Haw-Ho-Noo; Or, Records of a Tourist

LEGENDS OF MACKINAW.

The original Indian name of this island was Mich-il-i-mack-i-nack, signifying the mammoth turtle. It is a beautiful spot of earth, and its origin is accounted for by the following Ottaway legend:—

When the world was in its infancy, and all the living creatures were wandering over its surface from their several birth-places, for a permanent home, it so happened that a multitude of turtles came to the southern shore of Lake Erie. They found the country generally level, and were delighted with the muddy waters of the lake, and also with the many stagnant rivers and ponds which they discovered in its vicinity. But while the race were generally satisfied with their discoveries, and willing to remain where they were, the mammoth leader of the multitude resolved upon extending his journey to the north. He was allured to this undertaking by a strange light of exceeding loveliness (supposed to be the Aurora Borealis), which he had frequently observed covering the horizon. He endeavored to obtain a few companions for his intended pilgrimage, but without success. This disappointment did not dishearten him, however, and as he remembered that the summer was only half gone, he determined to depart alone. Long and very circuitous was his journey, and many, beautiful and lonely, the bayous and swamps where he frequently tarried to rest himself and obtain refreshment. Summer, and nearly the whole of autumn were now passed, and the traveling turtle found himself on a point of land which partially divided the two lakes of Huron and Michigan. Already he had been numbed by chilly winds, but his ambition was so great that he still persisted in his foolish pilgrimage. The day on which he made his final launch upon the waters, was particularly cold and desolate, and it so happened that in the course of a few days his career was stopped by the formation of an icy barrier, which deprived him of life and left him, a little black spot, on the waste of frozen waters.

Spring returned once more, but while the ice gradually dissolved itself into beautiful blue waves, the shell of the turtle was fastened to a marine plant or tall reed, and in process of time became an island, which the Indians appropriately named Mich-il-i-mack-i-nack, or the Mammoth Turtle.

The individual from whom I obtained the above story was an Ottaway Indian; and he told it to me as we sat together on the brow of the arched rock which has, from time immemorial, been considered the principal natural curiosity of Mackinaw. The following legend I obtained from the same source, and, like the majority of Indian stories, it is uncouth and unnatural; but interesting for the reason that it bears a curious analogy to a certain passage in the Old Testament. But this remark is applicable, I believe, to the early traditions of nearly all the aboriginal nations of North America. But to the tradition:—

Very many winters ago, the sun was regularly in the habit of performing his daily circuit across the heavens, and when the stars made their appearance in the sky, he invariably descended into an immense hole supposed to be located in the remote west. But in process of time it so happened that a chief of the Ottaways committed an unheard of crime against the person of his only daughter, and the Master of Life became so offended, that he caused a mighty wind to come upon the earth, whereby the rocky hills were made to tremble, and the waters which surrounded them to roar with a dreadful noise. During this state of things, which lasted for one whole day, the sun shot through the heavens with an unsteady motion, and when it had reached the zenith suddenly became fixed, as if astonished at the red man’s wickedness. All the people of the Ottaway nation were greatly alarmed at this phenomenon, and while they were gazing upon the luminary, it gradually changed into the color of blood, and with a dreadful noise, as if in a passion, it fell upon the earth. It struck the northern shore of Mackinaw, formed the cavity of the Arched Rock, and so entered the earth, from which it issued in the far east, at an early hour on the following morning, and then resumed its usual journey across the heavens.

Many, very many winters have passed away since the last mentioned incident occurred, and it is true that even the present race of Indians can seldom be persuaded to approach the brow of the Arched Rock. Never have I heard of one who was sufficiently bold to walk over the arch, though the feat might be easily accomplished by any man with a steady nerve. The shores of the island of Mackinaw are almost entirely abrupt—and their general altitude is about one hundred and fifty feet; but the summit of the Arched Rock has been estimated to be at least two hundred feet above the water. In connection with the above stories, I might introduce a description of the island they commemorate, but such a description has already been published in my “Summer in the Wilderness.”

GREEN-CORN CEREMONIES OF THE CHEROKEES.

My main object in the present paper is to record a complete account of the ceremonies which were once practised by the Cherokee Indians, in connection with their principal agricultural pursuit of raising maize or Indian corn. For the great majority of my facts I am indebted to Mr. Preston Starritt, of Tennessee. While this is the case, however, I beg my readers to understand that I shall speak of the tribe in question as it existed in the times of old, when its members were the sole proprietors of the southern Alleghanies. Let us, then, banish from our minds the unhappy relations which brood over the Cherokees at the present time, and, by the aid of our fancy, mingle with the nation as it existed when in its pristine glory.

The snows of winter have melted from the mountain peaks, the rains are over and gone, the frosts are out of the ground, and the voice of the turtle is heard in the land. The beautiful valley to which we have journeyed is entirely surrounded with mountains, about five miles square, watered by a charming stream, and inhabited by two thousand aborigines, who are divided into seven clans, and located in seven villages. The ruling men of the tribe have signified to their people that the period for planting corn has arrived, and that they must gather themselves together for the purpose of submitting to the annual ceremonies of purification. For doing this they have a double object: they would, in the first place, expunge from their bodies every vestige of all the colds and diseases with which they may have been afflicted during the past winter; and, in the second place, they would propitiate the Great Spirit, so as to secure his blessing upon the crops which they are about to deposite in the ground. The moon being now at its full, and a fitting location having been selected, the chiefs and magicians congregate together, and the preliminary measures are thus managed. A magic circle is made to keep out all evil spirits and enemies, and the medicine men then proceed to walk in single file, and with measured steps, completely around the spot which they would render sacred, and which is generally half a mile in diameter, marking their route by plucking a single leaf from every tree or bush which they may happen to pass, all these leaves being carefully deposited in a pouch carried for the purpose. In the mean time, the brotherhood of chiefs have not been unemployed, for while the most aged individual of all has been making a collection of roots, the remainder have built a rude dam, and thereby formed a pond or pool of water on the creek which invariably waters the sacred enclosure. The entire population of the valley are now summoned to the outskirts of the sacred enclosure, and a general invitation extended to all to approach and join the chiefs and magicians in the rite they are about to perform; it being understood, however, that no man, under penalty of death, shall venture to participate who has left a single wrong unrevenged or committed any unmanly deed, and no woman who has given birth to a child since the preceding full moon. In the centre of the sacred ground, and in the vicinity of the pool, a large fire is now made, around which the multitude are congregated. The night is clear, and the moon and stars are flooding the earth with light. An earthen pot is now placed upon the fire, the roots gathered by the old chief, numbering seven varieties, are placed therein, also the leaves plucked by the magicians, when the pot is filled with water by seven virgins, who are promoted to this honor by the appointment of the senior chief. After the contents of the pot have been thoroughly boiled, and a most bitter but medicinal beverage been made, all the persons present are called upon to take seven sips of the bitter liquid, and then directed to bathe no less than seven times in the neighboring pool, the waters of which have been rendered sacred by the incantations of the priests. All these things being done, the multitude assemble around the fire once more, and, to the music of a strange wild singing, they dance until the break of day, and then disperse to their several homes. The friendship of the Great Spirit has now been secured, and therefore, as opportunity offers, the Indians proceed to loosen their ground, as best they may, and then plant their corn. This labor is performed chiefly by the women, and the planted fields are considered as under their especial charge. Though planted in the greatest disorder, they keep their cornfields entirely free of weeds, and the soil immediately around the corn in a loose condition. At every full moon they are commonly apprehensive that some calamity may befall their crop, and, by way of keeping the Great Spirit on their side, the women have a custom of disrobing themselves, at the dead hour of night, and of walking entirely around the field of corn.

And now that the sunshine and showers of summer are performing their ministry of good in bringing the corn to its wonted perfection, it may be well to make the reader acquainted with the following facts: As the Indians purify themselves and perform all their religious rites only when the moon is at its full, so do they refrain from plucking a single ear of corn until they have partaken of their annual harvest or green-corn feast. This feast occurs on that night of the full moon nearest to the period when the corn becomes ripe; and, by a time-honored law of the nation, no man, woman, or child is ever permitted, under penalty of death, to pluck a single roasting-ear. So rigidly enforced is this law that many Cherokees are known to have lost their lives for disobeying it, while many families have suffered the pangs of hunger for many days, even while their fields were filled with corn, merely because the harvest moon had not yet arrived, and they had not partaken of their annual feast. If a full moon should occur only one week after the corn has become suitable to pluck, the Indians will not touch a single ear until the next moon, even if it should then be so hard as to require pounding before becoming suitable for food. During the ripening period the cornfields are watched with jealous care, and the first stalk that throws out its silken plume is designated by a distinguishing mark. In assigning reasons for this peculiar care, the Indians allege that until the harvest feast has taken place the corn is exclusively the property of the Great Spirit, and that they are only its appointed guardians; and they also maintain that, when the corn is plucked before the appointed moon has arrived, the field which has thus been trespassed upon is sure to be prostrated by a storm or be afflicted with the rot; and wherefore it is that they are always greatly alarmed when they discover that a cornfield has been touched, as they say, by the Evil One.

But the harvest moon is now near at hand, and the chiefs and medicine men have summoned the people of the several villages to prepare themselves for the autumnal festival. Another spot of ground is selected, and the same sanctifying ceremony is performed that was performed in the previous spring. The most expert hunter in each village has been commissioned to obtain game, and while he is engaged in the hunt the people of his village are securing the blessing of the Great Spirit by drinking, with many mystic ceremonies, the liquid made from seven of the most bitter roots to be found among the mountains. Of all the game which may be obtained by the hunters, not a single animal is to be served up at the feast whose bones have been broken or mutilated; nor shall a rejected animal be brought within the magic circle, but shall be given to those of the tribe who, by some misdeed, have rendered themselves unworthy to partake of the feast. The hunters are always compelled to return from the chase at the sunset hour, and long before they come in sight of their villages they invariably give a shrill whistle, as a signal of good luck, whereupon the villagers make ready to receive them with a wild song of welcome and rejoicing.

The pall of night has once more settled upon the earth, the moon is in its glory, the watch-fire has been lighted within the magic circle, and the inhabitants of the valley are again assembled together in one great multitude. From all the cornfields in the valley the magicians have collected the marked ears of corn, and deposited them in the kettles with the various kinds of game which may have been slaughtered, from the bear, the deer, and the turkey, to the opossum, the squirrel, and the quail. The entire night is devoted to eating, and the feast comes not to an end until all the food has been dispatched, when, in answer to an appropriate signal from the medicine men, the bones which have been stripped of their flesh are collected together and pounded to a kind of powder, and scattered through the air. The seven days following this feast are devoted to dancing and carousing, and at the termination of this period the inhabitants of the valley retire to their various villages, and proceed to gather in their crops of the sweet maize or Indian corn.

THE OVERFLOWING WATERS.
A TRADITION OF THE CHOCTAWS.

The world was in its prime, and time rolled on with its accustomed regularity. The tiny streams among the hills and mountains shouted with joy, and the broad rivers wound their wonted course along the peaceful valleys. Many a tall oak had grown from the acorn, spread its rich foliage to the summer winds, decayed with age, and mingled with its mother earth. The moon and stars had long made the night-skies beautiful, and guided the Indian hunter through the wilderness. The sun, which the red man calls the glory of the summer time, had never failed to appear at his appointed periods. Many generations of men had lived and passed away.

In process of time the aspect of the world became changed. Brother quarreled with brother, and cruel wars frequently covered the earth with blood. The Great Spirit saw all these things and was displeased. A terrible wind swept over the wilderness, and the red men knew that they had done wrong, but they lived as if they did not care. Finally a stranger prophet made his appearance among them, and proclaimed in every village the news that the human race was to be destroyed. None believed his words, and the moons of summer again came and disappeared. It was now the autumn of the year. Many cloudy days had occurred, and then a total darkness came upon the earth, and the sun seemed to have departed forever. It was very dark and very cold. Men laid themselves down to sleep, but they were troubled with unhappy dreams. They arose when they thought it was time for the day to dawn, but only to see the sky covered with a darkness deeper than the heaviest cloud. The moon and stars had all disappeared, and there was constantly a dismal bellowing of thunder in the upper air. Men now believed that the sun would never return, and there was great consternation throughout the land. The great men of the Choctaw nation spoke despondingly to their fellows, and sung their death songs, but those songs were faintly heard in the gloom of the great night. It was a most unhappy time indeed, and darkness reigned for a great while. Men visited each other by torch-light. The grains and fruits of the land became mouldy, and the wild animals of the forest became tame and gathered around the watch-fires of the Indians, entering even into the villages.

A louder peal of thunder than was ever before heard now echoed through the firmament, and a light was seen in the North. It was not the light of the sun, but the gleam of distant waters. They made a mighty roar, and, in billows like the mountains, they rolled over the earth. They swallowed up the entire human race in their career, and destroyed everything which had made the earth beautiful. Only one human being was saved, and that was the mysterious prophet who had foretold the wonderful calamity. He had built him a raft of sassafras logs, and upon this did he float safely above the deep waters. A large black bird came and flew in circles above his head. He called upon it for aid, but it shrieked aloud, and flew away and returned to him no more. A smaller bird, of a bluish color, with scarlet eyes and beak, now came hovering over the prophet’s head. He spoke to it, and asked if there was a spot of dry land in any part of the waste of waters. It fluttered its wings, uttered a sweet moan, and flew directly towards that part of the sky where the newly-born sun was just sinking in the waves. A strong wind now arose, and the raft of the prophet was rapidly borne in the same direction which the bird had pursued. The moon and stars again made their appearance, and the prophet landed upon a green island, where he encamped. Here he enjoyed a long and refreshing sleep, and when morning dawned he found that the island was covered with every variety of animals, excepting the great Shakanli, or mammoth, which had been destroyed. Birds, too, he also found here in great abundance. He recognized the identical black one which had abandoned him to his fate upon the waters, and, as it was a wicked bird and had sharp claws, he called it Ful luh-chitto, or bird of the Evil One. He also discovered, and with great joy, the bluish bird which had caused the wind to blow him upon the island, and because of its kindness to him and its beauty, he called it Puch che-yon-sho-ba, or the soft-voiced pigeon. The waters finally passed away, and in process of time that bird became a woman and the wife of the prophet, from whom the people now living upon the earth are all descended. And so endeth the story of The Overflowing Waters.

THE NAMELESS CHOCTAW.

There once lived in the royal Indian town of E-ya-sho (Ya-zoo) the only son of a war chief, who was eminently distinguished above all his fellows for his elegant form and noble bearing. The old men of the nation looked upon him with pride, and said that he was certainly born to occupy a high position as a warrior. He was also an eloquent orator, and none ever thought of doubting his courage. But, with all these qualities, he was not allowed a seat in the councils of his nation, because he had not distinguished himself in war. The renown of having slain an enemy he could not claim, nor had he ever been fortunate enough to take a single prisoner. He was universally beloved, and, as the name of his childhood had been abandoned according to an ancient custom, and he had not yet succeeded in winning a name worthy of his ability, he was known among his kindred as the Nameless Choctaw.

In the town of E-ya-sho there also once lived the most beautiful maiden of her tribe. She was the daughter of a hunter, and the betrothed of the Nameless Choctaw. They met often at the great dances, but, because she hoped to become his bride, she treated him as a stranger. Often, too, did they meet at the setting of the sun, but then they listened to the song of the whipporwill or watched the rising of the evening star, when each could hear the throbbing of the other’s heart. They loved with a wild passion and were very happy. At such times one thought alone entered their minds to cast a shadow. It was this: They knew that the laws of their nation were unalterable, and that she could not become his bride until he had won a name. She knew that he could always place at the door of her lodge an abundance of game, and would deck her with the most beautiful of shells and wampum; but all this availed them nothing; that he must go upon the war-path was inevitable. She belonged to a proud family, and she never would consent to marry a man who had not a loud sounding name, and who could not sit in the councils of her people. She was willing to become his bride at any time, and therefore left him, by his prowess, to decide upon that time.

It was now midsummer and the evening hour. The Nameless Lover had met his promised bride upon the summit of a small hill, covered with pines. From the centre of a neighboring plain arose the smoke of a large watch-fire, around which were dancing a party of four hundred warriors. They had planned an expedition against the Osages, and the present was the fourth and last night of the preparation ceremonies. Up to that evening the Nameless Choctaw had been the leader in the dances, and even now his absence was only temporary, for he had stolen away to express his parting vows to his beloved. The last embrace was given, and then the maiden was alone upon the hill-top, looking down in sadness upon the dancing warriors, among whom she beheld none who commanded more attention than the being whom she loved.

Morning dawned, and the Choctaw warriors were upon the war-path leading to the country of their enemies, far up on the headwaters of the Arkansas. Upon that stream they found a cave, and in that cave, because they were on a prairie land, they secreted themselves. Two men were then selected to act as spies, one of whom (the Nameless Choctaw) was to reconnoitre in the west and the other in the east. Night came, and the party in the cave were discovered by an Osage hunter, who had traveled thither for the purpose of sheltering himself until morning from the heavy dews. By the light of the stars did he then travel to the nearest village, and having warned his people of the proximity of their enemies, they hurried in a large body to the cave. At its mouth they built a fire, and when the sun rose into the horizon the entire party of Choctaws had been smothered to death by the cunning of their enemies.

The Choctaw spy who had journeyed towards the east, had witnessed the surprise and unhappy fate of his brother warriors, and, returning to his own country, he called a council and revealed the sad intelligence. As to the fate of the Nameless Choctaw, who had journeyed to the westward, he knew that he too must have been overtaken and slain. Upon the heart of one being this last intelligence fell with a most heavy weight, and the promised bride of the Nameless Lover pined in melancholy grief. From the night on which she was made wretched, she began to droop, and before the reigning moon had passed away she died, and was buried on the identical spot where she had parted with her lover.

But what became of the Nameless Choctaw? It was not true that he had been overtaken and slain. He was indeed discovered by the Osages, and far over the prairies and across the streams was he closely pursued. For many days and through the watches of many nights did the race continue, but the Choctaw warrior finally made his escape. His course had been exceedingly winding, and when he came to a pause he was astonished to find that the sun rose in the wrong quarter of the heavens. Everything appeared to him wrong and out of order, and the truth was he became a bewildered and forlorn man, and everywhere did he wander. He found himself at the foot of a mighty range of mountains, which were covered with grass and unlike any that he had ever before seen.

It so happened, however, at the close of a certain day, that he sauntered into a wooded valley, and having built him a rude bower and killed a rabbit, he lighted a fire, and prepared himself for one quiet meal and a night of repose. Morning dawned, and he was still in trouble. Many moons passed away and the Choctaw was still desolate and forlorn. It was now summer, and he called upon the Great Spirit to make his pathway plain; and having hunted the forests for a spotted deer, and slain her, on a day when there was no wind he offered a sacrifice, and that night supped upon a portion of the animal’s sweet flesh. His fire burnt brightly, and though somewhat forlorn, he found that his heart was at peace. But now he hears a footstep! A moment more, and a snow-white wolf of immense size is crouching at his feet, and licking his torn moccasins. “How came you in this strange country?” inquired the wolf; and the poor Indian related the story of his unsuccessful exploit and subsequent escape. The wolf took pity upon the Choctaw and told him that he would conduct him in safety to the country of his kindred; and on the following morning did they take their departure. Long, very long was the journey, and many and very wild and turbulent the streams which they had to cross. The wolf helped the Choctaw to kill game for their mutual sustenance, and by the time that the moon for weeding the corn had arrived the nameless Choctaw had entered his native village again. This was on the anniversary of the day he had parted with his betrothed, and he was sorely grieved to find his people mourning her untimely death. Time and fatigue had so changed the returned Choctaw that his relatives and friends did not recognize him, and he chose not to reveal himself. From many a mouth, however, did he learn the story of her death, and many a wild song, to the astonishment of all his friends, did he sing to the memory of the departed, whom he called by the beautiful name of Imma, or the idol of warriors. And on a cloudless night did he wander to the grave of his beloved, and at a moment when the Great Spirit cast his shadow upon the moon (alluding to an eclipse) did he throw himself thereon and die. For three nights thereafter were the inhabitants of the Choctaw village alarmed by the continual howling of a wolf, and when it ceased, the pine forest, upon the hill where the lovers were resting in peace, took up the dismal howl or moan, and has continued it to the present time.

THE SPIRIT SACRIFICE.

It was midsummer, and there was a terrible plague in the wilderness. Many a Chippeway village on the borders of Lake Superior had been depopulated. The only band of the great northern nation which had thus far escaped, was the one whose hunting grounds lay on the northern shore of the St. Mary’s River. Their principal village stood upon a gentle promontory overlooking the Great Lake, immediately at the head of the Sault or Falls, and at this village the chiefs and warriors of the tribe were assembled in council. Incantations of every possible description had for many days been performed, and yet nightly tidings were received, showing that the fatal disease was sweeping over the land, like the fires of autumn over the prairies. The signs in the sky, as well as these tidings, convinced the poor Indians that their days were numbered. It was now the last night of their council, and they were in despair. They knew that the plague had been sent upon the earth by the Great Spirit, as a punishment for some crime, and they also knew that there was but one thing that could possibly appease his anger. And what was this? The sacrifice of the most beautiful girl of her tribe. And such was the decree, that she should enter her canoe, and throwing away her paddle, cast herself upon the waters, just above the Sault.

Morning dawned, and loud and dismal beyond compare, was the wail of sorrow which broke upon the silent air. Another council was held, and the victim for the sacrifice was selected. She was an only child, and her mother was a widow, feeble and infirm. They told the maiden of her fate, and she uttered not a repining word. The girls and women of the village flocked around their long-loved companion, and decked her hair and her neck with all the brightest wampum, and the most beautiful feathers and shells that could be found in all the tribe. The time appointed for the sacrifice was the sunset hour; and as the day was rapidly waning, the gloom which pervaded the entire village gradually increased, and it even seemed as if a murmuring tone mingled with the roar of the mighty waterfall. The day had been one of uncommon splendor, and as the sun descended to the horizon a retinue of gorgeous clouds gathered around him, and the great lake, whose waters receded to the sky, was covered with a deeper blue than had ever before been seen.

All things were now ready, and the Indian maiden was ready for the sacrifice. In silence was she conducted to her canoe, and loud was the wail of lamentation. It died away; and now, to the astonishment of all the people, a strange echo came from over the waters. What could it mean? A breathless silence ensued, and even the old men listened with fear. And now a louder and a clearer continuation of the same echo breaks upon the air. A speck is seen upon the waters. The sun has disappeared, and a small canoe is seen rapidly approaching, as if from the very spot where the orb touched the waters. The song increases; and as the fairy-like canoe sweeps mysteriously over the watery waste, it is now seen to contain a beautiful being, resembling a girl, clothed in a snow-white robe. She is in a standing attitude, her arms are folded, and her eyes are fixed upon the heavens. Her soul is absorbed in a song, of which this is the burden:—

Onward she came, and her pathway lay directly towards the mighty rapids. With utter astonishment did the Indians look upon this unheard of spectacle, and while they looked they saw the canoe and its spirit voyager pass directly into the foam, where it was lost to them for ever.

And so did the poor Indians escape the plague. The St. Mary is a beautiful river; and during the summer time its shores are always lined with lilies, large, and of a marvelous whiteness; and it is a common belief among the Chippeways, that they owe their origin to the mysterious spirit, from whose mutilated body they sprang. And so endeth the Legend of the Spirit Sacrifice.

THE PEACE MAKER.

The following story was obtained by the writer, directly from the lips of a Seneca Indian, and the hero is said to have been the grandfather of the celebrated orator Red Jacket.

There was a time when all the Indian tribes in the world were at war with the great Seneca nation, whose hunting grounds were on the borders of Lake Ontario. So fearful had they become of their enemies, that the bravest hunters and warriors never left their wig-wams without bending their bows, and little children were not permitted by their mothers to gather berries or hickory nuts in the neighboring woods. The head chief of the nation at that time, was Sa-go-you-wat-ha, or Always Awake. He was a good man, and being sorely grieved at the unhappiness of his people, he conceived the idea of securing a permanent peace. It was true, he said, that his father had been a cruel and unpopular chief, but he did not think it right that the generation which followed his father should be made miserable for crimes never committed by them. And therefore it was that he prayed to the Great Ha-nee to tell him, in a dream, what he must do to accomplish his end. Night came, and in spite of his name, Always Awake fell into a deep sleep and had a dream.

He was told that in the direction whence came the warm winds of summer, and distant from his village a journey of one moon, there was a very large mountain. On the summit of that mountain, as he was told, were living a few people from all the nations of the earth, excepting the Senecas. The place alluded to was called the Mountain of Refuge, and it was so sacred a place, that its soil had never been wet with human blood, and the people who lived there, were the peculiar favorites of the Great Ha-nee, and were the law makers of the world. The dream also told the Seneca chief, that he could secure a permanent peace only by visiting the sacred mountain; but as the intervening distance was so great, and his trail would be only among enemies, the dangers of the expedition would be very numerous. By traveling at night, however, and sleeping in the day time, the task might be accomplished, and he was at liberty to try his fortune.

Always Awake pondered a long time upon this strange vision, but finally determined to start upon the appointed expedition. Great was the fatigue that he endured, and oftentimes was he compelled to satisfy his hunger with the roots and berries of the forest. Many a narrow escape did he make from his enemies; but in due time he reached the Mountain of Refuge. He was warmly welcomed among the Indians of the mountain, and when he told his story and talked of peace, they honored him with many a loud shout of applause. A council was held, and a decree passed, to the effect that the important question at stake should be settled by another council composed of the head chiefs of all the Indian nations in the land. The fleetest runners were employed to disseminate the news, and at the appointed time the council of chiefs was held. They formed themselves into a confederacy, and with one exception, the nations of the wilderness became as one people, and so continued until the white man crossed the great waters and taught them the vices which have almost consumed them from the face of the earth. The only nation that would not join the confederation was the Osage nation, and because of their wickedness in so doing, they were cursed by the Great Ha-nee, and have ever since been a by-word and a reproach among their fellows.

And when the Seneca chief returned to his own country, he was very happy. His trail through the forests and over the mountains was lined with bonfires, and in every village that he tarried, he was feasted with the best of game. One moon after he returned to his people he died and was buried on the banks of the beautiful lake where he lived; and ever since that time the Great Ha-nee has permitted his people to live upon the land inherited from their fathers.

ORIGIN OF THE DEER.
A SHAWNEE LEGEND.

Wa-pit-pa-taska, or the Yellow Sky, was the daughter of a Shawnee or Snake hunter. His lodge was not one of the handsomest in the village where it stood, but the paths leading to it were more beaten than those leading to any other, for the daughter of the hunter was a great favorite among the young men of her tribe. The exploits of those who sought her hand had no charm for her ear, and her tastes were strangely different from those common among women. She knew that she had not many years to live upon the earth, and her dreams had told her she was created for an unheard-of mission. There was a mystery about her being, and none could comprehend the meaning of her evening songs. On one condition alone did she avow her willingness to become a wife, and this was, that he who became her husband should never, under any circumstances, mention her name. If he did so, a sad calamity would befall him, and he would forever thereafter regret his thoughtlessness. By this decree was the love of one of her admirers greatly enhanced, and before the summer was gone the twain were married and dwelt in the same lodge.

Time flew on and the Yellow Sky sickened and died, and her last words were that her husband should never forget her admonition about breathing her name. The widower was very unhappy, and for five summers did he avoid his fellow men, living in solitude, and wandering through the forests alone. The voices of autumn were now heard in the land, and the bereaved husband had, after his many journeyings, returned to the grave of his wife, which he found overgrown with briers and coarse weeds. For many moons had he neglected to protect the remains of his wife, and he now tried to atone for his wickedness by plucking up the briers and covering the grave with a soft sod. In doing this he was discovered by a stranger Indian, who asked him whose grave it was of which he was taking so much care? “It is the grave,” said he, “of Wa-pit-pa-taska;” and hardly had the forbidden name (which he thoughtlessly uttered) passed from his lips, before he fell to the earth in a spasm of great pain. The sun was setting, and his bitter moans echoed far through the gloomy woods, even until the darkness settled upon the world.

Morning came, and near the grave of the Yellow Sky a large buck was quietly feeding. It was the unhappy husband, whom the Great Spirit had thus changed. The trotting of a wolf was heard in the brake, and the deer pricked up his ears. One moment more, and the wolf started after the deer. The race was very long and painful, but the deer finally escaped. And thus from a man came into existence the beautiful deer, or mu-rat-si; and because of the foolishness of this man, in not remembering his wife’s words, the favorite animal of the Shawnee has ever been at the mercy of the wolf.

LEGEND OF THE WHITE OWL.

It was in the country of the Winnebagoes, or people of the turbid water, and there was a great scarcity of game. An Indian hunter, while returning from an unsuccessful expedition, at the sunset hour, chanced to discover in the top of a tree a large white owl. He knew that the flesh of this bird was not palatable to the taste, but as he thought of his wife and children, who had been without food for several days, he concluded to bend his bow and kill the bird. Hardly had he come to this determination, before he was astonished to hear the owl speaking to him in the following strain: “You are a very foolish hunter. You know it is against the laws of your nation to kill any of my tribe, and why should you do wrong because you happen to be a little hungry? I know that your wife and children are also hungry, but that is not a good reason for depriving me of life. I too have a wife and several children, and their home is in the hollow of an old tree. When I left them a little while ago, they were quite as hungry as you are, and I am now trying to obtain for their enjoyment a red squirrel or a young opossum. Unlike you, I have to hunt for my game only at night, and if you will go away and not injure me, I may have it in my power to do you a kindness at some future time.”

The Indian hunter was convinced, and he unbent his bow. He returned to his wigwam, and after he had told his wife what had happened to him, she told him she was not sorry, for she had been particularly fortunate in gathering berries. And then the Indian and his family were contented, and game soon afterwards became abundant in the land.

Many seasons had passed away, and the powerful nation of the Iroquois were making war upon the Winnebagoes. The hunter already mentioned had become a successful warrior and a chief. He was a mark for his enemies, and the bravest among them started upon the war-path for the express purpose of effecting his destruction. They hunted him as they would the panther, but he always avoided their arrows. Many days of fatigue had he now endured, and, believing that his enemies had given up the chase, he stopped, on a certain evening, to rest himself and enjoy a repast of roots. After this comfortless supper was ended, he wrapped himself in his skins and thought that he would lie down and enjoy a little sleep. He did so, and the only sounds which broke the stillness of the air were caused by the falling of the dew from the leaves, and the whistling of the whipporwill. It was now past midnight, and the Winnebago was yet undisturbed. A whoop is heard in the forest, but so remote from his grassy couch as not to be heard by the unconscious sleeper. But what can this shouting mean? A party of the Iroquois warriors have fallen upon the trail of their enemy, and are in hot pursuit. But still the Winnebago warrior is in the midst of a pleasant dream. On come his enemies, and his death is inevitable. The shouting of the Iroquois is now distinct and clear, but in the twinkling of an eye it is swallowed up in a much louder and more dismal shriek, which startled the Winnebago to his feet. He is astonished, and wonders whence comes the noise. He looks upwards, and lo! perched upon one of the branches of the tree under which he had been resting, the form of a large white owl. It rolls its large yellow eyes upon him, and tells him that an enemy is on his trail, and that he must flee for his life. And this is the way in which the white owl manifested its gratitude to the Winnebago hunter for his kindness in sparing its own life many years before. And since that time the owl has ever been considered a very good and a wise bird, and when it perches above the wigwam of the red man it is always safe from harm.

DEATH OF THE GIANT CANNIBAL.

The following story was obtained from the lips of a Chippeway warrior named Maw-gun-nub, or Setting-ahead. He told it with as serious an air as if it had been a matter of actual and important history, and was evidently a firm believer in the wonders therein contained.

An Indian village stood upon the borders of the Lake of the Woods. It was a summer day, and a heavy rain storm had passed over the country, when a large Giant or Cannibal suddenly made his appearance in the village. He was as tall as the tallest hemlock, and carried a club in his hand which was longer than the longest canoe. He told the Indians that he had come from a far country in the North; that he was tired and hungry; and that all the wild rice and the game in the village must be immediately brought to his feet, that he might satisfy his appetite. His orders were obeyed, and when the food was brought, and the inhabitants of the village were collected together to see him enjoy his feast, the Giant told them he was not yet satisfied; whereupon, with one blow of his huge club, he destroyed, with one exception, all the people who had treated him so kindly. The only person who escaped the dreadful blow was a little boy, who happened to be sick in one of the wigwams.

After the Giant had committed his cruel deed, he devoured a number of the dead bodies, and during the night disappeared without discovering the boy. In a few days the boy was well enough to move about, and as he went from one wigwam to another, he thought of his friends who had been so suddenly killed, and was very unhappy. For many seasons did he live alone. While very young his food consisted of such birds as the partridge, but as he grew up to the estate of manhood, he became a successful hunter, and often feasted upon the deer and the buffalo. He became a strong man, but was very lonely, and every time he thought of the Giant who had destroyed his relatives and friends he thirsted for revenge.

Time passed on, and the Chippeway hunter became uneasy and discontented. He fasted for many days, and called upon the Great Spirit to give him power to discover and destroy the Giant who had done him so much harm. The Great Spirit took pity upon him, heard his prayer, and sent to his assistance a troop of a hundred men, from whose backs grew the most beautiful of wings. They told the hunter that they knew all about the Giant, and would help him to take his life. They said that the Giant was very fond of the meat of the white bear, and that if the hunter would give a bear feast they were certain that the Giant would make his appearance and ask for a portion of the choice food. The time for giving the feast was appointed, and it was to take place in a large natural wigwam, formed by the locked branches of many trees; whereupon the strange people disappeared and the hunter started towards the north after a bear.

The hunter was successful; the appointed time arrived, the feast was ready, and the strange people were on the ground. The dancing and the singing were all over, and the hot bear soup filled the wigwam with a pleasant odor. A heavy tramp was heard in the woods, and in a little time the Giant made his appearance, attracted to the place by the smell of the soup. He came rushing to the wigwam like one who knew not what it was to fear; but when he saw the array of people with wings he became very quiet, and asked the hunter if he might participate in the feast. The hunter told him that he might, on condition that he would go to the mouth of a certain stream that emptied into the lake, and bring therefrom to the wigwam a large rock which he would find there. The Giant was angry at this request, but as he was afraid of the people with wings he dared not disobey. He did as he was bidden, and the thong which he used to hold the rock on his back cut a deep gash in his forehead.

The hunter was not yet satisfied, and he told the Giant that before he could be admitted to the feast he must bring to the wigwam a gill-net that would reach across the widest stream. The Giant departed, and, having obtained a beautiful net from a mammoth spider that lived in a cave, he brought it to the hunter. The hunter was well pleased, but not yet fully satisfied. One more thing did he demand from the Giant before he could be admitted to the feast, which was this, that he must make his appearance at the feast wearing a robe made of weasel skins, with the teeth and claws all on. This robe was obtained, the Giant was admitted, and the feast proceeded.

It lasted for several days and nights, and the hunter, the strange people, and the Giant danced and caroused together as if they had been the best of friends. The Giant was delighted with the singing of his entertainers, and while he praised them to the skies he did not know that in his bowl of soup the Chippeway hunter, who had not forgotten the death of his friends, had placed a bitter root, which would deprive him of his strength. But such was, indeed, the case. On the last night of the feast the Giant became very tired and stupid, and asked permission to enjoy some sleep. Permission was granted, and in the centre of the great lodge was spread for his accommodation his weasel-skin robe. Upon the stone which he brought from the river did he rest his head, and over him was spread the net he had obtained from the mammoth spider. He then fell into a deep sleep, and the men with wings and the hunter continued the revelry. Each man supplied himself with a war club, and they performed the dance of revenge. They formed a ring around the sleeping Giant, and at a signal made by the hunter they all gave him a severe blow, when the spirit-men disappeared into the air, and the weasel-skin robe suddenly became alive. The little animals feasted upon the Giant with evident satisfaction, and by morning there was nothing left of him but his bones. These did the hunter gather into a heap, and having burnt them to ashes, he threw them into the air, and immediately there came into existence all the beautiful birds which now fill the world. And in this manner was the great Giant of the Chippeways destroyed, and instead of his living to feast upon the flesh of man, his own body, by the wisdom of the Great Spirit, was turned into the birds, which are the animal food of man.