The Project Gutenberg eBook of The Feast Of The Virgins and Other Poems, by H.L. Gordon.

Oonk-táy-he. There are many Unktéhees, children of the Great Unktéhee, who created the earth and man, and who formerly dwelt in a vast cavern under the Falls of St. Anthony. The Unktéhee sometimes reveals himself in the form of a huge buffalo-bull. From him proceed invisible influences. The Great Unktéhee created the earth. "Assembling in grand conclave all the aquatic tribes he ordered them to bring up dirt from beneath the waters, and proclaimed death to the disobedient. The beaver and otter forfeited their lives. At last the muskrat went beneath the waters, and, after a long time, appeared at the surface, nearly exhausted, with some dirt. From this Unktéhee fashioned the earth into a large circular plain. The earth being finished he took a deity, one of his own offspring, and, grinding him to powder, sprinkled it upon the earth, and this produced many worms. The worms were then collected and scattered again. They matured into infants and these were then collected and scattered and became full-grown Dakotas. The bones of the mastodon, the Dakotas think, are the bones of Unktéhees, and they preserve them with the greatest care in the medicine-bag." Neill's Hist. Minn., p. 55. The Unktéhees and the Thunder-birds are perpetually at war. There are various accounts of the creation of man. Some say that at the bidding of the Great Unktéhee, men sprang full grown from the caverns of the earth. See Riggs' "Tahkoo Wahkan", and Mrs. Eastman's Dacotah. The Great Unktéhee and the Great Thunder-bird had a terrible battle in the bowels of the earth to determine which should be the ruler of the world. See description in Winona.

Pronounced Ahng-páy-too-wee—The Sun; literally the Day-Sun, thus distinguishing him from Han-yé-tuwee (Hahng-yay-too-wee) the Night Sun (the moon). They are twin brothers, but Anpétuwee is the more powerful. Han-yé-tuwee receives his power from his brother and obeys him. He watches over the earth while the sun sleeps. The Dakotas believe the sun is the father of life. Unlike the most of their other gods, he is beneficent and kind; yet they worshiped him (in the sun-dance) in the most dreadful manner. See Riggs' Tahkoo Wakan, pp. 81-2, and Catlin's Okeepa. The moon is worshiped as the representative of the sun; and in the great Sun-dance, which is usually held in the full of the moon, when the moon rises the dancers turn their eyes on her (or him). Anpétuwee issues every morning from the lodge of Han-nán-na (the Morning) and begins his journey over the sky to his lodge in the land of shadows. Sometimes he walks over on the Bridge (or path) of the Spirits—Wanâge Ta-chán-ku,—and sometimes he sails over the sea of the skies in his shining canoe; but somehow, and the Dakotas do not explain how, he gets back again to the lodge of Hannánna in time to take a nap and eat his breakfast before starting anew on his journey. The Dakotas swear by the sun, "As Anpétuwee hears me, this is true!" They call him Father and pray to him—"Wakán! Até, on-she-má-da"—"Sacred Spirit,—Father, have mercy on me." As the Sun is the father, so they believe the Earth is the mother, of life. Truly there is much philosophy in the Dakota mythology. The Algonkins call the earth "Me-suk-kum-mik-o-kwa"—the great-grandmother of all. Narrative of John Tanner, p. 193.

The Dakotas reckon their months by moons. They name their moons from natural circumstances. They correspond very nearly with our months, as follows:

January—Wee-té-rhee—The Hard Moon; i.e.—the cold moon.

February—Wee-câ-ta-wee—The Coon Moon—(the moon when the coons come out of their hollow trees).

March—Istâ-wee-ca-ya-zang-wee—the sore-eyes moon (from snow blindness).

April—Magâ-oka-da-wee—the moon when the geese lay eggs; also called Wokâ da-wee—egg-moon; and sometimes Wató-papee-wee, the canoe-moon, or moon when the streams become free from ice.

May—Wó-zu-pee-wee—the planting moon.

June—Wazú-ste-ca-sa-wee—the strawberry moon.

July—Wa-sún-pa-wee—the moon when the geese shed their feathers, also called Chang-pâ-sapa-wee—Choke-Cherry moon, and sometimes—Mna-rchâ-rcha-wee—"The moon of the red-blooming lilies," literally, the red-lily moon.

August—Wasú-ton-wee—the ripe moon, i.e., Harvest Moon.

September—Psin-na-ké-tu-wee—the ripe rice moon. (When the wild rice is ripe.)

October—Wâ-zu-pee-wee or Wee-wa-zu-pee—the moon when wild rice is gathered and laid up for winter.

November—Ta-kee-yu-hrâ-wee—the deer-rutting moon.

December—Ta-hé-cha-psung-wee—the moon when deer shed their horns.

Oonk-to-mee—is a bad spirit in the form of a monstrous black spider. He inhabits fens and marshes and lies in wait for his prey. At night he often lights a torch (evidently the ignis fatuus or Jack-o' lantern) and swings it on the marshes to decoy the unwary into his toils.

The Dakotas have their stone-idol, or god, called Toon-kan—or Inyan. This god dwells in stone or rocks and is, they say, the oldest god of all—he is grandfather of all living things. I think, however, that the stone is merely the symbol of the everlasting, all-pervading, invisible Ta-ku Wa-kan—the essence of all life,—pervading all nature, animate and inanimate. The Rev. S.R. Riggs, who for forty years has been a student of Dakota customs, superstitions, etc., says, Tâhkoo Wahkan, p. 55, et seq.: "The religious faith of the Dakota is not in his gods as such. It is in an intangible, mysterious something of which they are only the embodiment, and that in such measure and degree as may accord with the individual fancy of the worshiper. Each one will worship some of these divinities, and neglect or despise others, but the great object of all their worship, whatever its chosen medium, is the Ta-koo Wa-kan, which is the supernatural and mysterious. No one term can express the full meaning of the Dakota's Wakan. It comprehends all mystery, secret power and divinity. Awe and reverence are its due, and it is as unlimited in manifestation as it is in idea. All life is Wakan; so also is everything which exhibits power, whether in action, as the winds and drifting clouds; or in passive endurance, as the boulder by the wayside. For even the commonest sticks and stones have a spiritual essence which must be reverenced as a manifestation of the all-pervading, mysterious power that fills the universe."

Wazi-kuté—Wah-ze-koo-tay; literally—Pine-shooter,—he that shoots among the pines. When Father Hennepin was at Mille Lacs in 1679-80, Wazi-kuté was the head chief (Itâncan) of the band of Isantees. Hennepin writes the name Ouasicoude, and translates it—the "Pierced Pine." See Shea's Hennepin, p. 234, Minn. Hist. Coll. vol. i, p. 316.

When a Dakota brave wishes to "propose" to a "dusky maid," he visits her teepee at night after she has retired, or rather, laid down in her robe to sleep. He lights a splinter of wood and holds it to her face. If she blows out the light, he is accepted; if she covers her head and leaves it burning he is rejected. The rejection however is not considered final till it has been thrice repeated. Even then the maiden is often bought of her parents or guardian, and forced to become the wife of the rejected suitor. If she accepts the proposal, still the suitor must buy her of her parents with suitable gifts.

The Dakotas called the falls of St. Anthony the Ha-Ha—the loud laughing, or roaring. The Mississippi River they called Ha-Ha Wâ-kpa River of the Falls. The Ojibway name for the Falls of St. Anthony is Ka-kâ-bik-kúng. Minnehaha is a combination of two Dakota words—Mini—water and Ha-Ha, Falls; but it is not the name by which the Dakotas designated that cataract. Some authorities say they called it I-hâ-ha—pronounced E-rhah-rhah—lightly laughing. Rev. S.W. Pond, whose long residence as a missionary among the Dakotas in this immediate vicinity makes him an authority that can hardly be questioned, says they called the Falls of Minnehaha "Mini-i-hrpa-ya-dan," and it had no other name in Dakota. "It means Little Falls and nothing else." Letter to the author.

The game of the Plum-stones is one of the favorite games of the Dakotas. Hennepin was the first to describe this game, in his Description de la Louisiane, Paris, 1683, and he describes it very accurately. See Shea's translation p. 301. The Dakotas call this game Kan-soo Koo-tay-pe—shooting plum-stones. Each stone is painted black on one side and red on the other; on one side they grave certain figures which make the stones Wakan. They are placed in a dish and thrown up like dice. Indeed, the game is virtually a game of dice. Hennepin says: "There are some so given to this game that they will gamble away even their great coat. Those who conduct the game cry at the top of their voices when they rattle the platter, and they strike their shoulders so hard as to leave them all black with the blows."

Wa-tanka—contraction of Wa-kan Tanka—Great Spirit. The Dakotas had no Wakan Tanka or Wakan-peta—fire spirit—till white men imported them. There being no name for the Supreme Being in the Dakota tongue (except Tâku Skán-skán.—See note 51)—and all their gods and spirits being Wakan—the missionaries named God in Dakota—"Wakan Tanka"—which means Big Spirit, or The Big Mysterious.

The Dakotas called Lake Calhoun, at Minneapolis, Minn.—Mdé-mdó-za—Loon Lake. They also called it Re-ya-ta-mde—the lake back from the river. They called Lake Harriet—Mdé-únma—the other lake—or (perhaps) Mdé-uma—Hazel-nut Lake. The lake nearest Calhoun on the north—Lake of the Isles—they called Wi-ta Mdé—Island-Lake. Lake Minnetonka they called Me-ne-a-tân-ka—Broad Water.

The animal called by the French voyageurs the cabri (the kid) is found only on the prairies. It is of the goat kind, smaller than a deer and so swift that neither horse nor dog can overtake it. (Snelling's "Tales of the Northwest," p. 286, note 15.) It is the gazelle, or prairie antelope, called by the Dakotas Ta-tóka-dan—little antelope. It is the Pish-tah-te-koosh of the Algonkin tribes, "reckoned the fleetest animal in the prairie country about the Assiniboin." Captivity and Adventures of John Tanner, p. 301.

The Wicâstâpi Wakânpi (literally, men supernatural) are the "Medicine-men" or Magicians of the Dakotas. They call themselves the sons or disciples of Unktéhee. In their rites, ceremonies, tricks and pretensions they closely resemble the Dactyli, Idæ, and Curetes of the ancient Greeks and Romans, the Magi of the Persians and the Druids of Britain. Their pretended intercourse with spirits, their powers of magic and divination, and their rites are substantially the same, and point unmistakably to a common origin. The Dakota "Medicine-Man" can do the "rope trick" of the Hindoo magician to perfection. The teepee used for the Wakan Wacipee—or Sacred Dance—is called the Wakan Teepee—the Sacred Teepee. Carvers Cave at St. Paul was also called Wakan Teepee because the Medicine-men or magicians often held their dances and feasts in it. For a full account of the rites, etc., see Riggs' Tahkoo Wahkan, Chapter VI. The Ta-sha-ke—literally, "Deer-hoofs"—is a rattle made by hanging the hard segments of deer-hoofs to a wooden rod a foot long—about an inch in diameter at the handle end, and tapering to a point at the other. The clashing of these horny bits makes a sharp, shrill sound something like distant sleigh-bells. In their incantations over the sick they sometimes use the gourd shell rattle.

The Chân-che-ga—is a drum or "Wooden Kettle." The hoop of the drum is from a foot to eighteen inches in diameter, and from three to ten inches deep. The skin covering is stretched over one end, making a drum with one end only. The magical drum-sticks are ornamented with down, and heads of birds or animals are carved on them. This makes them Wakan.

The flute called Cho-tanka (big pith) is of two varieties—one made of sumac, the pith of which is punched out. The second variety is made of the long bone of the wing or thigh of the swan or crane. They call the first the bubbling chotanka from the tremulous note it gives when blown with all the holes stopped. Riggs' Tâhkoo Wahkan, p. 476, et seq.

E-né-pee—vapor-bath, is used as a purification preparatory to the sacred feasts. The vapor-bath is taken in this way: "A number of poles, the size of hoop-poles or less, are taken, and their larger ends being set in the ground in a circle, the flexible tops are bent over and tied in the center. This frame-work is then covered with robes and blankets, a small hole being left on one side for an entrance. Before the door a fire is built, and round stones about the size of a man's head, are heated in it. When hot they are rolled within, and the door being closed steam is made by pouring water on them. The devotee, stripped to the skin, sits within this steam-tight dome, sweating profusely at every pore, until he is nearly suffocated. Sometimes a number engage in it together and unite their prayers and songs." Tâhkoo Wakan, p. 83. Father Hennepin was subjected to the vapor-bath at Mille Lacs by Chief Aqui-pa-que-tin, two hundred years ago. After describing the method, Hennepin says: "When he had made me sweat thus three times in a week, I felt as strong as ever." Shea's Hennepin, p. 228. For a very full and accurate account of the Medicine-men of the Dakotas, and their rites, etc., see Chap. II, Neill's Hist. Minnesota.

The sacred O-zu-ha—or Medicine sack must be made of the skin of the otter, the coon, the weasel, the squirrel, the loon, a certain kind of fish or the skins of serpents. It must contain four kinds of medicine (or magic) representing birds, beasts, herbs and trees, viz.: The down of the female swan colored red, the roots of certain grasses, bark from the roots of cedar trees, and hair of the buffalo. "From this combination proceeds a Wakân influence so powerful that no human being, unassisted, can resist it." Wonderful indeed must be the magic power of these Dakota Druids to lead such a man as the Rev. S.R. Riggs to say of them: "By great shrewdness, untiring industry, and more or less of actual demoniacal possession, they convince great numbers of their fellows, and in the process are convinced themselves of their sacred character and office." Tâhkoo Wakân, pp. 88-9.

Gâh-ma-na-tek-wahk—the river of many falls—is the Ojibway name of the river commonly called Kaministiguia, near the mouth of which is situated Fort William. The view on Thunder-Bay is one of the grandest in America. Thunder-Cap, with its sleeping stone-giant, looms up into the heavens. Here Ka-be-bon-ikka—the Ojibway's god of storms—flaps his huge wings and makes the Thunder. From this mountain he sends forth the rain, the snow, the hail, the lightning and the tempest. A vast giant, turned to stone by his magic, lies asleep at his feet. The island called by the Ojibways the Mak-i-nak (the turtle) from its tortoise-like shape, lifts its huge form in the distance. Some "down-east Yankee" called it "Pie-island," from its fancied resemblance to a pumpkin pie, and the name, like all bad names, sticks. McKay's Mountain on the mainland, a perpendicular rock more than a thousand feet high, upheaved by the throes of some vast volcano, and numerous other bold and precipitous headlands, and rock-built islands, around which roll the sapphire-blue waters of the fathomless bay, present some of the most magnificent views to be found on either continent.

The Mission of the Holy Ghost—at La Pointe, on the isle Wauga-bâ-me—(winding view) in the beautiful bay of Cha-quam-egon —was founded by the Jesuits about the year 1660. Father René Menard was probably the first priest at this point. After he was lost in the wilderness, Father Glaude Allouëz permanently established the mission in 1665. The famous Father Marquette, who took Allouëz's place, Sept. 13, 1669, writing to his superior, thus describes the Dakotas: "The Nadouessi are the Iroquois of this country, beyond La Pointe, but less faithless, and never attack till attacked. Their language is entirely different from the Huron and Algonquin. They have many villages but are widely scattered. They have very extraordinary customs. They principally use the calumet. They do not speak at great feasts, and when a stranger arrives give him to eat of a wooden fork, as we would a child. All the lake tribes make war on them, but with small success. They have false oats (wild rice,) use little canoes, and keep their word strictly." Neill's Hist. Minn., p. III.

Michâbo or Manni-bozo—the Good Spirit of the Algonkins. In autumn, in the moon of the falling leaf, ere he composes himself to his winter's sleep, he fills his great pipe and takes a god-like smoke. The balmy clouds from his pipe float over the hills and woodland, filling the air with the haze of "Indian Summer." Brinton's Myths of the New World, p. 163.

Pronounced Kah-tháh-gah—literally, the place of waves and foam. This was the principal village of the Isantee band of Dakotas two hundred years ago, and was located at the Falls of St. Anthony, which the Dakotas called the Ha-ha,—pronounced Rhah-rhah,—the loud-laughing waters. The Dakotas believed that the Falls were in the center of the earth. Here dwelt the Great Unktéhee, the creator of the earth and man: and from this place a path led to the Spirit-land. DuLuth undoubtedly visited Kathâga in the year 1679. In his "Memoir" (Archives of the Ministry of the Marine) addressed to Seignelay, 1685, he says: "On the 2nd of July, 1679, I had the honor to plant his Majesty's arms in the great village of the Nadouecioux called Izatys, where never had a Frenchman been, etc." Izatys is here used not as the name of the village, but as the name of the band—the Isantees. Nadouecioux was a name given the Dakotas generally by the early French traders and the Ojibways. See Shea's Hennepin's Description of Louisiana, pp. 203 and 375. The villages of the Dakotas were not permanent towns. They were hardly more than camping grounds, occupied at intervals and for longer or shorter periods, as suited the convenience of the hunters; yet there were certain places, like Mille Lacs, the Falls of St. Anthony, Kapoza (near St. Paul), Remnica (where the city of Red Wing now stands), and Keuxa (or Keoza) on the site of the city of Winona, so frequently occupied by several of the bands as to be considered their chief villages respectively.

Mr. Neill, usually very accurate and painstaking, has fallen into an error in his prefatory notes to the last edition of his valuable History of Minnesota. Speaking of DuLuth, he says:

"He appears to have entered Minnesota by way of the Pigeon or St. Louis River, and to have explored where no Frenchman had been, and on July 2, 1679, was at Kathio (Kathâga) perhaps on Red Lake or Lake of the Woods, which was called 'the great village of the Wadouessioux,' one hundred and twenty leagues from the Songaskicons and Houetepons who were dwellers in the Mille Lac region."

Now Kathâga (Mr. Neill's Kathio) was located at the Falls of St. Anthony on the Mississippi as the whole current of Dakota traditions clearly shows and DuLuth's dispatches clearly indicate. Besides, the Songaskicons and Houetepons were not and never were "dwellers in the Mille Lac region." The Songaskicons (Sissetons) were at that time located on the Des Moines river (in Iowa), and the Houetabons (Ouadebatons) at and around Big Stone Lake. The Isantees occupied the region lying between the mouth of the Minnesota River and Spirit Lake (Mille Lacs) with their principal village—Kathága—where the city of Minneapolis now stands. These facts account for the "one hundred and twenty leagues" as distances were roughly reckoned by the early French explorers.

September 1, 1678, Daniel Greysolon DuLuth, a native of Lyons, France, left Quebec to explore the country of the Dakotas. "The next year (1679) on the 2nd day of July, he caused the king's arms to be planted in the great village of the Nadouessioux (Dakotas) called Kathio" (Kathága) "where no Frenchman had ever been, also at the Songaskicons and Houetabons, one hundred and twenty leagues distant from the former. * * * * On this tour he visited Mille Lacs, which he called Lake Buade, the family name of Frontenac, governor of Canada." Neill''s History of Minnesota, p. 122. This is correct, except the name of the village—Kathio, which is a misprint or perhaps an error of a copyist. It should be Kathága. DuLuth was again at the Falls of St. Anthony in 1680 and returned to Lake Superior via the Mississippi, Rum River and Mille Lacs, according to his own dispatches.

Franquelin's "Carte de la Louisiane" printed at Paris A.D. 1684, from information derived from DuLuth, who visited France in 1682-3, and conferred with the minister of the Colonies and the minister of Marine—shows the inaccuracy, as to points of compass at least, of the early French explorers. According to this map, Lake Buade (Mille Lacs) lies north-west of Lake Superior and Lake Pepin lies due west of it.

DuLuth was afterward appointed to the command of Fort Frontenac near Niagara Falls, and died there in 1710. The official dispatch from the Governor of Canada to the French Government is, as regards the great explorer, brief and expressive—"Captain DuLuth is dead. He was an honest man."

To Daniel Greysolon DuLuth, and not to Father Hennepin, whom he rescued from his captors at Mille Lacs, belongs the credit of the first exploration of Minnesota by white men.

Father Hennepin was a self-conceited and self-convicted liar. Daniel Greysolon DuLuth "was an honest man."

NOTES TO THE SEA-GULL

Kay-óshk is the Ojibway name for the sea-gull.

Gitchee—great,—Gumee—sea or lake,—Lake Superior; also often called Ochipwè Gitchee Gúmee, Great lake (or sea) of the Ojibways.

Né-mè-Shómis—my grandfather. "In the days of my grandfather" is the Ojibway's preface to all his traditions and legends.

Waub—white—O-jeeg—fisher, (a furred animal). White Fisher was the name of a noted Ojibway chief who lived on the south shore of Lake Superior many years ago. Schoolcraft married one of his descendants.

Ma-kwa or mush-kwa—the bear.

The Te-ke-nâh-gun is a board upon one side of which a sort of basket is fastened or woven with thongs of skin or strips of cloth. In this the babe is placed and the mother carries it on her back. In the wigwam the tekenagun is often suspended by a cord to the lodge-poles and the mother swings her babe in it.

Wabóse (or Wabos)-the rabbit. Penáy, the pheasant. At certain seasons the pheasant drums with his wings.

Kaug, the porcupine. Kenéw, the war-eagle.

Ka-be-bon-ik-ka is the god of storms, thunder, lightning, etc. His home is on Thunder-Cap at Thunder-Bay, Lake Superior. By his magic the giant that lies on the mountain was turned to stone. He always sends warnings before he finally sends the severe cold of winter, in order to give all creatures time to prepare for it.

Kewáydin or Kewáytin, is the North wind or North-west wind.

Algónkin is the general name applied to all tribes that speak the Ojibway language or dialects of it.

This is the favorite "love-broth" of the Ojibway squaws. The warrior who drinks it immediately falls desperately in love with the woman who gives it to him. Various tricks are devised to conceal the nature of the "medicine" and to induce the warrior to drink it; but when it is mixed with a liberal quantity of "fire-water" it is considered irresistible.

Translation:

Woe-is-me! Woe-is-me!
Great Spirit, behold me!
Look, Father; have pity upon me!
Woe-is-me! Woe-is-me!

Snow-storms from the North-west.

The Ojibways, like the Dakotas, call the Via Lactea (Milky Way) the Pathway of the Spirits.

Shinge-bis, the diver, is the only water-fowl that remains about Lake Superior all winter.

Waub-èsé—the white swan.

Pé-boân, Winter, is represented as an old man with long white hair and beard.

Según is Spring (or Summer). This beautiful allegory has been "done into verse" by Longfellow in Hiawatha. Longfellow evidently took his version from Schoolcraft. I took mine originally from the lips of Pah-go-nay-gie-shiek—"Hole-in-the-day"—(the elder) in his day head-chief of the Ojibways. I afterward submitted it to Gitche Shabásh-Konk, head-chief of the Misse-sah-ga-é-gun—(Mille Lacs band of Ojibways), who pronounced it correct.

"Hole-in-the-day," although sanctioned by years of unchallenged use, is a bad translation of Pah-go-nay-gie-shiek, which means a clear spot in the sky.

[Illustration: HOLE-IN-THE-DAY. From an original photograph in the author's possession.]

He was a very intelligent man; had been in Washington several times on business connected with his people, and was always shrewd enough to look out for himself in all his treaties and transactions with the Government. He stood six feet two inches in his moccasins, was well-proportioned, and had a remarkably fine face. He had a nickname—Que-we-zánc—(Little Boy) by which he was familiarly called by his people.

The Pillagers—Nah-kánd-tway-we-nin-ni-wak—who live about Leech Lake (Kah-sah-gah-squah-g-me-cock) were opposed to Pa-go-nay-gie-shiek, but he compelled them through fear to recognize him as Head-Chief. At the time of the "Sioux outbreak" in 1862 "Hole-in-the-day" for a time apparently meditated an alliance with the Po-áh-nuck (Dakotas) and war upon the whites. The Pillagers and some other bands urged him strongly to this course, and his supremacy as head-chief was threatened unless he complied. Messengers from the Dakotas were undoubtedly received by him, and he, for a time at least, led the Dakotas to believe that their hereditary enemies, the Ojibways, would bury the hatchet and join them in a war of extermination against the whites. "Hole-in-the-day," with a band of his warriors, appeared opposite Fort Ripley (situated on the west bank of the Mississippi River between Little Falls and Crow Wing), and assumed a threatening attitude toward the fort, then garrisoned by volunteer troops. The soldiers were drawn up on the right bank and "Hole-in-the-day" and his warriors on the left. A little speech-making settled the matter for the time being and very soon thereafter a new treaty was made with "Hole-in-the-day" and his head men, by which their friendship and allegiance were secured to the whites. It was claimed by the Pillagers that "Hole-in-the-day" seized the occasion to profit personally in his negotiations with the agents of the Government.

In 1867 "Hole-in-the-day" took "another wife." He married Helen McCarty, a white woman, in Washington, D.C., and took her to his home at Gull Lake (Ka-ga-ya-skúnc-cock) literally, plenty of little gulls.

She bore him a son who is known as Joseph H. Woodbury, and now (1891) resides in the city of Minneapolis. His marriage with a white woman increased the hatred of the Pillagers, and they shot him from ambush and killed him near Ninge-tá-we-de-guá-yonk—Crow Wing—on the 27th day of June, 1868.

At the time of his death, "Hole-in-the-day" was only thirty-seven years old but had been recognized as Head-Chief for a long time. He could speak some English, and was far above the average of white men in native shrewdness and intelligence. He was thoroughly posted in the traditions and legends of his people.

The Ojibways have for many years been cursed by contact with the worst elements of the whites, and seem to have adopted the vices rather than the virtues of civilization. I once spoke of this to "Hole-in-the-day." His reply was terse and truthful—"Mádgè tche-mó-ko-mon, mádgè a-nische-nábé: menógé tche-mó-ko-mon, menó a-nischè-nábè.—Bad white men, bad Indians: good white men, good Indians."

NOTES TO THE SEA-GULL

FINIS