Traditions of the North American Indians, Vol. 1

THE MARRIAGE OF THE SNAIL AND THE BEAVER.

If my brother knows anything of the Osages, as they are called by the people of his nation, but by themselves, and all the neighbouring tribes, the Wasbashas, he knows that they live on the banks of the large and beautiful river, the Osage, which empties itself into the Missouri, at the distance of a hunter's journey of three suns from its mouth. Once the people of my nation were all united like a family of children which have but one mother, but subdivisions of the original stock have taken place, and they are now divided into three tribes, the Great Osages and the Little Osages, who have raised their cabins on the south bank of the river, and the sister's sons who broil their meat on the banks of the stream which our white brother calls the Vermilion. Are we brave and valiant? Ask the nations around us. Behold the Dahcotah scalps drying in the smoke of our cabins! Are we strong? Here is the bow of an Osage boy—bend it. Are our women beautiful? Look at them, and be convinced.

The story which our fathers told us of our origin is this, and they believed it, for their lips never dealt in falsehood, nor were their tongues forked. The father of our nation was a SNAIL. It was when the earth was young and little: it was before the rivers had become wide and long, or the mountains lifted their peaks among the clouds, that this snail found himself passing a quiet existence on the banks of our own beloved river. His wants and his wishes were but few and well supplied, and as quiet and rest, and the freedom to move neither often nor much, were to him the height of happiness, he was happy. He seldom hunted, and, when he did, it was in the immediate neighbourhood of his lodge, never moving unless at the call of hunger, and then according to his nature he satisfied his appetite upon whatever was nearest at hand, rather than take the chance of faring better by going further. And thus lived our great forefather, the snail.

At length the region of the Missouri was visited by one of those great storms which so often scatter desolation over it, and the river, overflowed by the melted currents of snow and ice from the regions of the mountains, swept away every thing from its banks, and among other things the drowsy snail. Seated upon a log, and enjoying greatly a circumstance which gave him all the pleasure of travel without its fatigue, our lazy ancestor drifted down many a day's journey, till the torrent, subsiding, left him and his log upon the bank of the River of Fish. He mow found himself in a strange country, but there was plenty of slime, both on ground and leaf, and there was no occasion for rapid motion; then what cared he? It was in the middle of the season of hot suns, which beamed fiercely upon him, till he became baked in the slime to the earth, and found himself as incapable of moving as the clod upon which he dwelt. Gradually he grew in size and stature, and his form experienced a change, till at length what was once a snail, creeping upon all-fours on the earth, ripened into man, erect, tall, and stately, strong of limb, rugged of purpose, and formed to overcome by either strength or cunning, every thing which dwelt on the earth, or in the air, or in the water. For a long time after his change from a beast to a human being, he remained stupified, not knowing what he was, where he was, or by what means to sustain life. At length recollection returned to him: he remembered that he was once a snail, and dwelt upon another river—he remembered where that river lay. He now became animated with a wish to return to his old haunts, and accordingly directed his steps towards that part of the great island[30] from which he had been removed. Hunger now began to prey upon him, and bade fair to close his eyes before he should again behold his beloved haunts on the banks of the Osage. The beasts of the forest were many, but their speed outstripped his; he could not catch them: the birds of the air fluttered upon sprays beyond his reach; the fish, gliding through the waves at his feet, were nimbler than he, and eluded his grasp. Each moment be grew weaker, the films gathered before his eyes, and in his ears there rang sounds like the whistling of winds through the woods in the month before the snows. At length, wearied and exhausted, he had laid himself down upon a grassy bank to die.

As he lay, thinking of nothing but food and the means of obtaining it, some one at his side said, with a voice soft as the bleat of a young kid, "Wasbasha?"

Our father, who had heard birds sing and wail, and beasts cry and growl, but never till now had heard one utter intelligible sounds, answered "Eh!" Raising himself with difficulty, upon his side he beheld that which spoke to him. He saw, mounted upon a noble beast, white as the snow of winter, a being, like to nothing which is seen among the sons of the earth. He was tall of stature, his eyes glittered like the stars of morning, or the tears of a young maiden who weeps for joy, and his hair shone like the blush of sunset upon the folds of a cloud. His was indeed a glorious form; and power as well as beauty sate enthroned upon it: while the Wasbasha gazed, he trembled like a fawn caught in the toils of the hunter, or the wolf penned in the crevice of a rock. Again the glorious being spoke to our terrified but admiring father.

"Why does he who is the kernel of the snail look terrified, and why is be faint and weary?"

"That I tremble," answered our father, "is because I fear thy power, and quail before the lightnings of thine eye—that I am faint is because I lack food."

"As regards thy trembling, be composed; the Master of Breath punishes not till sin is committed—thou hast not sinned, be calm. But art thou hungry?"

"I have eaten nothing," replied our father, "since I ceased to be a snail."

Upon hearing this the Great Spirit drew from under his robe a bow and arrow, and bade our father observe what he would do with it. On the topmost limb of a lofty maple, at the distance of a bowshot, sat a beautiful bird, with its bright green neck and train of variegated feathers, singing and fluttering among the red leaves of its nestling-tree. Bending the bow, he placed before it an arrow, and, letting it fly, the bird dropped dead upon the earth. A deer was seen at a still greater distance, browzing upon the tree which supplies its best-loved food. Again the skilful archer drew his bow, and the animal lay food for the son of the snail.

"There are victuals for you," said the Spirit, "enough to last you till your strength enables you to beat up the haunts of the deer and the moose. And here is the bow and arrow—the heart of the fir supplies the one, the other is the thigh-bone of the buck. Son of the mighty river, you are naked and must be clothed. The winter is coming; the snows will descend, and the winds will leave their caverns in the mountains towards the setting sun, to war upon the unsheltered kernel of the snail.—You must be clothed."

Saying this, the Great Being called our father to him, and taught him how to skin the deer, and how to apply it for the protection of his person from the frost, and the wind, and the snow. Having done this, and given him the beasts, and fishes, and all feathered creatures, to be his food and his raiment, he bade our father farewell, and took his departure for his home beyond the mountains; and he who had received the gifts proceeded on his journey towards the Osage.

Strengthened, and rendered cheerful and buoyant, by invigorating food and refreshing sleep, our father's steps were light, and his journey was soon near its completion. He soon trod upon the banks of his beloved river; a few more suns and he would sit down upon the very spot, where, for so many seasons, he had crawled on the slimy leaf, so often dragged his lazy legs over the muddy pool. He had seated himself upon the bank of the river, and was meditating deeply on these things, when up crept from the water a stranger looking animal with four legs, a broad tail covered with scales like a fish, and two short ears nearly hidden by the long fur which covered his body. His colour was that of the berry which grows within a prickly husk,[31] and is eaten by our Indian people with their roasted opossums. Approaching our father in a saucy and menacing manner, and displaying a set of teeth which were none of the handsomest, he demanded, in an angry tone, "Who are you?"

"I am a snail," answered our father. "Who are you?"

"I am head-warrior of the nation of beavers," answered the other. "By what authority have you come to disturb my possession of this river? We have held it from the time that Chappewee's musk-rat brought up the earth from the bottom of the deep waters. By what right do you come to disturb our possession of this river?"

"It is not your river," answered the Wasbasha. "It has been mine ever since the melted snows ran into it. It was mine while I was a weak, and foolish, and lazy snail; and it is surely mine now I am a wise and valiant man, and a courageous and expert hunter."

While they stood quarreling hard, and at the point of coming to blows, there crept out of the water another creature—a young maiden beaver—just like the one who was disputing our father's right to his land, only far more beautiful and glossy. She enquired what they were quarrelling about.

"Why," answered the chief warrior of the beavers, "the strange creature with whom I was talking, and who, I am sure, is nothing but a polecat sewed up in a deer-skin, says he owns all the river. He says the Great Being who is over man and beast, the Master whom even beavers worship, gave it to him."

"Is that all?" replied the maiden; "but you need not answer, for I listened with a curious ear to your discourse, and heard it all. It is not worth going to war about, father—make peace with the stranger, and each of you retain a sufficiency of the water of the river for his purposes; and then you can help each other when enemies assail you." And then, casting a fond look upon the Osage, she called her father aside, and whispered a long time in his ear, frequently turning her beautiful eyes, bright with love, upon our ancestor. When they had done talking, the old warrior came up to the son of the snail and asked him, in an altered tone, to go home with him to his cabin. So the Osage went home with the chief beaver and his beautiful daughter.

They soon came to a number of small cabins built on the banks of the river, and into one of these they entered, the beaver bidding the Osage first wipe his feet upon the mat which lay beside the door. The Osage found the floor of the cabin strewed with the newly-gathered branches of the box and fir. The roof and walls were white as the robe which our white brother folds around his breast, and a cool, refreshing air entered the building through the windows which opened on the river. Around the room—which was four steps of a long-legged man each way—were hung skins, and skulls, and scalps of otters—trophies of the wars which the beavers had waged with that nation. In one corner of the room sat a beaver-woman, combing the heads of some little beavers, whose ears she boxed very soundly when they would not lie still. The warrior whispered the Osage that she was his second wife, and was very apt to be cross when there was work to be done, which prevented her from going to see her neighbours. Those whose heads she was combing were her children, he said, and she who had made them rub their noses against each other and be friends was his eldest daughter.

Then calling aloud, "Wife," said he, "what have you to eat? The stranger is undoubtedly hungry; see, he is pale, his eye has no fire, and his step is like that of a moose."

Without replying to him, for it was a sulky day with her, she called aloud, and a dirty-looking beaver entered. "Go," said she, "and fetch the stranger something to eat."

With that the beaver-girl passed through a small door into another room, from which she soon returned, bringing some large pieces of willow-bark, which she laid at the feet of the warrior and his guest. While the warrior-beaver was chewing the willow, and the Osage was pretending to do so, they fell to talking over many matters, particularly the wars of the Beavers with the Otters, and their frequent victories over them. He told our father by what means the beavers felled large trees, and moved them to the places where they wished to make dams; how they raised to an erect position the poles for their lodges, and how they plastered them so as to keep out rain. Then he spoke of their employments when they had buried the hatchet; of the peace, and happiness, and tranquillity, they enjoyed when, gathered into companies, they rested from their labours, and passed their time in talking, and feasting, and bathing, and playing the game of bones, and making love. All the while the young beaver-maiden sat with her eyes fixed upon the son of the snail, at every pause moving a little nearer, till at length she was at his side with her fore-paw upon his arm; a minute more and she had placed it around his neck, and was rubbing her soft furry cheek against his. Our ancestor, on his part, betrayed no disinclination to receive her caresses, but returned them with equal ardour. The old beaver, seeing what was going on, turned his back upon them, and suffered them to be as kind to each other as they pleased.

At last, turning quickly round, while the maiden, suspecting what was coming and pretending to be abashed, ran behind her mother, said he, "To end the foolery, what say you, son of the snail, to marrying my daughter? She is well brought up, and is the moat industrious girl in the village. She will flap more wall with her tail in a day than any maiden in the nation; she will gnaw down a larger tree betwixt the rising of the sun and the coming of the shadows than many a smart beaver of the other sex. As for her wit, try her at the game of the dish, and see who gets up master; and for cleanliness, look at her petticoat."

Our father answered that he did not doubt that she was industrious and cleanly, able to gnaw down a very large tree, and to use her tail to very good purpose; that he loved her much, and wished to make her the mother of his children. And thereupon the bargain was concluded.

That day the beaver-maiden became the wife of the Osage, and all the nation of beavers assembled to eat the marriage-feast. The Osage went out and killed a lusty raccoon, upon which he fed; but his wife and all her kindred fed upon the tender bark of the young poplar and alder. A peace was made between the two nations, which was to last for ever, but it was broken a long tune ago; and they now take each other's scalps whenever they can. The next day, the Osage and his wife departed for the former haunts of the snail, where in a few moons they arrived, and where their descendants have dwelt to this day.

Brothers, if this is a lie, blame not me, but our fathers and mothers who told it to us. I have done.

The Author may perhaps be suspected of intending this as a satire upon Buffon's highly imaginative description of the habits of the Beaver. Let the reader compare it with that description, and he will be able to judge for himself. If the tale is a lie, he has only to say in the language of the Indian—"Blame not me." Several more recent travellers bear witness, however, to the genuineness of the Tradition.

THE CHOICE OF A GOD.

After a pause of the usual length, Miacomet, an aged Narragansett, rose and said:

"Brother, I am a Narragansett, and my father and mother were Narragansetts. I live a journey of more than two moons towards the rising sun. But you will say the name of the Narragansetts is unknown to you, and will ask what deeds have they done. Are they warlike? can they fast long, travel far, and bear the tortures of the flame, without betraying tears and groans? The tribes of the north, and the south, and the west, of the Great River, and the Broad Lake, and the Spirit's Backbone, will say this, for they know us not. Our hunting-fields lie far apart, and our war-paths are over different forests. But it is only to those who live a far way off, who have never heard the roaring of the Great Lake in the time of storms, or killed the fish, whose body is a mountain, that the Narragansetts are unknown. Our neighbours know us well, brother; they have both seen and felt us. Come to our cabins, brothers, and come in what guise you like. If you come in peace, you shall be welcome, and we will make a feast for you. We will hunt the nimble deer with you, and show you where the mighty eagle roosts, and where the fish with shining scales abides. If you come painted, your war-pipe filled, your bow bent, your arrow sharp and barbed, your heart strong, and your cry loud, we too will paint ourselves; we will smoke our pipe of war, we will bend our bow, make sharp our arrows, and stout our hearts, and will cry our war-cry, till the startled heron shall wing his way from the swamps to his hiding-place among the hills, and the deer shall escape from the open space to the tangled covert. Our shouts shall be as loud as the roar of the Lake of Whales in the time of the Herring-Moon.

"Brother, we have with us a chief, whose face is of the colour of the plucked pigeon; he listens. He has crossed the great waters in the season of storms, he has forded the shallow streams and swum the deeper, and threaded the dreary woods, and faced unaccustomed dangers, that he may learn our traditions, our customs, our laws, and our opinions of the Great Spirit. He has come, if he does not lie, from a far country, a land very beautiful to the eye, a land of many villages and much people, but who are not so wise and warlike as we are. He has left his father and mother, and wife and children, and the bones and burial-place of his ancestors, to listen to the wisdom of the Indians, and to be instructed by them in the history of their tribes. Shall we enlighten him? Shall we teach him the things which we know, that be may go back to his countrymen prepared to repeat to them the words of wisdom which fell from our lips; that, when he returns to his own fire-place, he may make the young doves coo, and the eyes of then mother glisten, with the tales he has heard in the camp of the Red Man.

"Brother, the Narragansetts have a tradition which I will repeat before you. It has come down to us from old days, and we believe it, for it was told us by our fathers, who were men of truth. I know not how long since the thing was done; I cannot number the rings upon the oak since the day of its date, nor the moons that have been born and have died. But I know it was done, and done in the lands which my tribe now occupy. Listen.

"The Narragansetts are the oldest people in the world; older than the Pequods; older than the Iroquois. When they were created, no one knows, save the Great Spirit—how, ask not me, for I do not know. We were when we first knew we were; we lived when we first found we had breath, further than that I cannot tell you. How should I know more? If a man, while he was wrapped in a deep sleep, should be carried to a far land which he had never seen before, would he know where he was when he waked? or could he tell how he came thither? no, nor can I tell you the manner of the creation of man, or name, with certainty, his creator.

"But this we do know—when we are born, we are helpless children. The Narragansetts once were such. Even when they had grown to the stature of men, their warriors were nothing but big boys; their chiefs and councillors no wiser than old women. There was a time when they had no bow and arrow, no hatchet, no canoe, no cabin, no corn. They were ignorant and foolish as white men. They would have mistaken the track of the moose for that of a wild cat; they would have thought the tread of a land-tortoise the trail of the grey snake; they would have killed an owl and feasted upon it, for a heath-hen. They had nothing but feet to walk with, hands to catch fish with, and tongues which loved best to utter wicked lies and speak foolish words. They were only fit to serve bad spirits, the men of the Spirit of Evil, whom they called Hobbamock(l). And they did serve him, night and day, but he would give them very little for their worship, treating them worse than he treated any tribe upon the borders of the Great Lake. The Pequods killed more whales; the people of Nope raised more poke. When a Narragansett caught a deer, it was always a sick one, and had no fat upon it, and when he speared a fish, it had only a backbone. He was, in truth, a very ungrateful master."

There was among the Narragansetts a very wise conjuror(2) or priest, whose name was Sasasquit. He was the priest of the Good Spirit; he was a good man; much better than the rest of the tribe, for he never served the Evil Spirit. He said to the Narragansetts, "If you were better men, if you served my master, the Good Spirit, as you do the Evil Spirit, he would give you abundance of good things. You would not, as you do now, catch fish with heads as big as mine, and bodies no bigger than my arm, but would take fat fish, and would take them with little trouble. You would snare birds more easily, and, perhaps, have other gifts which now you do not dream of."

The Sachem said to the people, "Sasasquit talks well, but talking well is the business of a priest. Let us say to him, that we will take for our God the Spirit which gives us the best gifts, and bid him tell his master so."

The Narragansetts liked well what the Sachem had said, and went in a body to Sasasquit. "We have come," said they, "to offer our services and worship to the Great Spirit, if he will pay us better for our worship than Hobbamock has done."

Sasasquit replied, "It is not for the worth of your worship, that the Great Spirit will grant your wish, but because he loves to vex the Evil Spirit. Come to-morrow to the Great Hill, when the sun first comes out of the water, and you shall see whose God is the most generous—yours, or mine."

Early the next day the tribe all gathered to the place where Sasasquit had agreed to meet them. With them came Pocasset, the priest of the Evil Spirit, wearing his robes of magic, a bear's-skin, curiously painted with figures of beasts, and birds, and fishes, and the skin of a dog's head drawn over his own, with the teeth standing out. When all the tribe had assembled, Sasasquit asked the Sachem, Miantinomo, to repeat what he had before said, that the Narragansetts would serve the Spirit that should make them the greatest and best gifts. Then Miantinomo repeated what he had before said, and all the Indians promised as he had promised. Pocasset also made them a very long speech. I have forgotten what he said, only I know he said, that "his master would have the best of the bargain yet."

Then Sasasquit climbed up a great tree, till he came to the topmost bough, when he commenced calling upon the Great Spirit. And this was the song he sung:

When Sasasquit had finished his song, the Narragansetts saw coming towards them, from the far regions of the North, a very big man, taller than the tallest pine of the forest, and as large around as the shade cast by a great tree full of leaves. Yet, monster as he was, he came through the air ten times as swift as the swiftest eagle could fly, using his hands and feet as a frog uses his legs in swimming. It was but a breath, while he came from the farthest hill in view to the place where the nation were assembled together. Down he flapped, but spoke not a word, while he laid, at the feet of Sasasquit, a beautiful canoe, made of a great tree hollowed out by fire. "There," said he gruffly, "the Great Spirit sends this to the Devil's children, the Narragansetts."

"What is it? what is it?" they all asked, crowding around, for none of them knew what it was good for, or guessed the use it was to be put to. The big man told them, in their own language, that it was a thing wherein to float upon the water, to go to catch fish, and to cross streams. When he had explained to them what it was good for, he said he would show them how to use it. He carried the canoe to the water, and having made a paddle, placed Sasasquit in it, and taught him how to move the canoe by its aid. Our people were mightily pleased with the gift, and spent the remainder of the day in learning how to manage it. "The Great Spirit is very good," said they, "and has shown a great deal more love for us than Hobbamock has done, for he never gave us any thing for our worship and sacrifices, except promises and lies." They decided, however, that they would wait and see what he would do for them before they bestowed their worship upon his rival.

The next day the Narragansetts came together in the same place, as soon as they could see the sun, very curious to know what the Evil Spirit would give them to equal or surpass the Good Spirit's gift. They waited until Pocasset had finished his invocation, and, with lessening patience, a still longer time, but in vain. No sound was heard, no sign was visible. Nothing was seen to announce the coming of the Bad Man, or any of his friends. Our people grew very angry, and talked, not only of bestowing all their worship upon the Good Spirit, and giving him all their choice tribute of oysters and lobsters, but also of roasting Pocasset. They said, "The priest of the Evil Spirit is good for nothing. When Sasasquit called upon his master, he heard him, and at his request sent us a good gift; but Pocasset's master hears him not, though he has sung him a song which makes our ears cry for deafness." They had just caught hold of Pocasset, and were going to pull him to pieces, when there was a great noise of thunder, though they saw no lightning, and a little creature started up out of the ground, and stood in the midst of them. Never was a more ugly, misshapen monster seen upon the earth. He was no bigger than a child that has seen the flowers bloom and the corn ripen twice. Yet he appeared to be very old, for his hair was of the colour of the moss upon the sunny side of the oak; his teeth were rotten and decayed; his knees were bent out like warped bows; and his voice was not the voice of a young man, but sounded like the voice of the muck-a-wiss singing in the hollow woods in the summer moons. His face was covered with hair of the colour of the feathers of the blue heron, and stood out like the feathers of a duck that plumes itself in the warm sun, on the shores of the lake. His skin was blacker than charred wood, or the black raven. The Narragansetts were dreadfully frightened, and were going to run away, when Pocasset stopped them, saying, "Don't be afraid, it is my master. Don't you know him whom you have served so many years? Why he won't hurt you."

"More than you know, Poke," grunted the ugly little creature, putting his moss-coloured hair behind his great yellow ears. "But do not be afraid, Narragansetts, the Little Man loves you, and is come to make you a gift. What do you think these are?"—showing them a bow and a sheaf of arrows. The Narragansetts all declared they could not tell, and begged the Little Man to tell them the names, and shew them the uses of the strange instruments.

"I will," said he. "Now tell me what bird that is which sits upon the dry branch of the aged hemlock by the little stream?"

One answered, and told him it was the bird which sang in the morning to wake lazy sleepers, and to tell the bashful lover who loitered around the couch of his maiden that the eyes of the sun would soon be upon them.

"The bird that has sung in the morning shall never sing in the evening," said the monster grinning. With that, drawing the bow to his ear upon the side farthest from his heart, he put an arrow before it, and, letting it fly, the bird fell dead upon the earth beneath the tree. The Indians, upon seeing this exploit, shouted and hurraed, and made such a noise, that the roaring of the sea could scarcely be heard for it. They begged Hobbamock to shew them how he killed the bird at the distance of a stone's throw, which he did at their request again and again, and each time they repeated their hurrahing and shouting. "And now," said he, "whose gift do you like best—the Great Spirit's, or mine?"

They all answered that "they liked his gift best, because it would enable them to kill their enemies, the Mohegans."

"Will you continue to worship me?"

They were upon the point of answering "Yes," when Sasasquit asked them to wait till another sun, before they gave themselves to the Evil One. "To-morrow," said he, "I will kindle a fire, and burn a sacrifice to my master, and see if he wills that the Wicked Spirit shall have the Narragansetts for ever."

On hearing this, they agreed to wait till another day, and so they told the Evil Spirit, who grew dreadfully angry thereupon, and, shaking his hair and breathing flames, sank into the earth, to the great joy of the Indians.

Up with the sun was Sasasquit; and about his business he went. He built the fire of sacrifice, piling it high with the driest trees of the forest, and he laid thereon the best offering he could procure—a fat fish from the river beside his cabin. He sung as before a song or invocation, in which he mentioned the wants of the wretched Indians, and the cunning endeavours of the Evil Spirit to keep them in his service, and ended by begging his master to shew his own superiority, and enable his priest to foil the tricks of his adversary. The tribe assembled, just as they had done on the previous days. But they were more anxious now than they had been before, because the more there is in the cabin of a man, the greater is his thirst to increase his store, and the stronger his inclination for that he hath not. Nor did they before even dream that the Great Spirit could do such things as be had done for them. Being taught that he could bestow valuable gifts where he liked, they expected something which should far surpass all they had before received.

They had not waited long when they saw a large black eagle flying swiftly from the east, directly towards their village. When they first saw him, he was high in the air, higher than the summit of Haup—high as the mighty hills which Indians call the Alleghany, or hills of the Allegewi. Gradually he descended, and, when he came near, they saw that he bore a man upon his back. Nearer and nearer came the eagle and his rider, and soon alighted on a little hill, a few steps from the Indians. The man then got down from his strange horse. "Oh! ho!" said he, "I wish I had taken my buffalo-cloak with me, it will be cold flying back."

"What have you brought us now?" asked the people, crowding around him.

"Oh, a thing or two," answered he that rode the eagle.

With that he pulled out of the pouch at his side a long black, dirty-looking leaf, which smelt very strong, and also a little bowl about the size of a man's thumb, with a long, slender handle fixed to it. Said he to a boy standing near him, "Run, my pretty fellow, and bring me some fire." Whilst the boy was bringing the fire, he fell to rubbing the black leaf to pieces between the palms of his hands. The boy brought him the fire. Then he put the powdered dust into the little bowl, placed the fire upon the top of the dust, and fell to making a great smoke, like that which the wind of spring brings from off the face of the Great Waters. The Indians asked him what he called the black leaf.

"Bacca, bacco, tobacco," answered he.

"What is it good for?" demanded they.

"Good for—good for—why—why," exclaimed he, seemingly puzzled, "why, good for many things. Good for the tooth-ache—good to drive away the blue devils."

The Indians, though they were well enough acquainted with devils, did not know what he meant by "blue ones," nor do they know to this day. They asked him to let them smoke in the pipe, which was the name by which he called the instrument with the little bowl. They liked it very well upon trying it, but they could not be persuaded to think it of as much value as the bow and arrows which the Bad Spirit had given them. The man who rode the eagle perceived their minds, and said "I have another present."

He bade them bring him a small stick, which they did, and then he began to beat the eagle. It screamed terribly beneath the lash, and turned round upon him with its mouth open, as if it would fight him, but he only beat it the harder. At last it did the thing he wanted it should do, and dropped a little heap of seeds, white, flat, and not so large over as the nail upon the little finger of a full-grown man. The man did not beat the eagle any more after this, but stroked down its feathers gently, and told it he was very sorry for what he had done. "Now," said he to the Indians, "take the seeds to the water and wash them." They washed the seeds as he directed, and brought them back to him. "Build a fire," said he. They built a fire. Then he took some of the seeds and raked them up in the ashes of the fire, stirring them continually, until they were of the colour of a Narragansett's skin. When he had roasted them as much as he would, he called the tribe around him, and bade them taste the parched seeds. They all cried out that the seeds were good, very good, and begged him to beat the eagle, till they had procured enough to satisfy them all, but he would not. They asked him what the seeds were called. He told them "corn-maize," and said he would shew them another way to cook it. He bade them bring him a big, flat stone, and a little round one, and to fill their great stone-kettle with water, and to make it hot, while he pounded the corn. The man that rode the eagle pounded the corn, and the Narragansetts boiled the water. When the water was hot, he shook the pounded corn into the water, until it became quite thick, stirring it quickly all the while. When it had cooled, so that it could be eaten, he tasted it, bidding the Narragansetts do the like. "Charming hominy," said he. The Indians ate very heartily of it, and declared nothing was ever so good before, and again, one and all thanked the Great Spirit, and said he was very kind—much kinder than the Evil Spirit. They were, as once before, just about to declare themselves servants to the master of the man that rode the eagle and sent them the corn, when a very spiteful old woman—one who was always full of mischief—got up, and advised them to wait a little longer, and give the Little Man one more chance. "The longer the trial between the two spirits lasted, the more the Indians got, the better," she said, and our people said the same. Upon this the man got up on his winged horse, very sorrowful but not very angry, and flew away, leaving them the remainder of the seeds, which, he told them, must be planted in the earth when the winter had departed, and the trees were putting out their leaves, and the little blue and yellow flowers began to peep through their frost-nipped coverings.

The next sun, when the Narragansetts went out of their lodges, there sat the ugly little creature, with the moss-coloured beard and yellow ears, perched upon the top of a high tree. They spoke to him, but he made no answer—asked him what he had brought them—still no answer. All the while his eyes were intently fixed upon the waters of the Great Lake, which began to be tossed about with a high wind. At last, when they were tired of watching his motions, and some of the boldest, now grown familiar with him and no longer chilled with fear, talked of stoning him from his roost, he cried out, pointing with his finger, "Look yonder!" They now beheld, in the direction he bade them look, far away on the foaming bosom of the Great Lake, something resembling a great, white fowl. It was moving very swiftly towards the land of the Narragansetts. The nearer it approached, the more our people were puzzled to tell what it was; some said it was a duck, some thought it a cloud, and others that it was the Good Spirit who had taken a new form, and was coming to offer more proofs of his love for the Narragansetts. They asked the ugly little man upon the tree what it was, but he only showed his teeth like a dog that guards a bone, and would not make answer.

The strange creature was now very near, and seemed a more wondrous object than ever. It had a body shaped very much like the canoe which the Great Spirit had given the Indians; but it was as much larger as an old bear is larger than a cub, the minute it is born, or an eagle is larger than a humming-bird. It had wings, white as the wings of the sea-gull, and as large over as a small lake. When it had come near the shore, its many wings were drawn up and hidden, and in their stead three tall poles were displayed, with many short ones crossing them, to one of which the Little Man jumped from his perch on the tree.

The Indians were more astonished at this object than they had been at any of the others. It did not appear to possess life, yet how came it thither. Unable to tell what it meant, our people fled, startled and frightened, into the deep thicket, and there held a council, and debated what was best to be done. At length, encouraged by the thought that, of all the strange creatures which had visited them, none had ever attempted to harm them, they called up courage, and returned to the shore. They now beheld a canoe, moved by long paddles and filled with men, approaching the shore where they stood. It struck on the beach, and out of it came many savages, the colour of whose faces was like that of the stranger who is with us. They commenced talking to the Narragansetts in a language which none of them understood, any more than they understood the cry of the catamount. The Narragansetts were preparing to use upon the strangers the bows and arrows which the Little Man had given them, when one of them, laughing very loudly and sillily, held up a strange-shaped thing, which had a long neck to it like the ugly bird which cries in the brakes in the beginning of darkness. This he often raised to his mouth, turning the top of the neck into it, and drinking something from it, which he seemed to love very much. At last, down he tumbled on the ground, singing very badly, and making very hideous mouths, though the Indians could not tell what he laughed and mouthed about. There he lay on his back, kicking as a frog swims, till the Little Man went up to him, and took away the thing which held the maddening draught. The Narragansetts demanded of the Little Man what he had there.

"A bottle," he replied.

"What is there in it?" they asked.

"Good stuff! good rum(3)—very good rum," said he, shaking the bottle, and winking with both eyes. "Here, taste and see," and he held out the the bottle.

"T-a-s-t-e and s-e-e," cried the man who had fallen down, hiccuping.

The Narragansetts tasted of the rum, and liked it so well, that in a little time they had drunk all there was in the bottle, and ask the Little Man if he had any more. "Oh, great plenty," answered he, "the White Men, like those who came in the canoe, let me have it dog-cheap. I get almost all my worshippers by it; oh, I buy a great many worshippers by it. Yes, plenty of good rum—Indians may have it almost for nothing. The white men will bring me plenty of good rum."

"If you will let us have plenty of drink, like that in the bottle, plenty of rum, you shall be our master," said the Indians. "It is a great deal better than the Good Spirit's corn."

The bargain was soon made between the Evil Spirit and the Narragansetts. The Evil Spirit agreed that his white men should let the Indians have as much rum as the Narragansetts wanted, and they in return were to be his servants. So, from that day to this, the Narragansetts have served the Evil Spirit. They get from the Good Spirit the canoes which enable them to cross rivers and catch fish, and the corn which fills their bellies, but the bows and arrows which lead them to engage in bloody wars, and the rum which makes dogs, and bears, and hogs, and wild cats of them, they get from the Devil and the pale faces. Yet it must be told that neither spirit has exactly kept his word. The Great Spirit sometimes withers the corn by withholding rain from it, or sweeps it away by sending too much; and the Evil Spirit often lets the pale faces drink up all the rum before it reaches the Indians.

NOTES.

(1) Hobbamock—p. 120.

This was the Indian Devil. "Another power they worship, whom they call Hobbamock, and to the northward of us, Hobbamoqui; this, as farre as wee can conceive, is the Devill; him they call upon to cure their wounds and diseases. When they are curable, hee perswades them hee sends the same for some conceiled anger, but, upon their calling upon him, can and doth help them; but, when they are mortall, and not curable in nature, then he perswades them Kiehtan is angry, and sends them diseases whom none can cure; insomuch, as in that respect onely they somewhat doubt whether hee bee simply good, and therefore in sicknesse never call upon him. This Hobbamock appears in sundry formes unto them, as in the shape of a man, a deare, a fawne, an eagle, &c., but most ordinarily at a snake."—Purchas' Pilgrims.

Dr. Jarvis, a shrewd and learned American theologian and writer, observes, "This Hobbamock, or Hobbamoqui, who "appears in sundry forms," is evidently the Oke or Tutelary Deity, which each Indian worships; and Mr. Winslow's narrative affords a solution of the pretended worship of the devil, which the first settlers imagined they had discovered, and which has since been so frequently mentioned on their authority, without examination. The natives, it was found, worshipped another being besides the Great Spirit, which every one called his Hobbamock, or Guardian Oke. This the English thought could be no other than the Devil, and accordingly they asserted, without farther ceremony, what they believed to be a fact."

(2) Conjurors.—p. 121.

Both Charlevoix and Heckewelder have treated of Indian priests, and conjurors, and jugglers, as though they were separate professions, and several late writers have fallen into the same error. Hear Carver:

"The priests of the Indians are at the same time their physicians, and their conjurors; whilst they heal their wounds, or cure their diseases, they interpret their dreams, give them protective charms, and satisfy that desire which is so prevalent among them, of searching into futurity. ***** When any of the people are ill, the person who is invested with this triple character of doctor, priest, and magician, sits by the patient, &c."—Carver, 251, 252.

My opinion is decidedly with Carver, that the two professions are conjoined. The physician never uses his simples, without invoking, in his quality of priest, the aid of the Supreme Being.

The appearance which they make, and the dress in which their incantations are performed, deserve mention for their singularity. The following passage from Mr. Heckewelder describes their appearance, and is the original of those in Mr. Cooper's Novels of The Prairie and Last of the Mohicans: "The dress this juggler had on consisted of an entire garment, or outside covering, made of one or more bear-skins, as black as jet, so well fitted and sewed together that the man was not in any place to be perceived. The whole head of the bear, including the mouth, nose, teeth, ears, &c., appeared the same as when the animal was living, so did the legs with long claws; to this were added a huge pair of horns on the head, and behind a large bushy tail, moving as be walked, as though it were on springs; but for these accompaniments, the man walking on all-fours might have been taken for a bear of an extraordinary size. Underneath there his hands were, holes had been cut, though not risible to the eye, being covered with the long hair, through which he held and managed his implements, and he saw through two holes set with glass."—Hist. Account, p. 288, 289.

He then describes the practice of these medical gentlemen of the forest: "He approaches his patient with a variety of contortions and gestures, and performs by his side, and over him, all the antic tricks that his imagination can suggest. He breathes on him, blows in his mouth, and often makes an external application of the medicines which he has prepared, by throwing them over in his face, mouth, and nose; he rattles his gourd filled with dry beans or pebbles; pulls out, and handles about a variety of sticks and bundles, in which be appears to be seeking for the proper remedy; all which is accompanied with the most horrid gesticulations, by which he endeavours, as he says, to frighten the Spirit or the disorder away," &c.—Hist. Acc.. 225.

An Indian physician never applies his medicines without accompanying them with mysterious ceremonies, to make their effect supernatural. He therefore prepares his roots and herbs with the most singular ceremonies, and, in mixing them up, invokes the aid of the Great Spirit. He also accompanies his directions with various gesticulations and enigmatical expressions. The ceremonies he uses are various. Sometimes he creeps into the oven where he sweats, howls, and roars, and now and then grins horribly at his patient. Altogether I cannot conceive of a more irrational manner of performing Esculapian duties, than that adopted by the "faculty" of the Western Wilderness.

(3) Rum.

That the Indians were made drunk by Hendrick Hudson, at his first interview with them, seems well settled. A tradition also prevails among the Iroquois, that a scene of intoxication occurred with a party of the natives on the arrival of the first ship in their waters.

The same tradition prevailed among the tribe named in the tale. See also the tradition of The Coming of Miquon in the second volume.

THE RESURRECTION OF THE BISON.

The men of my nation, the Minnitarees, believed that the bones of the bison, which they had slain and divested of their flesh, rose again, clothed with renewed flesh, and quickened with life, and became fat and fit for slaughter in the succeeding hot month. To us it appeared incomprehensible that thousands should be slaughtered every year by the many tribes of red men that roam over the country of the bisons, yet that they should increase yearly. When we asked our priests about this, they replied that they did not die, but rose again from the plains and the prairies, the same in flesh and form as when they were slaughtered and stripped by us. For a long time, very few of us believed the words of the priests, they had lied to us so often.

Once upon a time a party of the people of our nation, who were out upon a hunting-excursion, lost one of their number, a boy, and returned to the village lamenting his loss. Believing him to have been killed or taken prisoner by the cruel Sioux, with whom they were then at war, and who had been seen prowling about their village they assembled a war-party, and set out to avenge his death. They had marched a weary way, and were just entering the country of the Sioux, when they espied a herd of bisons, one of which they succeeded in killing. Guess their astonishment, when, on opening the belly of the animal, they found the long-lost boy, alive, well, sleek, and hearty, after having been imprisoned there one entire year. Relieved from his captivity in the belly of the bison, the boy told us how it happened.

He said that when he left his hunting, companions, he proceeded onward a considerable distance in search of game, till he found a bison, which he was so fortunate as to kill. He removed the flesh from one side of the animal, but had not time to remove that from the other side, when night came on, and a great rain set in. Finding that he could not reach his village that night, and it being in the middle of a prairie, where no bark or branches could be had with which to form a hut, he was for some time at a loss to know what he should do to avoid the pelting of the storm which raged in the skies. At last, he bethought himself of a method, which was, to remove the entrails from the bison, and creep into the hollow space: he did so. But, during the night, and while he slept, the flesh of the bison that he had cut off grew over the side again. In the morning when he awoke he found himself in darkness. For many nights there was no motion of the animal. At last the various intestines and viscera began to grow. He felt from time to time with his hands to learn their increase, rightly judging that, when they had arrived at full size, the animal would return to life. That period at length arrived. His residence began to grow warm, at first moderately so, but increasing in heat till respiration became difficult. At length he began to feel with his hand a pulsation in the heart of the animal, and to hear the sound of wind in its veins, its arteries, and its intestines. Soon he found himself rocking about as a canoe is tossed on the waves of the great water; and then he knew the animal had returned to the full enjoyment of life.

THE WAHCONDA'S SON.

Brothers, I am an Otto, and a chief. I am a man of courage and truth. I have been a warrior, and a hunter of the bear and wolf ever since the great meeting of aged counsellors and brave-warriors pronounced me a man. I never fled from a foe; and none ever saw me afraid. Who will say that the Guard of the Red Arrows was ever other than a man in his heart? When the Padoucas bound him to the stake, and kindled fires around him;—when they thrust sharp, heated stones into his flesh, and tore off his nails with fiery pincers, did they force a cry from him? did they see his cheek wear the badge of a woman's weakness? No, I am a man. Brother, I will tell you a tale. While the nation of the Ottoes had their hunting-grounds in the shade of the Mountains of the Great Being, they were led in war to battle—in peace were advised in council by a brave and warlike chief, who was called Wasabajinga, or the Little Black Bear. He was the head chief of the nation, and its greatest warrior. His martial exploits and daring deeds were the theme of all the tribes who roamed through the vast woods between the Mississippi and the Mountains of the Setting Sun, the Missouri, and the Lake of the Woods. All had heard of his great deeds; and many had seen and felt his prowess. He was stronger than the bear, he was swifter than the deer, he was nimbler than the mountain-cat or the panther. Who was so expert at stealing horses(1) as Wasabajinga?—by his cabin-door stood the best in all the land; and they had belonged to the Konzas, the Pawnees, the Omawhaws, the Puncas, the Sioux, and other tribes whose eyes were sharp and arrows long, but neither so sharp nor so long as those of the Otto warrior. He had entered alone the camp of the Missouries, at the time when the stars are the sole torches of night, and had brought thence many scalps; he had crept to the lodge of an Arrowauk, and taken the beloved maiden. He had struck dead bodies(2) of all the nations around—Osages, Padoucas, Bald-heads, Ietans, Sauxs, Foxes, and Ioways. And who had such eyes for the trail and the chase as he? He could show you where the snake had crawled through the hazel leaves; he could trace the buck by his nipping of the young buds; he could spring to the top of the tallest pine with the ease of the squirrel, and from thence point out unerringly where lay the hunting-lodges and grounds of all the tribes of the land; he could endure as much fasting as the land-tortoise, or the bear of the frozen north, and march as long as the eagle could fly; never hungry till food was placed before him; never tired when there was more glory to be won. Strong, healthy and nimble, Wasabajinga lived to learn that there was no one in the wilds able to cope with him in battle, and to have his wisdom as loudly applauded as his valour.

At home it was the good fortune of this famous chief to be equally prosperous and happy. He had nine wives, all beautiful as the path of the Master of Life[32]—all good and amiable. Though they all lived in the same cabin(3), ate out of the same bowl, warmed themselves at the same fire, and slept' on the same skins, there was a fair sky among them—it never thundered and lightened in the cabin of the Otto warrior. One nursed another's child as kindly as if it were her own; one performed the field-tasks allotted to another, who in return prepared the bison meat for the fire, and drew home the fuel from the woods. There was peace, and the calmness of a summer day, in the cabin of Wasabajinga—he lived the happiest of his nation.

His children were many—ten sons were in their father's cabin; each could bend his father's bow, each poise his father's spear, and each wield his father's war-club. Daughters he had but one, who grew up the most beautiful of all the maidens of the land. She had a skin much whiter than that of Indian maidens generally; her teeth were white and even; her hair long, black, and glossy, as the feathers of the raven; her eyes mild as the dove's in the season of its mating; and her step was that of a deer who is scared a little. And she was good as she was beautiful. No one ever saw her cross or sulky like other women; nothing made her angry. Though she was beloved by her parents, and a great favourite with all the wives of her father, yet she never claimed exemption from the duties which belong to Indian females. Willingly would her little hands have laid hold of the faggot, and her small feet have travelled forth with her mother to the labours of the field of maize; but the fond affection of all around her, and their belief that she was something more than mortal, protected her from a call to share in their labours. She was allowed no part in the cutting-up of the bison; she was not permitted to pound the corn, or winnow the wild rice, or bring firing from the woods. It was the pride of the youthful part of the tribe to prepare ornaments for her person. The young maidens (for she was envied by none) wove wampum, and made beads for her; the young men passed half their time in hunting the red and blue heron for the gay tuft upon his crown, and the Spirit Bird for his train of yellow, green, and scarlet, that her hair might vie in colours with the beautiful bow that rests upon the mountains after the rains. They made her bracelets for her wrists, and anklets for her legs, of the teeth of the fish with shining scales, and pendants for her ears of the bones of the birds of night and music. Thus lived Mekaia, or the Star-flower, which was the name of the beautiful Otto, till she had reached her seventeenth summer.

It was a little before sunset upon a pleasant day in the month of green-corn, that a young man riding upon a noble white horse was seen entering the great village of the Ottoes. He appeared to be very young, but he was tall and straight as the hickory-tree. He was clothed as our brother is clothed, only his garments were scarlet, and our brother's are black. His hair, which was not so dark as that of the Indians, was smooth and sleek as the hair on the head of a child, or the feathers on the breast of the humming-bird. His head was encircled with a chaplet made of the feathers of the song-sparrow and the red-headed-woodpecker. He rode slowly through the village without stopping till he came to the lodge of Wasabajinga, when he alighted, leaving his good horse to feed upon the grass which grew around the cabin. He entered the lodge of the chief. The stern old warrior, without rising from his bed of skins, asked him who he was, and whence he came. He answered that he was the son of the great Wahconda, and had come from the lodge of his father(4), which lay among the high mountains towards the setting-sun.

"Have you killed any buffaloes on your journey?" demanded Wasabajinga.

"No," answered the young god.

"Then you must be very hungry," said the chief.

The young man answered that the son of the Wahconda had his food from the skies, because the flesh of the animals which lived on the earth was too gross for him. He lived, he said, upon the flesh of spirit beasts, and fishes, and birds, roasted in the great fire-place of the lightnings, and sent him by the hands of the Manitous of the air. His drink was the rain-drops purified in the clouds.

The chief asked him if he had come on a message from the Wahconda to the Little Black Bear of the Ottoes.

The young man answered that he had. He said his father had shewn him from the high mountains of the west the beautiful daughter of the Otto chief—had told him she was good as she was beautiful, and bidden him come and ask her for his wife. His father, he said, bade him tell the Bear of the Ottoes, that, though his daughter must now leave her father, and mother, and nation, and accompany his son into the regions of ever-bright suns, and balmy winds, yet, in a few seasons more, when the knees of the chief had become feeble, and his eyes dim with the mists of age, and his time had come to die, that he should rejoin his daughter and tend her little ones, and be as joyful as the bird of morning on the banks of the rapid river that glided through the valley of departed souls.

"How shall I know that the Wahconda has said this?" asked the chief.

"I will do these things for a sign," answered the boy-god. "To-morrow, when the sun first rises from his slumbers behind the hills of the east, he shall show himself in a cloudless sky. In the space of a breath, darkness shall cover the face of the heavens, the thunder(5), which is the voice of my father, shall roll awfully, but the lightnings, which are the glances of his eye, shall be spared. Before the Indians shall have time to raise themselves from the earth, upon whose cold bosom, in their terror, they will prostrate themselves, the darkness shall be recalled from the earth and shut up in the cave of night. The moment the thunders cease, the lightnings, which are the glances of his eye, shall commence their terrific play over the face of the cloudless sky. By these signs ye shall know that I am the Wahconda's son."

"If these things shall be done," said the chief, "the maiden shall be yours."

It was soon told in the village, that the Wahconda's son had come from his father's lodge among the mountains, to ask the beautiful Star-flower for his wife. And it was also told, that with the rising of the sun on the next morning, he would convince the Little Black Bear, that he had not a forked tongue, nor spoke with the lips of a mocking-bird. There was little sleep that night in the Otto village. Our nation awaited with great dread and much trembling the coming of the morning, fearing danger to themselves and the very earth on which they dwelt, from the threatened waking of the Wahconda's voice, and the glancing of his eye.

The nation had assembled beside the cabin of the warrior, when the sun came out from behind the mountains. The young man kept his promise. When the sun first came in view, there was not a cloud on the face of the sky. In the space of a breath, thick darkness overspread the earth, rendering it as dark as the darkest night, and the thunders rolled so awfully, that the very earth seemed to reel like a man who has drunken twice of the fire-eater, which the brothers of our friend sell us in the Village of the High Rock.[33] But what astonished our people most was, that no lightning accompanied the thunder. In a few minutes the darkness was driven away by the same mighty hand which called it forth; the thunder became as mute as the sleep of a child which is filled with its mother's milk, and the sun shone out full and clear as before the Wahconda had shut his mouth. Then succeeded most terrific lightnings; lightnings which rent the solid trees, and clove asunder the flinty rocks. A moment, and they too were called back;—the Great Being had closed his eyes, and the lightnings were imprisoned between their lids. The Indians stood for a moment aghast, and then fell on their faces in worship of the Being who could command all things so promptly to do his bidding, and who kept his mouth shut, and his eyes closed, in mercy to the poor creatures of the earth.

When they had recovered from their fright, they rose to an upright posture, and paid their obeisance to the stranger, now proved to be the Wahconda's son by signs that no one would dare dispute. He showed his love for them by the kind look he gave them. Turning to the Little Black Bear, he said, "Has the Wahconda's son proved himself worthy to have the beautiful daughter of the Otto chief to be his wife?"

Wasabajinga answered, "The Wahconda's son has proved himself worthy to have for his wife the daughter of the head chief of the Ottoes. The chief gives her to him (6), in the presence of all his nation."

The chief went into his lodge, and brought out his daughter. The son of the Wahconda then went up to the beautiful maiden, and fondly pressing her in his arms, called her his wife, and told her that, moved by her beauty and goodness, he had left the pleasant skies of his dwelling, to come into the cold and misty region where the Ottoes had their lodges. She wept, but the tears came not from her heart, and smiles beamed through them, as the stars of night shine through mist, or the sun of a spring morning looks, through a cloud of vapour. Then the beautiful couple went through the Indian form of marriage(7). When this was ended, the tribe gathered to the feast in the cabin of the chief. Rich and juicy was the bear's meat, set out on the buffalo robe, and ripe were the berries, and sweet was the roasted corn, which the women brought to feed the guests. They sung, and danced, and recounted their warlike exploits in the ears of the listening boy. They told of their hostile visits to the countries of the Padoucas and Bald-heads; they mimicked the cry of terror which burst from the letans when a painted man of the Ottoes crept with an uplifted hatchet into their camp by midnight, and took five scalps as they slept. Then one arose and sung a song of marriage. Brothers, this was the song he sung: