boxes by a sweet-water tree, which the white men call a maple tree.There was much moose meat, and it would last many weeks. There was much moose fat, so Menabozho made more birch-bark boxes and hid the fat in them near an oak tree. He hung the mooseskin in the branches of the tree.Menabozho sat on the ground and ate much moose meat; while he was eating he heard a noise over his head and saw that two trees were pulling each other. A tall tree had fallen into the top of a small tree, and it was caught. The wind tried to pull the tall tree away, but the little tree held it tight, and the branches made a noise like something alive. Menabozho did not like to hear such a loud noise when he was eating.[231]He climbed into the little tree and tried to pull the tall tree away. His arm was caught between the two trees, and he was like a bear in a trap. The two trees pinched Menabozho’s arm very hard.While he was in the trap trying to get loose, a wolf came along under the trees; she had two young wolves with her.“Look out!” said Menabozho; “don’t go near that sweet-water tree. There is nothing for you in these woods.”The old mother wolf knew Menabozho and his tricks. She found the birch-bark boxes and called to her little ones.“Come down and eat, Brother Menabozho,” said the old wolf. She knew she was safe, for the trees held him close.The wolf and her young ones played with the empty boxes when the meat was gone; they broke them all, then ran toward the oak tree.“Don’t go there; the tree may fall on you!” said Menabozho.“Come, children,” said the wolf, “use your noses and you will find more food.”They found the moose fat in the other boxes. Wolves can eat all the time. These wolves ate up the sweet moose fat, and Menabozho fought with the trees to get out of the trap they made for him. He[232]tried to pull up the tree he was in by the roots, but he could not do it with one hand.When the wolves were done eating, a great wind came and blew the trees apart. Menabozho came down the tree very fast, but the wolf and her young ones were very strong from their good dinner. They ran away where no one could find them.Menabozho liked to play tricks on everything. He did not like it when they played tricks on him, and now he had no meat nor fat. There was only the moose head left.He put his head into the moose head to eat the meat. He could not get out, and there he was caught again in a trap, and this time he could not see, but he could use his arms and feet.“I don’t care,” said Menabozho. “It is a good trick. I will get away.”He ran against a tree. Menabozho put his arm around the tree and said: “What is your name, Brother Tree?”“My name is White Oak,” was the answer.“White Oak does not grow near water; I must go further,” said Menabozho.Soon his moose head struck another tree. “O my brother, what is your name?” asked Menabozho.“My name is Basswood,” said the tree.“Basswood grows near water,” said Menabozho.[233]He ran along a little further and fell over the bank into a river, and he swam with the strong current down the stream. He knew there were many Indians in a teepee village near that river, and they would help him.Menabozho kept the moose head out of the water and made a great noise. He heard the Indian boys whoop and knew they had seen him. The hunters got their canoes and came out to him with their tomahawks, for they thought it was a moose and they would get much fat meat.The Indians broke the moose head with their tomahawks and found Menabozho. He was always good to the Indians, and many times he helped them in their hunting.“It is a good trick,” they all said; then Menabozho laughed, and they were glad to see him.The chief made a great feast in his teepee. Menabozho told many stories, but he did not tell how the wolves, the trees, and the moose head all played tricks on him.Ooranah, Chippewa Indian, near Ashland, Wis.[234]Indian Picture Writing on StoneIndian Picture Writing on StoneFrom a Photograph[235]

III.MENABOZHO CAUGHT

(Chippewa, 1895)Menabozho killed a large moose when hunting. He put the meat in boxes made of birch bark and hid the boxes by a sweet-water tree, which the white men call a maple tree.There was much moose meat, and it would last many weeks. There was much moose fat, so Menabozho made more birch-bark boxes and hid the fat in them near an oak tree. He hung the mooseskin in the branches of the tree.Menabozho sat on the ground and ate much moose meat; while he was eating he heard a noise over his head and saw that two trees were pulling each other. A tall tree had fallen into the top of a small tree, and it was caught. The wind tried to pull the tall tree away, but the little tree held it tight, and the branches made a noise like something alive. Menabozho did not like to hear such a loud noise when he was eating.[231]He climbed into the little tree and tried to pull the tall tree away. His arm was caught between the two trees, and he was like a bear in a trap. The two trees pinched Menabozho’s arm very hard.While he was in the trap trying to get loose, a wolf came along under the trees; she had two young wolves with her.“Look out!” said Menabozho; “don’t go near that sweet-water tree. There is nothing for you in these woods.”The old mother wolf knew Menabozho and his tricks. She found the birch-bark boxes and called to her little ones.“Come down and eat, Brother Menabozho,” said the old wolf. She knew she was safe, for the trees held him close.The wolf and her young ones played with the empty boxes when the meat was gone; they broke them all, then ran toward the oak tree.“Don’t go there; the tree may fall on you!” said Menabozho.“Come, children,” said the wolf, “use your noses and you will find more food.”They found the moose fat in the other boxes. Wolves can eat all the time. These wolves ate up the sweet moose fat, and Menabozho fought with the trees to get out of the trap they made for him. He[232]tried to pull up the tree he was in by the roots, but he could not do it with one hand.When the wolves were done eating, a great wind came and blew the trees apart. Menabozho came down the tree very fast, but the wolf and her young ones were very strong from their good dinner. They ran away where no one could find them.Menabozho liked to play tricks on everything. He did not like it when they played tricks on him, and now he had no meat nor fat. There was only the moose head left.He put his head into the moose head to eat the meat. He could not get out, and there he was caught again in a trap, and this time he could not see, but he could use his arms and feet.“I don’t care,” said Menabozho. “It is a good trick. I will get away.”He ran against a tree. Menabozho put his arm around the tree and said: “What is your name, Brother Tree?”“My name is White Oak,” was the answer.“White Oak does not grow near water; I must go further,” said Menabozho.Soon his moose head struck another tree. “O my brother, what is your name?” asked Menabozho.“My name is Basswood,” said the tree.“Basswood grows near water,” said Menabozho.[233]He ran along a little further and fell over the bank into a river, and he swam with the strong current down the stream. He knew there were many Indians in a teepee village near that river, and they would help him.Menabozho kept the moose head out of the water and made a great noise. He heard the Indian boys whoop and knew they had seen him. The hunters got their canoes and came out to him with their tomahawks, for they thought it was a moose and they would get much fat meat.The Indians broke the moose head with their tomahawks and found Menabozho. He was always good to the Indians, and many times he helped them in their hunting.“It is a good trick,” they all said; then Menabozho laughed, and they were glad to see him.The chief made a great feast in his teepee. Menabozho told many stories, but he did not tell how the wolves, the trees, and the moose head all played tricks on him.Ooranah, Chippewa Indian, near Ashland, Wis.[234]Indian Picture Writing on StoneIndian Picture Writing on StoneFrom a Photograph[235]

(Chippewa, 1895)

enabozho killed a large moose when hunting. He put the meat in boxes made of birch bark and hid the boxes by a sweet-water tree, which the white men call a maple tree.

There was much moose meat, and it would last many weeks. There was much moose fat, so Menabozho made more birch-bark boxes and hid the fat in them near an oak tree. He hung the mooseskin in the branches of the tree.

Menabozho sat on the ground and ate much moose meat; while he was eating he heard a noise over his head and saw that two trees were pulling each other. A tall tree had fallen into the top of a small tree, and it was caught. The wind tried to pull the tall tree away, but the little tree held it tight, and the branches made a noise like something alive. Menabozho did not like to hear such a loud noise when he was eating.[231]

He climbed into the little tree and tried to pull the tall tree away. His arm was caught between the two trees, and he was like a bear in a trap. The two trees pinched Menabozho’s arm very hard.

While he was in the trap trying to get loose, a wolf came along under the trees; she had two young wolves with her.

“Look out!” said Menabozho; “don’t go near that sweet-water tree. There is nothing for you in these woods.”

The old mother wolf knew Menabozho and his tricks. She found the birch-bark boxes and called to her little ones.

“Come down and eat, Brother Menabozho,” said the old wolf. She knew she was safe, for the trees held him close.

The wolf and her young ones played with the empty boxes when the meat was gone; they broke them all, then ran toward the oak tree.

“Don’t go there; the tree may fall on you!” said Menabozho.

“Come, children,” said the wolf, “use your noses and you will find more food.”

They found the moose fat in the other boxes. Wolves can eat all the time. These wolves ate up the sweet moose fat, and Menabozho fought with the trees to get out of the trap they made for him. He[232]tried to pull up the tree he was in by the roots, but he could not do it with one hand.

When the wolves were done eating, a great wind came and blew the trees apart. Menabozho came down the tree very fast, but the wolf and her young ones were very strong from their good dinner. They ran away where no one could find them.

Menabozho liked to play tricks on everything. He did not like it when they played tricks on him, and now he had no meat nor fat. There was only the moose head left.

He put his head into the moose head to eat the meat. He could not get out, and there he was caught again in a trap, and this time he could not see, but he could use his arms and feet.

“I don’t care,” said Menabozho. “It is a good trick. I will get away.”

He ran against a tree. Menabozho put his arm around the tree and said: “What is your name, Brother Tree?”

“My name is White Oak,” was the answer.

“White Oak does not grow near water; I must go further,” said Menabozho.

Soon his moose head struck another tree. “O my brother, what is your name?” asked Menabozho.

“My name is Basswood,” said the tree.

“Basswood grows near water,” said Menabozho.[233]

He ran along a little further and fell over the bank into a river, and he swam with the strong current down the stream. He knew there were many Indians in a teepee village near that river, and they would help him.

Menabozho kept the moose head out of the water and made a great noise. He heard the Indian boys whoop and knew they had seen him. The hunters got their canoes and came out to him with their tomahawks, for they thought it was a moose and they would get much fat meat.

The Indians broke the moose head with their tomahawks and found Menabozho. He was always good to the Indians, and many times he helped them in their hunting.

“It is a good trick,” they all said; then Menabozho laughed, and they were glad to see him.

The chief made a great feast in his teepee. Menabozho told many stories, but he did not tell how the wolves, the trees, and the moose head all played tricks on him.

Ooranah, Chippewa Indian, near Ashland, Wis.[234]

Indian Picture Writing on StoneIndian Picture Writing on StoneFrom a Photograph

Indian Picture Writing on Stone

From a Photograph

[235]

[Contents]IV.HOW THE KINGFISHER GOT HIS RING AND HIS RUFFLE(Chippewa, 1895)Menabozho had a wolf who hunted for him.“My brother,” said Menabozho, “never cross the water, for the water manitous will catch you.”One day the wolf was tired and saw a narrow stream in his way, so he threw the goose he had caught over his back and tried to leap across the stream. The water manitou caught him, and Menabozho had no supper and never again saw his wolf.The next day Menabozho saw the kingfisher sitting on a tree near the stream.“My brother,” said Menabozho the Sly One, “can you tell me where Menabozho’s brother wolf is?”“What will you give me if I tell you?” said the kingfisher.“I will put a fine collar around your neck if you will tell me,” said Menabozho.“First put the collar around my neck, then I will tell you,” said the bird.Menabozho fastened around the bird’s neck a beautiful white collar, which he wears to this day; then the[236]kingfisher told him how he had seen the wolf caught while leaping across the water the day before, and said:“The great water manitou comes out when the sun is hottest to rest on the shore. He will sleep on the wolfskin. The mud turtle will sit on a stone and keep watch for Menabozho. The bear will stand by this tree and watch. I will sit on this tree and watch, too. We are all friends, but maybe you are Menabozho?”The bird jumped, but Menabozho caught its head in his hands. The kingfisher twisted his head out of Menabozho’s fingers, gave a laugh, and flew away; and that is the way he got his ruffle.Ooranah.[237]

IV.HOW THE KINGFISHER GOT HIS RING AND HIS RUFFLE

(Chippewa, 1895)Menabozho had a wolf who hunted for him.“My brother,” said Menabozho, “never cross the water, for the water manitous will catch you.”One day the wolf was tired and saw a narrow stream in his way, so he threw the goose he had caught over his back and tried to leap across the stream. The water manitou caught him, and Menabozho had no supper and never again saw his wolf.The next day Menabozho saw the kingfisher sitting on a tree near the stream.“My brother,” said Menabozho the Sly One, “can you tell me where Menabozho’s brother wolf is?”“What will you give me if I tell you?” said the kingfisher.“I will put a fine collar around your neck if you will tell me,” said Menabozho.“First put the collar around my neck, then I will tell you,” said the bird.Menabozho fastened around the bird’s neck a beautiful white collar, which he wears to this day; then the[236]kingfisher told him how he had seen the wolf caught while leaping across the water the day before, and said:“The great water manitou comes out when the sun is hottest to rest on the shore. He will sleep on the wolfskin. The mud turtle will sit on a stone and keep watch for Menabozho. The bear will stand by this tree and watch. I will sit on this tree and watch, too. We are all friends, but maybe you are Menabozho?”The bird jumped, but Menabozho caught its head in his hands. The kingfisher twisted his head out of Menabozho’s fingers, gave a laugh, and flew away; and that is the way he got his ruffle.Ooranah.[237]

(Chippewa, 1895)

Menabozho had a wolf who hunted for him.

“My brother,” said Menabozho, “never cross the water, for the water manitous will catch you.”

One day the wolf was tired and saw a narrow stream in his way, so he threw the goose he had caught over his back and tried to leap across the stream. The water manitou caught him, and Menabozho had no supper and never again saw his wolf.

The next day Menabozho saw the kingfisher sitting on a tree near the stream.

“My brother,” said Menabozho the Sly One, “can you tell me where Menabozho’s brother wolf is?”

“What will you give me if I tell you?” said the kingfisher.

“I will put a fine collar around your neck if you will tell me,” said Menabozho.

“First put the collar around my neck, then I will tell you,” said the bird.

Menabozho fastened around the bird’s neck a beautiful white collar, which he wears to this day; then the[236]kingfisher told him how he had seen the wolf caught while leaping across the water the day before, and said:

“The great water manitou comes out when the sun is hottest to rest on the shore. He will sleep on the wolfskin. The mud turtle will sit on a stone and keep watch for Menabozho. The bear will stand by this tree and watch. I will sit on this tree and watch, too. We are all friends, but maybe you are Menabozho?”

The bird jumped, but Menabozho caught its head in his hands. The kingfisher twisted his head out of Menabozho’s fingers, gave a laugh, and flew away; and that is the way he got his ruffle.

Ooranah.[237]

[Contents]V.HOW THE WOODCHUCK HELPED MENABOZHO(Chippewa, 1895)Menabozho watched for the water manitou, and he stood just like a stump of a tree. The bear which was watching for Menabozho did not see him. The mud turtle which was watching did not know that he was the stump, so they went to sleep; then Menabozho got back his wolfskin from under the manitou, and the manitou did not need it any more.All the other water manitous gave chase after Menabozho to avenge their brother. He called to a woodchuck to dig fast into a hill.Menabozho pulled into the hole all the dirt that the woodchuck threw out. The water manitous found no hole in the hill, and Menabozho got away.Menabozho gave the woodchuck long claws and soft hair. He told him that the corn is good. He called the woodchuck his brother because he helped to hide Menabozho from the water manitous.Ooranah.[238]Sioux Indians and TeepeeSioux Indians and TeepeeFrom a Photograph[239]

V.HOW THE WOODCHUCK HELPED MENABOZHO

(Chippewa, 1895)Menabozho watched for the water manitou, and he stood just like a stump of a tree. The bear which was watching for Menabozho did not see him. The mud turtle which was watching did not know that he was the stump, so they went to sleep; then Menabozho got back his wolfskin from under the manitou, and the manitou did not need it any more.All the other water manitous gave chase after Menabozho to avenge their brother. He called to a woodchuck to dig fast into a hill.Menabozho pulled into the hole all the dirt that the woodchuck threw out. The water manitous found no hole in the hill, and Menabozho got away.Menabozho gave the woodchuck long claws and soft hair. He told him that the corn is good. He called the woodchuck his brother because he helped to hide Menabozho from the water manitous.Ooranah.[238]Sioux Indians and TeepeeSioux Indians and TeepeeFrom a Photograph[239]

(Chippewa, 1895)

enabozho watched for the water manitou, and he stood just like a stump of a tree. The bear which was watching for Menabozho did not see him. The mud turtle which was watching did not know that he was the stump, so they went to sleep; then Menabozho got back his wolfskin from under the manitou, and the manitou did not need it any more.

All the other water manitous gave chase after Menabozho to avenge their brother. He called to a woodchuck to dig fast into a hill.

Menabozho pulled into the hole all the dirt that the woodchuck threw out. The water manitous found no hole in the hill, and Menabozho got away.

Menabozho gave the woodchuck long claws and soft hair. He told him that the corn is good. He called the woodchuck his brother because he helped to hide Menabozho from the water manitous.

Ooranah.[238]

Sioux Indians and TeepeeSioux Indians and TeepeeFrom a Photograph

Sioux Indians and Teepee

From a Photograph

[239]

[Contents]VI.MENABOZHO SWALLOWED BY A LARGE FISH(Chippewa, 1895)One day Menabozho went fishing with hook and line in Gitchee Gumee, the Big Sea Water. A large fish came along and swallowed the hook and line, swallowed Menabozho and his canoe, swallowed everything, just like a big sea cave.When Menabozho waked out of his sleep he saw a squirrel sitting on the canoe beside him. The fish had swallowed him, too.Menabozho said: “Brother Squirrel, where are we?”The squirrel answered: “Menabozho, we are in a great fish.”Menabozho found his bow and arrows in the canoe and shot an arrow upward. It killed the great fish. The body of the fish began to rise to the top of the water. Menabozho prayed to the Great Manitou that the wind might blow from the south. The Great Spirit heard his prayer and sent the south wind. It blew the great fish to the north shore of Gitchee Gumee, where Nokomis lived.[240]The great fish floated on the water like a little sun-fish; when it touched the shore the birds fed on its flesh, and Menabozho came out and went to his grandmother, Nokomis.After their greeting was over Menabozho went back and found the birds still feeding on the fish.“Go away, my little brothers,” he said.Each bird took a piece of the fish and flew away, and Menabozho then cut up the great creature and made much fish oil; he had a great plan in his mind and was glad to have this oil.A wicked manitou lived on an island in Gitchee Gumee. This island had miles of blackest pitch on all of its shores; not even a water manitou could swim through this pitch. Menabozho carried the fish oil over and poured it on the pitch; wherever the oil touched the pitch it was never sticky again.Menabozho found the wigwam of the wicked manitou. All day long he shot arrows at this wigwam. The manitou came out and laughed at him.A woodpecker called out, “Hit him in the back, Menabozho!”The manitou just then turned to run, and Menabozho hit him and he fell. The woodpecker flew down by Menabozho. His white feathers were stained by the pitch, but Menabozho painted his head with war paint. He is one of Menabozho’s brothers.Ooranah.[241]

VI.MENABOZHO SWALLOWED BY A LARGE FISH

(Chippewa, 1895)One day Menabozho went fishing with hook and line in Gitchee Gumee, the Big Sea Water. A large fish came along and swallowed the hook and line, swallowed Menabozho and his canoe, swallowed everything, just like a big sea cave.When Menabozho waked out of his sleep he saw a squirrel sitting on the canoe beside him. The fish had swallowed him, too.Menabozho said: “Brother Squirrel, where are we?”The squirrel answered: “Menabozho, we are in a great fish.”Menabozho found his bow and arrows in the canoe and shot an arrow upward. It killed the great fish. The body of the fish began to rise to the top of the water. Menabozho prayed to the Great Manitou that the wind might blow from the south. The Great Spirit heard his prayer and sent the south wind. It blew the great fish to the north shore of Gitchee Gumee, where Nokomis lived.[240]The great fish floated on the water like a little sun-fish; when it touched the shore the birds fed on its flesh, and Menabozho came out and went to his grandmother, Nokomis.After their greeting was over Menabozho went back and found the birds still feeding on the fish.“Go away, my little brothers,” he said.Each bird took a piece of the fish and flew away, and Menabozho then cut up the great creature and made much fish oil; he had a great plan in his mind and was glad to have this oil.A wicked manitou lived on an island in Gitchee Gumee. This island had miles of blackest pitch on all of its shores; not even a water manitou could swim through this pitch. Menabozho carried the fish oil over and poured it on the pitch; wherever the oil touched the pitch it was never sticky again.Menabozho found the wigwam of the wicked manitou. All day long he shot arrows at this wigwam. The manitou came out and laughed at him.A woodpecker called out, “Hit him in the back, Menabozho!”The manitou just then turned to run, and Menabozho hit him and he fell. The woodpecker flew down by Menabozho. His white feathers were stained by the pitch, but Menabozho painted his head with war paint. He is one of Menabozho’s brothers.Ooranah.[241]

(Chippewa, 1895)

One day Menabozho went fishing with hook and line in Gitchee Gumee, the Big Sea Water. A large fish came along and swallowed the hook and line, swallowed Menabozho and his canoe, swallowed everything, just like a big sea cave.

When Menabozho waked out of his sleep he saw a squirrel sitting on the canoe beside him. The fish had swallowed him, too.

Menabozho said: “Brother Squirrel, where are we?”

The squirrel answered: “Menabozho, we are in a great fish.”

Menabozho found his bow and arrows in the canoe and shot an arrow upward. It killed the great fish. The body of the fish began to rise to the top of the water. Menabozho prayed to the Great Manitou that the wind might blow from the south. The Great Spirit heard his prayer and sent the south wind. It blew the great fish to the north shore of Gitchee Gumee, where Nokomis lived.[240]

The great fish floated on the water like a little sun-fish; when it touched the shore the birds fed on its flesh, and Menabozho came out and went to his grandmother, Nokomis.

After their greeting was over Menabozho went back and found the birds still feeding on the fish.

“Go away, my little brothers,” he said.

Each bird took a piece of the fish and flew away, and Menabozho then cut up the great creature and made much fish oil; he had a great plan in his mind and was glad to have this oil.

A wicked manitou lived on an island in Gitchee Gumee. This island had miles of blackest pitch on all of its shores; not even a water manitou could swim through this pitch. Menabozho carried the fish oil over and poured it on the pitch; wherever the oil touched the pitch it was never sticky again.

Menabozho found the wigwam of the wicked manitou. All day long he shot arrows at this wigwam. The manitou came out and laughed at him.

A woodpecker called out, “Hit him in the back, Menabozho!”

The manitou just then turned to run, and Menabozho hit him and he fell. The woodpecker flew down by Menabozho. His white feathers were stained by the pitch, but Menabozho painted his head with war paint. He is one of Menabozho’s brothers.

Ooranah.[241]

[Contents]VII.THE THUNDER-BIRD OF THE DAKOTAS(Sioux, 1895)“What is thunder?” a white man asked a Sioux or Dakota Indian.“Thunder is a big bird flying in the air. It makes tracks like fire. You can hear it clap its wings. It is the young thunder-birds that hurt the Sioux. The old birds will not touch us. They are our friends.”“Did you ever see a thunder-bird?” was asked by the white man.“I never did, but my father’s brother, Little Crow, saw one fall dead out of the sky. It had wings wide as a white man’s house, and it had lightning on its wings. It had a face like a man; its nose was like an eagle’s bill.”“Who else ever saw one?” was the next question.“One fall our tribe was out hunting, and a thunder-bird flew down on the ground just a little way from them. It did not hurt them; they saw that it had on[242]snowshoes. They found the track of the shoes when it flew away. Our tribe had good hunting that winter. They killed many bears.”“We have only one God; why do you have so many?” was next asked.“The Great Spirit is the god of the Dakotas,” said the Indian. “He made everything but wild rice and thunder. We must do as our fathers have done or the spirits of the dead will punish us. It is not good to change. We believe what they told us when we were children. We worship the Great Spirit.”“Who rules the water?” asked the white man.“Unktahe, the spirit of the water.”“What do you call the thunder?”“Wahkeon. He and Unktahe are always fighting. It is a great battle; when there is a storm Unktahe sends the thunder-birds back to the sky, sometimes.”“Tell me more about the thunder-birds,” said the white man.“Wahkeontonka is the father of all the birds. He is Big Thunder. He lives on a great mountain in the west. His wigwam has four doors. A caribou stands at the north door. He is swift like the north wind. At the south door is a red deer; he is very beautiful. His eyes are like the little lakes in summer.“A butterfly watches at the east door of the wigwam. He is like the morning light. A bear watches[243]the west door, and when the wind blows from the west even the white people can hear the bear growling. This is true.”“What has Wahkeontonka done for the Indian?”“The thunder spirit gave the Indians thunder and wild rice. They eat rice and are strong. He showed them how to use the bow and arrow.“He dug iron from the ground and made tomahawks. He made spears. The Indians know Wahkeontonka is wise.”The Dakotas believe that their god of storm lives on Thunder Cap, a high promontory in Minnesota overlooking Lake Superior; from here he sends the rain, hail, or snow.Thunder Bay lies at his feet; on its shore lies the great giant turned to stone, who, ages ago, dared to defy Big Thunder. Wahkeontonka is the Dakotas’ Jupiter.[244]

VII.THE THUNDER-BIRD OF THE DAKOTAS

(Sioux, 1895)“What is thunder?” a white man asked a Sioux or Dakota Indian.“Thunder is a big bird flying in the air. It makes tracks like fire. You can hear it clap its wings. It is the young thunder-birds that hurt the Sioux. The old birds will not touch us. They are our friends.”“Did you ever see a thunder-bird?” was asked by the white man.“I never did, but my father’s brother, Little Crow, saw one fall dead out of the sky. It had wings wide as a white man’s house, and it had lightning on its wings. It had a face like a man; its nose was like an eagle’s bill.”“Who else ever saw one?” was the next question.“One fall our tribe was out hunting, and a thunder-bird flew down on the ground just a little way from them. It did not hurt them; they saw that it had on[242]snowshoes. They found the track of the shoes when it flew away. Our tribe had good hunting that winter. They killed many bears.”“We have only one God; why do you have so many?” was next asked.“The Great Spirit is the god of the Dakotas,” said the Indian. “He made everything but wild rice and thunder. We must do as our fathers have done or the spirits of the dead will punish us. It is not good to change. We believe what they told us when we were children. We worship the Great Spirit.”“Who rules the water?” asked the white man.“Unktahe, the spirit of the water.”“What do you call the thunder?”“Wahkeon. He and Unktahe are always fighting. It is a great battle; when there is a storm Unktahe sends the thunder-birds back to the sky, sometimes.”“Tell me more about the thunder-birds,” said the white man.“Wahkeontonka is the father of all the birds. He is Big Thunder. He lives on a great mountain in the west. His wigwam has four doors. A caribou stands at the north door. He is swift like the north wind. At the south door is a red deer; he is very beautiful. His eyes are like the little lakes in summer.“A butterfly watches at the east door of the wigwam. He is like the morning light. A bear watches[243]the west door, and when the wind blows from the west even the white people can hear the bear growling. This is true.”“What has Wahkeontonka done for the Indian?”“The thunder spirit gave the Indians thunder and wild rice. They eat rice and are strong. He showed them how to use the bow and arrow.“He dug iron from the ground and made tomahawks. He made spears. The Indians know Wahkeontonka is wise.”The Dakotas believe that their god of storm lives on Thunder Cap, a high promontory in Minnesota overlooking Lake Superior; from here he sends the rain, hail, or snow.Thunder Bay lies at his feet; on its shore lies the great giant turned to stone, who, ages ago, dared to defy Big Thunder. Wahkeontonka is the Dakotas’ Jupiter.[244]

(Sioux, 1895)

“W

hat is thunder?” a white man asked a Sioux or Dakota Indian.

“Thunder is a big bird flying in the air. It makes tracks like fire. You can hear it clap its wings. It is the young thunder-birds that hurt the Sioux. The old birds will not touch us. They are our friends.”

“Did you ever see a thunder-bird?” was asked by the white man.

“I never did, but my father’s brother, Little Crow, saw one fall dead out of the sky. It had wings wide as a white man’s house, and it had lightning on its wings. It had a face like a man; its nose was like an eagle’s bill.”

“Who else ever saw one?” was the next question.

“One fall our tribe was out hunting, and a thunder-bird flew down on the ground just a little way from them. It did not hurt them; they saw that it had on[242]snowshoes. They found the track of the shoes when it flew away. Our tribe had good hunting that winter. They killed many bears.”

“We have only one God; why do you have so many?” was next asked.

“The Great Spirit is the god of the Dakotas,” said the Indian. “He made everything but wild rice and thunder. We must do as our fathers have done or the spirits of the dead will punish us. It is not good to change. We believe what they told us when we were children. We worship the Great Spirit.”

“Who rules the water?” asked the white man.

“Unktahe, the spirit of the water.”

“What do you call the thunder?”

“Wahkeon. He and Unktahe are always fighting. It is a great battle; when there is a storm Unktahe sends the thunder-birds back to the sky, sometimes.”

“Tell me more about the thunder-birds,” said the white man.

“Wahkeontonka is the father of all the birds. He is Big Thunder. He lives on a great mountain in the west. His wigwam has four doors. A caribou stands at the north door. He is swift like the north wind. At the south door is a red deer; he is very beautiful. His eyes are like the little lakes in summer.

“A butterfly watches at the east door of the wigwam. He is like the morning light. A bear watches[243]the west door, and when the wind blows from the west even the white people can hear the bear growling. This is true.”

“What has Wahkeontonka done for the Indian?”

“The thunder spirit gave the Indians thunder and wild rice. They eat rice and are strong. He showed them how to use the bow and arrow.

“He dug iron from the ground and made tomahawks. He made spears. The Indians know Wahkeontonka is wise.”

The Dakotas believe that their god of storm lives on Thunder Cap, a high promontory in Minnesota overlooking Lake Superior; from here he sends the rain, hail, or snow.

Thunder Bay lies at his feet; on its shore lies the great giant turned to stone, who, ages ago, dared to defy Big Thunder. Wahkeontonka is the Dakotas’ Jupiter.[244]

[Contents]VIII.HIAWATHA THE WISEHow he united the Five NationsMany, many moons ago three Indians sat on the bank of the great river with many islands. These three Indians had come on a long trail from their country, and it was a new trail, for they had made it themselves. Nobody had been on it before they cut their way through the thick forest.The fathers of these Indians had been told of this river in the north which was filled with islands. The three Indians had said to their fathers that they would seek it; now they sat on a little hill, and it was before them.The night sun had changed into a shape like a canoe three times since they had started on the long trail. Their moccasins were torn, and their feet were very tired; but the river was very beautiful, and it made their eyes glad to see it.While the three Indians sat watching the river, they saw a white canoe coming straight toward the little hill[245]where they sat. It seemed to come from the place of the setting sun.The three Indians saw a white-haired chief alone in the canoe, and he had no paddle. The canoe came very fast, but it needed no help. The white-haired chief told the canoe to stop by the little hill on the shore where sat the three Indians; it came there and stopped.The three Indians knew by the strange canoe that the Great Spirit had sent him, and they were afraid.The white-haired chief said: “I am Hiawatha. I will help you and your people. Tell me what your nation can do. Tell me of your hunting.”The three arose and told Hiawatha of their nation. They had thought their people very strong; now they seemed like wild rabbits for weakness. They told him of their hunting, but they were not proud, for Hiawatha was wiser than any chief, and he knew what was in their hearts.Hiawatha said: “Go back to your people. I shall come, and you will see me when you have made my lodge ready. I knew you were coming, for I saw you in the dark forests. I saw you on the great rocks in the forests. Go back and tell your people I am coming. Tell them to make a wigwam for Hiawatha.”The three Indians could not talk to each other. Their hearts were full. They found the trail they had made and followed it back to their own land; there[246]they told their chiefs of the wise one in the white canoe. The chiefs made ready for his coming.“He will come in a white stone canoe,” said the chiefs.The wigwam was built by a lake, and it was made of the finest skins of the deer. It was a white wigwam, with the door left open. No one watched to see who should shut the door.One morning the door was shut, and a strange white canoe was in the water. The people came out of their lodges, and soon the doorway of skins in the white wigwam was opened. Hiawatha had come to the Onondaga nation. His wigwam was on the shore of Tiota or Cross Lake, in the land of the Onondagas.Heyanwatha means the Wise Man. Hiawatha the people call him now. He taught the Onondagas many things, for he had lived with the Great Spirit. He was sent to help the Indian tribes.Hiawatha taught the people how to plant corn and beans. They learned much about planting, and they learned how to store food for winter time.While he was with the Onondagas the runners brought word that a great band of warriors was coming to fight them. The young braves put on their war paint.“Call a great council of all the tribes,” said the wise Hiawatha. “Let them meet on the hill by the lake.” It was Onondaga Lake.[247]Swift runners carried word to four tribes. Their chiefs and great braves met on the hill by the lake, and their wives waited with them. All the people waited for three days, but Hiawatha did not come to the council. The chiefs sent men to Hiawatha on the morning of the fourth day to ask why he made them wait.Hiawatha answered: “The Holder of the Heavens has shown me that if I go to this council great sorrow will come to me. I was sent to teach you peace. I shall show you how to make war. I will come.”Then Hiawatha stepped into his white stone canoe, and it went to the place of the great council, where the chiefs waited.All the great chiefs and the people shouted when Hiawatha came. He stood still in the council circle. His daughter stood beside him, but no one had seen her before. When her father looked at her she went to her place among the women.The first day of the council the chiefs told their plans, and Hiawatha listened. The second day he arose in the council, and the people listened. Hiawatha said wise words. All the chiefs remembered the words of Hiawatha. He made this speech:“My brothers: You are from many tribes. You have come here for one cause. It is to live in safety. We must join ourselves together. The tribes that are[248]on the warpath are strong. Not one tribe here is equal to that great people. Make yourselves a band of brothers. Then you will be stronger than they.“The Mohawks that sit in council by that great tree shall be the first nation. They are the warlike people.“The Oneidas who sit by the great stone that cannot be moved shall be the second nation. They are a wise people.“The Onondagas that live at the foot of the great hills shall be the third nation. They are great in speech making.“The Senecas who live in the forest, and whose trails are found all over the land, shall be the fourth nation, for they have much wisdom in hunting.“The Cayugas live in the open country. Their wigwams are the finest, and their beans and corn grow like the grass on the plains. Their name is known for great wisdom; they shall be the fifth nation.”Hiawatha sat down in the council, and the third day the chiefs talked with one another; then they all said: “We will do this thing. We will be one nation. We will be called the Five Nations.”The council was ended. Hiawatha went to his canoe and called softly to his daughter.As she left the women a great cloud came in the sky. It was a thunder-bird. The great cloud took the daughter of Hiawatha, and she was gone.[249]Pueblo Women grinding CornPueblo Women grinding CornFrom a Photograph[250]The white stone canoe came to the landing place. There was music in the air like the wind blowing through the pine trees. All the sky was filled with the sweet music.The people mourned for Hiawatha, for he was gone. His wigwam by the lake Tiota was empty, and he was never seen again.The Five Nations say that he went to the Islands of the Happy Ones. Owayneo, the Great Spirit, called him. His daughter had gone before him.The Five Nations were strong. They were a wise people. Many moons after the white men came the Tuscaroras sat with them around the council-fire. Then they were known as the Six Nations. The white people have often called them the Mingos.Arranged from Schoolcraft and Horatio Hale.[251]

VIII.HIAWATHA THE WISEHow he united the Five Nations

Many, many moons ago three Indians sat on the bank of the great river with many islands. These three Indians had come on a long trail from their country, and it was a new trail, for they had made it themselves. Nobody had been on it before they cut their way through the thick forest.The fathers of these Indians had been told of this river in the north which was filled with islands. The three Indians had said to their fathers that they would seek it; now they sat on a little hill, and it was before them.The night sun had changed into a shape like a canoe three times since they had started on the long trail. Their moccasins were torn, and their feet were very tired; but the river was very beautiful, and it made their eyes glad to see it.While the three Indians sat watching the river, they saw a white canoe coming straight toward the little hill[245]where they sat. It seemed to come from the place of the setting sun.The three Indians saw a white-haired chief alone in the canoe, and he had no paddle. The canoe came very fast, but it needed no help. The white-haired chief told the canoe to stop by the little hill on the shore where sat the three Indians; it came there and stopped.The three Indians knew by the strange canoe that the Great Spirit had sent him, and they were afraid.The white-haired chief said: “I am Hiawatha. I will help you and your people. Tell me what your nation can do. Tell me of your hunting.”The three arose and told Hiawatha of their nation. They had thought their people very strong; now they seemed like wild rabbits for weakness. They told him of their hunting, but they were not proud, for Hiawatha was wiser than any chief, and he knew what was in their hearts.Hiawatha said: “Go back to your people. I shall come, and you will see me when you have made my lodge ready. I knew you were coming, for I saw you in the dark forests. I saw you on the great rocks in the forests. Go back and tell your people I am coming. Tell them to make a wigwam for Hiawatha.”The three Indians could not talk to each other. Their hearts were full. They found the trail they had made and followed it back to their own land; there[246]they told their chiefs of the wise one in the white canoe. The chiefs made ready for his coming.“He will come in a white stone canoe,” said the chiefs.The wigwam was built by a lake, and it was made of the finest skins of the deer. It was a white wigwam, with the door left open. No one watched to see who should shut the door.One morning the door was shut, and a strange white canoe was in the water. The people came out of their lodges, and soon the doorway of skins in the white wigwam was opened. Hiawatha had come to the Onondaga nation. His wigwam was on the shore of Tiota or Cross Lake, in the land of the Onondagas.Heyanwatha means the Wise Man. Hiawatha the people call him now. He taught the Onondagas many things, for he had lived with the Great Spirit. He was sent to help the Indian tribes.Hiawatha taught the people how to plant corn and beans. They learned much about planting, and they learned how to store food for winter time.While he was with the Onondagas the runners brought word that a great band of warriors was coming to fight them. The young braves put on their war paint.“Call a great council of all the tribes,” said the wise Hiawatha. “Let them meet on the hill by the lake.” It was Onondaga Lake.[247]Swift runners carried word to four tribes. Their chiefs and great braves met on the hill by the lake, and their wives waited with them. All the people waited for three days, but Hiawatha did not come to the council. The chiefs sent men to Hiawatha on the morning of the fourth day to ask why he made them wait.Hiawatha answered: “The Holder of the Heavens has shown me that if I go to this council great sorrow will come to me. I was sent to teach you peace. I shall show you how to make war. I will come.”Then Hiawatha stepped into his white stone canoe, and it went to the place of the great council, where the chiefs waited.All the great chiefs and the people shouted when Hiawatha came. He stood still in the council circle. His daughter stood beside him, but no one had seen her before. When her father looked at her she went to her place among the women.The first day of the council the chiefs told their plans, and Hiawatha listened. The second day he arose in the council, and the people listened. Hiawatha said wise words. All the chiefs remembered the words of Hiawatha. He made this speech:“My brothers: You are from many tribes. You have come here for one cause. It is to live in safety. We must join ourselves together. The tribes that are[248]on the warpath are strong. Not one tribe here is equal to that great people. Make yourselves a band of brothers. Then you will be stronger than they.“The Mohawks that sit in council by that great tree shall be the first nation. They are the warlike people.“The Oneidas who sit by the great stone that cannot be moved shall be the second nation. They are a wise people.“The Onondagas that live at the foot of the great hills shall be the third nation. They are great in speech making.“The Senecas who live in the forest, and whose trails are found all over the land, shall be the fourth nation, for they have much wisdom in hunting.“The Cayugas live in the open country. Their wigwams are the finest, and their beans and corn grow like the grass on the plains. Their name is known for great wisdom; they shall be the fifth nation.”Hiawatha sat down in the council, and the third day the chiefs talked with one another; then they all said: “We will do this thing. We will be one nation. We will be called the Five Nations.”The council was ended. Hiawatha went to his canoe and called softly to his daughter.As she left the women a great cloud came in the sky. It was a thunder-bird. The great cloud took the daughter of Hiawatha, and she was gone.[249]Pueblo Women grinding CornPueblo Women grinding CornFrom a Photograph[250]The white stone canoe came to the landing place. There was music in the air like the wind blowing through the pine trees. All the sky was filled with the sweet music.The people mourned for Hiawatha, for he was gone. His wigwam by the lake Tiota was empty, and he was never seen again.The Five Nations say that he went to the Islands of the Happy Ones. Owayneo, the Great Spirit, called him. His daughter had gone before him.The Five Nations were strong. They were a wise people. Many moons after the white men came the Tuscaroras sat with them around the council-fire. Then they were known as the Six Nations. The white people have often called them the Mingos.Arranged from Schoolcraft and Horatio Hale.[251]

any, many moons ago three Indians sat on the bank of the great river with many islands. These three Indians had come on a long trail from their country, and it was a new trail, for they had made it themselves. Nobody had been on it before they cut their way through the thick forest.

The fathers of these Indians had been told of this river in the north which was filled with islands. The three Indians had said to their fathers that they would seek it; now they sat on a little hill, and it was before them.

The night sun had changed into a shape like a canoe three times since they had started on the long trail. Their moccasins were torn, and their feet were very tired; but the river was very beautiful, and it made their eyes glad to see it.

While the three Indians sat watching the river, they saw a white canoe coming straight toward the little hill[245]where they sat. It seemed to come from the place of the setting sun.

The three Indians saw a white-haired chief alone in the canoe, and he had no paddle. The canoe came very fast, but it needed no help. The white-haired chief told the canoe to stop by the little hill on the shore where sat the three Indians; it came there and stopped.

The three Indians knew by the strange canoe that the Great Spirit had sent him, and they were afraid.

The white-haired chief said: “I am Hiawatha. I will help you and your people. Tell me what your nation can do. Tell me of your hunting.”

The three arose and told Hiawatha of their nation. They had thought their people very strong; now they seemed like wild rabbits for weakness. They told him of their hunting, but they were not proud, for Hiawatha was wiser than any chief, and he knew what was in their hearts.

Hiawatha said: “Go back to your people. I shall come, and you will see me when you have made my lodge ready. I knew you were coming, for I saw you in the dark forests. I saw you on the great rocks in the forests. Go back and tell your people I am coming. Tell them to make a wigwam for Hiawatha.”

The three Indians could not talk to each other. Their hearts were full. They found the trail they had made and followed it back to their own land; there[246]they told their chiefs of the wise one in the white canoe. The chiefs made ready for his coming.

“He will come in a white stone canoe,” said the chiefs.

The wigwam was built by a lake, and it was made of the finest skins of the deer. It was a white wigwam, with the door left open. No one watched to see who should shut the door.

One morning the door was shut, and a strange white canoe was in the water. The people came out of their lodges, and soon the doorway of skins in the white wigwam was opened. Hiawatha had come to the Onondaga nation. His wigwam was on the shore of Tiota or Cross Lake, in the land of the Onondagas.

Heyanwatha means the Wise Man. Hiawatha the people call him now. He taught the Onondagas many things, for he had lived with the Great Spirit. He was sent to help the Indian tribes.

Hiawatha taught the people how to plant corn and beans. They learned much about planting, and they learned how to store food for winter time.

While he was with the Onondagas the runners brought word that a great band of warriors was coming to fight them. The young braves put on their war paint.

“Call a great council of all the tribes,” said the wise Hiawatha. “Let them meet on the hill by the lake.” It was Onondaga Lake.[247]

Swift runners carried word to four tribes. Their chiefs and great braves met on the hill by the lake, and their wives waited with them. All the people waited for three days, but Hiawatha did not come to the council. The chiefs sent men to Hiawatha on the morning of the fourth day to ask why he made them wait.

Hiawatha answered: “The Holder of the Heavens has shown me that if I go to this council great sorrow will come to me. I was sent to teach you peace. I shall show you how to make war. I will come.”

Then Hiawatha stepped into his white stone canoe, and it went to the place of the great council, where the chiefs waited.

All the great chiefs and the people shouted when Hiawatha came. He stood still in the council circle. His daughter stood beside him, but no one had seen her before. When her father looked at her she went to her place among the women.

The first day of the council the chiefs told their plans, and Hiawatha listened. The second day he arose in the council, and the people listened. Hiawatha said wise words. All the chiefs remembered the words of Hiawatha. He made this speech:

“My brothers: You are from many tribes. You have come here for one cause. It is to live in safety. We must join ourselves together. The tribes that are[248]on the warpath are strong. Not one tribe here is equal to that great people. Make yourselves a band of brothers. Then you will be stronger than they.

“The Mohawks that sit in council by that great tree shall be the first nation. They are the warlike people.

“The Oneidas who sit by the great stone that cannot be moved shall be the second nation. They are a wise people.

“The Onondagas that live at the foot of the great hills shall be the third nation. They are great in speech making.

“The Senecas who live in the forest, and whose trails are found all over the land, shall be the fourth nation, for they have much wisdom in hunting.

“The Cayugas live in the open country. Their wigwams are the finest, and their beans and corn grow like the grass on the plains. Their name is known for great wisdom; they shall be the fifth nation.”

Hiawatha sat down in the council, and the third day the chiefs talked with one another; then they all said: “We will do this thing. We will be one nation. We will be called the Five Nations.”

The council was ended. Hiawatha went to his canoe and called softly to his daughter.

As she left the women a great cloud came in the sky. It was a thunder-bird. The great cloud took the daughter of Hiawatha, and she was gone.[249]

Pueblo Women grinding CornPueblo Women grinding CornFrom a Photograph

Pueblo Women grinding Corn

From a Photograph

[250]

The white stone canoe came to the landing place. There was music in the air like the wind blowing through the pine trees. All the sky was filled with the sweet music.

The people mourned for Hiawatha, for he was gone. His wigwam by the lake Tiota was empty, and he was never seen again.

The Five Nations say that he went to the Islands of the Happy Ones. Owayneo, the Great Spirit, called him. His daughter had gone before him.

The Five Nations were strong. They were a wise people. Many moons after the white men came the Tuscaroras sat with them around the council-fire. Then they were known as the Six Nations. The white people have often called them the Mingos.

Arranged from Schoolcraft and Horatio Hale.[251]

[Contents]IX.WAMPUM OR INDIAN MONEYHiawatha was on his way to the country of the Mohawks. He went from one nation to another to teach them the things they needed to know. While on his journey he came to the borders of a lake. It was too deep to wade across, and he stood still thinking whether he should call his magic white canoe to help him or go back. He had come on a long trail and was very tired.While he was wondering which way was best, the sky was filled with wild ducks. These birds flew down upon the lake and began to drink and to swim. In a few minutes they flew up into the air again, in one great black flock.Behold! the lake was dry, and its bed was a mass of shells.Hiawatha knew that the lake had been made dry ground for his sake. He gathered some of the shells[252]and, striking them with sharp flints, strung the pieces on strings of sinew. This was the first wampum.He carried the strings of wampum to the Mohawks, and they believe their tribe to have been the first to use it.They showed the other tribes how to make the long strings of bead money, and many bands went on strange trails to find the rivers or the lakes where the shells were hidden under the water.Mounds like small hills have been found by the white men near lakes and streams. When these mounds were uncovered, it was known that they were only heaps of broken shells. The flint stones were not good tools, and the Indians would use only perfect beads.[253]

IX.WAMPUM OR INDIAN MONEY

Hiawatha was on his way to the country of the Mohawks. He went from one nation to another to teach them the things they needed to know. While on his journey he came to the borders of a lake. It was too deep to wade across, and he stood still thinking whether he should call his magic white canoe to help him or go back. He had come on a long trail and was very tired.While he was wondering which way was best, the sky was filled with wild ducks. These birds flew down upon the lake and began to drink and to swim. In a few minutes they flew up into the air again, in one great black flock.Behold! the lake was dry, and its bed was a mass of shells.Hiawatha knew that the lake had been made dry ground for his sake. He gathered some of the shells[252]and, striking them with sharp flints, strung the pieces on strings of sinew. This was the first wampum.He carried the strings of wampum to the Mohawks, and they believe their tribe to have been the first to use it.They showed the other tribes how to make the long strings of bead money, and many bands went on strange trails to find the rivers or the lakes where the shells were hidden under the water.Mounds like small hills have been found by the white men near lakes and streams. When these mounds were uncovered, it was known that they were only heaps of broken shells. The flint stones were not good tools, and the Indians would use only perfect beads.[253]

iawatha was on his way to the country of the Mohawks. He went from one nation to another to teach them the things they needed to know. While on his journey he came to the borders of a lake. It was too deep to wade across, and he stood still thinking whether he should call his magic white canoe to help him or go back. He had come on a long trail and was very tired.

While he was wondering which way was best, the sky was filled with wild ducks. These birds flew down upon the lake and began to drink and to swim. In a few minutes they flew up into the air again, in one great black flock.

Behold! the lake was dry, and its bed was a mass of shells.

Hiawatha knew that the lake had been made dry ground for his sake. He gathered some of the shells[252]and, striking them with sharp flints, strung the pieces on strings of sinew. This was the first wampum.

He carried the strings of wampum to the Mohawks, and they believe their tribe to have been the first to use it.

They showed the other tribes how to make the long strings of bead money, and many bands went on strange trails to find the rivers or the lakes where the shells were hidden under the water.

Mounds like small hills have been found by the white men near lakes and streams. When these mounds were uncovered, it was known that they were only heaps of broken shells. The flint stones were not good tools, and the Indians would use only perfect beads.[253]

[Contents]X.LEGEND OF THE ARBUTUS(Chippewa, 1894)An old teepee stood by a frozen river in the forest where there are many pine trees. The tops of the trees were white with snow. The teepee was almost covered with the snow. An old chief sat in this teepee; his hair was like the icicles that hang from dead pine-tree branches; he was very old.He was covered with furs. The floor of his teepee was covered with the skins of the bear and the elk. He had been a great hunter. His name was Peboan. Peboan was faint with hunger, and he was cold. He had been hunting for three days. He had killed nothing. All the moose, deer, and bear had gone. They had left no trail. Wabasso, the rabbit, had hidden in the bushes. There was no food, no meat for Peboan.He called upon the great Menabozho for help.“Come, Menabozho, come help Peboan, the chief of the winter manitous. Come, for Mukwa the bear has gone from me. Come, or Peboan must go to the far[254]north to find Mahto the white bear. Peboan is old, and his feet are weary.”Peboan crawled on his knees over the furs to the little fire in the middle of the teepee. He blew on the coals with his faint breath, and the coals grew very red. His breath was like a wind; the coals made the wind warm like a south wind. The deerskins that covered the teepee trembled like leaves, for the warm wind blew them.Peboan sat on the furs on the floor of his teepee and waited. He knew Menabozho would hear him.Peboan heard no sound, but he looked toward the door of his teepee. It was lifted back, and he saw a beautiful Indian maiden.She carried a great bundle of willow buds in her arms. Her dress was of sweet grass and early maple leaves. Her eyes were like a young deer. Her hair was like the blackest feathers of a crow, and it was so long that it was like a blanket over her shoulders. She was small; her feet were hidden in two moccasin flowers.“Menabozho heard Peboan, the winter manitou. He has sent me. I am Segun.”“You are welcome, Segun. Sit by my fire; it is warm. I have no meat. Sit down and tell me what you can do.”“Peboan may tell first what he can do,” said Segun.[255]Peboan said: “I am a winter manitou; I blow my breath, and the flowers die. The waters stand still; the leaves fall and die.”Segun said: “I am a summer manitou; I blow my breath, and the flowers open their eyes. The waters follow me on my trail.”Peboan said: “I shake my hair, and the snow falls on the mountains, like the feathers of Waubese, the great white swan.”Segun said: “I shake my hair, and warm rain falls from the clouds. I call, and the birds answer me. The trees put on their leaves, and the grass grows thick like the fur of the bear. The summer sky is my teepee. Menabozho has said that the time has come for you to go.”Peboan’s head bent over on his shoulder. The sun melted the snow on the pine trees; it melted the snow on the teepee. Segun waved her hands over Peboan, and a strange thing happened.Peboan grew smaller and smaller. His deerskin clothes turned to leaves and covered Peboan on the ground.Segun looked, but Peboan was gone. She took some flowers from her hair and hid them under the leaves on the ground. There was ice on the leaves, but it did not hurt the pink flowers. Segun breathed on the flowers, and they became sweet.[256]She said: “I go, but the flowers shall stay to tell of Segun’s visit to Peboan. The children shall find them and know that Segun has sent Peboan away. It shall be so each time the snows melt and the rivers begin to run. This flower shall tell that spring has come.”Peboan’s teepee was sweet with the breath of the flowers, but Segun was gone.[257]

X.LEGEND OF THE ARBUTUS

(Chippewa, 1894)An old teepee stood by a frozen river in the forest where there are many pine trees. The tops of the trees were white with snow. The teepee was almost covered with the snow. An old chief sat in this teepee; his hair was like the icicles that hang from dead pine-tree branches; he was very old.He was covered with furs. The floor of his teepee was covered with the skins of the bear and the elk. He had been a great hunter. His name was Peboan. Peboan was faint with hunger, and he was cold. He had been hunting for three days. He had killed nothing. All the moose, deer, and bear had gone. They had left no trail. Wabasso, the rabbit, had hidden in the bushes. There was no food, no meat for Peboan.He called upon the great Menabozho for help.“Come, Menabozho, come help Peboan, the chief of the winter manitous. Come, for Mukwa the bear has gone from me. Come, or Peboan must go to the far[254]north to find Mahto the white bear. Peboan is old, and his feet are weary.”Peboan crawled on his knees over the furs to the little fire in the middle of the teepee. He blew on the coals with his faint breath, and the coals grew very red. His breath was like a wind; the coals made the wind warm like a south wind. The deerskins that covered the teepee trembled like leaves, for the warm wind blew them.Peboan sat on the furs on the floor of his teepee and waited. He knew Menabozho would hear him.Peboan heard no sound, but he looked toward the door of his teepee. It was lifted back, and he saw a beautiful Indian maiden.She carried a great bundle of willow buds in her arms. Her dress was of sweet grass and early maple leaves. Her eyes were like a young deer. Her hair was like the blackest feathers of a crow, and it was so long that it was like a blanket over her shoulders. She was small; her feet were hidden in two moccasin flowers.“Menabozho heard Peboan, the winter manitou. He has sent me. I am Segun.”“You are welcome, Segun. Sit by my fire; it is warm. I have no meat. Sit down and tell me what you can do.”“Peboan may tell first what he can do,” said Segun.[255]Peboan said: “I am a winter manitou; I blow my breath, and the flowers die. The waters stand still; the leaves fall and die.”Segun said: “I am a summer manitou; I blow my breath, and the flowers open their eyes. The waters follow me on my trail.”Peboan said: “I shake my hair, and the snow falls on the mountains, like the feathers of Waubese, the great white swan.”Segun said: “I shake my hair, and warm rain falls from the clouds. I call, and the birds answer me. The trees put on their leaves, and the grass grows thick like the fur of the bear. The summer sky is my teepee. Menabozho has said that the time has come for you to go.”Peboan’s head bent over on his shoulder. The sun melted the snow on the pine trees; it melted the snow on the teepee. Segun waved her hands over Peboan, and a strange thing happened.Peboan grew smaller and smaller. His deerskin clothes turned to leaves and covered Peboan on the ground.Segun looked, but Peboan was gone. She took some flowers from her hair and hid them under the leaves on the ground. There was ice on the leaves, but it did not hurt the pink flowers. Segun breathed on the flowers, and they became sweet.[256]She said: “I go, but the flowers shall stay to tell of Segun’s visit to Peboan. The children shall find them and know that Segun has sent Peboan away. It shall be so each time the snows melt and the rivers begin to run. This flower shall tell that spring has come.”Peboan’s teepee was sweet with the breath of the flowers, but Segun was gone.[257]

(Chippewa, 1894)

n old teepee stood by a frozen river in the forest where there are many pine trees. The tops of the trees were white with snow. The teepee was almost covered with the snow. An old chief sat in this teepee; his hair was like the icicles that hang from dead pine-tree branches; he was very old.

He was covered with furs. The floor of his teepee was covered with the skins of the bear and the elk. He had been a great hunter. His name was Peboan. Peboan was faint with hunger, and he was cold. He had been hunting for three days. He had killed nothing. All the moose, deer, and bear had gone. They had left no trail. Wabasso, the rabbit, had hidden in the bushes. There was no food, no meat for Peboan.

He called upon the great Menabozho for help.

“Come, Menabozho, come help Peboan, the chief of the winter manitous. Come, for Mukwa the bear has gone from me. Come, or Peboan must go to the far[254]north to find Mahto the white bear. Peboan is old, and his feet are weary.”

Peboan crawled on his knees over the furs to the little fire in the middle of the teepee. He blew on the coals with his faint breath, and the coals grew very red. His breath was like a wind; the coals made the wind warm like a south wind. The deerskins that covered the teepee trembled like leaves, for the warm wind blew them.

Peboan sat on the furs on the floor of his teepee and waited. He knew Menabozho would hear him.

Peboan heard no sound, but he looked toward the door of his teepee. It was lifted back, and he saw a beautiful Indian maiden.

She carried a great bundle of willow buds in her arms. Her dress was of sweet grass and early maple leaves. Her eyes were like a young deer. Her hair was like the blackest feathers of a crow, and it was so long that it was like a blanket over her shoulders. She was small; her feet were hidden in two moccasin flowers.

“Menabozho heard Peboan, the winter manitou. He has sent me. I am Segun.”

“You are welcome, Segun. Sit by my fire; it is warm. I have no meat. Sit down and tell me what you can do.”

“Peboan may tell first what he can do,” said Segun.[255]

Peboan said: “I am a winter manitou; I blow my breath, and the flowers die. The waters stand still; the leaves fall and die.”

Segun said: “I am a summer manitou; I blow my breath, and the flowers open their eyes. The waters follow me on my trail.”

Peboan said: “I shake my hair, and the snow falls on the mountains, like the feathers of Waubese, the great white swan.”

Segun said: “I shake my hair, and warm rain falls from the clouds. I call, and the birds answer me. The trees put on their leaves, and the grass grows thick like the fur of the bear. The summer sky is my teepee. Menabozho has said that the time has come for you to go.”

Peboan’s head bent over on his shoulder. The sun melted the snow on the pine trees; it melted the snow on the teepee. Segun waved her hands over Peboan, and a strange thing happened.

Peboan grew smaller and smaller. His deerskin clothes turned to leaves and covered Peboan on the ground.

Segun looked, but Peboan was gone. She took some flowers from her hair and hid them under the leaves on the ground. There was ice on the leaves, but it did not hurt the pink flowers. Segun breathed on the flowers, and they became sweet.[256]

She said: “I go, but the flowers shall stay to tell of Segun’s visit to Peboan. The children shall find them and know that Segun has sent Peboan away. It shall be so each time the snows melt and the rivers begin to run. This flower shall tell that spring has come.”

Peboan’s teepee was sweet with the breath of the flowers, but Segun was gone.[257]

[Contents]XI.THE ONE WHO LOVED HIM MOSTThe Great Spirit whispered to the heart of a warrior that he must go and seek the Happy Hunting Grounds. His squaw shed many tears when he told her. His children wailed loudly, for they knew no one ever returned from that journey.“We will follow you on the long trail,” said his squaw.The warrior hid his arrows and his bow, put on the new moccasins that lay by his wigwam door, and started. Behind him followed in the same trail his squaw, his sons, and his dog. He sang the death chant, and their voices echoed the chant. The dog knew its meaning and howled for sorrow.After a time the younger boy grew weary and hid himself. They did not miss the child, and he ran back to the wigwam, lay down, and fell asleep.Soon the older son missed his brother. He said:“I will go back and find Keweenaw. He is small; I will care for him.”[258]The father and mother were not alone. The dog walked softly behind them. The warrior did not look back, but his squaw called to him: “I am here. I am strong. I will follow you to the gate of the Happy Hunting Grounds.”Then the trail became rough and steep. The wild cactus tore their moccasins. The thorn tree caught their blankets and tore their flesh.The wife was weary and cried: “Let us rest. Let us wait.” She fell on her face in the trail.When she arose no one was before her. She said: “I will go and find our children; then I will come back to the trail and find my husband.”The warrior was now alone. No, not alone, for his dog, footsore and heated with the long journey, kept at his heels. His master had not known that he had followed. Now in the dark night his dog pressed his head against him to comfort him.The trail led westward, but the morning sun cast no long shadows of the wife and children. They had not taken up the trail again.And still forever toward the west went the two, the Indian and his dog. Moons and suns rose and set. At last, across the wide plains, he saw two great rocks, like tall trees. These marked the gateway of the Happy Hunting Grounds. Tired, sick, and nearly fainting with weariness, the Indian kept on his way.[259]Tired, hungry, and very weak, behind him came the faithful dog.At the gateway the Indian raised his voice and cried: “I am here. The Great Spirit called me; I have come.”The watchman opened the gate and, taking the brave by the hand, led him past the two great rocks that held the wonderful gate.“Where are those who were with you at the first?” asked the watchman.“The way was long. Their feet were weary,” was the answer.“Who is this that stands watching you, with eyes that show the tears they cannot shed?”“He who loved me best,” said the Indian.The watchman put his hand on the head of the hound. The dog gave a joyful leap, and the gates of the Happy Hunting Grounds shut both the Indian and his dog into the Land of Rest, from which there is no return.[260]

XI.THE ONE WHO LOVED HIM MOST

The Great Spirit whispered to the heart of a warrior that he must go and seek the Happy Hunting Grounds. His squaw shed many tears when he told her. His children wailed loudly, for they knew no one ever returned from that journey.“We will follow you on the long trail,” said his squaw.The warrior hid his arrows and his bow, put on the new moccasins that lay by his wigwam door, and started. Behind him followed in the same trail his squaw, his sons, and his dog. He sang the death chant, and their voices echoed the chant. The dog knew its meaning and howled for sorrow.After a time the younger boy grew weary and hid himself. They did not miss the child, and he ran back to the wigwam, lay down, and fell asleep.Soon the older son missed his brother. He said:“I will go back and find Keweenaw. He is small; I will care for him.”[258]The father and mother were not alone. The dog walked softly behind them. The warrior did not look back, but his squaw called to him: “I am here. I am strong. I will follow you to the gate of the Happy Hunting Grounds.”Then the trail became rough and steep. The wild cactus tore their moccasins. The thorn tree caught their blankets and tore their flesh.The wife was weary and cried: “Let us rest. Let us wait.” She fell on her face in the trail.When she arose no one was before her. She said: “I will go and find our children; then I will come back to the trail and find my husband.”The warrior was now alone. No, not alone, for his dog, footsore and heated with the long journey, kept at his heels. His master had not known that he had followed. Now in the dark night his dog pressed his head against him to comfort him.The trail led westward, but the morning sun cast no long shadows of the wife and children. They had not taken up the trail again.And still forever toward the west went the two, the Indian and his dog. Moons and suns rose and set. At last, across the wide plains, he saw two great rocks, like tall trees. These marked the gateway of the Happy Hunting Grounds. Tired, sick, and nearly fainting with weariness, the Indian kept on his way.[259]Tired, hungry, and very weak, behind him came the faithful dog.At the gateway the Indian raised his voice and cried: “I am here. The Great Spirit called me; I have come.”The watchman opened the gate and, taking the brave by the hand, led him past the two great rocks that held the wonderful gate.“Where are those who were with you at the first?” asked the watchman.“The way was long. Their feet were weary,” was the answer.“Who is this that stands watching you, with eyes that show the tears they cannot shed?”“He who loved me best,” said the Indian.The watchman put his hand on the head of the hound. The dog gave a joyful leap, and the gates of the Happy Hunting Grounds shut both the Indian and his dog into the Land of Rest, from which there is no return.[260]

he Great Spirit whispered to the heart of a warrior that he must go and seek the Happy Hunting Grounds. His squaw shed many tears when he told her. His children wailed loudly, for they knew no one ever returned from that journey.

“We will follow you on the long trail,” said his squaw.

The warrior hid his arrows and his bow, put on the new moccasins that lay by his wigwam door, and started. Behind him followed in the same trail his squaw, his sons, and his dog. He sang the death chant, and their voices echoed the chant. The dog knew its meaning and howled for sorrow.

After a time the younger boy grew weary and hid himself. They did not miss the child, and he ran back to the wigwam, lay down, and fell asleep.

Soon the older son missed his brother. He said:

“I will go back and find Keweenaw. He is small; I will care for him.”[258]

The father and mother were not alone. The dog walked softly behind them. The warrior did not look back, but his squaw called to him: “I am here. I am strong. I will follow you to the gate of the Happy Hunting Grounds.”

Then the trail became rough and steep. The wild cactus tore their moccasins. The thorn tree caught their blankets and tore their flesh.

The wife was weary and cried: “Let us rest. Let us wait.” She fell on her face in the trail.

When she arose no one was before her. She said: “I will go and find our children; then I will come back to the trail and find my husband.”

The warrior was now alone. No, not alone, for his dog, footsore and heated with the long journey, kept at his heels. His master had not known that he had followed. Now in the dark night his dog pressed his head against him to comfort him.

The trail led westward, but the morning sun cast no long shadows of the wife and children. They had not taken up the trail again.

And still forever toward the west went the two, the Indian and his dog. Moons and suns rose and set. At last, across the wide plains, he saw two great rocks, like tall trees. These marked the gateway of the Happy Hunting Grounds. Tired, sick, and nearly fainting with weariness, the Indian kept on his way.[259]Tired, hungry, and very weak, behind him came the faithful dog.

At the gateway the Indian raised his voice and cried: “I am here. The Great Spirit called me; I have come.”

The watchman opened the gate and, taking the brave by the hand, led him past the two great rocks that held the wonderful gate.

“Where are those who were with you at the first?” asked the watchman.

“The way was long. Their feet were weary,” was the answer.

“Who is this that stands watching you, with eyes that show the tears they cannot shed?”

“He who loved me best,” said the Indian.

The watchman put his hand on the head of the hound. The dog gave a joyful leap, and the gates of the Happy Hunting Grounds shut both the Indian and his dog into the Land of Rest, from which there is no return.[260]

[Contents]XII.THE MARTEN AND THE WHITE RABBIT(Micmac)A white rabbit ran away from town. He was afraid of the dogs, and the children pulled his ears. He found it was better to live among the animals in the woods, but he did not like to say so to them. He was always telling of the fine things he had left.The wild rabbit is gray. The white rabbit said no one wore gray in town. The best people had white clothes and very fine; that was why his fur was so soft and like the snow.“Ours was the best family in town,” the white rabbit would say very often.The marten is small and brown. His fur is worn by the best people, and he knows they think much of him. He could not understand why the white rabbit should think himself any better than a marten.He met the white rabbit in the woods one day. They had a long talk, and the rabbit invited him to come to his heap of little dry bushes and eat dinner with him. He would answer any questions the marten would ask, because those who come out of a town always know a great deal. It is kind to tell what you know.[261]Adobe Houses. Pueblo Children near KivaAdobe Houses. Pueblo Children near KivaFrom a Photograph. (See account of “The Indians who live in Brick Houses.”)[262]The marten was seen by the gray rabbits to brush his fur and wash his face and paws very carefully. They watched him go into the white rabbit’s brush heap. The gray rabbits put their ears very far back and ran away. “The marten is wise, but he will know more when he comes home,” said the ones in gray.The marten ate with the white rabbit. He thought they ate too fast, but it was not polite to say so. He tried to eat like the rabbit and watched his mouth. After a time the marten began his questions.“What makes the slit in your lip?” asked the visitor.“My family in town all ate with knives and forks. My knife slipped and cut my lip,” was the answer.“What makes you keep moving your mouth and whiskers?”“Because I am always planning and worrying. My family always worried. We do not think enough about what might happen out here in the country. Perhaps a great fire might come and burn up all these trees; perhaps the river may come and drown us. The birds make us forget these things. We are too happy.”The marten shook his head, but he said some grass had touched his nose. He did not want the rabbit to think him different from town people.The two went out to walk under the trees.“What makes you hop?” asked the marten.[263]“My family always hop. People in town never step along like country people. See how well I look and how clumsy that moose cow is over there.”Just then they heard a soft step on the brown pine needles; the marten flattened himself down on the ground, and his brown fur could not be seen. The white rabbit ran away with great jumps. He hid in the bushes.The two animals met again that day. “Why did you run so fast?” asked the marten.“I used to run races when I was in town. The boys and the dogs all played with me. Every one goes fast when in town. I forgot how slow the country people are.”The marten walked and ran by the rabbit’s side.“Why is it that your tail is so short and your ears are so long?” he asked.“Every one in town wears something on his head. I wanted to be like the rest, and now I have long ears; but I have only a little ball of fur for a tail. It is all that was left when my ears were done.”The marten ran to the tallest pine tree. He climbed up where he could see the white rabbit and then he screamed, “I do not believe one word!”The little gray rabbits heard him and laughed with the squirrels.Educated Maine Indian’s Story.[264]

XII.THE MARTEN AND THE WHITE RABBIT

(Micmac)A white rabbit ran away from town. He was afraid of the dogs, and the children pulled his ears. He found it was better to live among the animals in the woods, but he did not like to say so to them. He was always telling of the fine things he had left.The wild rabbit is gray. The white rabbit said no one wore gray in town. The best people had white clothes and very fine; that was why his fur was so soft and like the snow.“Ours was the best family in town,” the white rabbit would say very often.The marten is small and brown. His fur is worn by the best people, and he knows they think much of him. He could not understand why the white rabbit should think himself any better than a marten.He met the white rabbit in the woods one day. They had a long talk, and the rabbit invited him to come to his heap of little dry bushes and eat dinner with him. He would answer any questions the marten would ask, because those who come out of a town always know a great deal. It is kind to tell what you know.[261]Adobe Houses. Pueblo Children near KivaAdobe Houses. Pueblo Children near KivaFrom a Photograph. (See account of “The Indians who live in Brick Houses.”)[262]The marten was seen by the gray rabbits to brush his fur and wash his face and paws very carefully. They watched him go into the white rabbit’s brush heap. The gray rabbits put their ears very far back and ran away. “The marten is wise, but he will know more when he comes home,” said the ones in gray.The marten ate with the white rabbit. He thought they ate too fast, but it was not polite to say so. He tried to eat like the rabbit and watched his mouth. After a time the marten began his questions.“What makes the slit in your lip?” asked the visitor.“My family in town all ate with knives and forks. My knife slipped and cut my lip,” was the answer.“What makes you keep moving your mouth and whiskers?”“Because I am always planning and worrying. My family always worried. We do not think enough about what might happen out here in the country. Perhaps a great fire might come and burn up all these trees; perhaps the river may come and drown us. The birds make us forget these things. We are too happy.”The marten shook his head, but he said some grass had touched his nose. He did not want the rabbit to think him different from town people.The two went out to walk under the trees.“What makes you hop?” asked the marten.[263]“My family always hop. People in town never step along like country people. See how well I look and how clumsy that moose cow is over there.”Just then they heard a soft step on the brown pine needles; the marten flattened himself down on the ground, and his brown fur could not be seen. The white rabbit ran away with great jumps. He hid in the bushes.The two animals met again that day. “Why did you run so fast?” asked the marten.“I used to run races when I was in town. The boys and the dogs all played with me. Every one goes fast when in town. I forgot how slow the country people are.”The marten walked and ran by the rabbit’s side.“Why is it that your tail is so short and your ears are so long?” he asked.“Every one in town wears something on his head. I wanted to be like the rest, and now I have long ears; but I have only a little ball of fur for a tail. It is all that was left when my ears were done.”The marten ran to the tallest pine tree. He climbed up where he could see the white rabbit and then he screamed, “I do not believe one word!”The little gray rabbits heard him and laughed with the squirrels.Educated Maine Indian’s Story.[264]

(Micmac)

A white rabbit ran away from town. He was afraid of the dogs, and the children pulled his ears. He found it was better to live among the animals in the woods, but he did not like to say so to them. He was always telling of the fine things he had left.

The wild rabbit is gray. The white rabbit said no one wore gray in town. The best people had white clothes and very fine; that was why his fur was so soft and like the snow.

“Ours was the best family in town,” the white rabbit would say very often.

The marten is small and brown. His fur is worn by the best people, and he knows they think much of him. He could not understand why the white rabbit should think himself any better than a marten.

He met the white rabbit in the woods one day. They had a long talk, and the rabbit invited him to come to his heap of little dry bushes and eat dinner with him. He would answer any questions the marten would ask, because those who come out of a town always know a great deal. It is kind to tell what you know.[261]

Adobe Houses. Pueblo Children near KivaAdobe Houses. Pueblo Children near KivaFrom a Photograph. (See account of “The Indians who live in Brick Houses.”)

Adobe Houses. Pueblo Children near Kiva

From a Photograph. (See account of “The Indians who live in Brick Houses.”)

[262]

The marten was seen by the gray rabbits to brush his fur and wash his face and paws very carefully. They watched him go into the white rabbit’s brush heap. The gray rabbits put their ears very far back and ran away. “The marten is wise, but he will know more when he comes home,” said the ones in gray.

The marten ate with the white rabbit. He thought they ate too fast, but it was not polite to say so. He tried to eat like the rabbit and watched his mouth. After a time the marten began his questions.

“What makes the slit in your lip?” asked the visitor.

“My family in town all ate with knives and forks. My knife slipped and cut my lip,” was the answer.

“What makes you keep moving your mouth and whiskers?”

“Because I am always planning and worrying. My family always worried. We do not think enough about what might happen out here in the country. Perhaps a great fire might come and burn up all these trees; perhaps the river may come and drown us. The birds make us forget these things. We are too happy.”

The marten shook his head, but he said some grass had touched his nose. He did not want the rabbit to think him different from town people.

The two went out to walk under the trees.

“What makes you hop?” asked the marten.[263]

“My family always hop. People in town never step along like country people. See how well I look and how clumsy that moose cow is over there.”

Just then they heard a soft step on the brown pine needles; the marten flattened himself down on the ground, and his brown fur could not be seen. The white rabbit ran away with great jumps. He hid in the bushes.

The two animals met again that day. “Why did you run so fast?” asked the marten.

“I used to run races when I was in town. The boys and the dogs all played with me. Every one goes fast when in town. I forgot how slow the country people are.”

The marten walked and ran by the rabbit’s side.

“Why is it that your tail is so short and your ears are so long?” he asked.

“Every one in town wears something on his head. I wanted to be like the rest, and now I have long ears; but I have only a little ball of fur for a tail. It is all that was left when my ears were done.”

The marten ran to the tallest pine tree. He climbed up where he could see the white rabbit and then he screamed, “I do not believe one word!”

The little gray rabbits heard him and laughed with the squirrels.

Educated Maine Indian’s Story.[264]

[Contents]XIII.HOW LIGHT, FIRE, AND WATER FIRST CAME TO THE WORLD(1894)Along time ago the only place where light could be seen was in the teepee of one old chief.This chief had light, fire, and water. All the other Indians in the whole world suffered from cold and darkness and had no water.All the Indians came to this old chief’s teepee and begged for a little light. He would not give them any. The Indians went away and told the wild animals, and asked their help.The animals and the Indians held a great dance around the old chief’s teepee. They chanted songs and all begged for light. Each one sang his own song.One young fox kept singing, “Khaih! Khaih!” which means “light.” He believed it would bring light, and the men and the animals were helped, he was so strong. Their voices made a great noise.At last a faint color was seen in the east. The old chief came out and drove the little light away.[265]Then the young fox called, “Khaih! Khaih!” louder than before. The men and the animals began again. They called and called for the light to come.At last a little color was seen in the east again. The old chief had not slept. He was tired and he said: “You may have all the light you want.”Now the light comes every morning. Some of the animals still call for it to come before it is day.A young caribou said that he would get the fire from the old chief’s teepee. The Indians tied a great dry branch to his big antlers. The young caribou put his head into the fire teepee and tried to reach the coals, but he could not do it. The wise chief drove him away.But when the old chief was driving back the young caribou, a muskrat crept into the teepee. He reached the precious coals of fire and caught one in his mouth. He ran back into the woods with it. Before he could reach his own burrow he had to drop the burning coal. It fell on the dry leaves and set the woods on fire. You can see now where the muskrat burned himself.All the world had fire now, and there has always been enough since the muskrat dropped the first coal.The fire melted the ice in the rivers and lakes. The light showed every one where to find water.The old chief has never been seen since that time.Hudson Bay Indian’s Story.[266]

XIII.HOW LIGHT, FIRE, AND WATER FIRST CAME TO THE WORLD

(1894)Along time ago the only place where light could be seen was in the teepee of one old chief.This chief had light, fire, and water. All the other Indians in the whole world suffered from cold and darkness and had no water.All the Indians came to this old chief’s teepee and begged for a little light. He would not give them any. The Indians went away and told the wild animals, and asked their help.The animals and the Indians held a great dance around the old chief’s teepee. They chanted songs and all begged for light. Each one sang his own song.One young fox kept singing, “Khaih! Khaih!” which means “light.” He believed it would bring light, and the men and the animals were helped, he was so strong. Their voices made a great noise.At last a faint color was seen in the east. The old chief came out and drove the little light away.[265]Then the young fox called, “Khaih! Khaih!” louder than before. The men and the animals began again. They called and called for the light to come.At last a little color was seen in the east again. The old chief had not slept. He was tired and he said: “You may have all the light you want.”Now the light comes every morning. Some of the animals still call for it to come before it is day.A young caribou said that he would get the fire from the old chief’s teepee. The Indians tied a great dry branch to his big antlers. The young caribou put his head into the fire teepee and tried to reach the coals, but he could not do it. The wise chief drove him away.But when the old chief was driving back the young caribou, a muskrat crept into the teepee. He reached the precious coals of fire and caught one in his mouth. He ran back into the woods with it. Before he could reach his own burrow he had to drop the burning coal. It fell on the dry leaves and set the woods on fire. You can see now where the muskrat burned himself.All the world had fire now, and there has always been enough since the muskrat dropped the first coal.The fire melted the ice in the rivers and lakes. The light showed every one where to find water.The old chief has never been seen since that time.Hudson Bay Indian’s Story.[266]

(1894)

long time ago the only place where light could be seen was in the teepee of one old chief.

This chief had light, fire, and water. All the other Indians in the whole world suffered from cold and darkness and had no water.

All the Indians came to this old chief’s teepee and begged for a little light. He would not give them any. The Indians went away and told the wild animals, and asked their help.

The animals and the Indians held a great dance around the old chief’s teepee. They chanted songs and all begged for light. Each one sang his own song.

One young fox kept singing, “Khaih! Khaih!” which means “light.” He believed it would bring light, and the men and the animals were helped, he was so strong. Their voices made a great noise.

At last a faint color was seen in the east. The old chief came out and drove the little light away.[265]

Then the young fox called, “Khaih! Khaih!” louder than before. The men and the animals began again. They called and called for the light to come.

At last a little color was seen in the east again. The old chief had not slept. He was tired and he said: “You may have all the light you want.”

Now the light comes every morning. Some of the animals still call for it to come before it is day.

A young caribou said that he would get the fire from the old chief’s teepee. The Indians tied a great dry branch to his big antlers. The young caribou put his head into the fire teepee and tried to reach the coals, but he could not do it. The wise chief drove him away.

But when the old chief was driving back the young caribou, a muskrat crept into the teepee. He reached the precious coals of fire and caught one in his mouth. He ran back into the woods with it. Before he could reach his own burrow he had to drop the burning coal. It fell on the dry leaves and set the woods on fire. You can see now where the muskrat burned himself.

All the world had fire now, and there has always been enough since the muskrat dropped the first coal.

The fire melted the ice in the rivers and lakes. The light showed every one where to find water.

The old chief has never been seen since that time.

Hudson Bay Indian’s Story.[266]

[Contents]XIV.HOW THE COPPER MOUNTAIN CAME TO FALL(Portage Indians, 1894)There is a noble priest who has long been a missionary among the Portage Indians, near the Lake of the Woods. He has won their respect, given them a written language, and taught them many of the white man’s secrets; in return they have told him many of their stories and their secrets. They have told him why they no longer own copper mines, but must get copper from the Kaidahs, a stronger tribe.This is the story:Many moons ago the Indians living about Hudson Bay all went to a certain place in the west for their copper.A great mountain of copper stood there, and it was in the middle of the water. The Portage Indians tell that each tribe wanted the mountain; at last, when many tribes were working together to get out the[267]copper, it was agreed to let one tribe own it; but which tribe? No one could tell.It was left for the copper mountain itself to decide who should be its master. All the tribes began to shout for it to come to them. The mountain did not move for a long time.At last it trembled; then the Kaidah Indians, who have big heads and loud voices, shouted louder than any other tribe. The top of the mountain fell toward the Kaidahs.“And that is why we go and trade with them for the copper with which to make the rings we give our women and children,” say the Portage or Carrier Indians of Manitoba.[268]

XIV.HOW THE COPPER MOUNTAIN CAME TO FALL

(Portage Indians, 1894)There is a noble priest who has long been a missionary among the Portage Indians, near the Lake of the Woods. He has won their respect, given them a written language, and taught them many of the white man’s secrets; in return they have told him many of their stories and their secrets. They have told him why they no longer own copper mines, but must get copper from the Kaidahs, a stronger tribe.This is the story:Many moons ago the Indians living about Hudson Bay all went to a certain place in the west for their copper.A great mountain of copper stood there, and it was in the middle of the water. The Portage Indians tell that each tribe wanted the mountain; at last, when many tribes were working together to get out the[267]copper, it was agreed to let one tribe own it; but which tribe? No one could tell.It was left for the copper mountain itself to decide who should be its master. All the tribes began to shout for it to come to them. The mountain did not move for a long time.At last it trembled; then the Kaidah Indians, who have big heads and loud voices, shouted louder than any other tribe. The top of the mountain fell toward the Kaidahs.“And that is why we go and trade with them for the copper with which to make the rings we give our women and children,” say the Portage or Carrier Indians of Manitoba.[268]

(Portage Indians, 1894)

here is a noble priest who has long been a missionary among the Portage Indians, near the Lake of the Woods. He has won their respect, given them a written language, and taught them many of the white man’s secrets; in return they have told him many of their stories and their secrets. They have told him why they no longer own copper mines, but must get copper from the Kaidahs, a stronger tribe.

This is the story:

Many moons ago the Indians living about Hudson Bay all went to a certain place in the west for their copper.

A great mountain of copper stood there, and it was in the middle of the water. The Portage Indians tell that each tribe wanted the mountain; at last, when many tribes were working together to get out the[267]copper, it was agreed to let one tribe own it; but which tribe? No one could tell.

It was left for the copper mountain itself to decide who should be its master. All the tribes began to shout for it to come to them. The mountain did not move for a long time.

At last it trembled; then the Kaidah Indians, who have big heads and loud voices, shouted louder than any other tribe. The top of the mountain fell toward the Kaidahs.

“And that is why we go and trade with them for the copper with which to make the rings we give our women and children,” say the Portage or Carrier Indians of Manitoba.[268]

[Contents]XV.THE SUN AND THE MOON(Dakota, 1894)The Day Sun has a twin brother that is white. He is not a strong warrior like the Day Sun, who is as red as war paint. The Day Sun can make an Indian fall down in the hot days of summer. The Indian is made weak by the arrows the Day Sun makes in the summer morning. Sometimes he lets you see these arrows. They are very long. They are around his head like the war bonnet of a very great chief.The Night Sun is cold and cannot hurt even an owl. He has to do all the things his twin brother tells him to do. He is not strong, and he breaks to pieces trying to do so much. He hides his face and tries to go away, but he always comes back and is glad to start again.The strong Day Sun comes every morning from the wigwam of Hannanna the Morning Light. This wigwam is made of the smoke of burning rivers. You can see this smoke go up from the water if you will sit still and watch. The Day Sun can burn up a little[269]river. He paints the smoke of the rivers with rainbows that have come and gone. They are saved to make the Place of the Morning Light so beautiful that men will watch for the coming of the Day Sun.All the animals and the birds call to Hannanna in the morning to open the door of his wigwam and let the red light come. There is no war paint on the land that is as red as the Day Sun. When Hannanna has his wigwam by the water you can see more than when it is over the land. The Day Sun is happy by the water.When the red warrior of the sky goes out of sight in the west he rides in a canoe behind the trees and hills to his place in the east. On his way he talks to the Night Sun. You cannot see the canoe of the Day Sun.The Night Sun does not care if men see that he rides in a canoe like an Indian. He comes from the White Land in the east. He walks over the Bridge of Stars, the pathway of the spirits. The Night Sun helps the spirits that walk on this path to the happy Summer Land. He does much good.The Day Sun makes the corn grow. He makes all the seeds and the trees grow when it is summer. The Night Sun has to take care of them when he is gone.The Indians dance the sun dance when the Night Sun is round and white. He looks at the Indians and tells his brother of the dance. The Day Sun is glad to know that the Indians give thanks for his gifts to them.[270]

XV.THE SUN AND THE MOON

(Dakota, 1894)The Day Sun has a twin brother that is white. He is not a strong warrior like the Day Sun, who is as red as war paint. The Day Sun can make an Indian fall down in the hot days of summer. The Indian is made weak by the arrows the Day Sun makes in the summer morning. Sometimes he lets you see these arrows. They are very long. They are around his head like the war bonnet of a very great chief.The Night Sun is cold and cannot hurt even an owl. He has to do all the things his twin brother tells him to do. He is not strong, and he breaks to pieces trying to do so much. He hides his face and tries to go away, but he always comes back and is glad to start again.The strong Day Sun comes every morning from the wigwam of Hannanna the Morning Light. This wigwam is made of the smoke of burning rivers. You can see this smoke go up from the water if you will sit still and watch. The Day Sun can burn up a little[269]river. He paints the smoke of the rivers with rainbows that have come and gone. They are saved to make the Place of the Morning Light so beautiful that men will watch for the coming of the Day Sun.All the animals and the birds call to Hannanna in the morning to open the door of his wigwam and let the red light come. There is no war paint on the land that is as red as the Day Sun. When Hannanna has his wigwam by the water you can see more than when it is over the land. The Day Sun is happy by the water.When the red warrior of the sky goes out of sight in the west he rides in a canoe behind the trees and hills to his place in the east. On his way he talks to the Night Sun. You cannot see the canoe of the Day Sun.The Night Sun does not care if men see that he rides in a canoe like an Indian. He comes from the White Land in the east. He walks over the Bridge of Stars, the pathway of the spirits. The Night Sun helps the spirits that walk on this path to the happy Summer Land. He does much good.The Day Sun makes the corn grow. He makes all the seeds and the trees grow when it is summer. The Night Sun has to take care of them when he is gone.The Indians dance the sun dance when the Night Sun is round and white. He looks at the Indians and tells his brother of the dance. The Day Sun is glad to know that the Indians give thanks for his gifts to them.[270]

(Dakota, 1894)

he Day Sun has a twin brother that is white. He is not a strong warrior like the Day Sun, who is as red as war paint. The Day Sun can make an Indian fall down in the hot days of summer. The Indian is made weak by the arrows the Day Sun makes in the summer morning. Sometimes he lets you see these arrows. They are very long. They are around his head like the war bonnet of a very great chief.

The Night Sun is cold and cannot hurt even an owl. He has to do all the things his twin brother tells him to do. He is not strong, and he breaks to pieces trying to do so much. He hides his face and tries to go away, but he always comes back and is glad to start again.

The strong Day Sun comes every morning from the wigwam of Hannanna the Morning Light. This wigwam is made of the smoke of burning rivers. You can see this smoke go up from the water if you will sit still and watch. The Day Sun can burn up a little[269]river. He paints the smoke of the rivers with rainbows that have come and gone. They are saved to make the Place of the Morning Light so beautiful that men will watch for the coming of the Day Sun.

All the animals and the birds call to Hannanna in the morning to open the door of his wigwam and let the red light come. There is no war paint on the land that is as red as the Day Sun. When Hannanna has his wigwam by the water you can see more than when it is over the land. The Day Sun is happy by the water.

When the red warrior of the sky goes out of sight in the west he rides in a canoe behind the trees and hills to his place in the east. On his way he talks to the Night Sun. You cannot see the canoe of the Day Sun.

The Night Sun does not care if men see that he rides in a canoe like an Indian. He comes from the White Land in the east. He walks over the Bridge of Stars, the pathway of the spirits. The Night Sun helps the spirits that walk on this path to the happy Summer Land. He does much good.

The Day Sun makes the corn grow. He makes all the seeds and the trees grow when it is summer. The Night Sun has to take care of them when he is gone.

The Indians dance the sun dance when the Night Sun is round and white. He looks at the Indians and tells his brother of the dance. The Day Sun is glad to know that the Indians give thanks for his gifts to them.[270]

[Contents]XVI.CUSTER’S HEART(Dakota, 1895)The red man remembers the brave paleface as well as the warrior of his own race and color.The wild charge of Custer and his men and their utter defeat will be often told and retold in the wigwams of the tribes who fought him.The Indians claim that the strange plant that is now found on the Custer battle ground has been created by some spirit which knew of the mighty courage of the white brave with yellow hair.This plant is called Custer’s Heart. It has long, slender leaves curved exactly like a saber; the edges of these leaves are so sharp that they cut the hand that attempts to tear them from the plant.If you touch the plant you will feel a chill, for each leaf is cold. The blossoms come in the hot summer days. The flowers are heart-shaped and yellow as gold, with a center of scarlet that looks like a drop of blood.But whoever plucks the flower must hold it gently, for if it should be crushed, the scarlet stain, the Indians claim, could never be washed away.[271]It may be that this flower is known only in the dreams of Indian braves, but the new legend shows how the memory of the brave general lives in the hearts of his red enemies. It shows that it is always in the heart of man to admire the brave deeds of another, even though the hero is an enemy.This story tells us also that there are those among the red men who, while they may be dressed in paint, buckskin, and blankets, have thoughts like those expressed by the white man’s poets.[272]

XVI.CUSTER’S HEART

(Dakota, 1895)The red man remembers the brave paleface as well as the warrior of his own race and color.The wild charge of Custer and his men and their utter defeat will be often told and retold in the wigwams of the tribes who fought him.The Indians claim that the strange plant that is now found on the Custer battle ground has been created by some spirit which knew of the mighty courage of the white brave with yellow hair.This plant is called Custer’s Heart. It has long, slender leaves curved exactly like a saber; the edges of these leaves are so sharp that they cut the hand that attempts to tear them from the plant.If you touch the plant you will feel a chill, for each leaf is cold. The blossoms come in the hot summer days. The flowers are heart-shaped and yellow as gold, with a center of scarlet that looks like a drop of blood.But whoever plucks the flower must hold it gently, for if it should be crushed, the scarlet stain, the Indians claim, could never be washed away.[271]It may be that this flower is known only in the dreams of Indian braves, but the new legend shows how the memory of the brave general lives in the hearts of his red enemies. It shows that it is always in the heart of man to admire the brave deeds of another, even though the hero is an enemy.This story tells us also that there are those among the red men who, while they may be dressed in paint, buckskin, and blankets, have thoughts like those expressed by the white man’s poets.[272]

(Dakota, 1895)

he red man remembers the brave paleface as well as the warrior of his own race and color.

The wild charge of Custer and his men and their utter defeat will be often told and retold in the wigwams of the tribes who fought him.

The Indians claim that the strange plant that is now found on the Custer battle ground has been created by some spirit which knew of the mighty courage of the white brave with yellow hair.

This plant is called Custer’s Heart. It has long, slender leaves curved exactly like a saber; the edges of these leaves are so sharp that they cut the hand that attempts to tear them from the plant.

If you touch the plant you will feel a chill, for each leaf is cold. The blossoms come in the hot summer days. The flowers are heart-shaped and yellow as gold, with a center of scarlet that looks like a drop of blood.

But whoever plucks the flower must hold it gently, for if it should be crushed, the scarlet stain, the Indians claim, could never be washed away.[271]

It may be that this flower is known only in the dreams of Indian braves, but the new legend shows how the memory of the brave general lives in the hearts of his red enemies. It shows that it is always in the heart of man to admire the brave deeds of another, even though the hero is an enemy.

This story tells us also that there are those among the red men who, while they may be dressed in paint, buckskin, and blankets, have thoughts like those expressed by the white man’s poets.[272]

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