Читать книгу Portrait of Mass Murder - Welby Thomas Cox Jr. - Страница 1

(authors note: The following is a historically documented story in a journal recording of my great-great-great-great grandmother Bartheny Lanham, born in County Cork, Ireland and came to America to marry a man named Finney Simpson, a self-taught veterinarian, settling in Western New York. Believe it or not, each time I have read the journal of the dear little Irish grannie, I dream of her as though she and I are seated at the kitchen table having a sip of Irish whiskey while she puffs on her tiny corn cob pipe. This, then is my Grannie B.'s story as the Narrator in her own hand with apologizes for the dialect but have made the translation for the ease of the reader)

Grannie B., Narrator

"De interest whaich de warrld is takin' in al' whaich relates ter de 'istory av our native americans, an' de greediness whaich is manifest in de devourin' av sensational stories published whaich glamorize falsely, fillin' a child’s mind an' their imaginashuns wi' stories av wild indian life on de plains an' borders, withoyt regard ter de truthfulness, cannot but… be 'armful; an' therefore dis scribe, after tree years' av annotated experience on de plains, feels desirous av givin' youthful minds a more true so 'tis 'istory av de red paddy an' 'is daily activity in de camps av our forests. thus, de true so 'tis stories 'ill teach de laddies, in time ter cum, de original race whaich once dominated dis continent; especially before de white race manifestly marked dem for exterminashun... destroyin' de source av life whaich existed on 'unting-grounds granted ter de native american by treaties banjacked for de outright possession av de united states america in each an' every executed treaty."

Translation:

(The interest which the world is taking in all which relates to the history of our Native Americans, and the greediness which is manifest in the devouring of sensational stories published which glamorize falsely, filling a child’s mind and their imaginations with stories of wild Indian life on the plains and borders, without regard to the truthfulness, cannot but… be harmful; and therefore this scribe, after three years' of annotated experience on the plains, feels desirous of giving youthful minds a more true history of the red man and his daily activity in the camps of our forests. Thus, the true stories will teach the children, in time to come, the original race which once dominated this continent; especially before the white race manifestly marked them for extermination... destroying the source of life which existed on hunting-grounds granted to the Native American by treaties broken for the outright possession of the United States America in each and every executed treaty.)

(Unlike the extermination of an estimated five million Jews during the mid- twentieth century who went gently into their good-night, the Native American fought to the end, experiencing the total brutality of the psychopath who murders mercilessly to get what they want, and thus…A Portrait of Mass Murder.) Welby Thomas Cox, Jr. author

Grannie B., Narrator

“so 'oy are we supposed ter nu de rights an' wrongs av de indians in order dat de truth can be known aboyt de way de indian befriended de white tren, savin' dem from starvashun in de first brutal winter av pionare life whaen de mayflower came ter dees shores.” “as de writer, oi propose nigh, only a 'istory av indians since oi began ter know de "six nations" in western new york. since den, dees 'av dwindled down ter a 'andful, an' chucker not nigh exist in their separate tribal relashuns, but 'avin' been forced ter assimilate, far away from de bonny lakes they once inhabited."

Translation:

(“So how are we supposed to know the RIGHTS and WRONGS of the Indians in order that the truth can be known about the way the Indian befriended the white men, saving them from starvation in the first brutal winter of pioneer life when the Mayflower came to these shores.”

Grannie B:

“as de writer av dis journal, oi propose nigh, only a 'istory av indians since oi began ter nu de "six nations" in western new york. since den, dees 'av dwindled down ter a 'andful, an' chucker not nigh exist in their separate tribal relashuns, but 'avin' been forced ter assimilate, far away from de bonny lakes they once inhabited."

Translation:

(“As the writer of this journal, I propose now, only a history of Indians since I began to know the "Six Nations" in Western New York. Since then, these have dwindled down to a handful, and do not now exist in their separate tribal relations, but having been forced to assimilate, far away from the beautiful lakes they once inhabited.")

“SO WHERE DID THE INDIANS COME FROM, YOU ASK?”

“the origin av de native american 'as flummoxed de wisest 'eads, an' dis lonely scribe most av al'. de most plausable theory seems ter be dat they are wan av de lost tribes av israel; dat they crossed a narrow natural bridge from de confines av asia, an' dat their tradishuns, so'tiz said, go far ter prove it.” “i 'ad 'eard for instance, dat de sioux tell us dat they were, many moons ago, set upon by a race larger in number than they, an' were driven from de norn in deadly fear, till they came ter de banks av de norn platte, an' findin' de river swollen up ter its banks, they were stopped dare, wi' al' their weemen, laddies, an' 'orses. de enemy wus pursuin', an' their 'earts gru white wi' fear. they made an offerin' ter de deadly spirit, an' yer man blew a wind into de water, so as ter open a patt on de scratcher av de river, an' they al' went over in safety, an' de waters, closin' up, lef their enemies on de other side."

Translation:

(“The origin of the Native American has puzzled the wisest heads, and this lonely scribe most of all. The most plausible theory seems to be that they are one of the lost tribes of Israel; that they crossed a narrow natural bridge from the confines of Asia, and that their traditions, it is said, go far to prove it.”)

Grannie B:

“i 'ad 'eard for instance, dat de sioux tell us dat they were, many moons ago, set upon by a race larger in number than they, an' were driven from de norn in deadly fear, till they came ter de banks av de norn platte, an' findin' de river swollen up ter its banks, they were stopped dare, wi' al' their weemen, laddies, an' 'orses. de enemy wus pursuin', an' their 'earts gru white wi' fear. they made an offerin' ter de deadly spirit, an' yer man blew a wind into de water, so as ter open a patt on de scratcher av de river, an' they al' went over in safety, an' de waters, closin' up, lef their enemies on de other side."

Translation:

(“I had heard for instance, that the Sioux tell us that they were, many moons ago, set upon by a race larger in number than they, and were driven from the north in great fear, till they came to the banks of the North Platte, and finding the river swollen up to its banks, they were stopped there, with all their women, children, and horses. The enemy was pursuing, and their hearts grew white with fear. They made an offering to the Great Spirit, and he blew a wind into the water, so as to open a path on the bed of the river, and they all went over in safety, and the waters, closing up, left their enemies on the other side.")

(“So, is it, probable, that this legend is derived from a tradition of their forefathers, coming down to them from the passing of the children of Israel through the Red Sea?”)Welby Thomas Cox, Jr. author

Grannie B:

“elias boudinot, many years ago, a minister in vermont, published books ter show dat de american indians were a porshun av de lost tribes, from resemblances between their religious customs an' dohs av de israelites. lay-ra still, a converted jew named simon, undertuk ter identify de ancient south american races, mexicans, peruvians, etc., as descendants av ancient israel, from similarity av language an' av civil an' religious customs. dees authors 'av taken as their starting-point de resolushun whaich, esdras informs us (in de apocrypha), de cock an' 'en tribes tuk after bein' first placed in de cities av de medes, viz., dat they wud leave de multitude av de 'eathen an' go into a lan' wherein never mankind dwelt, dat they might dare keep de cock an' 'en commandments given ter abraham by god; an' they suppose dat, in pursuance av dis resolushun, de tribes continued in a northeasterly direcshun 'til they came ter behrin' straits, whaich they crossed, an' set foot on dis continent, spreadin' over it from norn ter south, 'til, at de discovery av it by columbus, they 'ad peopled every part. it must be admitted dat dis theory is pure plausable, an' dat if our indians are not de descendants av de lost tribes av israel, they show by their tradishuns an' customs a knowledge av de ancient religion, such as callin' de deadly spirit yo-he-wah, de jehovah av de scriptures, an' in many festivals correspondin' ter de mosaic law."

De country ter whaich de cock an' 'en tribes, in a journey av a year an' a 'alf, wud arrive, from de river euphrates, east, wud be somewhere adjoinin' tartary, an' intercourse between de two races wud easily lead ter de adopshun av de religious ideas an' customs av de wan by de other.”

Translation:

(“Elias Boudinot, many years ago, a minister in Vermont, published books to show that the American Indians were a portion of the lost tribes, from resemblances between their religious customs and those of the Israelites. Later still, a converted Jew named Simon, undertook to identify the ancient South American races, Mexicans, Peruvians, etc., as descendants of ancient Israel, from similarity of language and of civil and religious customs. These authors have taken as their starting-point the resolution which, Esdras informs us (in the Apocrypha), the ten tribes took after being first placed in the cities of the Medes, viz., that they would leave the multitude of the heathen and go into a land wherein never mankind dwelt, that they might there keep the ten commandments given to Abraham by God; and they suppose that, in pursuance of this resolution, the tribes continued in a northeasterly direction until they came to Behring Straits, which they crossed, and set foot on this continent, spreading over it from north to south, until, at the discovery of it by Columbus, they had peopled every part.

It must be admitted that this theory is very plausible, and that if our Indians are not the descendants of the lost tribes of Israel, they show by their traditions and customs a knowledge of the ancient religion, such as calling the Great Spirit Yo-he-wah, the Jehovah of the Scriptures, and in many festivals corresponding to the Mosaic law."

The country to which the ten tribes, in a journey of a year and a half, would arrive, from the river Euphrates, east, would be somewhere adjoining Tartary, and intercourse between the two races would easily lead to the adoption of the religious ideas and customs of the one by the other.”

“I know,” interjected the writer, “That the gypsy tribes came from Tartary, and in my discussions with these wandering people, I found they had a custom somewhat like our Indians' practice, in moving from place to place. For instance, the gypsies, when they leave a part of their company to follow them, fix leaves in such wise as to direct their friends to follow in their course. This is called "_patteran_" in Romany or gypsy language. And the Indian cuts a notch in a tree as he passes through a forest, or places stones in the plains in such a way as to show in what direction he has gone. An officer saw a large stone, upon which an Indian had drawn the figure of a soldier on horseback, to indicate to others which way the soldiers had gone.”

Grannie B.:

“an' de likeness ter de bable is quite similar ter de origin av evil. de indians 'av a tradishun 'anded down in whaich de deadly spirit said they might ayte av al' [the fruit] except de apple or thus vis-a-vie [the animals] yer man 'ad made, except de beaver. but sum brutal indians went an' killed a beaver, (an' eve ate de apple) an' de deadly spirit wus cheesed aff an' said they must al' die. but after a while yer man became willin' dat indians shud kill an' ayte dem, so de beaver is 'unted for 'is buff, an' 'is meat is eaten as often as yer man suffers 'imself ter be caught.”

Translation:

(“And the likeness to the bible is quite similar to the Origin of Evil. The Indians have a tradition handed down in which the Great Spirit said they might eat of all [the fruit] except the apple or thus vis-a-vie [the animals] he had made, except the beaver. But some bad Indians went and killed a beaver, (and Eve ate the apple) and the Great Spirit was angry and said they must all die. But after a while he became willing that Indians should kill and eat them, so the beaver is hunted for his skin, and his meat is eaten as often as he suffers himself to be caught.”)

DESPOILING THE GRAVE OF AN OLD ONONDAGA CHIEF.

The Author:

“There is a legend about a great man named On-on-da-ga, an Indian chief, who died about the year 1830, near Elbridge, a town lying north of Auburn, in the State of New York. This Indian belonged to the Onondagas, one of the tribes called "the Six Nations of the IROQUOIS" (E-ro-kwa), a confederacy consisting of the MOHAWKS, ONEIDAS, SENECAS, CAYUGAS, ONONDAGAS, and TUSCARORAS or CHIPPEWAS. I was a lad at the time of this chief's death, having my home in Auburn, New York, where my father was the physician and surgeon to the State prison. My father had a cousin, who was also a doctor and surgeon, a man of stalwart frame, raised in Vermont, named Cogswell. He was proud of his skill in surgery, and devoted to the science. He had learned of the death of the Onondaga chief, and conceived the idea of getting the body out of the grave for the purpose of dissecting the old fellow,--that is, of cutting him up and preserving his bones to hang upon the walls of his office; of course, there was only one way of doing it, and that was by stealing the body under cover of night, as the Indians are very superstitious and careful about the graves of their dead. You know they place all the trappings of the dead--his bow and arrows, tomahawk and wampum--in the grave, as they think he will need them to hunt and supply his needs on his journey to the happy hunting-grounds. They place food and tobacco, with other things, at the burial site which is above ground and easily accessible..

Dr. Cogswell took two men one night, with a wagon, and as the distance was only twelve miles, they performed the journey and got back safely before daylight, depositing the body of the Indian in a barn belonging to a Mr. Hopkins, in the north part of the town. It was soon noised about town what they had done, and there lived a man there who threatened to go and inform the tribe of the despoiling of the chief's grave, unless he was paid thirty dollars to keep silence. The doctor, being a bold, courageous man, refused to comply with a request he had no right to make, because it was an attempt to "levy black mail," as it is called.

Sure enough, he kept his word, and told the Onondagas, who were living between Elbridge and Syracuse. They were very much exasperated when they heard what had been done, and threatened vengeance on the town where the dead chief lay.

The tribe was soon called together, and a march was planned to go up to Auburn by the way of Skaneateles Lake,--a beautiful sheet of water lying six miles east of Auburn. They encamped in the pine woods,--a range called the "pine ridge,"--half-way between the two villages, and sent a few of the tribe into Auburn for the purpose of trading off the baskets they had made for powder and shot; but the real purpose they had in view was to find out just where the body was (deposited in the barn of Mr. Josiah Hopkins), intending to set fire to the barn and burn the town, rescuing the dead chief at the same time.

For several days the town was greatly excited, and every fireside at night was surrounded with anxious faces; the children listening with greedy ears to narratives of Indian cruelties perpetrated during the war with the English about Canada, in 1812; and I remember how it was told of a cruel Indian named Philip, that he would seize little babes from their mothers' arms and dash out their brains against the wall! No wonder we dreamed horrid dreams of the dusky faces every night.

At that time the military did not amount to much. There was a company of citizen soldiers there, called the "AUBURN GUARDS," numbering about forty men, with a captain whose name I forget, but who became suddenly seized with the idea of his unfitness to defend the town against the threatened Indian invasion, and did the wisest thing he could, and resigned his commission on a plea of "_sudden indisposition_." The doctor walked the street as bold as a lion, but acting also with the shrewd cunning of the fox. And now, my young friends, instead of weaving a bloody romance in the style of the "Dime Novels," depicting the terrible massacre, which might have happened, with so great a wrong to provoke the hostility of the poor Indians, I am about to tell you how the town was saved, and how the doctor outwitted them. If you pause here, and guess, I think you will be far from the mark in reaching the shrewdness of the surgeon, who had not been bred among the hills of old Vermont for nothing.

As I said, at Auburn there is a State prison, and when the convicts die, their bodies, unless claimed by relatives or friends within twenty-four hours after death, are at the disposal of the surgeon for dissection. As good luck would have it, a Negro convict died at the time of our story; and the doctor conceived the idea of getting out of his difficulty by transferring the dead body of the negro Jim to the despoiled empty grave of Onondaga! This done, he easily persuaded the Indians to go back and find the body of their chief all right: and so he succeeded in humbugging the Indians, while the bones of old Onondaga were duly prepared and hung up to show students how Indians and all men are made of bone and muscle. The doctor thought he had done a good thing; but when I went into the office and saw the horrid skull grinning at me, I was thankful that the spirit of old Onondaga could not say of me, "You did it!"

Grannie B.:

“The most notable av de chiefs belongin' ter de six nashuns were 'iawatha, thayendanega (or brant, 'is Sasanach name), sagoyewatha, or red tennis racket,--the most intelligent av de chiefs, an' who is said ter 'av been de uncle av general parker, a full-blud chippewa, an' at wan time indian commissioner at washington. (parker served as an aide av general grant durin' de war. in early life, yer man wus a pupil at de normal school, in albany; an' wus reckoned quite proficient in music by prof. bowen.) most av dees tribes, inhabitin' de country borderin' on de mohawk river, onondaga lake, skaneateles, owasco, cayuga, seneca, ontario, an' erie, migrated at an early day ter green bay, an' ter de straits av mackinaw. as remnants av de onondagas were passin' through auburn, they often slept on de floor av our kitchen, an' they never stole anythin' or did us any 'arm. wan day, they were passin' de american 'otel, an', as usual, begged a few sixpences av al' they met.” a gentleman sittin' on de porch said ter wan av dem, "no, you'll spend it for whisky." "oh, naw," yer man replied; "give it ter me struggle an' strife for she's a methodist woman_!"

Translation:

(“The most notable of the chiefs belonging to the Six Nations were Hiawatha, Thayendanega (or Brant, his English name), Sagoyewatha, or Red Jacket,--the most intelligent of the chiefs, and who is said to have been the uncle of General Parker, a full-blood Chippewa, and at one time Indian Commissioner at Washington. (Parker served as an aide of General Grant during the war. In early life, he was a pupil at the Normal school, in Albany; and was reckoned quite proficient in music by Prof. Bowen.

Most of these tribes, inhabiting the country bordering on the Mohawk River, Onondaga Lake, Skaneateles, Owasco, Cayuga, Seneca, Ontario, and Erie, migrated at an early day to Green Bay, and to the Straits of Mackinaw. As remnants of the Onondagas were passing through Auburn, they often slept on the floor of our kitchen, and they never stole anything or did us any harm. One day, they were passing the American Hotel, and, as usual, begged a few sixpences of all they met.”

A gentleman sitting on the porch said to one of them, "No, you'll spend it for whisky."

"Oh, no," he replied; "give it to my wife for she's a Methodist woman_!")

Grannie B. continuing,

“i met a tribe av chippewa’s at marquette, a short time since, on lake superior, whither they 'ad migrated from green bay. _an-ges-ta_, de chief, wus a tall, noble-lookin' fella. yer man wanted de church ter 'elp 'is people, who were pure stoney broke. angesta said, "we lived in green bay a deadly while, but whaen oi looked into our cabins an' saw so many av dem empty, an' into de graveyard, an' counted more graves than we 'ad livin', me 'eart wus sad, an' oi went away farther toward de settin' sun!"

Translation:

(“I met a tribe of Chippewa’s at Marquette, a short time since, on Lake Superior, whither they had migrated from Green Bay. _An-ges-ta_, the chief, was a tall, noble-looking fellow. He wanted the church to help his people, who were very poor.

Angesta said, "We lived in Green Bay a great while, but when I looked into our cabins and saw so many of them empty, and into the graveyard, and counted more graves than we had living, my heart was sad, and I went away farther toward the setting sun!")

Grannie B. continuing,

“he made an eloquent speech ter de prince av wales on 'is visit ter de west, an' it wus pronounced a gran' piece av natural oratory. a few remnants av de new york tribes are livin' not far from buffalo, on a reservashun, wha they cultivate farms an' 'av schools an' churches. such were de oneidas, onondagas, cayugas, senecas, mohawks, an' chippewas. only wan ban' is lef in new york state nigh, dat av de onondagas.”

Translation:

(“He made an eloquent speech to the Prince of Wales on his visit to the West, and it was pronounced a fine piece of natural oratory. A few remnants of the New York tribes are living not far from Buffalo, on a reservation, where they cultivate farms and have schools and churches. Such were the Oneidas, Onondagas, Cayugas, Senecas, Mohawks, and Chippewas. Only one band is left in New York State now, that of the Onondagas.”)

The Author:

“The present generation of grown people have read with delight the beautiful novels of James Fenimore Cooper, Esq., but they have been disappointed in not finding any living examples of his noble heroes. As a general thing, the Indian of our day is an untidy lord of the soil, over which he roams unfettered by any laws of society, and often--in his wild state--not controlled by its decencies or in possession of its privileges. But I think this is the fault of Christians more interested in foreign pagans, while neglecting these heathen at our own doors.

THE FIDELITY OF AN INDIAN CHIEF.

Grannie B.:

“Early in de settlement av de western part av new york, oi wus livin' in whitesboro', four miles west av utica. al' raun wus an unbroken forest av beech, maple, an' other trees, 'eld by wild tribes of indians, who 'ad been for ever so long owners av de muk, feelin' 'oy much oi wus at their mercy in me lonely place, oi wus anxious ter keep on gran' terms wi' dem, an' secure their friendship in return. many av de chiefs 'ad 'eard av me friendly ways, an' came ter clap me, carryin' presents, cos av de gifts oi 'ad sent them; but oi wus much troubled dat an auld chief av de tribe, 'avin' deadly influence with 'is people, 'ad never cum ter clap me, or sent me any presents, or shown any signs av failte. after a while oi made up 'is mind to go an' clap de sachem in 'is wigwam, an' thus secure a friendship whaich oi might rely on in case av any difficulty. me family wus wee,--only a bottle av water, a widow, an' 'er only wane, a gran' fella, foive years auld. so, wan day oi went ter pay de chief a visit, takin' de widow an' 'er son along wi' me. oi foun' 'imself seated at de dure av 'is tent, enjoyin' a nice breeze av a gran' summer's mornin', an' wus welcomed by de auld chief wi' kind manners an' de ward "sago," meanin', "how chucker yer chucker?" oi presented me bottle av water an' 'er wee fella ter de auld chief, an' said they 'ad cum ter live in 'is country; they were anxious ter live in peace wi' dem, an' introduce among dem de arts av civilizashun.

The Author:

(Judge Waiting now enters and relates the following story to Grannie B. about an Oneida chief :

Judge Waiting, Translation:

“Early in the settlement of the western part of New York, I was living in Whitesboro', four miles west of Utica. All around was an unbroken forest of beech, maple, and other trees, held by wild tribes of Indians, who had been for ever so long owners of the soil, feeling how much I was at their mercy in my lonely place, I was anxious to keep on good terms with them, and secure their friendship in return.

Many of the chiefs had heard of my friendly ways, and came to see me, carrying presents, because of the gifts I had sent them; but I was much troubled that an old chief of the tribe, having great influence with his people, had never come to see me, or sent me any presents, or shown any signs of welcome.

After a while I made up his mind to go and see the Sachem in his wigwam, and thus secure a friendship which I might rely on in case of any difficulty. My family was small,--only a daughter, a widow, and her only child, a fine boy, five years old.

So, one day I went to pay the chief a visit, taking the widow and her son along with me. I found him seated at the door of his tent, enjoying a nice breeze of a fine summer's morning, and was welcomed by the old chief with kind manners and the word "Sago," meaning, "How do you do?" I presented my daughter and her little boy to the old chief, and said they had come to live in his country; they were anxious to live in peace with them, and introduce among them the arts of civilization.

What follows is a conversation copied verbatim by Grannie B.:

Listening to these words of Judge Waiting, the chief said,--

"Brother, you ask much and promise much; what pledge can you give of your good faith?"

"The honor of a man who never knew deceit." said the judge!

_Sachem._--"The white man's word may be good to the white man, yet it is but wind when spoken to the Indian."

_Judge Waiting_--"I have put my life into your hands by coming hither; is not this a proof of my good intentions? I have trusted the Indian, and I will not believe that he will abuse or betray my trust."

"So much is well," said the chief; "the Indian repays trust with trust: if you will hurt him, he will hurt you. But I must have a pledge. Leave this boy with me in my wigwam, and I will bring him back to you in three days with my answer."

Judge Waiting:

"If an arrow had pierced the bosom of the young mother, she could not have felt a sharper pang than that which the Indian's proposal had caused her.

She flew towards her boy, who stood beside the chief looking into his face with pleased and innocent wonder, and, snatching him to her arms, would have rushed away with him.

A gloomy frown came over the sachem's brow, and he remained silent for a moment and then said:

"I knew that all their lives depended upon a right action at once; and following my daughter, who was retreating with her child into the woods,

I said to her, 'Stay, stay, my daughter; bring back the child, I beg of you! I would not risk a hair of his head, for he is as dear to me as to you,--but, my child, he must remain with the chief! God will watch over him, and he will be as safe in the sachem's wigwam as in your arms beneath your own roof.' "

Judge Waiting continued:

"She yielded, and her darling boy was left; but who can tell the agony of the mother's heart during the following days? Every night she awoke from her sleep, seeming to hear the screams of her child calling upon its mother for help. How slowly and heavily passed the hours away. But at last the third day came. The morning waned away, and the afternoon was far advanced, yet the chief came not. There was sorrow over the whole home, and the mother, pale and silent, walked her room in despair. I was filled with anxious doubts and fears, looked through the opening in the forest towards the sachem's abode.

At last, as the rays of the setting sun were thrown upon the tops of the tall trees around, the eagle feathers of the chief were seen dancing above the bushes in the distance. He came rapidly, and the little boy was at his side. He was gaily attired as a young chief: his feet dressed in moccasins, a fine beaver-skin thrown over his shoulders, and eagle's feathers stuck in his hair. He was laughing and gay, and so proud of his honors that he seemed two inches taller than before. He was soon clasped in his mother's arms, and in that brief moment of joy she seemed to pass from death to life.

"The white man has conquered!" said the chief; "hereafter let us be friends. You have trusted the Indian; he will repay you with confidence and kindness."

Judge Waiting:

"And he was true to his word. We lived many years, laying there the foundation of that flourishing community which has spread over a wide extent of western New York."

BIG THUNDER--A WINNEBAGO CHIEF.

Grannie B.:

“The winnebago indians migrated from belvidere, illinois, on de kish-wau-kie river, ter Minnesota, an' thence ter de omaha reservashun, in nebraska. at belvidere, dare is a moun' on whaich big thunder whaen yer man got away wus set up, 'is body supported by posts driven in de groun'. dis wus done at 'is dyin' request, an' in accord wi' 'is prophecy ter 'is tribe: "that dare wus ter be a deadly an' whitie scrap between de white an' red tren. an' whaen de red tren were aboyt ter be beaten in de battle, yer man wud cum ter life again, an' risin' up wi' a call, wud lead 'is people ter victory!" 'is tribe wud visit de spot once a year, wha 'is body wus dryin' away, an' leave tobacco as an offering; an' de white young tren wud surely go dare soon after an' stow de plugs away in their capacious pockets. as de town became settled, visitors wud shenanagans aff de bones as mementos av de auld chief. after they were al' gone, sum wags wud place de bones av sum dead sheep for relic-hunters ter peck up an' shenanagans 'um as de bones av a noble chief.

Translation:

(“The Winnebago Indians migrated from Belvidere, Illinois, on the Kish-wau-kie River, to Minnesota, and thence to the Omaha reservation, in Nebraska. At Belvidere, there is a mound on which Big Thunder when he died was set up, his body supported by posts driven in the ground. This was done at his dying request, and in accord with his prophecy to his tribe: "That there was to be a great and terrible fight between the white and red men. And when the red men were about to be beaten in the battle, he would come to life again, and rising up with a shout, would lead his people to victory!" His tribe would visit the spot once a year, where his body was drying away, and leave tobacco as an offering; and the white young men would surely go there soon after and stow the plugs away in their capacious pockets. As the town became settled, visitors would carry off the bones as mementos of the old chief. After they were all gone, some wags would place the bones of some dead sheep for relic-hunters to pick up and carry home as the bones of a noble chief.)

Grannie B. continuing:

“i 'av seen de stakes, whaich wus al' dat remained av big thunder, after yer man wus dried up an' blown away. de oneidas 'av a tradishun aboyt de deluge, whaich is pure singular. accordin' ter their scayle, an unlimited expanse av water covered de whole space nigh occupied by de warrld we live in. at dis time de whole 'uman family dwelt in a country situated in de upper regions av de air. everythin' needed for comfort an' pleasure wus foun'. de people did not nu waaat death wus, nor its attendant, sickness or disease; an' their minds were free from jealousy, 'atred, or revenge. at length it 'appened dat al' av dis wus changed, an' care an' trouble came ter dem. a certain youth wus seen ter withdraw 'imself from de circle av soshal amusements, an' yer man wandered away alone in de groves, as 'is favorite resort."

Translation:

(“I have seen the stakes, which was all that remained of Big Thunder, after he was dried up and blown away. The Oneidas have a tradition about the deluge, which is very singular. According to their story, an unlimited expanse of water covered the whole space now occupied by the world we live in. At this time the whole human family dwelt in a country situated in the upper regions of the air. Everything needed for comfort and pleasure was found. The people did not know what death was, nor its attendant, sickness or disease; and their minds were free from jealousy, hatred, or revenge. At length it happened that all of this was changed, and care and trouble came to them. A certain youth was seen to withdraw himself from the circle of social amusements, and he wandered away alone in the groves, as his favorite resort.)

Grannie B.:

"Care an' sorrow marked 'is countenance, an' 'is body, from long abstinence from grub, began ter make 'imself luk ter 'is lads loike a skeleton av a paddy. anxious looks cud not solve de mystery av 'is grief; an' by-and-by, weakened in body an' soul, yer man yielded ter 'is companions, an' promised ter disclose de cause av 'is trouble, on condishun dat they wud dig up by de roots a certain pine-tree, lay 'imself in 'is blanket by de edge av de 'ole, an' place 'is struggle an' strife by 'is side; at once al' 'ands were ready. de fatal tree wus taken up by de roots; in doin' whaich de earth wus opened, an' a passage made into de abyss below. de blanket wus spread by de 'ole; de youth lay upon it de struggle an' strife also (soon ter be a mother) tuk 'er sate by 'is side. de shower av savages, anxious ter nu de cause av such fierce quare an' unheard-of conduct, pressed close around; whaen, al' av a sudden, ter their 'orror an' surprise, yer man seized upon yer won an' thru 'er 'eadlong into de regions av darkness below! den, risin' from de groun', yer man towl de people dat yer man 'ad for sum time suspected dat 'is struggle an' strife wus untrue ter 'imself, an' so, 'avin' got rid av de cause av 'is trouble, yer man wud soon recover 'is 'ealth an' 'ard tack."

Translation:

(Care and sorrow marked his countenance, and his body, from long abstinence from food, began to make him look to his friends like a skeleton of a man. Anxious looks could not solve the mystery of his grief; and by-and-by, weakened in body and soul, he yielded to his companions, and promised to disclose the cause of his trouble, on condition that they would dig up by the roots a certain pine-tree, lay him in his blanket by the edge of the hole, and place his wife by his side; at once all hands were ready. The fatal tree was taken up by the roots; in doing which the earth was opened, and a passage made into the abyss below. The blanket was spread by the hole; the youth lay upon it the wife also (soon to be a mother) took her seat by his side. The crowd, anxious to know the cause of such strange and unheard-of conduct, pressed close around; when, all of a sudden, to their horror and surprise, he seized upon the woman and threw her headlong into the regions of darkness below! Then, rising from the ground, he told the people that he had for some time suspected that his wife was untrue to him, and so, having got rid of the cause of his trouble, he would soon recover his health and spirits.)

Grannie B.:

"Al' dohs amphibious animals whaich nigh inhabit dis warrld den roamed through de watery waste ter whaich yer won, in 'er fall, wus nigh 'astenin'. de loon first discovered 'er comin', an' called a council in 'aste ter prepare for 'er recepshun,--observin' dat de animal whaich approached wus a 'uman bein', an' dat earth wus necessary for its accommodashun. de first tin' ter be tart av wus, who shud support de burden? the sea-bear first presented 'imself for a trial av 'is strength. at once de other animals gathered roun' an' jumped upon 'is back; while de bear, unable ter bear up such a weight, sank beneath de water, an' wus by al' de shower av savages judged unequal ter support de weight av de earth. several others presented themselves, were tried, an' foun' wantin'. but last av al' came de turtle, modestly tenderin' 'is broad shell as de basis av de earth nigh ter be formed. de beasts den made a trial av 'is strength ter bear by 'eapin' themselves on 'is back, an' findin' by their united pressure they cud not sink 'imself below de surface, adjudged 'imself de 'onor av supportin' de warrld on 'is back."

Translation:

("All those amphibious animals which now inhabit this world then roamed through the watery waste to which this woman, in her fall, was now hastening. The loon first discovered her coming, and called a council in haste to prepare for her reception,--observing that the animal which approached was a human being, and that earth was necessary for its accommodation. The first thing to be thought of was, who should support the burden?

The sea-bear first presented himself for a trial of his strength. At once the other animals gathered round and jumped upon his back; while the bear, unable to bear up such a weight, sank beneath the water, and was by all the crowd judged unequal to support the weight of the earth. Several others presented themselves, were tried, and found wanting. But last of all came the turtle, modestly tendering his broad shell as the basis of the earth now to be formed. The beasts then made a trial of his strength to bear by heaping themselves on his back, and finding by their united pressure they could not sink him below the surface, adjudged him the honor of supporting the world on his back.")

Grannie B.:

"Thus, a foundashun bein' foun', de next subject av tart wus 'oy ter procure earth. several av de most expert divers plunged ter de 'ole av de sea an' came up dead; but de _mink_ at last though yer man shared de seem fate, broot up in 'is claws a wee quantity av dirt. dis wus placed on de back av de turtle. in de mean while yer won kept on fallin', till at last she alighted on de turtle's back. de earth 'ad already grown ter de size av a man's foot wha she fifty, wi' wan foot coverin' de other. by-and-by she 'ad room for both lempsor', an' wus able ter sit down. de earth continued ter expan', an' whaen its plain wus covered wi' green grass, an' streams ran, whaich poured into de ocean, she built 'er a gaff on de sea-shore. not long after, she 'ad a bottle av water, an' she lived on waaat gru naturally, till de wane wus grown ter be article. several av de animals wanted ter marry 'er, they bein' changed into de forms av young men; but de ma wud not consent, 'til de turtle offered 'imself as a beau, an' wus accepted. after she 'ad lain 'erself down ter sleep, de turtle placed two arrows on 'er body, in de shape av a cross: wan 'eaded wi' flint, de other wi' de rough bark av a tree. by-and-by she 'ad two sons, but got away 'erself."

Translation:

("Thus, a foundation being found, the next subject of thought was how to procure earth. Several of the most expert divers plunged to the bottom of the sea and came up dead; but the _mink_ at last though he shared the same fate, brought up in his claws a small quantity of dirt. This was placed on the back of the turtle.

In the mean while the woman kept on falling, till at last she alighted on the turtle's back. The earth had already grown to the size of a man's foot where she stood, with one foot covering the other. By-and-by she had room for both feet, and was able to sit down. The earth continued to expand, and when its plain was covered with green grass, and streams ran, which poured into the ocean, she built her a house on the sea-shore. Not long after, she had a daughter, and she lived on what grew naturally, till the child was grown to be a woman. Several of the animals wanted to marry her, they being changed into the forms of young men; but the mother would not consent, until the turtle offered himself as a beau, and was accepted. After she had lain herself down to sleep, the turtle placed two arrows on her body, in the shape of a cross: one headed with flint, the other with the rough bark of a tree. By-and-by she had two sons, but died herself.")

Grannie B.:

"De grandmother wus so cheesed aff at 'er death dat she thru de laddies into de sea. scarcely 'ad she reached 'er wigwam whaen de laddies 'ad overtaken 'er at de dure. she den tart best ter let dem live; an' dividin' de body av 'er bottle av water in two parts, she thru dem up toward de 'eavens, whaen wan became de sun, de other de moon. den day an' noight first began. de laddies soon gru up ter be tren, an' expert wi' bow an' arrows. de elder 'ad de arrow av de turtle, whaich wus pointed wi' flint; de younger 'ad de arrow pointed wi' bark. de first wus, by 'is temper an' skill an' success in 'untin', a favorite av 'is grandmother. they lived in de midst av galore, but wud not allow de younger brah'der, whose arrow wus insufficient ter kill anythin' but birds, ter share wi' their abundance. as dis young paddy wus wanderin' wan day along de shore, yer man saw a board perched on a limb 'angin' over de water. yer man aimed ter kill it, but 'is arrow, till dis time alwus sure, went aside de mark, an' sank into de sea. yer man determined ter recover it, an' made a dive for de 'ole. 'ere, ter 'is surprise, yer man foun' 'imself in a wee cottage. a fine-lookin' auld paddy sittin' dare welcomed 'imself wi' a smile, an' thus spoke ter 'im:"

Translation:

(The grandmother was so angry at her death that she threw the children into the sea. Scarcely had she reached her wigwam when the children had overtaken her at the door. She then thought best to let them live; and dividing the body of her daughter in two parts, she threw them up toward the heavens, when one became the sun, the other the moon. Then day and night first began. The children soon grew up to be men, and expert with bow and arrows. The elder had the arrow of the turtle, which was pointed with flint; the younger had the arrow pointed with bark. The first was, by his temper and skill and success in hunting, a favorite of his grandmother. They lived in the midst of plenty, but would not allow the younger brother, whose arrow was insufficient to kill anything but birds, to share with their abundance. As this young man was wandering one day along the shore, he saw a bird perched on a limb hanging over the water. He aimed to kill it, but his arrow, till this time always sure, went aside the mark, and sank into the sea. He determined to recover it, and made a dive for the bottom. Here, to his surprise, he found himself in a small cottage. A fine-looking old man sitting there welcomed him with a smile, and thus spoke to him:)

Grannie B.:

" ‘my current bun, oi failte yer ter de 'um av yisser owl lad! ter obtain dis meetin' oi directed al' de circumstances whaich 'av combined ter brin' yer 'ither. 'ere is yisser arrow, an' an ear av corn. oi 'av watched de unkindness av yisser brah'der, an' nigh comman' yer ter take 'is life. whaen yer return 'um, gather al' de flints yer can fend, an' 'ang up al' de deer's 'orns. dees are de only things whaich 'ill make an impression on 'is body, whaich is made av flint.’ havin' received dees instrucshuns, de young indian tuk 'is leave, an', in a quarrel wi' 'is brah'der, drove 'imself ter distant regions, far beyond de savannas, in de southwest, wha yer man killed 'imself, an' lef his 'uge flint form in de earth. (hence de rocky mountains.) de grate enemy ter de race av de turtle bein' thus destroyed, they sprang from de groun' in 'uman form, an' multiplied in peace. de grandmother, roused ter furious resentment at de loss av 'er favorite current bun, resolved ter be revenged.

For many days she caused de rain ter descend from de clouds in torrents, 'til de whole surface av de earth, an' even de 'ighest mountains, were covered. de inhabitants escaped by fleein' ter their canoes. she den covered de earth wi' snow; but they betook themselves ter their snow-shoes. she den gave up de 'ope av destroyin' dem al' at once, an' 'as ever since employed 'erself in inflictin' smaller evils on de warrld, while 'er younger current bun displays 'is gran' an' benevolent feelings by showerin' blessings on 'is race.”

Translation:

(‘My son, I welcome you to the home of your father! To obtain this meeting I directed all the circumstances which have combined to bring you hither. Here is your arrow, and an ear of corn. I have watched the unkindness of your brother, and now command you to take his life. When you return home, gather all the flints you can find, and hang up all the deer's horns. These are the only things which will make an impression on his body, which is made of flint.’

Having received these instructions, the young Indian took his leave, and, in a quarrel with his brother, drove him to distant regions, far beyond the savannas, in the southwest, where he killed him, and left his huge flint form in the earth. (Hence the Rocky Mountains.) The great enemy to the race of the turtle being thus destroyed, they sprang from the ground in human form, and multiplied in peace. The grandmother, roused to furious resentment at the loss of her favorite son, resolved to be revenged.

For many days she caused the rain to descend from the clouds in torrents, until the whole surface of the earth, and even the highest mountains, were covered. The inhabitants escaped by fleeing to their canoes. She then covered the earth with snow; but they betook themselves to their snow-shoes. She then gave up the hope of destroying them all at once, and has ever since employed herself in inflicting smaller evils on the world, while her younger son displays his good and benevolent feelings by showering blessings on his race.”)