[59] This word appears to be derived from the same root as Paup-puk-ke-nay, a grasshopper, the inflection iss making it personal. The Indian idea is that of harum scarum. He is regarded as a foil to Manabozho, with whom he is frequently brought in contact in aboriginal story craft.
[60] This is an official who bears the pipe for the ruling chief, and as an inferior dignity in councils.
[61] This is a studied perversion of the interjection Ho. In another instance [vide Waasamo] it is rendered Hoke.
[62] We may mention, for the youth who may read these tales, that beavers live by gnawing the bark of trees.
[63] Mats.
[64] A species of lightning
An old man had an only son named Iadilla, who had come to that age which is thought to be most proper to make the long and final fast, that is to secure through life a guardian genius or spirit. In the influence of this choice, it is well known, our people have relied for their prosperity in after life; it was, therefore, an event of deep importance.
The old man was ambitious that his son should surpass all others in whatever was deemed most wise and great among his tribe; and, to fulfil his wishes, he thought it necessary that he should fast a much longer time than any of those persons, renowned for their prowess or wisdom, whose fame he coveted. He therefore directed his son to prepare, with great ceremony, for the important event. After he had been in the sweating lodge and bath several times, he ordered him to lie down upon a clean mat, in a little lodge expressly prepared for him; telling him, at the same time, to endure his fast like a man, and that, at the expiration of twelve days, he should receive food and the blessing of his father.
The lad carefully observed this injunction, lying with perfect composure, with his face covered, awaiting those mystic visitations which were to seal his good or evil fortune. His father visited him regularly every morning, to encourage him to perseverance, expatiating at length on the honour and renown that would attend him through life if he accomplished the full term prescribed. To these admonitions and encouragements the boy never replied, but lay, without the least sign of discontent or murmuring, until the ninth day, when he addressed his father as follows:
"My father, my dreams forebode evil. May I break my fast now, and at a more propitious time make a new fast?" The father answered,
"My son, you know not what you ask. If you get up now, all your glory will depart. Wait patiently a little longer. You have but three days yet to accomplish your desire. You know it is for your own good, and I encourage you to persevere."
The son assented; and, covering himself closer, he lay till the eleventh day, when he repeated his request. Very nearly the same answer was given him by his father, who added that the next day he would himself prepare his first meal, and bring it to him. The boy remained silent, but lay as motionless as a corpse. No one would have known he was living but by the gentle heaving of his breast.
The next morning, the father, elated at having gained his end, prepared a repast for his son, and hastened to set it before him. On coming to the door, he was surprised to hear his son talking to himself. He stooped to listen; and, looking through a small aperture, was more astonished when he beheld his son painted with vermilion over all his breast, and in the act of finishing his work by laying on the paint as far back on his shoulders as he could reach with his hands, saying, at the same time, to himself, "My father has destroyed my fortune as a man. He would not listen to my requests. He will be the loser. I shall be for ever happy in my new state, for I have been obedient to my parent; he alone will be the sufferer, for my guardian spirit is a just one; though not propitious to me in the manner I desired, he has shown me pity in another way; he has given me another shape; and now I must go."
At this moment the old man broke in, exclaiming, "My son! my son! I pray you leave me not." But the young man, with the quickness of a bird, had flown to the top of the lodge, and perched himself on the highest pole, having been changed into a beautiful robin redbreast.
He looked down upon his father with pity beaming in his eyes, and addressed him as follows: "Regret not, my father, the change you behold. I shall be happier in my present state than I could have been as a man. I shall always be the friend of men, and keep near their dwellings. I shall ever be happy and contented; and although I could not gratify your wishes as a warrior, it will be my daily aim to make you amends for it as a harbinger of peace and joy. I will cheer you by my songs, and strive to inspire in others the joy and lightsomeness I feel in my present state. This will be some compensation to you for the loss of the glory you expected. I am now free from the cares and pains of human life. My food is spontaneously furnished by the mountains and fields, and my pathway of life is in the bright air." Then stretching himself on his toes, as if delighted with the gift of wings, he carolled one of his sweetest songs, and flew away into a neighbouring grove.
In the boundless woods there are berries of red,
And fruits of a beautiful blue,
Where, by nature's own hand, the sweet singers are fed,
And to nature they ever are true.
We go not with arrow and bow to the field,
Like men of the fierce ruddy race,
To take away lives which they never can give,
And revel the lords of the chase.
If danger approaches, with instant alarm
We fly to our own leafy woods,
And there, with an innocent carol and charm,
We sing to our dear little broods.
At morning we sally in quest of the grain
Kind nature in plenty supplies,
We skip o'er the beautiful wide-stretching plain,
And sport in the vault of the skies.
At evening we perch in some neighbouring tree
To carol our evening adieu,
And feel, although man may assert he is free,
We only have liberty true.
We sing out our praises to God and to man,
We live as heaven taught us to live,
And I would not change back to mortality's plan
For all that the mortal can give.
Here ceased the sweet singer; then pluming his breast,
He winged the blue firmament free,
Repeating, as homeward he flew to his rest,
Tshee-ree-lee—Tshee-ree-lee—Tshee-ree-lee!
There once lived a little boy with his sister, entirely alone, in an uninhabited country. He was called the Boy that carries the Ball on his Back, from an idea of his having supernatural powers. This boy was constantly in the habit of meditating, and asking within himself whether there were other and similar beings to themselves on the earth. When he grew up to manhood, he asked his sister if she knew of any human beings besides themselves. She replied that she did; and that there was, at a great distance, a large village. As soon as he heard this, he said to his sister, "I am now a young man, and very much in want of a partner;" and he asked his sister to make him several pairs of moccasins. She complied with his request; and, as soon as he received the moccasins, he took up his war-club and set out in quest of the distant village. He travelled on, till at length he came to a small wigwam, and, on looking into it, discovered a very old woman setting alone by the fire. As soon as she saw the stranger, she invited him in, and thus addressed him: "My poor grandchild, I suppose you are one of those who seek for the distant village, from which no person has ever yet returned. Unless your guardian is more powerful than the guardian of your predecessors, you too will share a similar fate to theirs. Be careful to provide yourself with the Ozhebahguhnun—the bones they use in the medicine dance,[65] without which you cannot succeed." After she had thus spoken, she gave him the following directions for his journey. "When you come near to the village which you seek, you will see in the centre a large lodge, in which the chief of the village, who has two daughters, resides. Before the door you will see a great tree, which is smooth and destitute of bark. On this tree, about the height of a man from the ground, a small lodge is suspended, in which these two daughters dwell. It is here so many have been destroyed. Be wise, my grandchild, and abide strictly by my directions." The old woman then gave him the Ozhebahguhnun, which would cause his success. Placing them in his bosom, he continued his journey, till at length he arrived at the sought-for village; and, as he was gazing around him, he saw both the tree and the lodge which the old woman had mentioned. Immediately he bent his steps for the tree, and approaching, he endeavoured to reach the suspended lodge. But all his efforts were vain; for as often as he attempted to reach it, the tree began to tremble, and soon shot up so that the lodge could hardly be perceived. Foiled as he was in all his attempts, he thought of his guardian, and changed himself into a small squirrel, that he might more easily accomplish his design. He then mounted the tree in quest of the lodge. After climbing for some time, he became fatigued and panted for breath; but, remembering the instructions which the old woman had given him, he took from his bosom one of the bones, and thrust it into the trunk of the tree on which he sat. In this way he quickly found relief; and, as often as he became fatigued, he repeated this; but whenever he came near the lodge and attempted to touch it, the tree would shoot up as before, and place the lodge beyond his reach. At length, the bones being exhausted, he began to despair, for the earth had long since vanished from his sight. Summoning all resolution, he determined to make another effort to reach the object of his wishes. On he went; yet, as soon as he came near the lodge and attempted to touch it, the tree again shook, but it had reached the arch of heaven, and could go no higher; so now he entered the lodge, and beheld the two sisters sitting opposite each other. He asked their names. The one on his left hand called herself Azhabee,[66] and the one on the right Negahnahbee.[67] Whenever he addressed the one on his left hand, the tree would tremble as before, and settle down to its former position. But when he addressed the one on his right hand, it would again shoot upward as before. When he thus discovered that, by addressing the one on his left hand, the tree would descend, he continued to do so until it had resumed its former position; then seizing his war-club, he thus addressed the sisters: "You, who have caused the death of so many of my brothers, I will now put an end to, and thus have revenge for the numbers you have destroyed." As he said this he raised the club and laid them dead at his feet. He then descended, and learning that these sisters had a brother living with their father, who would pursue him for the deed he had done, he set off at random, not knowing whither he went. Soon after, the father and mother of the young women visited their residence and found their remains. They immediately told their son Mudjikewis that his sisters had been slain. He replied, "The person who has done this must be the Boy that carries the Ball on his Back. I will pursue him, and have revenge for the blood of my sisters." "It is well, my son," replied the father. "The spirit of your life grant you success. I counsel you to be wary in the pursuit. It is a strong spirit who has done this injury to us, and he will try to deceive you in every way. Above all, avoid tasting food till you succeed; for if you break your fast before you see his blood, your power will be destroyed." So saying, they parted.
His son instantly set out in search of the murderer, who, finding he was closely pursued by the brother of the slain, climbed up into one of the tallest trees and shot forth his magic arrows. Finding that his pursuer was not turned back by his arrows, he renewed his flight; and when he found himself hard pressed, and his enemy close behind him, he transformed himself into the skeleton of a moose that had been killed, whose flesh had come off from his bones. He then remembered the moccasins which his sister had given him, which were enchanted. Taking a pair of them, he placed them near the skeleton. "Go," said he to them, "to the end of the earth."
The moccasins then left him and their tracks remained. Mudjikewis at length came to the skeleton of the moose, when he perceived that the track he had long been pursuing did not end there, so he continued to follow it up, till he came to the end of the earth, where he found only a pair of moccasins. Mortified that he had been outwitted by following a pair of moccasins instead of the object of his revenge, he bitterly complained, resolving not to give up the pursuit, and to be more wary and wise in scrutinizing signs. He then called to mind the skeleton he met with on his way, and concluded that it must be the object of his search. He retraced his steps towards the skeleton, but found, to his surprise, that it had disappeared, and that the tracks of Onwee Bahmondung, or he who carries the Ball, were in another direction. He now became faint with hunger, and resolved to give up the pursuit; but when he remembered the blood of his sisters, he determined again to pursue.
The other, finding he was closely pursued, now changed himself into a very old man, with two daughters, who lived in a large lodge in the centre of a beautiful garden, which was filled with everything that could delight the eye or was pleasant to the taste. He made himself appear so very old as to be unable to leave his lodge, and had his daughters to bring him food and wait on him. The garden, also had the appearance of ancient occupancy, and was highly cultivated.
His pursuer continued on till he was nearly starved and ready to sink. He exclaimed, "Oh! I will forget the blood of my sisters, for I am starving." But again he thought of the blood of his sisters, and again he resolved to pursue, and be satisfied with nothing but the attainment of his right to revenge.
He went on till he came to the beautiful garden. He approached the lodge. As soon as the daughters of the owner perceived him, they ran and told their father that a stranger approached the lodge. Their father replied, "Invite him in, my children, invite him in." They quickly did so; and, by the command of their father, they boiled some corn and prepared other savoury food. Mudjikewis had no suspicion of the deception. He was faint and weary with travel, and felt that he could endure fasting no longer. Without hesitancy, he partook heartily of the meal, and in so doing was overcome. All at once he seemed to forget the blood of his sisters, and even the village of his nativity. He ate so heartily as to produce drowsiness, and soon fell into a profound sleep. Onwee Bahmondung watched his opportunity, and, as soon as he found his slumbers sound, resumed his youthful form. He then drew the magic ball from his back, which turned out to be a heavy war-club, with one blow of which he put an end to his pursuer, and thus vindicated his title as the Wearer of the Ball.
[65] The idea attached to the use of these bones in the medicine dance is, that, by their magical influence, the actor can penetrate and go through any substance.
[66] One who sits behind.
[67] One who sits before.
There were six young falcons living in a nest, all but one of whom, were still unable to fly, when it so happened that both the parent birds were shot by the hunters in one day. The young brood waited with impatience for their return; but night came, and they were left without parents and without food. Meeji-geeg-wona, or the Gray Eagle, the eldest, and the only one whose feathers had become stout enough to enable him to leave the nest, assumed the duty of stilling their cries and providing them with food, in which he was very successful. But, after a short time had passed, he, by an unlucky mischance, got one of his wings broken in pouncing upon a swan. This was the more unlucky, because the season had arrived when they were soon to go off to a southern climate to pass the winter, and they were only waiting to become a little stouter and more expert for the journey. Finding that he did not return, they resolved to go in search of him, and found him sorely wounded and unable to fly.
"Brothers," he said, "an accident has befallen me, but let not this prevent your going to a warmer climate. Winter is rapidly approaching, and you cannot remain here. It is better that I alone should die than for you all to suffer miserably on my account." "No! no!" they replied, with one voice, "we will not forsake you; we will share your sufferings; we will abandon our journey, and take care of you, as you did of us, before we were able to take care of ourselves. If the climate kills you, it shall kill us. Do you think we can so soon forget your brotherly care, which has surpassed a father's, and even a mother's kindness? Whether you live or die, we will live or die with you."
They sought out a hollow tree to winter in, and contrived to carry their wounded nestmate there; and, before the rigours of winter set in, they had stored up food enough to carry them through its severities. To make it last the better, two of the number went off south, leaving the other three to watch over, feed, and protect the wounded bird. Meeji-geeg-wona in due time recovered from his wound, and he repaid their kindness by giving them such advice and instruction in the art of hunting as his experience had qualified him to impart. As spring advanced, they began to venture out of their hiding-place, and were all successful in getting food to eke out their winter's stock, except the youngest, who was called Peepi-geewi-zains, or the Pigeon Hawk. Being small and foolish, flying hither and yon, he always came back without anything. At last the Gray Eagle spoke to him, and demanded the cause of his ill luck. "It is not my smallness or weakness of body," said he, "that prevents my bringing home flesh as well as my brothers. I kill ducks and other birds every time I go out; but, just as I get to the woods, a large Ko-ko-ko-ho[68] robs me of my prey." "Well! don't despair, brother," said Meeji-geeg-wona. "I now feel my strength perfectly recovered, and I will go out with you to-morrow," for he was the most courageous and warlike of them all.
Next day they went forth in company, the elder seating himself near the lake. Peepi-geewi-zains started out and soon pounced upon a duck.
"Well done!" thought his brother, who saw his success; but, just as he was getting to land with his prize, up came a large white owl from a tree, where he had been watching, and laid claim to it. He was about wresting it from him, when Meeji-geeg-wona came up, and, fixing his talons in both sides of the owl, flew home with him.
The little pigeon hawk followed him closely, and was rejoiced and happy to think he had brought home something at last. He then flew in the owl's face, and wanted to tear out his eyes, and vented his passion in abundance of reproachful terms. "Softly," said the Gray Eagle; "do not be in such a passion, or exhibit so revengeful a disposition; for this will be a lesson to him not to tyrannize over any one who is weaker than himself for the future." So, after giving him good advice, and telling him what kind of herbs would cure his wounds, they let the owl go.
While this act was taking place, and before the liberated owl had yet got out of view, two visiters appeared at the hollow tree. They were the two nestmates, who had just returned from the south after passing the winter there, and they were thus all happily reunited, and each one soon chose a mate and flew off to the woods. Spring had now revisited the north. The cold winds had ceased, the ice had melted, the streams were open, and the forest began rapidly to put on its vernal hue. "But it is in vain," said the old man who related this story, "it is in vain that spring returns, if we are not thankful to the Master of Life who has preserved us through the winter. Nor does that man answer the end for which he was made who does not show a kind and charitable feeling to all who are in want or sickness, especially to his blood relations. These six birds only represent one of our empoverished northern families of children, who had been deprived of both their parents and the aid of their elder brother nearly at the same time."
[68] Owl.
Three cranberries were living in a lodge together. One was green, one white, and one red. They were sisters. There was snow on the ground; and as the men were absent, they felt afraid, and began to say to each other, "What shall we do if the wolf comes?" "I," said the green one, "will climb up a shingoub[69] tree." "I," said the white one, "will hide myself in the kettle of boiled hommony;" "and I," said the red one, "will conceal myself under the snow." Presently the wolves came, and each one did as she had said. But only one of the three had judged wisely. The wolves immediately ran to the kettle and ate up the corn, and, with it, the white cranberry. The red one was trampled to pieces by their feet, and her blood spotted the snow. But she who had climbed the thick spruce-tree escaped notice, and was saved.
[69] Spruce.
Historical Note.—The following is a literal translation of the story related by the noted Algic chief Pontiac, to the Indian tribes whom he wished to bring into his views in forming his general confederacy against the Anglo-Saxon race in the last century. It is taken from an ancient manuscript journal now in the possession of the Michigan Historical Society. This journal, the preservation of which is due to one of the French families at Detroit, appears to have been kept by a person holding an official station, or intimate with the affairs of the day, during the siege of the fort of Detroit by the confederate Indians in 1763. It is minute in its details of the transactions of every day, from the investment of the fort until the disaster of the sortie made by the English garrison in the direction of Bloody Run. And its authenticity has never been brought into question. There is no air of exaggeration in the narrative. There is nothing recorded in the process of the negotiations, the siege, or the disclosure of the plot preceding it, which was not perfectly reasonable under the circumstances, and in keeping with the character of the tribes and their means of action.
That a document of so much historical interest might be the better preserved, the society took measures, about a twelvemonth since, for its translation; and the tale here furnished is a transcript of this particular portion of the journal. The only addition to the text consists of the insertion of four or five words of ordinary use in the narrative, which appear to have been obliterated by a chymical change in the ink in a few places.
Without entering into the moral bearing of this curious specimen of Indian fiction, it may be regarded as no equivocal testimony of the sagacity and foresight of its celebrated author. To turn the mythology and superstitious belief of his auditors to political account, was certainly a capital stroke of policy. And no stronger proof could, perhaps, be adduced of the existence of the popular belief on this head, and the prevalence, at that time, of oral tales and fanciful legends among the tribes.
An Indian of the Lenapee[70] tribe, anxious to know the Master of Life, resolved, without mentioning his design to any one, to undertake a journey to Paradise, which he knew to be God's residence. But, to succeed in his project, it was necessary for him to know the way to the celestial regions. Not knowing any person who, having been there himself, might aid him in finding the road, he commenced juggling, in the hope of drawing a good augury from his dream.
The Indian, in his dream, imagined that he had only to commence his journey, and that a continued walk would take him to the celestial abode. The next morning very early, he equipped himself as a hunter, taking a gun, powder-horn, ammunition, and a boiler to cook his provisions. The first part of his journey was pretty favourable; he walked a long time without being discouraged, having always a firm conviction that he should attain his aim. Eight days had already elapsed without his meeting with any one to oppose his desire. On the evening of the eighth day, at sunset, he stopped as usual on the bank of a brook, at the entrance of a little prairie, a place which he thought favourable for his night's encampment. As he was preparing his lodging, he perceived at the other end of the prairie three very wide and well-beaten paths; he thought this somewhat singular; he, however, continued to prepare his wigwam, that he might shelter himself from the weather. He also lighted a fire. While cooking, he found that, the darker it grew, the more distinct were those paths. This surprised, nay, even frightened him; he hesitated a few moments. Was it better for him to remain in his camp, or seek another at some distance? While in this incertitude, he remembered his juggling, or rather his dream. He thought that his only aim in undertaking his journey was to see the Master of Life. This restored him to his senses. He thought it probable that one of those three roads led to the place which he wished to visit. He therefore resolved upon remaining in his camp until the morrow, when he would, at random, take one of them. His curiosity, however, scarcely allowed him time to take his meal; he left his encampment and fire, and took the widest of the paths. He followed it until the middle of the day without seeing anything to impede his progress; but, as he was resting a little to take breath, he suddenly perceived a large fire coming from under ground. It excited his curiosity; he went towards it to see what it might be; but, as the fire appeared to increase as he drew nearer, he was so overcome with fear, that he turned back and took the widest of the other two paths. Having followed it for the same space of time as he had the first, he perceived a similar spectacle. His fright, which had been lulled by the change of road, awoke, and he was obliged to take the third path, in which he walked a whole day without seeing anything. All at once, a mountain of a marvellous whiteness burst upon his sight. This filled him with astonishment; nevertheless, he took courage and advanced to examine it. Having arrived at the foot, he saw no signs of a road. He became very sad, not knowing how to continue his journey. In this conjuncture, he looked on all sides and perceived a female seated upon the mountain; her beauty was dazzling, and the whiteness of her garments surpassed that of snow. The woman said to him in his own language, "You appear surprised to find no longer a path to reach your wishes. I know that you have for a long time longed to see and speak to the Master of Life; and that you have undertaken this journey purposely to see him. The way which leads to his abode is upon this mountain. To ascend it, you must undress yourself completely, and leave all your accoutrements and clothing at the foot. No person shall injure them. You will then go and wash yourself in the river which I am now showing you, and afterward ascend the mountain."
The Indian obeyed punctually the woman's words; but one difficulty remained. How could he arrive at the top of the mountain, which was steep, without a path, and as smooth as glass? He asked the woman how he was to accomplish it. She replied, that if he really wished to see the Master of Life, he must, in mounting, only use his left hand and foot. This appeared almost impossible to the Indian. Encouraged, however, by the female, he commenced ascending, and succeeded after much trouble. When at the top, he was astonished to see no person, the woman having disappeared. He found himself alone, and without a guide. Three unknown villages were in sight; they were constructed on a different plan from his own, much handsomer, and more regular. After a few moments' reflection, he took his way towards the handsomest. When about half way from the top of the mountain, he recollected that he was naked, and was afraid to proceed; but a voice told him to advance, and have no apprehensions; that, as he had washed himself, he might walk in confidence. He proceeded without hesitation to a place which appeared to be the gate of the village, and stopped until some one came to open it. While he was considering the exterior of the village, the gate opened, and the Indian saw coming towards him a handsome man dressed all in white, who took him by the hand, and said he was going to satisfy his wishes by leading him to the presence of the Master of Life.
The Indian suffered himself to be conducted, and they arrived at a place of unequalled beauty. The Indian was lost in admiration. He there saw the Master of Life, who took him by the hand, and gave him for a seat a hat bordered with gold. The Indian, afraid of spoiling the hat, hesitated to sit down; but, being again ordered to do so, he obeyed without reply.
The Indian being seated, God said to him, "I am the Master of Life, whom thou wishest to see, and to whom thou wishest to speak. Listen to that which I will tell thee for thyself and for all the Indians. I am the Maker of Heaven and earth, the trees, lakes, rivers, men, and all that thou seest or hast seen on the earth or in the heavens; and because I love you, you must do my will; you must also avoid that which I hate; I hate you to drink as you do, until you lose your reason; I wish you not to fight one another; you take two wives, or run after other people's wives; you do wrong; I hate such conduct; you should have but one wife, and keep her until death. When you go to war, you juggle, you sing the medicine song, thinking you speak to me; you deceive yourselves; it is to the Manito that you speak; he is a wicked spirit who induces you to evil, and, for want of knowing me, you listen to him.
"The land on which you are, I have made for you, not for others: wherefore do you suffer the whites to dwell upon your lands? Can you not do without them? I know that those whom you call the children of your great Father supply your wants. But, were you not wicked as you are, you would not need them. You might live as you did before you knew them. Before those whom you call your brothers had arrived, did not your bow and arrow maintain you? You needed neither gun, powder, nor any other object. The flesh of animals was your food, their skins your raiment. But when I saw you inclined to evil, I removed the animals into the depths of the forests, that you might depend on your brothers for your necessaries, for your clothing. Again become good and do my will, and I will send animals for your sustenance. I do not, however, forbid suffering among you your Father's children; I love them, they know me, they pray to me; I supply their own wants, and give them that which they bring to you. Not so with those who are come to trouble your possessions. Drive them away; wage war against them. I love them not. They know me not. They are my enemies, they are your brothers' enemies. Send them back to the lands I have made for them. Let them remain there.
"Here is a written prayer which I give thee; learn it by heart, and teach it to all the Indians and children." (The Indian, observing here that he could not read, the Master of Life told him that, on his return upon earth, he should give it to the chief of his village, who would read it, and also teach it to him, as also to all the Indians.) "It must be repeated," said the Master of Life, "morning and evening. Do all that I have told thee, and announce it to all the Indians as coming from the Master of Life. Let them drink but one draught, or two at most, in one day. Let them have but one wife, and discontinue running after other people's wives and daughters. Let them not fight one another. Let them not sing the medicine song, for in singing the medicine song they speak to the evil spirit. Drive from your lands," added the Master of Life, "those dogs in red clothing; they are only an injury to you. When you want anything, apply to me, as your brothers do, and I will give to both. Do not sell to your brothers that which I have placed on the earth as food. In short, become good, and you shall want nothing. When you meet one another, bow, and give one another the ... hand of the heart. Above all, I command thee to repeat, morning and evening, the prayer which I have given thee."
The Indian promised to do the will of the Master of Life, and also to recommend it strongly to the Indians; adding that the Master of Life should be satisfied with them.
His conductor then came, and, leading him to the foot of the mountain, told him to take his garments and return to his village; which was immediately done by the Indian.
His return much surprised the inhabitants of the village, who did not know what had become of him. They asked him whence he came; but, as he had been enjoined to speak to no one until he saw the chief of the village, he motioned to them with his hand that he came from above. Having entered the village, he went immediately to the chiefs wigwam, and delivered to him the prayer and laws intrusted to his care by the Master of Life.
[70] Delawares.—H. R. S.