Читать книгу Traditions of the North American Indians - James Athearn Jones - Страница 6

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A great while ago, the Shawanos nation took up the war-talk against the Walkullas, who lived on their own lands, on the borders of the Great Salt Lake¹, and near the Burning Water². Part of the nation were not well pleased with the war. The head chief and the counsellors said the Walkullas were very brave and cunning, and the priests said their god was mightier than ours. The old and experienced warriors said the counsellors were wise, and had spoken well; but the Mad Buffalo(1), and the young warriors, and all who wished for war, would not listen to their words. They said that our fathers had beaten their fathers in many battles, and that the Shawanos were as brave and strong now as they ever were, and the Walkullas much weaker and more cowardly. They said, the old and timid, the faint heart, and the failing knee, might stay at home and take care of the women and children, and sleep and dream of those who had never dared bend a bow, or look upon a painted cheek, or listen to a war-whoop; while the young warriors went to war, and drank much blood. And, when two moons were gone, they would come back with many prisoners and scalps, and have a great feast, and eat Walkullas roasted in the fire. The arguments of the fiery young orators prevailed with all the youthful warriors; but the elder and wiser listened to the priests and the counsellors, and remained in their villages, to see the leaf fall and the grass grow, and to gather in the nut and follow the trail of the deer.

Two moons had passed—then a third—then came the night enlivened by many stars—but the warriors returned not. As the land of the Walkullas lay but a woman's journey of six suns from the villages of our nation, our people began to fear that our young men had been overcome in battle, and were all slain. The head chief and the counsellors, and all the warriors who had remained behind, came together in the great wigwam³, and called the priests, to tell them where their sons were. Chenos, who was the wisest of them all, as well he might be (for he was older than the oak-tree whose top dies by the hand of Time), answered that they were killed by their enemies, the Walkullas, assisted by men of a strange speech and colour, who lived beyond the Great Salt Lake, fought with thunder and lightning, and came to our enemies on the back of a great bird with many white wings. When he had thus made known to our people the fate of the warriors, there was a dreadful shout of horror throughout the village. The women wept aloud, and the men sprung up and seized their bows and arrows, to go to war upon the Walkullas, and the strange warriors who had helped to slay their sons; but Chenos bade them sit down. "There is one yet living," said he. "He will soon be here. The sound is in my ear of his footsteps, as he crosses the hollow hills. He has killed many of his enemies; he has glutted his vengeance fully; he has drunk blood in plenteous draughts. Long he fought with the men of his own race, and many fell before him; but he fled from the men who came to the battle armed with the red lightning, and hurling unseen death. Even now I see him coming. The shallow streams he has forded, the deep rivers he has swum. He is tired and hungry; and his quiver has no arrows, but he brings a prisoner in his arms. Lay the deer's flesh on the coals, and bring hither the pounded corn. Taunt him not, for he is valiant, and has fought like a hungry lion."

As the wise Chenos spoke these words to the grey-headed counsellors and warriors, the Mad Buffalo walked, calm and cool, into the midst of them. There he stood, tall and straight as a young pine; but he spoke no word, looking with a full eye on the head chief and the counsellors. There was blood upon his body, dried on by the sun, and the arm next his heart was bound up with the skin of the deer. His eye looked hollow, and his body gaunt, as though he had fasted long. His quiver had no arrows; but he had seven scalps hanging to the pole on his back, six of which had long black hair, but that which grew upon the seventh was yellow as the fallen leaf, and curled like the tendrils of the wild ivy.

"Where are our sons?" enquired the head chief of the warrior.

"Ask the wolf and the panther," he answered.

"Brother, tell us where are our sons!" exclaimed the head chief, louder than before. "Our women ask us for their sons—they want their sons. Where are they?"

"Where are the snows of the last year?" asked the head warrior. "Have they not gone down the swelling river into the Great Lake? They have, and even so have your sons descended the stream of Time into the lake of Death. The great star sees them as they lie by the water of the Walkulla, but they see him not. The panther and the wolf howl unheeded at their feet, and the eagle screams, but they hear him not. The vulture whets his beak on their bones; the wild cat rends their flesh: both are unfelt—because they are dead."

When the head warrior had told these things to our people, they set up their loud death-howl. The women cried; but the men sprung up, and took down their war-spears, and their bows and arrows(2), and filled their skins with parched corn, and prepared to dry meat for their journey, intending to go to war with the Walkullas and their allies, the slayers of their sons. But the chief warrior rose again, and said—

"Fathers and warriors, hear me, and believe my words, for I will tell you the truth. Who ever heard the Mad Buffalo lie, and who ever saw him afraid of his enemies? Never, since the time that he chewed the bitter root, and put on the new mocassins(3), has he lied, or fled from his foes. He has neither a forked tongue nor a faint heart. Fathers, the Walkullas are weaker than we; their arms are not so strong, their hearts are not so big, as ours. As well might the timid deer make war upon a hungry wolf, as the Walkullas upon the Shawanos. We could slay them as easily as a hawk pounces into a dove's nest and steals away her unfeathered little ones; the Mad Buffalo alone could have taken the scalps of half the nation. But a strange tribe has come among them—men whose skin is as white as the folds of the cloud, and whose hair shines like the great star of day. They do not fight, as we fight, with bows and arrows and with war-axes, but with spears⁴, which thunder and lighten and send unseen death. The Shawanos fall before it, as the grapes and acorns fall when the forest is shaken by the wind in the Beaver-Moon(4). Look at the arm nearest ray heart; it was stricken by a bolt from the stranger's thunder. But he fell by the hand of the Mad Buffalo, who fears nothing but shame, and his scalp lies at the feet of the head chief.

"Fathers, this was our battle. We came upon the Walkullas, I and my brothers, when they were unprepared. They were just going to hold the dance of the green corn. The whole nation had come to the dance; there were none left behind, save the sick and the very old. None were painted; they were all for peace, and were as women. We crept close to them, and hid in the thick hazles which grew upon the edge of their camp; for the Shawanos are the cunning adder, and not the foolish rattlesnake. We saw them preparing to offer a sacrifice to the Great Spirit. We saw them clean the deer, and hang his head, and his horns, and his entrails, upon the great white pole with a forked top, which stood over the roof of the council-wigwam. They did not know that the Master of Life(5) had sent the Shawanos to mix blood with the sacrifices. We saw them take the new corn, and rub it upon their hands, and breasts, and faces. Then the head chief, having first thanked the Master of Life for his great goodness to the Walkullas, got up, and gave his brethren a talk. He told them that the Great Spirit loved them, and had made them victorious over all their enemies; that he had sent a great many fat bears, and deer, and mooses, to their hunting-grounds; and had given them fish, whose heads were very small and bodies very big; that he had made their corn grow tall and sweet; and had ordered his suns to ripen it in the beginning of the harvest-moon, that they might make a great feast for the strangers, who had come from a far country on the wings of a great bird to warm themselves at the Walkullas' fire. He told them they must love the Great Spirit, take care of the old men(6), tell no lies, and never break the faith of the pipe of peace; that they must not harm the strangers, for they were their brothers, but must live in peace with them, and give them lands, and wives from among their women. If they should do these things, the Great Spirit, he said, would make their corn grow taller than ever, and direct them to hunting-grounds where the mooses should be as thick as the stars.

"Fathers and warriors, we heard these words, but we knew not what to do. We feared not the Walkullas; the God of War(7), we saw, had given them into our hands. But who were the strange tribe? Were they armed as we were, and was their Great Medicine⁵ like ours? Warriors, you all knew the Young Eagle, the son of the Old Eagle, who is here with us; but his wings are feeble, and he flies no more to the feast of blood. Now, the Young Eagle feared nothing but shame. He said, 'I see many men sit around a fire, I will go and see who they are.' He went. The Old Eagle looks at me as if he would say, Why went not the head warrior himself? I will tell you. The Mad Buffalo is a head taller than the tallest man of his tribe. Can the moose crawl into the fox's hole?—can the swan hide himself under a hazle-leaf? The Young Eagle was little, save in his soul. He was not full grown, save in his heart. He could go, and not be seen or heard. He was the cunning black snake, which creeps silently in the grass, and none think him near till he strikes; not the foolish rattlesnake, which makes a great noise to let you know he is coming.

"He came back, and told us that which made us weep. He told us, there were many strange men a little way from us, whose faces were white, and who wore no skins, whose cabins were white as the snow upon the Backbone of the Great Spirit⁶, flat at the top, and moving with the wind like the reeds on the bank of a river; that they did not talk like the Walkullas, but spoke a strange tongue, the like of which he had never heard before. Many of our warriors would have turned back to their own lands; the Flying Squirrel said it was not cowardice to do so. But the Mad Buffalo never turns on his heel till he has tasted of the blood of his foes. And the Young Eagle said he had eaten the bitter root, and put on the new mocassins, and had been made a man, and his father and the old warriors would cry shame on him if he took no scalp. Both he and the Mad Buffalo said they would go and attack the Walkullas and their allies alone. But the young warriors said they would also go to the battle, and with a great heart, as their fathers had done. And then the Shawanos rushed upon their foes.

"The Walkullas fell before us like rain in the summer months; it was as a fire among the dry rushes. We went upon them when they were unprepared—when they were as children; and for a while the Great Spirit gave them into our hands. But a power rose against us, which we could not withstand. The strange men came upon us armed with thunder and lightning. Why delays my tongue to tell its story? Fathers, your sons have fallen, like the leaves of the forest-tree in a high wind; like the flowers of spring after a frost; like drops of rain in the Sturgeon-Moon. Warriors, the sprouts which shot up from the roots of the withered oaks have perished. The young Braves of our nation lie, food for the eagle and the wild cat, by the arm of the Great Lake.

"Fathers, the bolt from the strangers' thunder entered my flesh, yet I did not fly: these six scalps I tore from the Walkullas; but this has yellow hair. Have I done well?"

The head chief and counsellors answered he had done well; but Chenos answered "No. You went into the Walkullas camp," said he, "when the tribe were feasting to the Great Spirit, and you disturbed the sacrifice, and wickedly mixed human blood with it. Therefore has this evil come upon us; for the Great Spirit is very angry."

The head chief and the counsellors asked Chenos what must be done to appease the Master of Breath.

Chenos answered—"The Mad Buffalo, with the morning, will offer to him that which he holds dearest."

The Mad Buffalo looked fiercely on the priest, and said—"The Mad Buffalo fears the Great Spirit; but he will offer none of his kin, neither his father nor his mother, nor the children of his mother; but he will kill a deer, and, with the morning, it shall be burned to the Great Spirit."

Chenos said to him, "You have told the council how the battle was fought, and who fell; you have showed the spent quiver, and the seven scalps, one of which has shining hair, but you have not spoken of your prisoner. The Great Spirit keeps nothing hid from his priests, of whom Chenos is one. He has told me you have a prisoner, one with tender feet and a trembling heart."

"Let any one say the Mad Buffalo ever lied," said the head warrior. "He never spoke but truth. He has a prisoner, a woman, taken from the strange camp; a daughter of the sun; a maiden from the happy islands, which no Shawano has ever seen. And as soon as I have built my house, and gathered in my corn, and hunted, and brought home my meat, she shall live with me and become the mother of my children."

"Where is she?" asked the head chief.

"She sits on the bank of the river, at the bend where we dug up the bones of the great beast, beneath the tree which the Master of Breath shivered with his lightnings. I placed her there because the spot is sacred, and none dare disturb her. I will go and fetch her to the council fire. But let no one touch her, or show anger, for she is fearful as a young deer, and weeps like a child for its mother."

Soon he returned, and brought with him a woman whose face was hidden by a veil whiter than the clouds. The head chief bade her, by signs, to throw the covering from her face, and stand forth before the council. She did so; but she shook like a reed in the winter's wind, and many tears ran down her cheeks, though the head warrior kept at her side, and with his eyes bade her fear nothing. The Indians sat as though their tongues were frozen, they were so much taken with the strange woman. Well might they be. Why? Was she beautiful? Go forth to the forest when it is clothed with the flowers of spring, look at the tall maize when it waves in the wind, and ask if they are beautiful. Her skin was white as the snow which falls upon the mountains beyond our lands, save upon her cheeks, where it was red; not such red as the Indian paints when he goes to war, but such as the Master of Life gives to the flower which grows among thorns. Her eyes shone like the star which never moves⁷, and which guides the bewildered Indian hunter through the untravelled wilderness to his home. Her hair curled over her head like wild vines around a tree, and hung upon her brow in clusters, like bunches of grapes. Her step was like that of a deer when he is scared a little. The Great Spirit never made any thing so beautiful, not even the sun, the clouds, or the stars.

The Mad Buffalo said to the council, "This is my prisoner. I fought hard for her. Three warriors, tall, strong, and painted, three pale men armed with the red lightning, stood at her side. Where are they now? I bore her away in my arms, for fear had overcome her; and, when night came on, I wrapped skins around her, and laid over her the leafy branches of the tree to keep off the cold, and kindled a fire, and watched by her till the sun rose; for I love her. Who will say that she shall not live with the Mad Buffalo, and be the mother of his children?"

Then the Old Eagle got up, but he could not walk strong, for he was the oldest warrior of his tribe, and had seen the flowers bloom many times, and the infant trees of the forest die of old age, and the friends of his boyhood laid in the dust. He went to the woman, and laid his hands on her head, and wept(8). The other warriors, who had lost their kindred and sons in the war with the Walkullas, did the same, shouting and weeping very loud. The women also wept, but they did not come near the prisoner.

"Where is the Young Eagle?" asked the Old Eagle of the Mad Buffalo. The other warriors, in like manner, asked for their kindred who had been killed.

"Fathers, they are dead," answered the head warrior. "The Mad Buffalo has said they are dead, and he never lies. But let my fathers take comfort. Who can live for ever? The foot of the swift step, and the hand of the stout bow, become feeble; the eye of the true aim grows dim, and the heart of many days quails at the fierce glance of warriors. 'Twas better that they should die like brave men in their youth, than become old men and grow faint."

"We must have revenge. We will not listen to the young warrior, who pines for the daughter of the sun⁸; revenge we will have!" they all cried. Then they began to sing a very mournful song, still weeping. The Mad Buffalo offered them the pipe of peace, but they would not take it.

Song.

Where are our sons,

Who went to drink the blood of their foes?

Who went forth to war and slaughter,

Armed with tough bows and sharp arrows?

Who carried long spears, and were nimble of foot

As the swift buck, and feared nothing but shame?

Who crossed deep rivers, and swam lakes,

And went to war against the Walkullas?

Ask the eagle—he can tell you:

He says, "My beak is red as the red leaf,

And the blood of the slain of your land has dyed it."

Ask the panther if he is hungry?

"No," he shall say; "I have been at a feast."

What has he in his mouth?

Look! it is the arm of a Shawanos warrior!

Why do our old men weep,

And our women, and our daughters, and our little ones?

Is it for the warriors who went forth to battle?

Is it for them who went forth in glory,

And fell like the leaves of the tree in autumn?

Is it for them?

What doth the Indian love?—Revenge.

What doth he fight for?—Revenge.

What doth he pray for?—Revenge.

It is sweet as the flesh of a young bear;

For this he goes hungry, roaming the desert,

Living on berries, or chewing the rough bark

Of the oak, and drinking the slimy pool.

Revenged we must be.

Behold the victim!

Beautiful she is as the stars,

Or the trees with great white flowers.

Let us give her to the Great Spirit;

Let us make a fire, and offer her for our sons,

That we may have success against the Walkullas,

And revenge us for our sons.

When the strange woman saw them weeping and singing so mournfully, she crept close to the head warrior for protection. Tears rolled down her cheeks, and she often looked up to the house of the Great Spirit, and talked; but none could understand her, save Chenos, who said she was praying to her god. All the time, the Old Eagle, and the other warriors, who had lost their sons, were begging very hard that she should be burned to revenge them. But Chenos stood up, and said:

"Brothers and warriors! our sons did very wrong when they broke in upon the sacred dance the Walkullas had made to their god, upon the coming in of the new corn, and he lent his thunder to the strange warriors, and they killed ours easily. Let us not draw down his anger farther upon us by doing we know not what. It may be if we offer this woman upon his fire, he will himself come with his thunder and strike us, as he did the sacred tree, and we shall all die. Let the beautiful woman remain this night in the wigwam of the council, covered with skins, and let none disturb her. To-morrow we will offer a sacrifice of deer's flesh to the Great Spirit; and, if he will not give her to the raging fire and the torments of the avengers, he will tell us so by the words of his mouth. If he do not speak, it shall be done to her as the Old Eagle and his brothers have said."

The head chief said, "Chenos has spoken well; wisdom is in his words. Make for the strange woman a soft bed of skins, and treat her kindly, for it may be she is the daughter of the Great Spirit."

Then the Indians all returned to their cabins and slept, save the Mad Buffalo, who, fearing for the life of his prisoner, laid himself down at the door of the lodge and watched.

When the morning came, the head warrior went to the forest and killed a deer, fat and proper for an offering, which he brought to Chenos, who prepared it for a sacrifice; and he sang a song while the flesh lay on the fire:—

Song of Chenos.

We have built the fire;

The deer we have kill'd;

The skin and the horns we have parted from the flesh;

The flesh is laid on the burning coals;

The sweetness thereof goes up in the smoke:—

Master of Life, wilt thou come and claim thine own?

Wilt thou come, Great Spirit of our fathers,

And say if we may harbour revenge, and not anger thee?

Shall we plant the stake, and bind the fair-one?

The beautiful maid, with her hair like bunches of grapes,

And her eyes like the blue sky,

And her skin white as the blossoms of the forest-tree,

And her voice as the music of a little stream,

And her step as the bound of the young fawn?

Shall her soft flesh be torn with sharp thorns,

And burn'd with fiery flames?

"Let us listen," said Chenos, stopping the warriors in their dance. "Let us see if the Great Spirit hears us."

They listened, but could not hear him singing. Chenos asked him why he would not speak, but he did not answer. Then they sung again:—

Shall the flame we have kindled expire?

Shall the sacrifice-embers go out?

Shall the maiden be free from the fire?

Shall the voice of revenge wake no shout?

We ask that our feet may be strong

In the way thou wouldst have us to go;

Let thy voice, then, be heard in the song,

That thy will, and our task, we may know.

"Hush," said Chenos, listening; "I hear the crowing of the Great Turkey-Cock⁹; I hear him speaking." They stopped, and Chenos went close to the fire, and talked with his master, but nobody saw with whom he talked. "What does the Great Spirit tell his prophet?" asked the head chief.

Chenos answered, "He says the young woman must not be offered to him; he wills her to live, and become the mother of many children."

Many of the chiefs and warriors were pleased that the beautiful woman was to live. They wished to make her their daughter; but those who had lost their brothers and sons in the war were not appeased. They said, "We will have blood. We will have revenge for our sons. We will go to the priest of the Evil Spirit, and ask him if his master will not give us revenge."

Not far from where our nation had their council-fire there was a great hill, covered with stunted trees, and moss, and rugged rocks. There was a great cave in it, how great none of the Indians could tell, save Sketupah, the priest of the Evil Spirit, for no one but he had ever entered it. He lived in this cave, and there did worship to his master. It was a strange place, and much feared by the Indians. If a man but spoke a word at the mouth of it, somebody from within mocked him in a strange, hoarse voice, which sounded like the first of the thunders. And just so many and the same words as the man at the mouth of the cave spoke, the spirit in the cave repeated.¹⁰

Sketupah was a strange old creature, whom the oldest living man of the nation never saw but as he now was. He would have been very tall if he had been straight, but he was more crooked than a warped bow. His hair looked like a bunch of snakes, and his eyes like two coals of fire. His mouth reached from ear to ear, and his legs, which were very long, were no bigger than a sapling of two snows. He was, indeed, a very fearful old man, and the Indians feared him scarcely less than the Evil One. Many were the gifts which our nation made to Sketupah, to gain his favour and the favour of his master. Who but he feasted on the fattest buffalo hump? Who but he fed on the earliest ear of milky corn?—on the best things which grew on the land or in the water? The fears of the Indian fed him with the choicest things of the land.

The Old Eagle went to the mouth of the cave, and cried with a loud voice, "Sketupah!"

"Sketupah," answered the hoarse voice of the Evil Spirit from the hollow cave. Soon Sketupah came, and asked the Old Eagle what he wanted.

"Revenge for our sons, who have been killed by the Walkullas and their friends, who live beyond the Great Lake, and came on the back of a great bird. Revenge we must have."

"Revenge we ask, revenge we must have," said the hoarse voice in the cave.

"Will your master hear us?" asked the Old Eagle of the priest.

"My master must have a sacrifice, he must smell blood," said the ugly old man. "Then we shall know if he will give you revenge. Go in the morning to the woods, and take a wolf, a rattlesnake, and a tortoise, and bring them to me at the mouth of the cave, when the great star of day is coming out of the Suwaney."

The Old Eagle, and the other chiefs and warriors who asked revenge, did as Sketupah bade them. They went to the woods, and took a wolf, a tortoise, and a rattlesnake, and brought them, the wolf growling, the snake hissing, and the tortoise snapping his teeth, to the priest.

He bade them build a fire of pine, and the tree which bears poisonous flowers¹¹, and the hemlock, and the grape-vine which bears no fruit. They did as he bade them, and made the fire flame high. Then Sketupah prepared the sacrifice. First he skinned the wolf, then he shelled the tortoise. He bound the wolf's skin upon himself with the snake, and with his entrails he fastened the shell of the tortoise upon his head. Then he laid the carcasses of the wolf, and the snake and the tortoise, upon the fire, and danced around it, while he sang to his master the following song:—

Song of Sketupah.

We have slain the beasts:—

The hissing snake, with poisonous fangs;

The wolf, whose teeth are red with Indian blood;

And the creeping tortoise, the dweller in deep fens;

We have slain them.

Lo! they are laid on hissing coals:

Wilt thou come, Spirit of Evil, and claim thine own?

The sons of the Shawanos lie low,

Far from the burial-place of their fathers;

Red wounds are on their breasts,

Cold and stiff are their limbs;

Their eyes see not the ways of men,

Nor the rising or setting of the great star,

Nor the blooming of spring-flowers,

Nor the glad glances of young maidens:

They sleep in the vale of death.

They fell, and no revenge,

No torments of foes, appease them in the land of spirits;

No shoutings of brother warriors

Gladden their shades;

The camp of their nation is mute;

They are forgotten by their women;

The bright eyes of their maidens

Have no tears in them:

They sleep forgotten by all.

Shall they have no revenge?

Shall we not plant the stake, and bind the fair-one?

The beautiful maid, with her hair like bunches of grapes,

And her eyes like the blue sky,

And her skin white as the blossoms of the forest-tree,

And her voice as the music of a little stream?

Shall she not be torn with sharp thorns,

And burned in fiery flames?

He ceased singing, and listened, but the Evil Spirit answered not. Just as he was going to begin another song, they saw a large ball rolling very fast up the hill towards the spot where they stood. It was the height of a man. When it came up to them it began to unwind itself slowly until at last a little strange-looking man crept out of the ball, which was made of his own hair. He was no higher than my shoulders. One of his feet made a strange track, the like of which the Indians had never seen before. His face was as black as the shell of the butter-nut, or the feathers of the raven, and his eyes as green as grass. And stranger yet was his hair, for it was of the colour of moss, and so long that, as the wind blew it out, it seemed the tail of a fiery star. There he stood, grinning and laughing very loud. "What do you want of me?" he asked Sketupah.

The priest answered, "The Shawanos want revenge. They want to sacrifice the beautiful daughter of the sun, whom the Mad Buffalo has brought from the camp of the Walkullas."

"They shall have their wish," said the Evil Spirit. "She shall be sacrificed. Go and fetch her to the hill."

Then the Old Eagle, and the chiefs and warriors, went to fetch the beautiful maiden to the hill of sacrifice. They found her sitting in her cabin, with the chief warrior watching at her door. He would have fought for her, and had already raised his spear to strike the foremost warrior, when Chenos commanded him to be still; "for," said he, "my master will see that she does not suffer. Before the star of day sets in the Mighty River, the nation of Shawanos shall see whose god is greatest and strongest—Sketupah's, or mine."

Then they built the fire, fixed the stake, and bound the beautiful woman to it. Till now the head warrior had stood still, for he looked that the priest of the Great Spirit should snatch her away from the Evil One. But when he saw her bound to the stake, and the flames beginning to arise, he shouted his war-cry, and rushed upon the priest of the Spirit of Evil. It was in vain; Sketupah's master did but breathe upon the face of the stern warrior, when he fell as though he had stricken him with a blow, and never breathed more. The Evil Spirit then commanded them to seize Chenos.

Then they seized the priest of the Master of Breath, to bind him for the flames. But Chenos shouted aloud, "Come, Master of Life, for the hands of the Evil One are upon me. Come, break my bands, and redeem me from the flames they have kindled for me."

As soon as he had said this, very far over the tall hills, which Indians call the Backbone of the Great Spirit, the people saw two great lights, brighter and larger than stars, moving very fast towards the lands of the Shawanos. One was just as high as the other, and they were both as high as the goat-sucker flies before a thunderstorm. At first they were close together, but as they came nearer they grew wider apart. Soon our people saw, by their twinkling, that they were two eyes, and in a little while the body of a great man, whose head nearly reached the sky(9), came after them. Brothers, the eyes of the Great Spirit always go before him, and hence nothing is hid from his sight. Brothers, I cannot describe the Master of Life as he stood before the warriors of our nation. Can you look steadily on the star of the morning? No. Nor could you look upon the mighty being whom the voice of Chenos in distress had called from beyond the River of Rivers. When you tried to do so, you were dazzled with his brightness, and turned away your eyes to look upon trees and streams.

When the Evil Spirit saw the Spirit of Good coming, he began to grow in stature, and continued swelling until he was as tall and big as he. When the Spirit of Good came near, and saw how the Evil Spirit had grown, and that he had thrown away the calumet of peace, he stopped, and, looking very angrily at the Evil Spirit, said, with a voice that shook the very hills, "You lied."

"I did not," answered the Evil Spirit.

"You did. You promised to stay among the white people, and the nations towards the rising sun, and not trouble my Indian people any more."

"Ay, ay," answered the Evil Spirit, "but this woman came from my country; she is white, she is mine. I came for her."

"You came to destroy her; do I not find her bound to a stake, and the flames kindled to destroy her? Nor was she yours, for I gave her for a wife to the warrior whom you have killed."

"I must have her," said the Spirit of Evil saucily.

"When your strength grows to be greater than mine, and your eyes see farther, and your spirit waxes stronger, and your heart fuller of justice and valour, then you may say must. Tell me no more lies, bad Manitou, lest I punish you. Go back to the nations of the East, and see you trouble my brave Indians no more."

The cowardly spirit made no answer, but shrunk down to the size he was of when he first came to our people. Then he began as before to roll himself up into his own hair, which he soon did, and then rolled away as he came into the hollow hill. When he was gone, the Great Spirit also shrunk till he was no larger than a Shawano, and began talking to our people in a soft and sweet voice:—

"Men of the Shawanos nation, I love you, and have always loved you. I bade you conquer your enemies, I gave your foes into your hands. I sent great herds of fat deer, and many bears and mooses, to your hunting-grounds, and made my suns so shine upon your fields, that your corn grew up like trees. Who lived so well, who fought so bravely, as the Shawanos? Whose women bore so many sons as yours? Is not the Suwany a lovely river? Are not the young sprouts of the oak, and the heart of the ash which grow upon its banks, the stoutest and the toughest in all the land for bows? The grass grows high, the water is cold and sweet, is it not a pleasant land? It is, and the Shawanos have been a favoured, and a happy people.

"Why did you disturb the sacrifice which the Walkullas were offering to me at the feast of green corn? Why did you fall upon them when they had laid down their weapons, and wiped off their paints to dance in my name? You even slew the priest who offered me the offering. I was angry, and gave your warriors into the hands of their enemies, only I let the head warrior escape to tell you the fate of your young men.

"Men of the Shawanos nation! The strange people, who came over the Salt Lake on the great bird, are your brothers. Though they are white, and you are red, though their hair is of the colour of the setting sun, and yours is as black as charred wood, yet you are brothers. I made you all, and I made you all alike. The Shawanos are red, because fear never enters their hearts to scare the blood from their cheeks: the heart of the white man is the heart of a bird; it is chilled with fear, therefore he is pale. I brought the Shawanos from the land of white men; then he was white, but living among bears, and snakes, and tigers, and bloody-minded warriors, has made him strong in heart, and he has lost his paleness.

"My good Shawanos! The Walkullas and their allies, from over the Great Lake, killed many of your warriors, and have thinned your nation, but I will give you other and stronger men. You have now but three tribes—soon there shall be four, and the fourth shall be great and powerful beyond all other Indians.

"Shawanos, hear my words and forget them not; do as I bid you, and you shall see my power and my goodness. Offer no further violence to the white maiden, but treat her very kindly. If you do not so, then shall my anger be upon your nation, and you shall fall by the hands of women, and wild beasts, and the lightnings of my breath.

"Go now, and rake up the ashes of the sacrifice-fire into a heap, putting all the coals together, and gathering up the brands. When the great star of evening rises, open the ashes, put in the body of the Mad Buffalo, lay on much wood, and kindle a fire in it. Let all the nation be called together, for all must assist in laying wood upon the fire. But they must put on no pine, nor the tree which bears white flowers, nor the grape-vine which yields no fruit, nor the shrub whose dew blisters the flesh. The fire must be kept burning two whole moons; it must not go out, it must burn day and night. On the first day of the third moon, put no wood on the fire, but let it die. On the morning of the second day, the Shawanos must all come to the heap of ashes, every man, woman, and child, must come, and the aged who cannot walk must be helped thither. Then Chenos and the head chief must bring out the beautiful woman, and place her near the ashes. Be not terrified at what you see, and do what Chenos shall tell you; this is the will of the Great Spirit."

When he had finished these words, he began to swell until he had reached his former bulk and stature. Then at each of his shoulders came out a wing of the colour of the gold-headed pigeon. Gently shaking these, he took flight from the land of the Shawanos, and was never seen in those beautiful regions again.

The Shawanos did as he bade them. They put the beautiful woman into the house of the great council, and then went and raked up the coals of the fire and the unquenched brands, and covered them with ashes. When the morning came, they laid the body of the head warrior on the ashes, and built a great fire over it. They kept this fire burning two whole moons. But they were careful to burn no pine, nor the tree which bears poisonous flowers, nor the vine which yields no grapes, nor the shrub whose dew blisters the flesh. On the first day of the third moon, they let the fire go out, and with the next sun all the Shawanos, men, women, and children, even the aged whose knees trembled so much that they could not walk, came or were brought together beside the embers. Then the priest and the head chief brought the beautiful woman from the cabin, and placed her beside the ashes. The Mequachake tribe, who were the priests of the nation, stood nearest, then the Kiskapocoke tribe, who were the greatest warriors. By and by, there was a terrible puffing and blowing in the ashes, which flew towards the sun, and the great star, and the River of Rivers, and the land of the Walkullas. At last, the priests and warriors who could see began to clap their hands, and dance, crying out "Piqua!" which in the Shawanos tongue means "a man coming out of the ashes," or a "man made of ashes." They told no lie. There he stood, a man tall and strait as a young pine, looking like a Shawanos, but he was handsomer than any man of our nation. The first thing he did was to utter the war-whoop, and cry for paint, a club, a bow and arrow, and a hatchet, which were given him. But looking around he saw the white maiden, and straight dropping all his weapons of war, he walked up to her and gazed in her eyes. Then he came to the head chief, and said, "I must have that woman for my wife."

"What are you?" asked the head chief.

"A man made of ashes," he answered.

"Who made you?"

"The Great Spirit. And now let me go, that I may take my bow and arrows, and kill my deer, and come back, and take the beautiful maiden to be my wife."

The chief said to Chenos, "Shall he have her? Does the Great Spirit give her to him?"

Chenos said, "Yes, for they love each other. The Great Spirit has willed that he shall have her, and from them shall arise a tribe to be called 'Piqua.'"

Brothers, I am a Piqua, descended from the "man made of ashes." If I have told you a lie, blame not me, for I have but told the story as I heard it. Brothers, I have done!

* * * * *

Though it could not be doubted that the Indians were delighted with the tale which had just been related to them, for they relish story-telling with as much zest as the Wild Arabs, they did not express their pleasure by any of those boisterous emotions of joy and satisfaction which, in civilized countries, and among men of a less taciturn disposition, are accorded to a good story well told. They neither shouted, nor clapped their hands, nor gave any other indication of pleasure. It is a strong as well as universal trait of the Indian that he is perfectly master of his feelings, never suffering them under any circumstances to escape from his controul and management. At the stake and the feast, in the field and the council, he alike subdues his mind, and utters but a gruff "Hah!" at scenes and tales which would make an Englishman very noisy and boisterous. That they liked the stories which had been told them, could be gathered from nothing that they said or did. It would have been accounted highly disgraceful to testify their approbation by exclamations. But their perfect silence and deep stillness spoke their satisfaction as plainly as the noisiest joy could have done. The attention of an Indian is more all-absorbing than that of a white man. It is never distracted or divided, he is never listless or absent. With dilated nostrils, and in a posture slightly inclined forward, he listens with his whole soul. Not a word escapes him. While an educated white man would be continually snapping the thread of the narrative by a reference in his mind to parallel passages in his former reading, the savage sees nothing but the present speaker, hears nothing but a tale fraught with incidents to which his own recollections are not permitted to offer a parallel. The next portion of the manuscript carries us to the Tale of Pomatare, or the Flying Beaver.

NOTES.

(1) Mad Buffalo.—p. 1.

The name assumed by the warrior is generally expressive of something seen in the dream which follows the feast of initiation into manhood. Whatever object was then seen becomes the "medicine," and the name assumed has some relation to the guardian spirit. Thus Little Bear, Black Bear, Bender of the Pine Tree, Snapping Turtle, Guard of the Red Arrows, &c.

(2) War-spears, and bows and arrows.—p. 5.

It may interest some of our readers, especially the military, to know the manner in which the Indians arm themselves for combat. They generally go well armed, that is, they are well provided with offensive weapons. Such as have intercourse with the Europeans make use of tomahawks, knives, and fire-arms; but those whose dwellings are situated to the eastward of the Mississippi, and who have not an opportunity of purchasing these kinds of weapons, use bows and arrows and also the Casse-Tête or War-Club.

The Indians who inhabit the country which extends from the Rocky Mountains to the South Sea, use in fight a warlike instrument that is very uncommon. Having great plenty of horses, they always attack their enemies on horse-back, and encumber themselves with no other weapon than a stone of middling size, curiously wrought, which they fasten, by a string about a yard and a half long, to their right arms, a little above the elbow. These stones they conveniently carry in their hands till they reach their enemies, and then, swinging them with great dexterity as they ride full speed, never fail of doing execution. Some of these western tribes make use of a javelin, pointed with bone, worked into different forms; but their general weapons are bows and arrows, and clubs. The club is made of a very hard wood, and the head of it fashioned round like a ball, about three inches and a half in diameter. In this rotund part is fixed an edge resembling that of a tomahawk, either of steel or flint. The dagger is peculiar to the Naudowessie nation. It was originally made of flint or bone, but since they have had communication with the European traders they have formed it of steel. The length of it is about ten inches, and that part close to the handle nearly three inches broad. Its edges are keen, and it gradually tapers towards a point. They wear it in a sheath made of deer leather, neatly ornamented with porcupine quills; and it is usually hung by a string decorated in the same manner, which reaches as low as the breast.

Among the Delawares the offensive weapons formerly in use were bows, arrows, and clubs. The latter were made of the hardest wood, not quite the length of a man's arm, and very heavy, with a large round knob at one end. For other descriptions of Indian weapons of war, see Long, Loskiel, and Mackenzie—especially the latter.

(3)Since he chewed the bitter root, and put on the new mocassins.—p. 6.

The ceremony of initiation into manhood is one of the most important that occurs among the Indians, and displays in a remarkable degree the power which superstition has acquired over their minds. It varies essentially among the different tribes, but the following description will briefly exhibit the custom which has obtained in the tribes named in the tradition, and will give a tolerable idea of that in use among the more remote bands.

"At the age of from fifteen to seventeen years, this ceremony (that of initiating youth into manhood) is usually performed. They take two handfuls of a very bitter root, and eat it during a whole day; then they steep the leaves and drink the water. In the dusk of the evening, they eat two or three spoonfuls of boiled corn. This is repeated for four days, and during this time they remain in a house. On the fifth day they go out, but must put on a pair of new mocassins. During twelve moons, they abstain from eating bucks, except old ones, and from turkey-cocks, fowls, bears, and salt: During this period they must not pick their ears, or scratch their heads with their fingers, but use a small stick. For four moons they must have a fire to themselves to cook their food with; the fifth moon, any person may cook for them, but they must serve themselves first, and use one spoon and pan. Every new moon they drink for four days a decoction of the bitter snake-root, an emetic, and abstain from all food, except in the evening, when they are permitted to eat a little boiled corn. The twelfth moon they perform for four days what they commenced with on the first four days; the fifth day they come out of their house, gather corn cobs, burn them to ashes, and with these rub their bodies all over. At the end of the moon they undergo a profuse perspiration in the Sweating-house, then go into the water, and thus ends the ceremony. This ceremony is sometimes extended to only four, six, or eight, months, but the course is the same."

After this they are at liberty to assume the arms of a man, and take upon themselves the quest of glory. And they have adopted one at least of the maxims of civilized life—"none but the brave deserve the fair." They are not deemed worthy to attempt the siege of the forest maiden's heart till they have been received into the fraternity of warriors. There can be no doubt whatever that this is essentially an Order of Knighthood; and as such the custom is entitled to receive a more lengthened notice than I am permitted to give it in this place.

(4) Beaver-Moon.—p. 6.

With the Indians every month has a name expressive of its season. The appellations will vary of course as the circumstance which gives the month its name is more or less hastened or deferred. The "corn-moon" of the Iroquois, on the northern lakes, would hardly be the corn-moon of the Creeks in Georgia. The Northern Indians call March, (the month in which their year begins,) the worm-month, because in this month the worms quit their retreats in the bark of the trees, where they have sheltered themselves during the winter.

April is the moon of plants.

May the moon of flowers.

June the hot moon.

July the buck-moon.

August is called the sturgeon-moon, because that fish becomes abundant in this month.

September, the corn-moon, because the corn is gathered in that month.

October, the travelling-moon; as at this time they leave their villages, and travel towards the place where they intend to spend the winter.

November, the beaver-moon; the month of commencing their hunts for the beaver.

December, the hunting-moon, because they employ this month in pursuit of game.

January, the cold moon, as this month has the most intense cold of any month.

February, the snow-moon, because most snow falls in this month.

The Delawares, while they lived on the Atlantic coast, called March the shad-moon; after they removed to the interior they called it the sap-moon; October was their corn-moon, &c.

It may be remarked, that the designations given to the months are derived from some remarkable trait of character, peculiarity of season, or extraordinary event. Were they in England, they would suit those names to the prominent circumstance occurring in the month. The March of the present year would probably have been the "Month of the Silver Cross," i.e. "The Catholic Month;" and, were they living at the West End, and frequenters of the Park, at the season when it is crowded with beautiful faces, that season would undoubtedly receive the name of the "Season of Starflowers," or the "Month of the Rainbow birds."

(5) Master of Life.—p. 7.

The belief entertained by savage nations respecting the Supreme Being, and a future state, is always entitled to a most respectful consideration, because, when it admits the existence of a supreme, over-ruling, almighty intelligence, it furnishes the believer with an unanswerable argument for his creed. I have, therefore, devoted a few pages to the subject, which I presume no one will think misapplied. Hearne says, "Religion has not as yet begun to dawn among the Northern Indians—I never found any of them that had the least idea of futurity."—(Hearne's Journey to the Northern Ocean.) And Colden, in his History of the Five Nations, says, "It is certain they have no kind of public worship, and I am told they have no radical word to express God, but use a compound word signifying the Preserver, Sustainer, or Master of the Universe; neither could I ever learn what sentiments 'they have of future existence."—(Colden's History of the Five Nations, p. 15.) I have found no other writer who has advanced a like opinion to the two quoted above, and little importance has been attached to their opinions with respect to Indians. Charlevoix, the most accurate observer of Indian manners who has yet committed his thoughts to paper, says, "Nothing is more certain, than that the savages of this continent have an idea of a First Being, but, at the same time, nothing is more obscure." They agree in general in making Him the First Spirit, the Lord and Creator of the world. "Every thing," says be, "appears to be the object of a religious worship."—(A Voyage to North America, by Father Charlevoix, vol. ii. 107.) Heckewelder affirms, that "Habitual devotion to the Great First Cause, and a strong, feeling of gratitude for the benefits which He confers, is one of the prominent traits which characterise the mind of the untutored Indian."—(Heck. Hist. Ace. p. 84.) Loskiel says, (History of the Mission of the United Brethren, p. 33) "The prevailing opinion of all these nations is, that there is one God, or, as they call Him, one Great and Good Spirit, who has created the heavens and the earth, and made man and every other creature." Mackenzie affirms that they believe in a future state of rewards and punishments. I have observed that they had not any particular form of religious worship, but, as they believe in a good and evil spirit, and a state of future rewards and punishments, they cannot be devoid of religious impressions.—(Mackenzie's General History of the Fur Trade, vol. i p. 145, 156.) The religion of the Mandans, say Lewis and Clarke, (vol. i. p. 138,) consists in the belief of one Great Spirit. As their belief in a Supreme Being is firm and sincere, so their gratitude to Him is fervent and unvarying. They are tormented by no false philosophy, led astray by no recondite opinions of controversialists, whether He is all in all, or shares a "divided throne." Simple and unenlightened sons of nature, they hold the belief which has never failed to present itself to such, that there is a God, and to be grateful and worship that God is the second innate principle of our nature. There are no people more frequent and fervent in their acknowledgments of gratitude to God. Their belief in Him is universal, and their confidence in his goodness and mercy almost exceeds belief. Their Almighty Creator is always before their eyes on all important occasions. They feel and acknowledge, his supreme power. They also endeavour to propitiate Him by outward worship or sacrifices. These are religious solemnities, intended to make themselves acceptable to the Great Spirit, to find favour in His sight, and to obtain His forgiveness for past errors and offences.

In Winslow's "Good News from England, or a relation of remarkable things in that plantation," anno. 1622, occur the following remarks on the subject of the belief of the Indians of that country in a Supreme Being.

"A few things I thought meete to add heereunto, which I have observed amongst the Indians, both touching their religion, and sundry other customes among them. And first, whereas myselfe and others, in former letters, (which came to the presse against my wille and knowledge,) wrote that the Indians about us, are a people without any religion, or knowledge of any God, therein I erred, though wee could then gather no better, for as they conceive of many divine powers, so of one whom they call Kietan to be the principall maker of all the rest, and to be made by none. Hee (they say) created the heavens, earth, sea, and all creatures contained therein."

Long says, the tribes in the shade of the rocky mountains believe the Wahconda to be "the greatest and best of beings, the creator," &c.

In conclusion it may be affirmed, that a constant, abiding, and unwavering belief in the existence of a Supreme Being, and in his goodness, is that entertained by the Western Indians.

(6)Take care of the old men.—p. 8.

The American Indians pay great respect to old age. They will tremble before a grandfather, and submit to his injunctions with the utmost alacrity. With them, especially with the young, the words of the ancient part of the community are esteemed as oracles, and their sayings regarded with the veneration paid of yore to the leaves of the Sybil. If they take during their hunting parties any game that is reckoned by them uncommonly delicious, it is immediately presented to the eldest of their relations.

From their infancy they are taught to be kind and attentive to aged persons, and never let them suffer for want of necessaries and comforts. The parents spare no pains to impress upon the minds of their children the conviction that they would draw down upon themselves the anger of the Great Spirit, were they to neglect those whom in his goodness he had permitted to attain such an advanced age. It is a sacred principle among the Indians, that the Great Spirit made it the duty of parents to maintain and take care of their children until they should be able to provide for themselves, and that, having while weak and helpless received the benefits of maintenance, education, and protection, they are bound to repay them by a similar care of those who are labouring under the infirmities of old age. They do not confine themselves to acts of absolute necessity; it is not enough that the old are not suffered to starve with hunger or perish with cold, but they must be made as much as possible to share in the pleasures and comforts of life.(Heck. 152, 153.) He goes on to remark that they are frequently carried to the chase on a horse, or in a canoe, that their spirits may be revived by the sight of a sport in which they can no longer participate. 153. "At home the old are as well treated, and taken care of, as if they were favourite children. They are cherished, and even caressed, indulged in health, and nursed in sickness, and all their wishes and wants attended to. Their company is sought by the young, to whom their conversation is considered an honour. Their advice is asked on all occasions, their words are listened to as oracles, and their occasional garrulity, nay even the second childhood often attendant on extreme old age, is never with the Indians a subject of ridicule or laughter."

Age is every where much respected, for, according to their ideas, long life and wisdom are always connected together.

Young Indians endeavour by presents to gain instruction from the aged, and to learn from them how to attain to old age. Loskiel, part I, p. 15

Age seemed to be an object of great veneration among these people, for they carried an old woman by turns on their backs, who was quite blind and infirm, from the very advanced period of her life. Mackenzie, 293.

(7) God of War.—p. 8.

The terms, Great Spirit and God of War, are synonimous with many of the Indian tribes, but not with all. The Hurons call him Areskoui; the Iroquois, by a slight deviation, Agreskoui. Other nations have adopted other names.

(8) He went to the woman, laid his hand on her, and wept.—p. 14.

Being then out of all hopes of surprising their enemies, three or four of the eldest of them laid their hands on my head, and began to weep bitterly, accompanying their tears with such mournful accents as can hardly be expressed; while I, with a very sorry handkerchief I had left, made shift to dry up their tears; to very little purpose however, for, refusing to smoke in our calumet, they thereby gave us to understand that their design was still to murder us. (Hennepin's Voyage, printed in Transactions of American Ant. Soc. Vol. I. page 83, and see page 85 of the same vol.)

This "imposition of hands," accompanied with tears, was for the purpose of exciting compassion for the recent loss of their relations in conflict, and thus procuring revenge.

I am by no means certain that the above is a correct explanation of the practice, though, in the tale or tradition in which I have introduced it, I have considered it so. Tonti, in his relation of De La Salle's Expedition, supposes it to arise from a more subdued feeling. The passage, as the reader will see, is replete with poetical beauty. His words are—"We arrived in the midst of a very extraordinary nation, called the Biscatonges, to whom we gave the name of weepers, in regard that upon the first approach of strangers, all these people, as well men as women, usually fall a-weeping bitterly: the reason of this practice is very particular; for these poor people imagining that their relations or friends deceased are gone a journey, and continually expecting their return, the remembrance of 'em is renewed upon the arrival of new passengers; but forasmuch as they do not find in their persons those whose loss they lament, it only serves to increase their grief. That which is yet more remarkable, and perhaps even very reasonable, is that they weep much more at the birth of their children than at their death, because the latter is esteemed only by 'em, as it were a journey or voyage, from whence they may return after the expiration of a certain time, but they look upon their nativity as an inlet into an ocean of dangers and misfortunes."

(9) A great man whose head nearly reached the sky.—p. 26.

The God of the Indians has always a corporeal form, and is generally of immense stature. He is chiefly represented as a man possessed of great dimensions and mighty corporeal strength. Sometimes however he takes the shape of a beast. Charlevoix says: "Almost all the Algonquin nations have siren the name of the Great Hare to the first spirit. Some call him Michabou, i.e. God of the Waters; others Atoacan, the meaning of which I do not know. The greatest part say that, being supported on the waters with all his court, all composed of four-footed creatures like himself, he formed the earth out of a grain of sand taken from the bottom of the ocean, &c. Some speak of a God of the Waters, who opposed the design of the Great Hare, or at least refused to favour it. This God is, according to some, the Great Tiger." Charlevoix, ii, 107, 108. And see tradition supra. The Hurons believe him to be the sun. Ibid. The same author remarks (page 109) that "the Gods of the savages have, according to their notions, bodies and live much in the same manner as we do," &c.

Carver says "the Indians appear to fashion to themselves corporeal representations of their Gods, and believe them to be of a human form." Wennebea, one of the Indian chiefs seen by Long in his expedition to the source of St. Peter's River, thought the Great Spirit had a human form, and wore a white hat. It surely cannot after this be held that the "ideas of an Indian have always a degree of sublimity."

I have never seen an Indian who believed the Supreme Being to have other than a human form, or to be of less than Almighty power and dimensions. An Indian, who was in the service of the Author during the entire period between childhood and manhood, and used to delight and astonish him with his sublime though most natural conceptions of Infinity and the Godhead, always called him the Great Good Man. The "Prince of the power of the air," he very appositely called the "Little Bad Man."