Chapter IX: Part 9

It was the afternoon of a pleasant day in the autumn-time, when a trading canoe landed on Drummond’s Island, in the immediate vicinity of a Chippeway village. It belonged to a French trader, and was laden with a barrel of whisky, which he had brought from the lower country. Soon as he had deposited his barrel upon the beach, he called together the men of the village, and told them that he had it in his power to supply them with a beverage which would make them exceedingly happy, and that he was willing to supply them with what they wanted, provided they would give into his hands all the furs they had in their possession. A bargain was consequently made, and while the entire population of the village were quaffing the baneful fire-water, the trader packed away his treasures in the canoe, and under cover of the night, started upon his return to Detroit.

The moon and stars came forth in the northern sky, and the only sound which broke the solitude of the wilderness issued from the Indian village, where the medicine man and the chief, the Indian mother and her infant, were shouting and dancing and fighting in a delirium of madness. The carousal did not end until the break of day, and soon as the sun was fairly risen above the horizon, it was rumored in every wigwam that a young hunter named Ne-mo-a-Kim, or _Purple Shell_, had taken the life of a brother hunter, who happened to be his dearest friend, An apparent gloom rested upon every countenance, and as the more aged Indians reflected upon the sudden disappearance of the trader, and upon the headache which many of them endured, they became greatly enraged, and attributed the calamity which had befallen them to the burning water. But the trader who had brought it to them was beyond their reach; so they buried the murdered man with appropriate honors, and then announced that a council should be immediately held to decide upon the fate of the murderer. Blood for blood was demanded by the relatives of the deceased; the time-honored law of the Chippeways could not be evaded, and a delegation was appointed to prepare Ne-mo-a-Kim for the sacrifice. His lodge was entered by the ministers of death, but Ne-mo-a-Kim was not there. They hunted for him in all the wigwams of the village, but nowhere could he be found. The old men who had suffered with him in the remote wilderness, and had never known him to be guilty of a cowardly deed, now shook their heads in sorrow and disappointment. Another council was held, another ancient law remembered, and it was again decided that the only relative and brother of Ne-mo-a-Kim should suffer in his stead. The name of that brother was Ma-Ko-nah, or _The Unbending Pine_, and when they informed him of his fate, he uttered not a murmur, but demanded that his execution should take place on the following night at the rising of the moon.

And now for another scene in our strange story. The sun has long been absent from the western sky, and once more has the solemn midnight settled upon the world. The inhabitants of the Indian village have assembled upon a level green. Firmly in the earth have they planted a stake, on either side of which are burning a couple of huge fires, while at the distance of about one hundred feet may be discerned a crowd of eight or ten young men, who are bending their bows and straightening their arrows for the cruel deed. A small white cloud makes its appearance above the horizon, and a murmur of excitement issues from the crowd of human beings. The proud form of an Indian is now seen marching across the green, when the name of Ma-Ko-nah is whispered from ear to ear, and an unearthly shout ascends into the upper air. The heroic man stands before the stake, and looks with scorn upon the withes lying at his feet. The people have confided in his bravery, and they will not humble his proud spirit by resorting to the disgraceful implements of security. Upon his naked breast has the Indian hero painted the uncouth figure of a swan, as a certain mark for the arrows which are to deprive him of life. Around his waist has he carefully adjusted his richest robe, and by a motion of his hand, has signified his intention of delivering a speech; an intense silence reigns throughout the surrounding multitude, and Ma-Ko-nah thus addresses his cowardly brother, whose spirit he imagines to be hovering near.

“Willingly do I die for you, my brother, but you have disgraced your nation. Your name will hereafter be hissed at by the little boys, when they pick up the purple shells on the lake shore. I am going to the Spirit Land, and while I shall be happy in the possession of every good, you will be despised by all who learn your history. Your food will be bitter, and the ground upon which you will have to sleep will always be uneven, and covered with thorns and stones. You are a coward, my brother; but Ma-Ko-nah is a brave man, and not afraid to die.”

Loud and long was the shout which replied to this proud speech. All things were now ready, and the fatal moment, when the rim of the moon should appear above the distant waters, was nigh at hand. Another snowy cloud floated into view, and just as the signal to fire was about to be given by the great medicine man, Ne-mo-a-Kim suddenly burst through the crowd, and threw himself upon the ground before his brother Ma-Ko-nah. To describe the confusion which followed were quite impossible. It were sufficient to know that Ma-Ko-nah was released from his obligation, and while he was to continue in the land of the living, his repentant brother was to perish. But though he now yielded himself as a willing sacrifice, his integrity had been doubted, and the lately untouched thongs were used to bind him to the stake. All things were again ready, the signal was given, the loud twang of the bow-strings pulled at the same instant was heard, and the Chippeway murderer was weltering in his own blood.

The night was far spent, the silence of the grave rested upon the wilderness village, and all the Indians, save one, were asleep in their wigwams. But Ma-Ko-nah was filled with grief, and the remaining hours of that night did he spend in his lodge, mourning over the body of his unfortunate and only brother. His father and mother were both dead, and so also was his wife, and the heart of Ma-Ko-nah was very desolate. So endeth the story of The Fire-Water Sacrifice.

ORIGIN OF THE CATAWBA INDIANS.

There was a time when the world was an unbroken waste of rocks, hills, and mountains, save only one small valley, which was distinguished for its luxuriance, and where reigned a perpetual summer. At that time, too, the only human being who inhabited the earth was a woman, whose knowledge was confined to this valley, and who is remembered among the Catawbas as the mother of mankind. She lived in a cavern, and her food consisted of the honey of flowers, and the sweet berries and other fruits of the wilderness. Birds without number, and the wild streams which found a resting place in the valley, made the only music which she ever heard. Among the wild animals, which were very numerous about her home, she wandered without any danger; but the beaver and the doe were her favorite companions. In personal appearance she was eminently beautiful, and the lapse of years only had a tendency to increase the brightness of her eyes and the grace of her movements. The dress she wore was made of those bright green leaves which enfold the water lilies, and her hair was as long as the grass which fringed the waters of her native vale. She was the ruling spirit of a perennial world, for even the very flowers which bloomed about her sylvan home were never known to wither or die. In spite of her lonely condition, she knew not what it was to be lonely; but ever and anon a strange desire found its way to her heart, which impelled her to explore the wild country which surrounded her home. For many days had she resisted the temptation to become a wanderer from her charming valley, until it so happened, on a certain morning, that a scarlet butterfly made its appearance before the door of her cave, and by the hum of its wings invited her away. She obeyed the summons, and followed the butterfly far up a rocky ravine, until she came to the foot of a huge waterfall, when she was deserted by her mysterious pilot, and first became acquainted with the emotion of fear. Her passage of the ravine had been comparatively smooth; but when she endeavored, in her consternation, to retrace her steps, she found her efforts unavailing, and fell to the ground in despair. A deep sleep then overcame her senses, from which she was not awakened until the night was far spent; and then the dampness of the dew had fallen upon her soft limbs, and for the first time in her life did she feel the pang of a bodily pain. Forlorn and desolate indeed was her condition, and she felt that some great event was about to happen, when, as she uncovered her face and turned it to the sky, she beheld, bending over her prostrate form, and clothed in a cloud-like robe, the image of a being somewhat resembling herself, only that he was more stoutly made, and of a much fiercer aspect. Her first emotion at this strange discovery was that of terror; but as the mysterious being looked upon her in kindness, and raised her lovingly from the ground, she confided in his protection, and listened to his words until the break of day.

He told her that he was a native of the far off sky, and that he had discovered her in her forlorn condition while traveling from the evening to the morning star. He told her also that he had never before seen a being so soft and beautifully formed as she. In coming to her rescue he had broken a command of the Great Spirit, or the Master of Life, and, as he was afraid to return to the sky, he desired to spend his days in her society upon earth. With joy did she accept this proposal; and, as the sun rose above the distant mountains, the twain returned in safety to the luxuriant vale, where, as man and woman, for many moons, they lived and loved in perfect tranquillity and joy.

In process of time the woman became a mother; from which time the happiness of the twain became more intense, but they at the same time endured more troubles than they had ever known before. The man was unhappy because he had offended the Master of Life, and the mother was anxious about the comfort and happiness of her newly-born child. Many and devout were the prayers they offered to the Great Spirit for his guidance and protection, for they felt that from them were to be descended a race of beings more numerous than the stars of heaven. The Great Spirit had compassion on these lone inhabitants of the earth; and, in answer to their prayers, he caused a mighty wind to pass over the world, making the mountains crowd closely together, and rendering the world more useful and beautiful by the prairies and valleys and rivers which now cover it, from the rising to the setting sun. The Master of Life also told his children that he would give them the earth and all that it contained as their inheritance; but that they should never enjoy their food without labor, should be annually exposed to a season of bitter cold, and that their existence should be limited by that period of time when their heads should become as white as the plumage of the swan. And so endeth the words of the Catawba.

THE LONG CHASE.

It was a summer day, and my birchen canoe, paddled by a party of Chippeway Indians, was gliding along the southern shore of Lake Superior. We had left the Apostle Islands, and were wending our way towards the mouth of the Ontonagon, where we intended to spend the night. Behind us reposed in beauty the Emerald Islands, in our front appeared the Porcupine Mountains, the sky above was without a cloud, and the waste of sleeping waters was only broken by the presence of a lonely swan, which seemed to be following in our wake, apparently for the sake of our companionship. I was delighted with the scene which surrounded me, and having requested my comrades to refill their pipes from my tobacco-pouch, I inquired for an adventure or a story connected with this portion of the lake. I waited but for a moment, when the chief of the party, _O-gee-maw-ge-zhick_, or Chief of the Sky, signified his intention by a sudden exclamation, and proceeded with the following historical tradition:

The Indian warrior of other days seldom thought that distance ought to be considered when he went forth to battle against his enemies, provided he was certain of winning the applause of his fellow men. Fatigue and hunger were alike looked upon as unimportant considerations, and both endured without a murmur.

The white man had not yet become the owner of this wilderness, and our nation was at war with the Iroquois, who had invaded our territory. At this time it was that a party of six Iroquois runners had been sent by their leading chiefs from Ke-wa-we-non, on the southern shore of Lake Superior, to examine the position of the Chippeways, who were supposed to be on an island called Moo-ne-quah-na-kon-ing. The spies having arrived opposite to the island where their enemies were encamped (which island was about three miles from the main shore), they built a war-canoe out of the bark of an elm-tree, launched it at the hour of midnight, and, having implored the god of war to smile upon them and keep the lake in peace, they landed on the island, and were soon prowling through the village of the unconscious Chippeways.

They were so cautious in all their movements, that their footsteps did not even awaken the sleeping dogs. It so happened, however, that they were discovered, and that, too, by a young woman, who, according to ancient custom, was leading a solitary life previous to becoming a mother. In her wakefulness she saw them pass near her lodge and heard them speak, but could not understand their words, though she thought them to be of the Na-do-was tribe. When they had passed, she stole out of her own wigwam to that of her aged grandmother, whom she informed of what she had seen and heard. The aged woman only reprimanded her daughter for her imprudence, and did not heed her words. “But, mother,” replied the girl, “I speak the truth; the dreaded Na-do-was are in our village; and if the warriors of the Buffalo Race do not heed the story of a foolish girl, their women and their children must perish.” The words of the girl were finally believed, and the warriors of the Crane and Buffalo tribes prepared themselves for the capture. The war-whoop echoed to the sky; and the rattling of bows and arrows was heard in every part of the island. In about an hour, the main shore was lined with about eight hundred canoes, whose occupants were anxiously waiting for the appearance of the spies. These desperate men, however, had made up their minds to try the mettle of their oars to the utmost, and, as the day was breaking, they launched their canoe from a woody cove, shot round the island, and started in the direction of the Porcupine Mountains, which were about sixty miles distant. Soon as they came in sight of the Chippeways, the latter became quite frantic, and, giving their accustomed yell, the whole multitude started after them swift as the flight of gulls. The mighty lake was without a ripple; and the beautiful fish in its bosom wandered about their rocky haunts in perfect peace, unconscious of the dreadful strife which was going on above. The canoes of the pursued and the pursuers moved with magic speed. The Iroquois were some two miles ahead, and while they strained every nerve for life, one voice rose high into the air, with a song of invocation to the spirits of their race for protection; and, in answer to their petition, a thick fog fell upon the water, and caused great confusion. One of the Chippeway warriors laid down his paddle, seized his mysterious rattle (made of deer’s hoof), and, in a strange, wild song, implored the spirits of his race to clear away the fog, that they might only see their enemies. The burthen of the song was:—

“Mon e-tou ne bah bah me tah wah
Ke shig ne bah bah me tah goon
Ah bee ne nah wah goom me goon
Men ke che dah awas—awas.”

Which may be translated as follows:—

“Spirit! whom I have always obeyed,
Here cause the skies now to obey,
And place the waters in our power.
We are warriors—away, away.”

Just as the last strain died upon the air, the fog quickly rolled away, and the Iroquois spies were discovered hastening towards the shore, near Montreal river. Then came the fog again, and then departed, in answer to the conflicting prayers of the nations. Long and awfully exciting was the race. But the Great Spirit was the friend of the Chippeway, and just as the Iroquois were landing on the beach, four of them were pierced with arrows, and the remaining two taken prisoners. A council was then called, for the purpose of deciding what should be done with them; and it was determined that they should be tortured at the stake. They were fastened to a tree, and surrounded with wood, when, just as the torch was to be applied, an aged warrior stepped forth from the crowd of spectators, and thus addressed the assembly:—

“Why are you to destroy these men? They are brave warriors, but not more distinguished than we are. We can gain no benefit from their death. Why will you not let them live, that they may go and tell their people of our power, and that our warriors are numerous as the stars of the northern sky.” The council pondered upon the old man’s advice, and there was a struggle between their love of revenge and love of glory; but both became victorious. One of the spies was released, and, as he ascended a narrow valley, leading to the Porcupine Mountains, the fire was applied to the dry wood piled round the form of the other; and in the darkness of midnight, and amid the shouting of his cruel enemies, the body of the Iroquois prisoner was consumed to ashes. The spot where the sacrifice took place has been riven by many a thunderbolt since then, for the god of war was displeased with the faintheartedness of the Chippeway, in valuing a name more highly than the _privilege_ of revenge; and the same summer, of the following year, which saw the humane Chippeway buried on the shore of Superior, also saw the remains of the pardoned spy consigned to the earth on the shore of Michigan.

Thus endeth the legend of Shah-gah-wah-mik, one of the Apostle Islands, which the French named La Pointe, and which was originally known as Moo-ne-quah-na-kon-ing. The village stood where the old trading establishment is now located; and among the greenest of the graves in the hamlet of La Pointe is that where lie the remains of the Indian girl who exposed herself to reproach for the purpose of saving her people.

THE LONE BUFFALO.

Among the legends which the traveler frequently hears, while crossing the prairies of the Far West, I remember one which accounts in a most romantic manner for the origin of thunder. A summer-storm was sweeping over the land, and I had sought a temporary shelter in the lodge of a Sioux, or Dahcotah Indian on the banks of the St. Peters. Vividly flashed the lightning, and an occasional peal of thunder echoed through the firmament. While the storm continued my host and his family paid but little attention to my comfort, for they were all evidently stricken with terror. I endeavored to quell their fears, and for that purpose asked them a variety of questions respecting their people, but they only replied by repeating, in a dismal tone, the name of the Lone Buffalo. My curiosity was of course excited, and it may be readily imagined that I did not resume my journey without obtaining an explanation of the mystic words; and from him who first uttered them in the Sioux lodge I subsequently obtained the following legend:—

There was a chief of the Sioux nation whose name was the Master Bear. He was famous as a prophet and hunter, and was a particular favorite with the Master of Life. In an evil hour he partook of the white man’s fire-water, and in a fighting broil unfortunately took the life of a brother chief. According to ancient custom blood was demanded for blood, and when next the Master Bear went forth to hunt, he was waylaid, shot through the heart with an arrow, and his body deposited in front of his widow’s lodge. Bitterly did the woman bewail her misfortune, now mutilating her body in the most heroic manner, and anon narrating to her only son, a mere infant, the prominent events of her husband’s life. Night came, and with her child lashed upon her back, the woman erected a scaffold on the margin of a neighboring stream, and with none to lend her a helping hand, enveloped the corpse in her more valuable robes, and fastened it upon the scaffold. She completed her task just as the day was breaking, when she returned to her lodge, and shutting herself therein, spent the three following days without tasting food.

During her retirement the widow had a dream, in which she was visited by the Master of Life. He endeavored to console her in her sorrow, and for the reason that he had loved her husband, promised to make her son a more famous warrior and medicine man than his father had been. And what was more remarkable, this prophecy was to be realized within the period of a few weeks. She told her story in the village, and was laughed at for her credulity.

On the following day, when the village boys were throwing the ball upon the plain, a noble youth suddenly made his appearance among the players, and eclipsed them all in the bounds he made and the wildness of his shouts. He was a stranger to all, but when the widow’s dream was remembered, he was recognized as her son, and treated with respect. But the youth was yet without a name, for his mother had told him that he should win one for himself by his individual prowess.

Only a few days had elapsed, when it was rumored that a party of Pawnees had overtaken and destroyed a Sioux hunter, when it was immediately determined in council that a party of one hundred warriors should start upon the war-path and revenge the injury. Another council was held for the purpose of appointing a leader, when a young man suddenly entered the ring and claimed the privilege of leading the way. His authority was angrily questioned, but the stranger only replied by pointing to the brilliant eagle’s feathers on his head, and by shaking from his belt a large number of fresh Pawnee scalps. They remembered the stranger boy, and acknowledged the supremacy of the stranger man.

Night settled upon the prairie world, and the Sioux warriors started upon the war-path. Morning dawned, and a Pawnee village was in ashes, and the bodies of many hundred men, women, and children were left upon the ground as food for the wolf and vulture. The Sioux warriors returned to their own encampment, when it was ascertained that the nameless leader had taken more than twice as many scalps as his brother warriors. Then it was that a feeling of jealousy arose, which was soon quieted, however, by the news that the Crow Indians had stolen a number of horses and many valuable furs from a Sioux hunter as he was returning; from the mountains. Another warlike expedition was planned, and as before, the nameless warrior took the lead.

The sun was near his setting, and as the Sioux party looked down upon a Crow village, which occupied the centre of a charming valley, the Sioux chief commanded the attention of his braves and addressed them in the following language:

“I am about to die, my brothers, and must speak my mind. To be fortunate in war is your chief ambition, and because I have been successful you are unhappy. Is this right? Have you acted like men? I despise you for your meanness, and I intend to prove to you this night that I am the bravest man in the nation. The task will cost me my life, but I am anxious that my nature should be changed and I shall be satisfied. I intend to enter the Crow village alone, but before departing, I have one favor to command. If I succeed in destroying that village, and lose my life, I want you, when I am dead, to cut off my head and protect it with care. You must then kill one of the largest buffaloes in the country and cut off his head. You must then bring his body and my head together, and breathe upon them, when I shall be free to roam in the Spirit-land at all times, and over our great prairie-land wherever I please. And when your hearts are troubled with wickedness remember the Lone Buffalo.”

The attack upon the Crow village was successful, but according to his prophecy the Lone Buffalo received his death wound, and his brother warriors remembered his parting request. The fate of the hero’s mother is unknown, but the Indians believe that it is she who annually sends from the Spirit land the warm winds of spring, which cover the prairies with grass for the sustenance of the Buffalo race. As to the Lone Buffalo, he is never seen even by the most cunning hunter, excepting when the moon is at its full. At such times he is invariably alone, cropping his food in some remote part of the prairies; and whenever the heavens resound with the moanings of the thunder, the red man banishes from his breast every feeling of jealousy, for he believes it to be the warning voice of the Lone Buffalo.

LEGENDS OF MACKINAW.

The original Indian name of this island was Mich-il-i-mack-i-nack, signifying the mammoth turtle. It is a beautiful spot of earth, and its origin is accounted for by the following Ottaway legend:—

When the world was in its infancy, and all the living creatures were wandering over its surface from their several birth-places, for a permanent home, it so happened that a multitude of turtles came to the southern shore of Lake Erie. They found the country generally level, and were delighted with the muddy waters of the lake, and also with the many stagnant rivers and ponds which they discovered in its vicinity. But while the race were generally satisfied with their discoveries, and willing to remain where they were, the mammoth leader of the multitude resolved upon extending his journey to the north. He was allured to this undertaking by a strange light of exceeding loveliness (supposed to be the Aurora Borealis), which he had frequently observed covering the horizon. He endeavored to obtain a few companions for his intended pilgrimage, but without success. This disappointment did not dishearten him, however, and as he remembered that the summer was only half gone, he determined to depart alone. Long and very circuitous was his journey, and many, beautiful and lonely, the bayous and swamps where he frequently tarried to rest himself and obtain refreshment. Summer, and nearly the whole of autumn were now passed, and the traveling turtle found himself on a point of land which partially divided the two lakes of Huron and Michigan. Already he had been numbed by chilly winds, but his ambition was so great that he still persisted in his foolish pilgrimage. The day on which he made his final launch upon the waters, was particularly cold and desolate, and it so happened that in the course of a few days his career was stopped by the formation of an icy barrier, which deprived him of life and left him, a little black spot, on the waste of frozen waters.

Spring returned once more, but while the ice gradually dissolved itself into beautiful blue waves, the shell of the turtle was fastened to a marine plant or tall reed, and in process of time became an island, which the Indians appropriately named Mich-il-i-mack-i-nack, or the Mammoth Turtle.

The individual from whom I obtained the above story was an Ottaway Indian; and he told it to me as we sat together on the brow of the arched rock which has, from time immemorial, been considered the principal natural curiosity of Mackinaw. The following legend I obtained from the same source, and, like the majority of Indian stories, it is uncouth and unnatural; but interesting for the reason that it bears a curious analogy to a certain passage in the Old Testament. But this remark is applicable, I believe, to the early traditions of nearly all the aboriginal nations of North America. But to the tradition:—

Very many winters ago, the sun was regularly in the habit of performing his daily circuit across the heavens, and when the stars made their appearance in the sky, he invariably descended into an immense hole supposed to be located in the remote west. But in process of time it so happened that a chief of the Ottaways committed an unheard of crime against the person of his only daughter, and the Master of Life became so offended, that he caused a mighty wind to come upon the earth, whereby the rocky hills were made to tremble, and the waters which surrounded them to roar with a dreadful noise. During this state of things, which lasted for one whole day, the sun shot through the heavens with an unsteady motion, and when it had reached the zenith suddenly became fixed, as if astonished at the red man’s wickedness. All the people of the Ottaway nation were greatly alarmed at this phenomenon, and while they were gazing upon the luminary, it gradually changed into the color of blood, and with a dreadful noise, as if in a passion, it fell upon the earth. It struck the northern shore of Mackinaw, formed the cavity of the Arched Rock, and so entered the earth, from which it issued in the far east, at an early hour on the following morning, and then resumed its usual journey across the heavens.

Many, very many winters have passed away since the last mentioned incident occurred, and it is true that even the present race of Indians can seldom be persuaded to approach the brow of the Arched Rock. Never have I heard of one who was sufficiently bold to walk over the arch, though the feat might be easily accomplished by any man with a steady nerve. The shores of the island of Mackinaw are almost entirely abrupt—and their general altitude is about one hundred and fifty feet; but the summit of the Arched Rock has been estimated to be at least two hundred feet above the water. In connection with the above stories, I might introduce a description of the island they commemorate, but such a description has already been published in my “Summer in the Wilderness.”

GREEN-CORN CEREMONIES OF THE CHEROKEES.

My main object in the present paper is to record a complete account of the ceremonies which were once practised by the Cherokee Indians, in connection with their principal agricultural pursuit of raising maize or Indian corn. For the great majority of my facts I am indebted to Mr. Preston Starritt, of Tennessee. While this is the case, however, I beg my readers to understand that I shall speak of the tribe in question as it existed in the times of old, when its members were the sole proprietors of the southern Alleghanies. Let us, then, banish from our minds the unhappy relations which brood over the Cherokees at the present time, and, by the aid of our fancy, mingle with the nation as it existed when in its pristine glory.

The snows of winter have melted from the mountain peaks, the rains are over and gone, the frosts are out of the ground, and the voice of the turtle is heard in the land. The beautiful valley to which we have journeyed is entirely surrounded with mountains, about five miles square, watered by a charming stream, and inhabited by two thousand aborigines, who are divided into seven clans, and located in seven villages. The ruling men of the tribe have signified to their people that the period for planting corn has arrived, and that they must gather themselves together for the purpose of submitting to the annual ceremonies of purification. For doing this they have a double object: they would, in the first place, expunge from their bodies every vestige of all the colds and diseases with which they may have been afflicted during the past winter; and, in the second place, they would propitiate the Great Spirit, so as to secure his blessing upon the crops which they are about to deposite in the ground. The moon being now at its full, and a fitting location having been selected, the chiefs and magicians congregate together, and the preliminary measures are thus managed. A magic circle is made to keep out all evil spirits and enemies, and the medicine men then proceed to walk in single file, and with measured steps, completely around the spot which they would render sacred, and which is generally half a mile in diameter, marking their route by plucking a single leaf from every tree or bush which they may happen to pass, all these leaves being carefully deposited in a pouch carried for the purpose. In the mean time, the brotherhood of chiefs have not been unemployed, for while the most aged individual of all has been making a collection of roots, the remainder have built a rude dam, and thereby formed a pond or pool of water on the creek which invariably waters the sacred enclosure. The entire population of the valley are now summoned to the outskirts of the sacred enclosure, and a general invitation extended to all to approach and join the chiefs and magicians in the rite they are about to perform; it being understood, however, that no man, under penalty of death, shall venture to participate who has left a single wrong unrevenged or committed any unmanly deed, and no woman who has given birth to a child since the preceding full moon. In the centre of the sacred ground, and in the vicinity of the pool, a large fire is now made, around which the multitude are congregated. The night is clear, and the moon and stars are flooding the earth with light. An earthen pot is now placed upon the fire, the roots gathered by the old chief, numbering seven varieties, are placed therein, also the leaves plucked by the magicians, when the pot is filled with water by seven virgins, who are promoted to this honor by the appointment of the senior chief. After the contents of the pot have been thoroughly boiled, and a most bitter but medicinal beverage been made, all the persons present are called upon to take seven sips of the bitter liquid, and then directed to bathe no less than seven times in the neighboring pool, the waters of which have been rendered sacred by the incantations of the priests. All these things being done, the multitude assemble around the fire once more, and, to the music of a strange wild singing, they dance until the break of day, and then disperse to their several homes. The friendship of the Great Spirit has now been secured, and therefore, as opportunity offers, the Indians proceed to loosen their ground, as best they may, and then plant their corn. This labor is performed chiefly by the women, and the planted fields are considered as under their especial charge. Though planted in the greatest disorder, they keep their cornfields entirely free of weeds, and the soil immediately around the corn in a loose condition. At every full moon they are commonly apprehensive that some calamity may befall their crop, and, by way of keeping the Great Spirit on their side, the women have a custom of disrobing themselves, at the dead hour of night, and of walking entirely around the field of corn.

And now that the sunshine and showers of summer are performing their ministry of good in bringing the corn to its wonted perfection, it may be well to make the reader acquainted with the following facts: As the Indians purify themselves and perform all their religious rites only when the moon is at its full, so do they refrain from plucking a single ear of corn until they have partaken of their annual harvest or green-corn feast. This feast occurs on that night of the full moon nearest to the period when the corn becomes ripe; and, by a time-honored law of the nation, no man, woman, or child is ever permitted, under penalty of death, to pluck a single roasting-ear. So rigidly enforced is this law that many Cherokees are known to have lost their lives for disobeying it, while many families have suffered the pangs of hunger for many days, even while their fields were filled with corn, merely because the harvest moon had not yet arrived, and they had not partaken of their annual feast. If a full moon should occur only one week after the corn has become suitable to pluck, the Indians will not touch a single ear until the next moon, even if it should then be so hard as to require pounding before becoming suitable for food. During the ripening period the cornfields are watched with jealous care, and the first stalk that throws out its silken plume is designated by a distinguishing mark. In assigning reasons for this peculiar care, the Indians allege that until the harvest feast has taken place the corn is exclusively the property of the Great Spirit, and that they are only its appointed guardians; and they also maintain that, when the corn is plucked before the appointed moon has arrived, the field which has thus been trespassed upon is sure to be prostrated by a storm or be afflicted with the rot; and wherefore it is that they are always greatly alarmed when they discover that a cornfield has been touched, as they say, by the Evil One.

But the harvest moon is now near at hand, and the chiefs and medicine men have summoned the people of the several villages to prepare themselves for the autumnal festival. Another spot of ground is selected, and the same sanctifying ceremony is performed that was performed in the previous spring. The most expert hunter in each village has been commissioned to obtain game, and while he is engaged in the hunt the people of his village are securing the blessing of the Great Spirit by drinking, with many mystic ceremonies, the liquid made from seven of the most bitter roots to be found among the mountains. Of all the game which may be obtained by the hunters, not a single animal is to be served up at the feast whose bones have been broken or mutilated; nor shall a rejected animal be brought within the magic circle, but shall be given to those of the tribe who, by some misdeed, have rendered themselves unworthy to partake of the feast. The hunters are always compelled to return from the chase at the sunset hour, and long before they come in sight of their villages they invariably give a shrill whistle, as a signal of good luck, whereupon the villagers make ready to receive them with a wild song of welcome and rejoicing.

The pall of night has once more settled upon the earth, the moon is in its glory, the watch-fire has been lighted within the magic circle, and the inhabitants of the valley are again assembled together in one great multitude. From all the cornfields in the valley the magicians have collected the marked ears of corn, and deposited them in the kettles with the various kinds of game which may have been slaughtered, from the bear, the deer, and the turkey, to the opossum, the squirrel, and the quail. The entire night is devoted to eating, and the feast comes not to an end until all the food has been dispatched, when, in answer to an appropriate signal from the medicine men, the bones which have been stripped of their flesh are collected together and pounded to a kind of powder, and scattered through the air. The seven days following this feast are devoted to dancing and carousing, and at the termination of this period the inhabitants of the valley retire to their various villages, and proceed to gather in their crops of the sweet maize or Indian corn.

THE OVERFLOWING WATERS.
A TRADITION OF THE CHOCTAWS.

The world was in its prime, and time rolled on with its accustomed regularity. The tiny streams among the hills and mountains shouted with joy, and the broad rivers wound their wonted course along the peaceful valleys. Many a tall oak had grown from the acorn, spread its rich foliage to the summer winds, decayed with age, and mingled with its mother earth. The moon and stars had long made the night-skies beautiful, and guided the Indian hunter through the wilderness. The sun, which the red man calls the glory of the summer time, had never failed to appear at his appointed periods. Many generations of men had lived and passed away.

In process of time the aspect of the world became changed. Brother quarreled with brother, and cruel wars frequently covered the earth with blood. The Great Spirit saw all these things and was displeased. A terrible wind swept over the wilderness, and the red men knew that they had done wrong, but they lived as if they did not care. Finally a stranger prophet made his appearance among them, and proclaimed in every village the news that the human race was to be destroyed. None believed his words, and the moons of summer again came and disappeared. It was now the autumn of the year. Many cloudy days had occurred, and then a total darkness came upon the earth, and the sun seemed to have departed forever. It was very dark and very cold. Men laid themselves down to sleep, but they were troubled with unhappy dreams. They arose when they thought it was time for the day to dawn, but only to see the sky covered with a darkness deeper than the heaviest cloud. The moon and stars had all disappeared, and there was constantly a dismal bellowing of thunder in the upper air. Men now believed that the sun would never return, and there was great consternation throughout the land. The great men of the Choctaw nation spoke despondingly to their fellows, and sung their death songs, but those songs were faintly heard in the gloom of the great night. It was a most unhappy time indeed, and darkness reigned for a great while. Men visited each other by torch-light. The grains and fruits of the land became mouldy, and the wild animals of the forest became tame and gathered around the watch-fires of the Indians, entering even into the villages.

A louder peal of thunder than was ever before heard now echoed through the firmament, and a light was seen in the North. It was not the light of the sun, but the gleam of distant waters. They made a mighty roar, and, in billows like the mountains, they rolled over the earth. They swallowed up the entire human race in their career, and destroyed everything which had made the earth beautiful. Only one human being was saved, and that was the mysterious prophet who had foretold the wonderful calamity. He had built him a raft of sassafras logs, and upon this did he float safely above the deep waters. A large black bird came and flew in circles above his head. He called upon it for aid, but it shrieked aloud, and flew away and returned to him no more. A smaller bird, of a bluish color, with scarlet eyes and beak, now came hovering over the prophet’s head. He spoke to it, and asked if there was a spot of dry land in any part of the waste of waters. It fluttered its wings, uttered a sweet moan, and flew directly towards that part of the sky where the newly-born sun was just sinking in the waves. A strong wind now arose, and the raft of the prophet was rapidly borne in the same direction which the bird had pursued. The moon and stars again made their appearance, and the prophet landed upon a green island, where he encamped. Here he enjoyed a long and refreshing sleep, and when morning dawned he found that the island was covered with every variety of animals, excepting the great _Shakanli_, or mammoth, which had been destroyed. Birds, too, he also found here in great abundance. He recognized the identical black one which had abandoned him to his fate upon the waters, and, as it was a wicked bird and had sharp claws, he called it _Ful luh-chitto_, or bird of the Evil One. He also discovered, and with great joy, the bluish bird which had caused the wind to blow him upon the island, and because of its kindness to him and its beauty, he called it _Puch che-yon-sho-ba_, or the soft-voiced pigeon. The waters finally passed away, and in process of time that bird became a woman and the wife of the prophet, from whom the people now living upon the earth are all descended. And so endeth the story of The Overflowing Waters.

THE NAMELESS CHOCTAW.

There once lived in the royal Indian town of _E-ya-sho_ (Ya-zoo) the only son of a war chief, who was eminently distinguished above all his fellows for his elegant form and noble bearing. The old men of the nation looked upon him with pride, and said that he was certainly born to occupy a high position as a warrior. He was also an eloquent orator, and none ever thought of doubting his courage. But, with all these qualities, he was not allowed a seat in the councils of his nation, because he had not distinguished himself in war. The renown of having slain an enemy he could not claim, nor had he ever been fortunate enough to take a single prisoner. He was universally beloved, and, as the name of his childhood had been abandoned according to an ancient custom, and he had not yet succeeded in winning a name worthy of his ability, he was known among his kindred as the Nameless Choctaw.

In the town of E-ya-sho there also once lived the most beautiful maiden of her tribe. She was the daughter of a hunter, and the betrothed of the Nameless Choctaw. They met often at the great dances, but, because she hoped to become his bride, she treated him as a stranger. Often, too, did they meet at the setting of the sun, but then they listened to the song of the whipporwill or watched the rising of the evening star, when each could hear the throbbing of the other’s heart. They loved with a wild passion and were very happy. At such times one thought alone entered their minds to cast a shadow. It was this: They knew that the laws of their nation were unalterable, and that she could not become his bride until he had won a name. She knew that he could always place at the door of her lodge an abundance of game, and would deck her with the most beautiful of shells and wampum; but all this availed them nothing; that he must go upon the war-path was inevitable. She belonged to a proud family, and she never would consent to marry a man who had not a loud sounding name, and who could not sit in the councils of her people. She was willing to become his bride at any time, and therefore left him, by his prowess, to decide upon that time.

It was now midsummer and the evening hour. The Nameless Lover had met his promised bride upon the summit of a small hill, covered with pines. From the centre of a neighboring plain arose the smoke of a large watch-fire, around which were dancing a party of four hundred warriors. They had planned an expedition against the Osages, and the present was the fourth and last night of the preparation ceremonies. Up to that evening the Nameless Choctaw had been the leader in the dances, and even now his absence was only temporary, for he had stolen away to express his parting vows to his beloved. The last embrace was given, and then the maiden was alone upon the hill-top, looking down in sadness upon the dancing warriors, among whom she beheld none who commanded more attention than the being whom she loved.

Morning dawned, and the Choctaw warriors were upon the war-path leading to the country of their enemies, far up on the headwaters of the Arkansas. Upon that stream they found a cave, and in that cave, because they were on a prairie land, they secreted themselves. Two men were then selected to act as spies, one of whom (the Nameless Choctaw) was to reconnoitre in the west and the other in the east. Night came, and the party in the cave were discovered by an Osage hunter, who had traveled thither for the purpose of sheltering himself until morning from the heavy dews. By the light of the stars did he then travel to the nearest village, and having warned his people of the proximity of their enemies, they hurried in a large body to the cave. At its mouth they built a fire, and when the sun rose into the horizon the entire party of Choctaws had been smothered to death by the cunning of their enemies.

The Choctaw spy who had journeyed towards the east, had witnessed the surprise and unhappy fate of his brother warriors, and, returning to his own country, he called a council and revealed the sad intelligence. As to the fate of the Nameless Choctaw, who had journeyed to the westward, he knew that he too must have been overtaken and slain. Upon the heart of one being this last intelligence fell with a most heavy weight, and the promised bride of the Nameless Lover pined in melancholy grief. From the night on which she was made wretched, she began to droop, and before the reigning moon had passed away she died, and was buried on the identical spot where she had parted with her lover.

But what became of the Nameless Choctaw? It was not true that he had been overtaken and slain. He was indeed discovered by the Osages, and far over the prairies and across the streams was he closely pursued. For many days and through the watches of many nights did the race continue, but the Choctaw warrior finally made his escape. His course had been exceedingly winding, and when he came to a pause he was astonished to find that the sun rose in the wrong quarter of the heavens. Everything appeared to him wrong and out of order, and the truth was he became a bewildered and forlorn man, and everywhere did he wander. He found himself at the foot of a mighty range of mountains, which were covered with grass and unlike any that he had ever before seen.