Chapter XLI: Part 2 (9)

Dehaenhyowens, replying to the old man, said, “How long ago may it be since that event took place?” The old man answered, “It is now three generations ago—that is, three generations have passed away since that time.” Then Dehaenhyowens asked, “Who were the chiefs of those who departed?” The old man said, “Dehaenhyowens and his brother, Gaĕⁿʻhyakdoñʹdyeʹ; these two persons were chosen as the chiefs of the party.” To this Dehaenhyowens responded, “Verily, grandsire, we are the remaining members of that party—my brother, Gaĕⁿʻhyakdoñʹdyeʹ, our friend Dagāʹdyeʹ, and I; so many of the number have now returned home. It was, verily, our party that departed from the place where your and my people formerly dwelt, at that place yonder not far away.” But the old man, still doubting what he had heard, said: “It is probably not you who went away, because it appears from your youthful aspect that you have just reached manhood, and that event occurred a very long time ago.” Dehaenhyowens, however, answered: “Nevertheless, we are the very persons who started, at least those of us who still are left alive; and we have now arrived home again.” On hearing this, the old man said: “If possible, then, do tell me the name of the chief of our people when you departed.” Dehaenhyowens quickly answered, “Dăgäidoñʹdyeʼ was the name of the chief of our people at that time.” Now convinced of what he doubted, the old man answered: “That statement is, indeed, also true. The fact that he was my grandfather is the reason why I am so fully acquainted with that matter. Now, I admit that I am convinced that it is indeed you and your friends who departed so many years ago, and that it is you, too, who have returned home; and as it is meet so to do, our present chief shall now be made cognizant of this matter. So remain here in this lodge, and I will now send him word of your return, to await his pleasure.”

Accordingly the chief was made acquainted with the matter at once. Forthwith he sent out runners, giving notice to all the people to assemble immediately in the Long Lodge of public meetings to hear news most startling and important; he set the following day for the assembly of the people. When the morning of the next day dawned all the people, having made the necessary preparations to attend the great council, hurriedly gathered in the assembly hall. Dehaenhyowens and his two companions went there in company with his host, the old man, whose grandfather was a former chief of his people. The assemblage was large, for everyone who could possibly leave home attended. When all were seated the chief arose, and ceremoniously greeted the newly arrived men in these words: “We have learned only a hint of what occurred during your expedition, and we desire fervently to know more of the events which took place while you have been absent. So now we shall listen to the whole account, and we will hear the leader of the party.”

Thereupon Dehaenhyowens arose, amidst deep silence, and spoke briefly, as follows: “There were 30 of us who started on the expedition along the path of the Sun; but only three of us have returned. It is I who bear the name Dehaenhyowens. On this hand sits my brother, Gaĕⁿʻhyakdoñʹdye’ʹ, for such is the name that he bears; and on this hand sits our friend, Dăgāʹdye’ʹ, for such is the name that he bears. So many only are we who survive. It came to pass during the time of our expedition along the path of the Sun to the skyland that one of our number remained there as an assistant to the people in that far-away land. It is quite impossible for him to return again to this earth to live.” Then Dehaenhyowens related at great length all that had occurred to him and his party and all the things that they had seen from the time they had left their homes until their return. After speaking thus Dehaenhyowens resumed his seat.

The chief then said: “It was in fact a marvelous thing that was done by your party. It is a very long time since you departed from your homes; but now you have returned, only you three persons. Of course, one of the most essential things about this matter to be remembered is that Deauñhyāwaʹgon, sometimes called Hawĕñniʹyo, forewilled that you, and only you, should be enabled to return home safely. Preparations have been made so that we may now exchange greetings, and this shall be done. You, the surviving ones of the party, three in number, will take a suitable position, and I will take the lead in a ceremonial greeting to you; for I, of course, stand in the stead of the one who was the chief of the people when you departed. My name is Dagäʹidoñʹdyeʼ. Then we will do this: We will mutually and severally stroke one another’s body in greeting. This ceremony shall be for all persons, including our children—we will all greet one another in this ceremonial manner, for this was the custom of our fathers on such occasions.”

Accordingly Dehaenhyowens and his two friends took suitable positions in which to receive the greetings of the people, and the people with the chief in the lead came forward and cordially stroked their bodies according to the custom. All the men, women, and children arose and greeted them. When the ceremony was over the chief said: “We will do in the future all the things that we have today learned should be done. This, too, you shall know—you who have just returned home—that we shall be equal with you in the enjoyment and disposition of the things that we possess, so that our minds and yours shall think in peace. Here, you know, dwell the people, and now, of course, we again shall commingle and associate together. Everything is in readiness for us to rejoice and be happy, seeing that you have returned home in safety and health. The first thing to be done is to make merry by a game. They whose bodies are strong will play at a game of lacrosse ball; thus shall they amuse your minds, and you may rejoice. When that shall have passed we shall dance, beginning with the Pigeon Song, or Song of the Pigeons. When that is passed it will be time for us to disperse to our homes.” Thereupon Dehaenhyowens, arising, said: “It is marvelous to know that we have been absent from our people during three generations; and we are rejoicing that we have, though much fewer in numbers, returned to our homes. We are indeed very happy that we are again one people with you.”

Then the young men went to the public gaming grounds and there engaged in an exciting game of lacrosse ball. When this game was over the people assembled in the Long Lodge of public meetings and there they performed the ceremony of the Song of the Pigeons. They danced all the songs of this ceremony, which is quite long and exciting. Even the children danced to show their pleasure at seeing the returned men.

(This is the end of the story.)

120. AN ADDRESS OF THANKSGIVING TO THE POWERS OF THE MASTER OF LIFE [440]

We congratulate one another this day because we are still alive in this world.

Besides this act we give thanks to the Earth, and we give thanks also to all the things which it contains. Moreover, we give thanks also to the Visible Sky. We give thanks also to the Orb of Light that daily goes on its course during the daytime. We give our thanks nightly also to the Light Orb that pursues its course during the night.

So now, we give thanks also to those persons, the Thunderers, who bring the rains. Moreover, we give thanks also to the servants of the Master of Life, who protect and watch over us day by day and night by night.

And now, furthermore, we send our thanks also to his person, to the Finisher-of-our-lives. To him our thanksgiving we offer in fervent gratitude.

And now a ceremony shall begin, a ceremony which was given to us, to mankind, by the Finisher-of-our-bodies—namely, the ceremony of the Great Feather Dance.

So let everyone be enthusiastic, then, in this ceremony. We must enjoy ourselves as much as possible during this ceremony. It was given to us for the purpose of benefiting us in its performance in honor of him, the Master of Life, who gave it to us, and we must all do what is right and just one to another, and we also must continue to give thanks to the Master of Life for the good things which we enjoy at his hand.

So now will begin the singing of the songs of the Ritual of the Great Feather Dance. So let each and every one share in it, then. [At this point the singers on the song bench begin singing the songs of this ceremony. All who take part should be arrayed in festival attire. The faces of the dancers should be painted, and their heads should be adorned with feather headdresses. When this ceremony is ended the Master of Ceremonies, arising, makes the following statement:]

“So now, moreover, in such an assembly of people as this is, another ceremony is about to begin, one other that the Finisher-of-our-lives has ordained for our performance. So, then, let us be thankful, moreover, that our lives and persons are still spared in the affairs of this world.

“So now, moreover, this assembly of people, such as it is, is giving thanks for the bounties it has received from the Master of Life.

“So now, moreover, this assembly of people, such as it is, is giving thanks. The Master of Life has willed that there be officers among the people whose duty it is to promote the celebration of the Six Ceremonies. So we give thanks, too, that you who are officials among the people are still spared your lives.

“So now, moreover, this assembly of people, such as it is, is giving thanks for the bounties it has received. He, the Master of Life, willed that there shall be certain persons among men who shall be called chiefs (because their renown is great), and that upon them, furthermore, shall rest the grave responsibility of promoting peace and health among the people, and also that upon them shall rest the responsibility of making addresses of thanksgiving at the celebrations of the Thanksgiving Ceremony, in which they shall direct their words to the Maker-and-finisher-of-our-lives, at the same time earnestly urging all persons to enjoy themselves there and to be happy.

“So now, moreover, this assembly of people, such as it is, is giving thanks. The Creator-of-our-lives willed that there shall be in life two varieties or kinds of life, one of which shall be called Female and the other shall be called Male. He willed that by this means mankind shall see the coming of humanity (through the birth of children). So, therefore, we give thanks that this ceremony or rite of the union of two kinds of life is going on, just as he decreed that mankind should live in pairs—male and female. So, therefore, we offer up thanks because we have our eyes on our offspring who are coming, differing in size, to us.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there be an earth continually. So let us give thanks that the processes of the earth go on in accordance with his rule, and that we human beings are traveling about over it.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be springs of water, and that there shall be waters that flow. So, too, we give thanks because there are waters that flow as ordained, and because there are springs of water likewise, which are for our comfort as we go to-and-fro over the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed, too, that ‘I will bestow that on which they shall live—corn, and that it shall grow in its seasons.’ So then, let us now give thanks because we have again set our eyes on all those things upon which we live. We are thankful that we again see all these things.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall continue to grow on the earth all manner of herbs, and, too, that these shall be for use as medicines, which shall be, each and every one, a succor and support to the people; they shall be for medicine.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall grow various kinds of flowers on the earth, and that among these shall grow continually strawberries. So, too, let us give thanks because these are for our pleasure and contentment.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall grow shrubs on the earth continually, and that all these shall be for medicines for mankind at all times. So, too, let us give thanks that these are giving us perfect satisfaction and comfort, and because these shrubs are our own aid and sustenance.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that other shrubs and trees in groves shall ever grow to maturity on which various fruits and berries shall ever hang in abundance. So, too, let us give thanks because these fruit-bearing shrubs and trees grow continually, giving us at all times abundantly contentment and pleasure.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be forests that shall continually reproduce themselves by growth, which shall continue to be at all times helpful to mankind, ‘whom I have placed on the earth.’ So, too, let us be thankful that our minds are contented for the reason that the forests grow.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that in the forests which shall continue to grow there shall live and increase all manner of game animals in utmost variety. So, too, let us give thanks for this bountiful provision, because in full measure and number the game animals are abundant in the growing forests, as intended by him, and they are ever the full means of giving us pleasure and contentment while we dwell on the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be growing forests in which there shall be certain trees from which (maple) sap shall habitually fall in its season. So, too, let us give thanks because there still grow here and there maple trees, for we still can look upon maple sugar.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be brakes of great herbs on which shall grow sunflowers continually in their season, and that these shall serve to give pleasure and contentment to mankind dwelling on the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed, ‘I shall place a duty on certain persons to care for and watch over the earth, and they shall cause rain to fall habitually, and the rain shall prosper all the things that grow out of the earth, and these persons shall habitually approach from the west, and people will call them Our Grandsires, whose voices are heard from place to place—the Thunderers.’

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall ever be a Sky, on which there shall ever appear a Light Orb which will go about from place to place as day succeeds day, and people shall call this orb of light the Sun. So, too, let us be thankful that we see each day that the light orb moves on in its course.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be darkness by periods of a certain length, and that in the sky there shall ever appear a Light Orb which shall ever go from place to place, and which human beings will call the Nocturnal Orb of Light—the Moon. So, too, let us be thankful because night after night we see this orb of light holding to its course, and know that our Creator so decreed it.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall ever be a Sky, and that in it there shall be Stars fixed from place to place. So, too, let us be thankful, because we see these stars night after night, just as our Creator has decreed that it shall be.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be Persons who shall guard mankind from harm by day and by night. So, too, let us be thankful that these Four Persons protect us daily and nightly.

“So now, too, this assembly of people, such as it is, is giving thanks. He willed that just and righteous acts shall be the means of making us true men and women. So, too, let us be thankful because his words are being carried out on earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that in thanksgiving addresses the celebrant must offer thanks to all things, beginning with these on earth and ending with the person of the Master of Life. So, too, let us be thankful that we have now rendered to our Maker our thanks for the bounties of life.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be persons who shall have the ability to sing the songs of the Great Feather Dance, which were bestowed on us by our Creator. So now we thank you, Singers, who have this power and who have so well again performed your duty, a duty which is not an easy one.

“May all the people here enjoy peace and health until the time for the next celebration of this ceremony, which is fixed at a future day. Live, then, in peace and health. I end.”

121. A CORN LEGEND AND A FLOOD STORY

There is a story that in ancient times there occurred a great calamity, which was caused by a rain that lasted three months. The result of this long rain was that the waters rose high and soon flooded the whole extent of the dry land. Only one man was saved. He climbed a tree to save himself from the waters.

The waters rose high in every place except on one tract of land on which stood a village of about six families, from which all the game had disappeared; so the people of these families had nothing to eat. This village was situated on the bank of a small stream where grew a large number of slippery-elm trees. The absence of all other food compelled the miserable wretches to strip the bark from these trees to use as food. They dried the bark and then pounded it into a kind of coarse meal, which they mixed with water to make a sort of bread to satisfy their hunger.

During this terrible time of scarcity, one night when all others were fast asleep one of the young men of the small village, being awake, heard some person walking with very heavy tread. He was not moved to fear by this experience, so he decided not to inform his companions of what he had heard. For 30 successive nights he heard this tramping and walking to and fro, as he surmised. But the young man had been thinking deeply on the meaning of the sounds he had been hearing night after night, and on the morning of the day following the thirtieth night he informed his companions that some person was about to pay them a visit. The sounds of the walking had appeared to him to come from the east.

Not long after this the people realized the truth of what he had told them, for a strange woman [441] came to their lodge. No one knew whence she came, for they were surrounded by water, and there was no land in sight. The strange woman did not remain at this lodge, but went directly to the lodge of the brother of the young man who had heard her walking. When the brother, who had been outside the lodge, reentered it he found the woman seated. He had never before seen another woman like her, for she was beyond measure attractive in person, in manner, and in her words and actions. The brother questioned her, asking her whence she came and whither she was going. The woman replied: “I have come from the south to assist you and your people in obtaining food for your needs. I came because my mother sympathizes greatly with her people, and it is she who has sent me here to become the wife of your elder son.” Answering her, the man said: “It seems very strange that your mother should send you here, but of course she probably knows that we are in despair, expecting nothing but death from hunger and starvation.” By way of reply to this the young woman asked: “Will you grant me the pleasure of having my mother’s request fulfilled?” The man, whose mind had already begun to hope for better things for his people, replied, “Yes; her request will be granted, and you will become the wife of my son.” She did become his wife, and they lived as husband and wife.

The bride wife the next morning said to her brother-in-law: “You must have the corn bins cleared out and ready, just as if you expected to use them for storing corn.” The brother-in-law at once told his sister to clear out the corn bins just as if they expected to store corn in them. Having done this, the sister informed her sister-in-law that they were ready. The younger brother exclaimed: “I am glad that our family has increased.” At the dawn of day the next morning the people, awakening as if they had been frightened, heard sounds which indicated that corn was falling into their corn bins, which had been empty so long. Some hardly believed their ears, and doubted that they had received so much corn freely. So when the bride wife asked that corn be prepared and cooked, her husband told his sister to make it ready, although in his mind he felt that his wife had said this just because she knew well that they had nothing to eat and nothing with which to prepare anything.

Then the bride wife said to her brother-in-law: “You go to the river and catch for us some fish, so that we may have fish to eat with our corn bread.” But the young man replied: “It is strange that you should think that there are fish in the river, for I have not seen one there for many months.” But the woman insisted that he should go, saying: “You will, however, find fish there.” He, in some doubt still, answered: “Very well, I will go, although I know that I shall not find any fish there.” Finally he went, as she had asked him to do, for the sake of his people. On reaching the stream he saw a fish; it was indeed the first he had seen since the great rainstorm had begun. He planned his measures so well that he caught the fish, which was very large, and at once started for the lodge. Arriving there, he said that it was the only fish he saw. The bride wife said: “This is the fish I meant. Now your sister will clean it and place it in the kettle to cook it.” When the sister was told to get some corn and to prepare it for cooking, she said: “I have indeed cleared out the bins; all are empty, and not a cob is left on the poles on which hung the corn strings. Before this terrible rain came we had an abundance, but now we have not even a kernel for seed; all has indeed strangely disappeared.” The brother insisted, however, on her going to the bins, saying: “Go to see what you can. I heard a strange sound at dawn this morning, the sound of falling grains of corn.” To satisfy him the sister went to the bins where she was so fortunate as to find enough to fill both hands full. Delighted at finding even this small quantity, the girl returned and set to work preparing the corn for pounding into meal. It was not long before she had prepared and cooked a loaf of corn bread about two spans of the hand in circumference.

When the bride wife was informed that the loaf and the fish were ready to eat she said: “You must invite all your neighbors, so that each may have a portion of what you have cooked. You will cut the loaf into as many portions as there are persons in this village, and you must divide the fish in the same manner.” This was done. When the people who had gathered together in response to the invitation were all seated, the elder son of the family, the bridegroom, arose to speak. He said: “The Master of Life has gladdened our hearts with this loaf of bread and with this fish, the kind of food we ate before this water surrounded us. It must indeed be the will of the Master of Life that we should live. Before this young woman came to our lodge we expected to starve to death, and it is she who has invited every one in this village to come here to eat this food. In the future, therefore, it shall be the custom that when anyone shall have good fortune in his hunting or fishing he shall prepare a feast to which all his neighbors shall be made welcome.” His sister was told to serve all the people who had come. It seemed impossible, however, that even a small mite of fish or bread could be given to each of so many persons. But after she had begun to serve out the bread and the fish, she found that she could do this with what she had; and all were satisfied. There indeed seemed to be only a spoonful of broth in which the fish was cooked, but all were given a drink out of it and grew strong. The woman received the thanks of the people for the food which she had brought to them. What they had received seemed enough, and it was their opinion that this was an example for them to follow, so they declared: “Hereafter, if we obtain anything good to eat, it shall be shared equally by all. Such shall be our custom.”

Then the bridegroom’s brother informed the people that the bride desired the people to go to their homes and clear out their corn bins, just as if they were expecting to fill them with grain, and that they must act at once in this matter. So the people quickly returned to their lodges to carry out the bride’s request. During the following night the young man who had first heard the walking of the still unknown woman again heard the sound made by falling corn grains. In the morning the people of the several lodges found their corn bins well supplied with corn, and they were greatly rejoiced at this good fortune. Then an old woman, one of the near neighbors of the bride, said: “I will ask the young woman whence she came to us, so that we may know who it is that has been so kind and merciful to us.” So going to the lodge of the newly married couple she addressed the bride, saying: “I have come to ask you to tell us whence you came to us?” The bride willingly replied: “I came from the south, where my mother lives. She knew of your destitute condition and felt very miserable about it, hence she sent me to marry this young man. He indeed knew that I was coming before I arrived here. My mother sent me on this errand so that I could protect you by providing for your most pressing needs.” Replying, the old woman said: “I am thankful and so are all my neighbors that your mother was moved to pity us by seeing our distressing condition and destitution; it is through her that we shall live. We are indeed grateful to her and to you for fulfilling your duty in the matter.” Thus it was made clear to all the people to whom they owed their good fortune. They saw then that it was through the bride and her mother that the bare corncobs that hung in the corn stacks were again filled with grains of corn, and that their corn bins were again full of grain.

After this there came a time when the bridegroom’s younger brother began to dislike his sister-in-law, and he sought in many ways to abuse her, saying rude things to her at times. At first the sister-in-law paid no attention to his abuse.[442] One day she made bread from corn grits, and she gave a loaf of it to her hostile brother-in-law, saying: “I have made this for you.” But he seized it rudely, exclaiming: “Do you mean to insult me? I will not eat such bread as that; it is not fit to eat.” With these words he tossed the loaf of bread into the fire. Without a word of remonstrance the young woman cast herself down on her couch and covered her head in sorrow; and she remained thus until her husband returned. At once he asked the cause of her sorrow. At first she refused to tell him. Finally, however, he prevailed on her to do so. She said: “Lately your brother abuses me at every opportunity. I made him bread of the best material I had, and he sneeringly threw it into the fire. So I will go home to my mother. If you desire to accompany me, you may do so. It will require as much time for me to return to my home as it required to come here. When my mother sent me she did not expect me to return to her home again. But I must go, and all that I brought with me shall go back with me. All is due to your brother’s fault. This is why I am sorrowful.” Her husband was deeply grieved at the prospect for his people, and he sought to persuade his wife to change her resolution, but he could not induce her to remain.

In the evening, having completed her preparations, she started on her return journey, saying to her husband: “When you are hungry, follow my trail. You shall encounter many difficulties, but you must not falter by the way. At all times keep in mind that you are going to your wife. You must not stop to rest either day or night. So take courage and do not falter. Now I go.”

During that night all the people heard the sound of falling grains of corn, which dropped from the cobs hanging on the strings of ears. The next morning the bridegroom asked his sister to go for corn. She went as directed, but found the corn bins empty and the corncobs bare. This was true, indeed, of all the lodges of the village.

The night following the morning which showed the people that all their corn had mysteriously disappeared the old woman who had asked the strange young woman whence she had come visited the lodge of the lone bridegroom and asked him where his wife was. He told her that she had returned to the lodge of her mother because of the abuse which his brother had heaped on her, and that all the good things which she had brought with her had gone away with her; and he told the old woman further that it was all due to his brother’s fault. He said that his wife could not punish the culprit without punishing all the people,[443] and that he could do nothing in the matter.

The direful plight of the village caused the bridegroom to resolve to follow his wife to her home to learn whether it were possible to relieve the distress of his people. After making some necessary preparations, he started out on the trail of his wife. As he followed it he found that there was a well-defined path on the waters which entirely surrounded his people. When he started on this perilous trip the husband remembered what his wife had said to him about the difficulties of the journey, and what he must do to overcome them; so he kept on his way by day and by night without stopping. At all times he could plainly see her trail, which appeared as if it had just been made.

In the meanwhile, when he started his mother-in-law said to her daughter, who had returned home: “Your husband is coming to you and to us; he has now left the home of his people.” It is said that his mother-in-law could hear his footsteps as he followed the trail.

As his wife had told him to give no thought to the great difficulties of the way, he kept them out of his mind; he did not realize the great length of time he was on the journey. After many days he reached a cornfield, and by this sign he was delighted to know that he was very near his journey’s end. Stopping for a moment and looking around he saw a column of smoke rising from the middle of the cornfield, and he at once decided that it must come from the lodge of his mother-in-law; thereupon he went directly toward it.

Having arrived in front of the doorway he was gladly surprised to hear the voice of his mother-in-law from the inside saying to him: “Come in, my son-in-law.” On entering the lodge he saw his wife and was made welcome by her and his mother-in-law. His wife said to him: “You have done my bidding, and I am pleased that you have. Is it not good to see our cornfield so exuberantly filled with rich ears of corn? And is it not pleasant to think that we can live here in peace and comfort? Being faithful, you shall be prosperous.” The mother-in-law, who knew that he was approaching, had ready, cooked and prepared, a large bark bowl full of oniasont (crook-necked squash), which she hastily set before him without reserving any portion of it. When he had eaten his fill he thanked her and the Source of All Life. He remained in the lodge of his mother-in-law until the growing corn had ripened. Then he said: “I think that it is time for me to be going back to my people. I can now be of some service to them.” His wife said to him: “Your brother, who found pleasure in abusing me, is dead; he died, indeed, of hunger and starvation. It is, indeed, too bad that he had so evil a disposition.” The husband replied: “I do not mourn for him, for he knew well what he was doing when he heaped abuse on you.” The wife answered: “You will find your people still without food. You must be very cautious on the journey. I am afraid that you may be overcome on the way.” Thereupon she told him of a number of animals which he would find along the path, and which did not exist until after the second creation. The waters of the great flood had then gone down, and the earth had become new. She gave him food for his people; also, for seeding, one ear of corn of each variety, some beans of each variety, and one squash, which his people must use for seeding their land. The wife gave her husband also provisions for his journey, ready cooked for eating cold. She cautioned him not to stop on the way, lest he be overcome by the evil powers which infested the pathway to his home. Then they parted affectionately.

The husband started homeward. He encountered many obstacles and unknown beasts and animals on the way; but at last after many days of travel without stopping to rest, he safely reached his home. He found there only low timber and bushes and weeds growing. On arrival at his own lodge he gave a few kernels of corn to each family, saying: “This corn shall be the chief source of sustenance of the people hereafter.” In like manner he did with each of the several kinds of seeds which he had brought back with him. It is from these seeds that were propagated all the food plants which the human race had in ancient times.

122. THE LEGEND OF MAN’S ACQUISITION OF CORN

(A SENECA-TUTELO LEGEND)

In ancient times there was a village situated on the banks of a river. The chief source of subsistence of the people was the natural products of forest and stream—that is to say, game and fish, berries and various edible roots and tubers.

There came a day when the people dwelling in this village were told by an old woman that she heard the voice of a woman singing on the river; and she told them further that the words used by this strange singer were: “Luxuriant and fine are the planted fields where I dwell, going to and fro. Luxuriant and fine are the planted fields which we have planted. My grandmother and my ancestors have planted them.”

After hearing this singing for 10 nights the old woman said to her family and neighbors: “Let us go out to see what this singing means; perhaps some woman has fallen into the water, and it may be she who is singing in the middle of the river.” They did go to the river bank, but saw nothing, and they returned much chagrined at their failure to discover the singer.

On the tenth night following, the woman again began to sing, seemingly from the middle of the river not very far from the village. Again she sang: “Luxuriant and fine are the planted fields (of corn) where I dwell, going to and fro. Luxuriant and fine are the planted fields (of corn) which we have planted. My grandmother and my ancestors have planted them.” Then the women of the village, going to the river bank for three nights, sang songs of welcome and recognition, and on the third night these women perceived that the singer on the river had drawn nearer to them. On the fourth night the women watching with their children on the river bank, and singing in response to the singing on the river, were surprised to see coming toward them a large number of women. Thereupon one of the girls exclaimed: “Oh, grandmother, do not let these women seize us,” and the children fled from the place. But the spokeswoman, who was the eldest person present, said: “I alone shall remain here to await whatever may befall me, and I do so because my granddaughter, who is coming, is in need of pity and aid.”

At this the woman, the midstream singer, exclaimed: “Oh, my grandmother! take me hence. I am not able to go there (where you now are).” Then the grandmother (so called by the courtesy of clan kinship) placed her canoe of birch bark in the stream and soon by rapid paddling reached the side of the young woman who had been singing in midstream. She found her granddaughter lying on the back of a beaver, which mysteriously held her above the water. The granddaughter was the first to speak, saying: “Oh, my grandmother! take me hence.” The grandmother, replying: “Oh, my grandchild! your wish shall be fulfilled,” at once proceeded to place her granddaughter in the canoe, after which she headed for the shore of the stream, paddling to the landing place in a short time. When they had landed, the young woman said: “Oh, grandmother! now leave me here. I will remain here, and you must come after me in the morning. Nothing shall happen me in the meantime.” The grandmother at once returned to her own lodge, where, of course, she related in detail what had taken place.

Early the next morning she returned to the landing place where she had left her granddaughter (by courtesy). There she saw only the growing stalk of a plant. Drawing near to this she found growing on the stalk an ear of corn, and breaking it off she carried it back to her lodge, where she hung it up on a roof-supporting pole hard by the fireplace.

It came to pass during the following night that the grandmother, so called, had a dream or vision, in which the young woman who had been singing in midstream said to her, “Oh, my grandmother, you should unhang me from this place, for it is indeed too hot here. You should place me in the ground—plant me—and then leave me there; for I will provide for you and your people, you human beings. So kindly place me under the ground.” This dream came to the old woman three nights in succession. So she took down the ear of corn, and after shelling it she planted the grains of corn in the ground just as she had been instructed to do by the dream.

But on the following night the grandmother again dreamed, and the young woman in the dream said to her, “You and your people must care for me. You must not permit weeds to kill me. You shall see me sprout and grow to maturity; and it is a truth that in the future all the people who shall be born will see that I will provide for their welfare. So you must take great care of me. You will see, you and your people, a great multitude of people who are about to arrive here. You will see, I say, that I will provide for all during the time the earth shall be in existence. You shall now learn what is a well-known truth—that is, that I am corn; I am native corn; I am sweet corn. I am the first corn that came or was delivered to this earth.” For three successive nights the grandmother, so called, had this same dream or vision, hence she came to regard it as a direct intimation to her regarding the disposition to be made of the corn on the ear which she had found on the bank of the river. So forcibly did the injunctions impress her that she planted the corn in the ground as directed; and she carefully followed the directions of the Corn Maiden as to the care required by the growing corn to enable it to mature and to prevent it being choked to death by weeds.

In the autumn the old woman [444] harvested her corn, and taking it into her lodge she divided it into as many portions as there were families in the village of her people. Then she gave a portion to the chief matron in each lodge, telling each that the corn should be used in the spring for seed and also how it should be planted and cultivated. Afterward she returned to her own lodge. She was greatly rejoiced at the prospect of her people having something which would supply them with a staple food, if they would only properly care for it.

In a short time after reaching her own lodge she lay down on her couch to rest for the night; but she had hardly fallen asleep before she had another dream, or vision, of the Corn Maiden. In this dream the Corn Maiden said to her: “You must tell my children (the human beings) that they must not waste in any manner the corn which shall grow to maturity in the future. It is well known that those who do not honor and properly care for me invariably come to want and destitution; for unless they act so toward me when I leave I shall take all the corn and other seed away. And, grandmother, you must tell all these things to your people and kindred.”

Some time after this event the old woman said to her nephew (?): “Do not travel around from place to place, for it is a well-known fact that there are beings roaming about which have the disposition to overcome and destroy men by the exercise of their orenda.” But the nephew (?) replied: “Oh! there is nothing going about from place to place which has the power to kill men.”

Then there came a time many days after this that the Corn Maiden saw her brother arrive there. He was a human being, tall beyond measure, and in other respects of corresponding size. He said to her: “Do you now come forth (out of the lodge).” She obeyed him by leaving her lodge, whereupon he took her up in his arms. He saw there a stone ax and an arrowhead of flint. After carefully examining these he asked: “Have these things, simple as they are, the power to kill a person?” She made no reply to this question, and the giant departed, carrying away captive his youngest sister. On the way she began to sing: “Oh, elder brother! have you not been in the habit of saying that there is nothing that roams about which has the power to kill persons? How do you explain this?” Now the name of the person who stole this woman is Doōdĕⁿnĕñyāʹhoⁿʼ [445] (Ga-mĕñdji-dāʻ-kăʻ is the Tutelo name), (The refrain of the song she sang was the Tutelo words, Daʻhĕñgeʻ, daʻhĕñgeʻ, wāʻhoyăʼ ĕñ gi lo yot.)

Another brother of the Corn Maiden (of the lodge of the old woman) taking a stone ax and a bow and arrows, and asking his grandmother to follow him, said: “Let us two go fetch home my younger sister.” So saying, he started in pursuit of Doōdĕⁿnĕñyāʹhoⁿʼ, the so-called Stone Giant, and his grandmother followed him on the perilous journey. His pursuit was vigorous and tireless, and he was not long in overtaking Doōdĕⁿnĕñyāʹhoⁿʼ. Coming up to him, he shot him with a flint arrow, saying at the same time: “I have come to bring back home my younger sister.” Doōdĕⁿnĕñyāʹhoⁿʼ, weeping with pain, said: “I confess my guilt. I did a great wrong in stealing this maiden from her home.” Then he surrendered her to her brother, who, taking his sister by the hand, started with his grandmother for their home.

When they had arrived at their own lodge the young woman who had been kidnaped by Doōdĕⁿnĕñyāʹhoⁿʼ said to her grandmother: “You will now prepare some food (bread). You will take one grain of corn from the cob and pound it into meal. This alone will suffice, it is well known, to provide us (all human beings living) with food enough to satisfy our appetites at this banquet held in celebration of the return of the Maiden captured by Doōdĕⁿnĕñyāʹhoⁿʼ, the Stone Giant.” When the corn had been procured and prepared, the Maiden again spoke, saying: “I am about to give a feast, which shall be held in my honor, and in which you women shall dance the Corn dances.”

The feast was held in accordance with her wishes, and the women danced the Corn dances as she directed them, and all the people rejoiced with her. When the feast of thanksgiving was ended the Maiden said: “Now, as for me, I am starting on my return to my home. I shall go back to the place whence I came. It shall be an established thing in the future forever that corn shall exist, and that mankind shall never again die from starvation. I now go to my home.”

Thereupon she started away, going back on the river on which she had come; and as she went along she sang a song, the words of which were “We, the varieties of corn, beans, and squashes, are the mothers of the peoples of the whole world.” These words she sang to teach the people what to sing in their Corn dances.

After she had returned to her home she received a proposal of marriage from Oʻstawĕⁿʼsĕñʹtoⁿʼ (Sumac Tree?). She accepted his suit and the two were married. When they were together the Corn Maiden said to her husband, “You must love me (that is, regard me as a precious thing);” and her husband assured her that he would indeed comply with her request and his duty.

Then they returned to the lodge of Mother Bean, which they reached by traveling on the river a long distance. Mother Bean said to them: “You two must carry back with you some beans, which you must take to that distant land, where you shall leave them.” On their return to their own lodge the bridegroom carried the beans to that other land in which his wife had left seeding corn, and after performing his mission returned to his own wife and lodge.

Afterward the bride wife heard her sister singing beside a planted field: “Is there perhaps anyone who will marry me again? Let him ask me.” She had not been singing long when Tʻhăʻhyoñʹnĭʻ (Wolf) replied: “I will marry you if you will accept me.” To this she answered: “If I marry you, what will be my usual food?” Tʻhăʻhyoñʹnĭʻ replied: “You shall have meat for your usual food.” Her answer was: “I shall die if I am compelled to eat that kind of food.”

Thereupon the maiden resumed her singing: “Is there perhaps some one who will marry me again? Let him ask me to do so.” Nyāʹgwaiʼ (Bear) answered her: “I will marry you if you will accept me.” The maiden answered: “If I marry you what will be my usual food?” Nyāʹgwaiʼ said in reply: “Your usual food will be various kinds of nuts.” She said: “In the event that I am compelled to eat that kind of food I shall surely die.”

Again she began to sing: “Is there perhaps anyone who will marry me again? Let him ask me.” While she sang Neʹogĕⁿʼ (Deer) answered her: “I will marry you if you will accept me.” The maiden said in reply: “If I should marry you what would be my usual food?” Neʹogĕⁿʼ replied: “Your food would be buds and sprouts and the moss growing on trees.” The maiden’s response was: “In the event that I am compelled to eat that kind of food I shall surely die.”

After thus refusing each of these proposals of marriage, once again she began to sing: “Is there perhaps anyone who will again marry me? If there be one such, let him ask me.” While she sang, expressing the impulses of her heart, a man named Corn answered her challenge, saying: “I will marry you if you will accept me, for I know that you are circumspect in making your selection of a husband.” In reply the maiden asked: “If I should marry you what shall be my usual food?” Corn answered: “If you will marry me your food shall be corn; corn shall be your sustenance.” The maiden replied: “I accept you, and I am thankful for my good fortune in finding just what I want. For a long time I have been lonely, for I desired to see a human being, to be in a position to mingle with mankind.” With these words she ran forward, and throwing her arms around him fondly embraced him, saying: “I will share with you your fortune or misfortune, whichever it be, wherever mankind shall have charge of your welfare and needs, for my grandmother has appointed me to care for mankind during the time that this earth shall endure. So it shall be that they shall plant us always in one place. So from one place you and I together shall depart when the time during which we shall provide (food) for mankind, as has been appointed for us, shall expire. We must teach them our songs and dances, so that mankind may express their gratitude when they shall gather in their harvests of corn and beans and squashes.”