Chapter IV (4)

The ten men again renewed their search in order to avenge themselves upon the perpetrator of this dark deed, but Maesh-kwa-sha-kwong, in order to avoid instant death, had sought a large hollow tree, and entering at the bottom or root part, passed through and reached the top of it, from whence he took his flight upwards to the sky. His pursuers finally traced him, and followed him as far as the tree, and into the sky, with loud and unceasing imprecations of revenge and their determination to kill him. The spirit of the mother alone followed her children. About mid-day the boys heard, as they ran, a noise in the heavens like the rolling of distant thunder.[7] The boys continued their journey south, when the noise ceased; towards night they encamped; they put a small piece of the coal on the ground, then a log of fire-wood was dropped down from the skies to them, from whence a good blazing fire was kindled. This was done daily, and when the fire was lit, a raccoon would fall from on high upon the fire, and in this manner the boys were fed, and this over-ruling care they experienced daily. In the evenings at their camping place, and sometimes during the day, the Red Head's voice was heard speaking to his children, and encouraging them to use their utmost exertions to fly from the pursuit of their mother. To aid them in escaping, they were told to throw away their awl, and immediately there grew a strong and almost impassable hedge of thorn bushes behind them, in their path, which the pursuing mother could scarcely penetrate, and thus impeding her progress, tearing away her whole body and leaving nothing but the head. So they escaped the first day.

[7] Note by Mr. George Johnston, from whom this tale was
received.--Any thing of the kind, or a similar noise heard, is
attributed by the Indian, to this day, as an indication of the
contention between Maesh-kwa-sha-kwong and his pursuers, and hence
a prelude to wars and contentions among the nations of the world.

The next day they resumed their march and could distinctly hear the noise of combat in the sky, as if it were a roaring thunder; they also heard the voice of their mother behind them, desiring her eldest son to stop and wait for her, saying that she wished to give the breast to his brother; then again Maesh-kwa-sha-kwong's voice, encouraging his sons to fly for their lives, and saying that if their mother overtook them she would surely kill them.

In the evening of the second day the boys prepared to encamp, and the noise of combat on high ceased; on placing a small piece of the coal on the ground, a log and some fire-wood was let down as on the preceding night, and the fire was kindled, and then the raccoon placed on it for their food. This was fulfilling the promise made by their father, that they would be provided for during their flight. The beaver's tooth was here thrown away, and this is the cause why the northern country now abounds with beaver, and also the innumerable little lakes and marshes, and consequently the rugged and tedious travelling now experienced.

On the third day the boys resumed their flight, and threw away their hone, and it became a high rocky mountainous ridge, the same now seen on the north shore of these straits, (St. Mary's) which was a great obstacle in the way of the woman of the Head, for this was now her name, because that part alone remained of her whole frame, and with it she was incessantly uttering determinations to kill her eldest son; the boys finally reached the fishing place known as the eddy of Wah-zah-zhawing, at the rapids of Bawating, situated on the north shore of the river. Here Maesh-kwa-sha-kwong, told his sons that he had himself been overtaken in his flight by his pursuers and killed, and he appeared to them in the shape of a red headed wood-pecker, or a _mama_. This is a bird that is seldom or never attacked by birds of prey, for no vestiges of his remains are ever seen or found by the Indian hunter. "Now my sons," said the red headed wood-pecker, "I have brought you to this river, you will now see your grand father and he will convey you across to the opposite side." Then the boys looked to the southern shore of the river, and they saw in the middle of the rapid, an OSHUGGAY standing on a rock; to the Oshuggay the boys spoke, and accosted him as their grand father, requesting him to carry them across the river Bawating. The Oshuggay stretching his long neck over the river to the place where the boys stood, told them to get upon his head and neck, and again stretching to the southern shore, he landed the boys in safety, upon a prairie: the crane was seen walking in state, up and down the prairie.

The persevering mother soon arrived at Wah-zah-hawing, and immediately requested the Oshuggay to cross her over, that she was in pursuit of her children and stating that she wished to overtake them; but the Oshuggay seemed well aware of her character, and objected to conveying her across, giving her to understand that she was a lewd and bad woman; he continued giving her a long moral lecture upon the course she had pursued and the bad results to mankind in consequence, such as quarrels, murders, deaths, and hence widowhood.

The woman of the Head persisted in her request of being conveyed across. Objections and entreaties followed. She talked as if she were still a woman, whose favour was to be sought; and he, as if he were above such favours. After this dialogue the Oshuggay said that he would convey her across, on the condition that she would adhere strictly to his injunctions; he told her not to touch the bare part of his head, but to get upon the hollow or crooked part of his neck; to this she agreed, and got on. The Oshuggay then withdrew his long neck to about half way across, when feeling that she had forgotten her pledge he dashed her head upon the rocks, and the small fish, that were so abundant instantly fed upon the brain and fragments of the skull and became large white fish. "A fish" said the Oshuggay, "that from this time forth shall be abundant, and remain in these rapids to feed the Indians and their issue, from generation to generation."[8]

[8] The small white shells that the white fish live upon, and the
white substance found in its gizzard are to this day considered by
the Indians, the brain and skull of the woman of the Head.

After this transaction of the Oshuggay's, landing the boys safely across, and dashing the woman's head upon the rocks, he spake to the Crane and mutually consulting one another in relation to Maesh-kwa-sha-kwong's sons they agreed to invite two women from the eastward, of the tribe of the WASSISSIG, and the two lads took them for wives. The Oshuggay plucked one of his largest wing feathers and gave it to the eldest boy, and the Crane likewise did the same, giving his feathers to the youngest; they were told to consider the feathers as their sons after this, one feather appeared like an Oshuggay and the other like a young Crane. By and by they appeared like human beings to the lads. Thus the alliance was formed with the Wassissig, and the circumstance of the Oshuggay and Crane interesting themselves in behalf of the boys and the gift to them of their feathers and the result, is the origin of the Indian _Totem_.

Here Maesh-kwa-sha-kwong's sons were told that they would be considered as chieftains and that this office would be hereditary and continue in their generations. After this, they multiplied exceedingly and became strong and powerful. About this time the Obinangoes, (or the Bears' Totem) came down from Shaugah-wah-mickong, near the extremity of Lake Superior. On their way eastward they were surprised on reaching Bawating to find such a numerous population of human beings: they were not aware of its being in existence; fear came upon the Obinangoes, and they devised the plan of securing friendship with the Oshuggays and Cranes, by adopting and claiming a relationship with them, and calling them their grandsons. This claim was yielded, and they were permitted to remain at Bawaiting upon the score of relationship thus happily attained. The Obenangoes eventually emigrated eastward and settled upon the northern coast of Lakes Huron and Ontario.

Population increased so rapidly at Bawaiting, that it was necessary to form new villages, some settling on the Garden River, some upon the Pakaysaugauegan River, and others upon the island of St. Joseph's, and upon the Menashkong Bay and Mashkotay Saugie River.

About this time, a person in the shape of a human being came down from the sky; his clothing was exceedingly pure and white; he was seated as it were in a nest, with a very fine cord attached to it, by which this mysterious person was let down, and the cord or string reached heaven. He addressed the Indians in a very humane, mild, and compassionate tone, saying that they were very poor and needy, but telling them that they were perpetually _asleep_, and this was caused by the Mache Monedo who was in the midst of them, and leading them to death and ruin.

This mysterious personage informed them also that above, where he came from, there was no night, that the inhabitants never slept, that it was perpetually day and they required no sleep; that Kezha Monedo was their light. He then invited four of the Indians to ascend up with him promising that they would be brought back in safety; that an opportunity would thereby present itself to view the beauty of the sky, or heavens. But the Indians doubted and feared lest the cord should break, because it appeared to them so small. They did not believe it possible it could bear their weight. With this objection they excused themselves. They were, however, again assured that the cord was sufficiently strong and that Kezha Monedo had the power to make it so. Yet the Indians doubted and feared, and did not accompany the messenger sent down to them. After this refusal the mysterious person produced a small bow and arrows with which he shot at the Indians in different parts of their bodies: the result was, the killing of multitudes of small white worms, which he showed to them; telling them that they were the Mache Monedo which caused them to sleep, and prevented their awakening from their death-like state.

This divine messenger then gave to the Indians laws and rules, whereby they should be guided: first, to love and fear Kezha Monedo, and next that they must love one another, and be charitable and hospitable; and finally, that they must not covet their neighbours property, but acquire it by labour and honest industry. He then instituted the grand medicine or metay we win dance: this ceremony was to be observed annually, and with due solemnity, and the Indians, said Nabinoi, experienced much good from it; but unfortunately, the foolish young men were cheated by Mache Monedo, who caused them to adopt the Wabano dance and its ceremonies. This latter is decidedly an institution of the _sagemaus_, or evil spirits, and this was finally introduced into the metay we wining, (i. e. medicine dance) and thereby corrupted it.

The old chief continued his moral strain thus: While the Indians were instructed by the heavenly messenger they were told that it would snow continually for the space of five years, winter and summer, and the end would then be nigh at hand; and again that it would rain incessantly as many winters and summers more, which would cause the waters to rise and overflow the earth, destroying trees and all manner of vegetation. After this, ten winters and summers of drought would follow, drying up the land, and mostly the lakes and rivers; not a cloud would be seen during this period. The earth would become so dry, that it will then burn up with fire of itself, and it will also burn the waters to a certain depth, until it attains the first created earth and waters. Then the good Indians will rise from death to enjoy a new earth, filled with an abundance of all manner of living creatures. The only animal which will not be seen is the beaver. The bad Indians will not enjoy any portion of the new earth; they will be condemned and given to the evil spirits.

Four generations, he went on to say, have now passed away, since that brotherly love and charity, formerly known, still existed among the Indians. There was in those ancient times an annual meeting among the Indians, resembling the French New Year's Day, which was generally observed on the new moon's first appearance, Gitchy Monedo gesus. The Indians of our village would visit these of another, and sometimes meet one another dancing; and on those occasions they would exchange bows and arrows, their rude axes, awls, and kettles, and their clothing. This was an annual festival, which was duly observed by them. In those days the Indians lived happy; but every thing is now changed to the Indian mind, indicating the drawing near and approach of the end of time. The Indians who still adhere to the laws of the heavenly messenger experience happiness; and, on the contrary, concluded the old man, those who are wicked and adhere to the Wabano institution, generally meet with their reward; and it is singular to say that they generally come to their end by accidents, such as drowning, or miserable deaths.

He then reverted to the former part of his story. The Oshuggays, and the Cranes quarrelled, and this quarrel commenced on a trivial point. It appears that the Cranes took a pole, without leave, from the Oshuggays, and they broke the pole; this circumstance led to a separation. The Oshuggays emigrated south, and are now known as the Shawnees.

WA-WA-BE-ZO-WIN,

OR

THE SWING ON THE LAKE SHORE.

FROM THE TRADITIONS OF THE ODJIBWAS.

There was an old hag of a woman living with her daughter-in-law and son, and a little orphan boy, whom she was bringing up. When her son-in-law came home from hunting, it was his custom to bring his wife the moose's lip, the kidney of the bear, or some other choice bits of different animals. These she would cook crisp, so as to make a sound with her teeth in eating them. This kind attention of the hunter to his wife, at last, excited the envy of the old woman. She wished to have the same luxuries, and in order to get them she finally resolved to make way with her son's wife. One day, she asked her to leave her infant son to the care of the orphan boy, and come out and swing with her. She took her to the shore of a lake, where there was a high range of rocks overhanging the water. Upon the top of this rock, she erected a swing. She then undressed, and fastened a piece of leather around her body, and commenced swinging, going over the precipice at every swing. She continued it but a short time, when she told her daughter to do the same. The daughter obeyed. She undressed, and tying the leather string as she was directed, began swinging. When the swing had got in full motion and well a going, so that it went clear beyond the precipice, at every sweep, the old woman slyly cut the cords and let her daughter drop into the lake. She then put on her daughter's clothing, and thus disguised went home in the dusk of the evening and counterfeited her appearance and duties. She found the child crying, and gave it the breast, but it would not draw. The orphan boy asked her where its mother was. She answered, "She is still swinging." He said, "I shall go and look for her." "No!" said she, "you must not--what should you go for?" When the husband came in, in the evening, he gave the coveted morsel to his supposed wife. He missed his mother-in-law, but said nothing. She eagerly ate the dainty, and tried to keep the child still. The husband looked rather astonished to see his wife studiously averting her face, and asked her why the child cried so. She said, she did not know--that it would not draw.

In the meantime the orphan boy went to the lake shores, and found no one. He mentioned his suspicions, and while the old woman was out getting wood, he told him all that he had heard or seen. The man then painted his face black, and placed his spear upside down in the earth and requested the Great Spirit to send lightning, thunder, and rain, in the hope that the body of his wife might arise from the water. He then began to fast, and told the boy to take the child and play on the lake shore.

We must now go back to the swing. After the wife had plunged into the lake, she found herself taken hold of by a water tiger, whose tail twisted itself round her body, and drew her to the bottom. There she found a fine lodge, and all things ready for her reception, and she became the wife of the water tiger. Whilst the children were playing along the shore, and the boy was casting pebbles into the lake, he saw a gull coming from its centre, and flying towards the shore, and when on shore, the bird immediately assumed the human shape. When he looked again he recognized the lost mother. She had a leather belt around her loins, and another belt of white metal, which was, in reality, the tail of the water tiger, her husband. She suckled the babe, and said to the boy--"Come here with him, whenever he cries, and I will nurse him."

The boy carried the child home, and told these things to the father. When the child again cried, the father went also with the boy to the lake shore, and hid himself in a clump of trees. Soon the appearance of a gull was seen, with a long shining belt, or chain, and as soon as it came to the shore, it assumed the mother's shape, and began to suckle the child. The husband had brought along his spear, and seeing the shining chain, he boldly struck it and broke the links apart. He then took his wife and child home, with the orphan boy. When they entered the lodge, the old woman looked up, but it was a look of despair, she instantly dropped her head. A rustling was heard in the lodge, and the next moment, she leaped up, and flew out of the lodge, and was never heard of more.

* * * * *

The name of God, among the ancient Mexicans, was Teo, a word seldom found, except in compound phrases. Among the Mohawks and Onondagas, it is Neo. With the western Senecas, as given by Smith, Owayneo. With the Odjibwas, Monedo; with the Ottowas, Maneto. Many modifications of the word by prefixes, to its radix Edo, appear among the cognate dialects. It is remarkable that there is so striking a similarity in the principal syllable, and it is curious to observe that Edo is, in sound, both the Greek term Deo, and the Azteek Teo, transposed. Is there any thing absolutely _fixed_ in the sounds of languages?

TAKOZID,

OR

THE SHORT-FOOT.

A BIOGRAPHICAL SKETCH.

Most of the individuals who have figured amongst the Red Race in America, have appeared under circumstances which have precluded any thing like a full and consistent biography. There is, in truth, but little in savage life, to furnish materials for such biographies. The very scantiness of events determines this. A man suddenly appears among these tribes as a warrior, a negotiator, an orator, or a prophet, by a name that nobody ever before heard of. He excites attention for a short time, and then sinks back into the mass of Indian society, and is no more heard of. His courage, his eloquence, or his diplomatic skill, are regarded as evidences of talent, and energy of thought or action, which, under better auspices, might have produced a shining and consistent character. But he has been left by events, and is sunk in the mass. He appeared rather like an erratic body, or flash, than a fixed light amid his people. The circumstances that brought him into notice have passed away. A victory has been won, a speech made, a noble example given. The affair has been adjusted, the tribe resumed its hunting, or corn-planting, or wandering, or internal discords, and the new name, which promised for a while to raise a Tamerlane, or Tippoo Saib in the west, settles down in the popular mind; and if it be not wholly lost, is only heard of now and then, as one of the signatures to some land treaty. There is not, in fact, sufficient, in the population, military strength, or importance of the affairs of _most_ of our tribes, to work out incidents for a sustained and full biography. Even the most considerable personages of past times, who have been honoured with such full notices, have too much resemblance to a stout boy in his father's regimentals. They hang loosely about him. The most that can be done--all indeed which the occasion requires in general--is a sketch of such particular events, in aboriginal history, as the individual has connected his name with. It is proposed in the progress of this work, to furnish some of such sketches from the unwritten annals of the west and the north.

Among that class of aboriginal chiefs and actors, who have not risen to the highest distinction, or attained general notoriety out of the circle of their own tribes, was Takozid, or the Short-Foot; a Mukundwa, or pillager; a fierce, warlike, and predatory tribe of the Odjibwa Algonquin stock, who, at an early time seated themselves on the sources of the Mississippi, making their head quarters at Leech Lake. To this place, their traditions assert, they came from Chagoimegon, or still farther east, prior to the discovery of the country by Europeans. They were consequently intruders in, or conquerors of the country, and drove back some other people. It seems equally probable that this people were the Dacotahs, the Naddowassies, or as it is abbreviated, Sioux, of early French writers. The Sioux are a numerous and warlike stock, who occupy portions of the banks of the Missouri and the Mississippi, at, and about the latitude of St. Anthony's Falls. A hereditary war of which "the memory of man runneth not to the contrary," was the consequence of this ancient inroad. Of all this region of country we can speak from personal knowledge, having traversed it at sundry times, and in various directions. It is in local reminiscence, little more than a widely extended scene of Indian battles, ambuscades and murders. There is hardly a prominent stream, plain or forest, which is not referred to, as the traveller proceeds, as the particular locality of some fight, tragedy, or hair-breadth escape among the Red Men. The Olympic games were not a surer test of fame in successful rivalry, than is this wide area of aboriginal warfare, for the opposing nations of the Sioux and Chippewas. War is the prime avenue to distinction to the Indian mind. As soon as a hunter has acquired any distinction, and begins to look upon himself as a person of courage and address, he turns his efforts to the war path. Whatever else he is famous for, this is the crowning test and seal of his reputation. And none have pursued it with more incessant devotion than the Chippewas.

Takozid determined from his earliest youth to take a part in the strife for barbaric glory. He early joined the war parties going into the great plains. He learned their arts, repeated their songs, and became expert in all the warrior's arts. He established the reputation of a brave young man. The next step was to lead a war party himself. He courted popularity by generosity, self denial, and attention to their religious rites and ceremonies. These things may be done on a smaller scale, as effectually among a band of savages, as in the hall or forum. He succeeded. He raised a war party, conducted it into the plains, discovered his enemies, approached them slyly, fell upon them, defeated them, and returned in triumph with their scalps to his village. His deep and hollow CHE KWAN DUM, or death-cry of victory as he came to the eminence which overlooked his village, announced all this before he set foot in his village: and the number of his scalps.

These exploits placed him on the pinnacle of fame. It is a curious fact, in the lives of our Red men, to observe that war is a stimulus to poligamy. One of the first things he thought of, as a proper reward for his bravery, was to take another wife. In this, his friends and partizans concurred, although he had no cause of dissatisfaction with his first wife, to whom he had been married but a short time, and who had borne him a son. Time added confirmation to this plan. It was talked of, and even debated by the chiefs. It was conceded to be due to his bravery. All, indeed, appeared to approve of it, but his wife. She heard of the rumor with alarm, and received the account of its confirmation, with pain. It could no longer be doubted, for the individual who was to share, nay, control the lodge with her was named, and the consent of her parents had been obtained.

Monon, or the Little-Iron-Wood-Tree, as she was called, was a female of no ordinary firmness of character. She was ardently attached to her husband, not the less so for his rising fame, jealous of her rights, and prompted by strong feelings to maintain them. In all these points she was above the generality of her country women. Like others, however, in a community where poligamy was common, she might have submitted at length, to her fate, had not her rival in the affections of Takozid, appealed to a deeper seated principle, and waked up, in the breast of the injured wife, the feeling of revenge: a principle reckless enough, in communities where there are the safeguards of education and christianity to restrain and regulate it; but horrible in wild and roving bands of barbarians. Monon's fidelity was slandered. She was a pure and high minded woman, and the imputation goaded her to the quick.

When this slander first reached her ears, through the ordinary channel of village gossip, a chord was struck, which vibrated through every throe, and steeled her heart for some extraordinary act; although none could anticipate the sanguinary deed which marked the nuptial night. An Indian marriage is often a matter of little ceremony. It was not so, on this occasion. To render the events imposing, many had been invited. The bride was dressed in her best apparel. Her father was present. Many young and old, males and females were either present or thronged around the lodge. The broad clear blue waters of the lake, studded with green islands, spread before the door. A wide grassy lawn, which was the village ball and play ground, extended down to its margin. It was a public event. A throng had gathered around. Takozid was to be married. He was to take a second wife, in the daughter of Obegwud. Takozid himself was there. Hilarity reigned within and without. All indeed, were there, but the dejected and deserted Monon, who had been left with her child, at the chieftain's own lodge.

But a spirit had been aroused in her breast, which would not permit her to remain absent. She crossed the green silently, stealthily. She stood gazing awhile at the lake. She approached the bridal lodge. She passed easily among the group. She entered the lodge. Nor had any one, at that moment, a thought of suspicion or alarm. The bride was seated on her envied abbinos; her affianced husband was at her side.

All at once, there arose a shrill cry, in the Chippewa tongue. "_This_," vociferated the enraged Monon, "_This_ for the bastard!" and at each repetition of the words, she raised an Indian poignard, in her hand. The suddenness of her movement had paralyzed every attempt to arrest her. Amazement sat in every face. She had plunged a pointed knife into the breast of her rival.

There is little to be added to such a catastrophe. Its very suddenness and atrocity appalled every one. Nobody arrested her, and nobody pursued her. She returned as she came, and re-entered her lodge. Her victim never spoke.

From this moment the fame of Takozid declined. The event appeared to have unmanned him. He went no more to war. His martial spirits appeared to have left him. He sank back into the mass of Indian society, and was scarcely ever mentioned. Nor should we, indeed, have recalled his name from its obscurity, were it not associated in the Indian reminiscences of Leech lake, with this sanguinary deed.

I had this relation a few years ago, from a trader, who had lived at Leech lake, who personally knew the parties, and whose veracity I had no reason at all, to call into question. It is one of the elements that go into the sum of my personal observations, on savage life, and as such I cast it among these papers. To judge of the Red race aright, we must view it, in all its phases, and if we would perform our duty towards them, as christians and men, we should gather our data from small, as well as great events, and from afar as well as near. When all has been done, in the way of such collections and researches, it will be found, we think, that their errors and crimes, whatever they are, assume no deeper dye than philanthropy has had reason to apprehend them to take, without a knowledge of the principles of the gospel. _Thou shalt not kill_, is a law, yet to be enforced, among more than two hundred thousand souls, who bear the impress of a red skin, within the acknowledged limits of the American Union.

MACHINITO, THE EVIL SPIRIT;

FROM THE LEGENDS OF IAGOU.

BY MRS. E. OAKES SMITH.

"The Pagan world not only believes in a myriad of gods, but
worships them also. It is the peculiarity of the North American
Indian, that while he _believes_ in as many, he _worships_ but one,
the Great Spirit."--(_Schoolcraft_.)

Chemanitou, being the master of life, at one time became the origin of a spirit, that has ever since caused himself and all others of his creation a great deal of disquiet. His birth was owing to an accident. It was in this wise.

METOWAC, or as the white people now call it, Long Island, was originally a vast plain, so level and free from any kind of growth, that it looked like a portion of the great sea that had suddenly been made to move back and let the sand below appear, which was the case in fact.

Here it was that Chemanitou used to come and sit, when he wished to bring any new creation to the life. The place being spacious and solitary, the water upon every side, he had not only room enough, but was free from interruption.

It is well known that some of these early creations were of very great size, so that very few could live in the same place, and their strength made it difficult for Chemanitou, even to controul them; for when he has given them certain elements, they have the use of the laws that govern these elements, till it is his will to take them back to himself. Accordingly, it was the custom of Chemanitou, when he wished to try the effect of these creatures, to set them in motion upon the island of Metowac, and if they did not please him, he took the life out before they were suffered to escape. He would set up a mammoth or other large animal, in the centre of the island, and build him up with great care, somewhat in the manner that a cabin or a canoe is made.

Even to this day may be found traces of what had been done here in former years; and the manner in which the earth sometimes sinks down [even wells fall out at the bottom here,] shows that this island is nothing more than a great cake of earth, a sort of platter laid upon the sea, for the convenience of Chemanitou, who used it as a table upon which he might work, never having designed it for anything else; the margin of the CHATIEMAC, (the stately swan,) or Hudson river, being better adapted to the purposes of habitation.

When the master of life wished to build up an elephant or mammoth he placed four cakes of clay upon the ground, at proper distances, which were moulded into shape, and became the feet of the animal.

Now sometimes these were left unfinished; and to this day the green tussocks, to be seen like little islands about the marshes, show where these cakes of clay had been placed.

As Chemanitou went on with his work, the NEEBANAWBAIGS (or water spirits,) the PUCK-WUD-JINNIES, (Fairies[9]) and indeed all the lesser manittoes, used to come and look on, and wonder what it would be, and how it would act.

[9] Literally, little men, who vanish.

When the animal was quite done, and had dried a long time in the sun, Chemanitou opened a place in the side, and entering in, remained there many days.

When he came forth, the creature began to shiver and sway from side to side, in such a manner as shook the whole island for many leagues. If his appearance pleased the master of life he was suffered to depart, and it was generally found that these animals plunged into the sea upon the north side of the island, and disappeared in the great forests beyond.

Now at one time Chemanitou was a very long while building an animal, of such great bulk, that it looked like a mountain upon the centre of the island; and all the manittoes, from all parts, came to see what it was. The Puck-wud-jinnies especially made themselves very merry, capering behind his great ears, sitting within his mouth, each perched upon a tooth, and running in and out of the sockets of the eyes, thinking Chemanitou, who was finishing off other parts of the animal, could not see them.

But he can see right through every thing he has made. He was glad to see them so lively, and bethought himself of many new creations while he watched their motions.

When the Master of Life had completed this large animal, he was fearful to give it life, and so it was left upon the island, or work-table of Chemanitou, till its great weight caused it to break through, and sinking partly down it stuck fast, the head and tail holding it in such a manner as to prevent it from going down.

Chemanitou then lifted up a piece of the back, and found it made a very good cavity, into which the old creations, which failed to please him, might be thrown.

He sometimes amused himself by making creatures very small and active, with which he disported awhile, and finding them of very little use in the world, and not so attractive as the little Vanishers, he would take out the life, holding it in himself, and then cast them into the cave made by the body of the unfinished animal. In this way great quantities of very odd shapes were heaped together in this _Roncomcomon_, or "Place of Fragments."

He was always careful to first take out the life.

One day the Master of Life took two pieces of clay and moulded them into two large feet, like those of a panther. He did not make four--there were two only.

He stepped his own feet into them, and found the tread very light and springy, so that he might go with great speed, and yet make no noise.

Next he built up a pair of very tall legs, in the shape of his own, and made them walk about awhile--he was pleased with the motion. Then followed a round body, covered with large scales, like the alligator.

He now found the figure doubling forward, and he fastened a long black snake, that was gliding by, to the back part of the body, and let it wind itself about a sapling near, which held the body upright, and made a very good tail.

The shoulders were broad and strong, like those of the buffaloe, and covered with hair--the neck thick and short, and full at the back.

Thus far Chemanitou had worked with little thought, but when he came to the head he thought a long while.

He took a round ball of clay into his lap, and worked it over with great care. While he thought, he patted the ball upon the top, which made it very broad and low; for Chemanitou was thinking of the panther feet, and the buffaloe neck. He remembered the Puck-wud-jinnies playing in the eye sockets of the great unfinished animal, and he bethought him to set the eyes out, like those of a lobster, so that the animal might see upon every side.

He made the forehead broad and full, but low; for here was to be the wisdom of the forked tongue, like that of the serpent, which should be in his mouth. He should see all things, and know all things. Here Chemanitou stopped, for he saw that he had never thought of such a creation before, one with but two feet, a creature who should stand upright, and see upon every side.

The jaws were very strong, with ivory teeth, and gills upon either side, which arose and fell whenever breath passed through them. The nose was like the beak of the vulture. A tuft of porcupine quills made the scalp-lock.

Chemanitou held the head out the length of his arm, and turned it first upon one side and then upon the other. He passed it rapidly through the air, and saw the gills rise and fall, the lobster eyes whirl round, and the vulture nose look keen.

Chemanitou became very sad; yet he put the head upon the shoulders. It was the first time he had made an upright figure.

It seemed to be the first idea of a man.

It was now nearly night; the bats were flying through the air, and the roar of wild beasts began to be heard. A gusty wind swept in from the ocean, and passed over the island of Metowac, casting the light sand to and fro. A heavy scud was skimming along the horizon, while higher up in the sky was a dark thick cloud, upon the verge of which the moon hung for a moment, and then was shut in.

A panther came by and stayed a moment, with one foot raised and bent inward, while he looked up at the image, and smelt the feet, that were like his own.

A vulture swooped down with a great noise of its wings, and made a dash at the beak, but Chemanitou held him back.

Then came the porcupine, and the lizard, and the snake, each drawn by its kind in the image.

Chemanitou veiled his face for many hours, and the gusty wind swept by, but he did not stir.

He saw that every beast of the earth seeketh its kind; and that which is like draweth its likeness unto himself.

The Master of Life thought and thought. The idea grew into his mind that at some time he would create a creature who should be made not after the things of the earth, but after himself.

He should link this world to the spirit world,--being made in the likeness of the Great Spirit, he should be drawn unto his likeness.

Many days and nights, whole seasons, passed while Chemanitou thought upon these things. He saw all things.

Then the Master of Life lifted up his head; the stars were looking down upon the image, and a bat had alighted upon the forehead, spreading its great wings upon each side. Chemanitou took the bat and held out its whole leathery wings, (and ever since the bat, when he rests, lets his body hang down,) so that he could try them over the head of the image. He then took the life of the bat away, and twisted off the body, by which means the whole thin part fell down over the head, and upon each side, making the ears, and a covering for the forehead like that of the hooded serpent.

Chemanitou did not cut off the face of the image below, he went on and made a chin, and lips that were firm and round, that they might shut in the forked tongue, and the ivory teeth; and he knew that with the lips and the chin it would smile, when life should be given to it.

The image was now all done but the arms, and Chemanitou saw that with a chin it must have hands. He grew more grave.

He had never given hands to any creature.

He made the arms and the hands very beautiful, after the manner of his own.

Chemanitou now took no pleasure in his work that was done--it was not good in his sight.

He wished he had not given it hands; might it not, when trusted with life, might it not begin to create? might it not thwart the plans of the master of life himself!

He looked long at the image. He saw what it would do when life should be given it. He knew all things.

He now put fire in the image: but fire is not life.

He put fire within, and a red glow passed through and through it. The fire dried the clay of which it was made, and gave the image an exceedingly fierce aspect. It shone through the scales upon the breast, and the gills, and the bat-winged ears. The lobster eyes were like a living coal.

Chemanitou opened the side of the image, _but he did not enter_. He had given it hands and a chin.

It could smile like the manittoes themselves.

He made it walk all about the island of Metowac, that he might see how it would act. This he did by means of his will.

He now put a little life into it, but he did not take out the fire. Chemanitou saw the aspect of the creature would be very terrible, and yet that he could smile in such a manner that he ceased to be ugly. He thought much upon these things. He felt it would not be best to let such a creature live; a creature made up mostly from the beasts of the field, but with hands of power, a chin lifting the head upward, and lips holding all things within themselves.

While he thought upon these things, he took the image in his hands and cast it into the cave.

_But Chemanitou forgot to take out the life!_

The creature lay a long time in the cave and did not stir, for his fall was very great. He lay amongst the old creations that had been thrown in there without life.

Now when a long time had passed Chemanitou heard a great noise in the cave. He looked in and saw the image sitting there, and he was trying to put together the old broken things that had been cast in as of no value.

Chemanitou gathered together a vast heap of stones and sand, for large rocks are not to be had upon the island, and stopped the mouth of the cave. Many days passed and the noise grew louder within the cave. The earth shook, and hot smoke came from the ground. The Manittoes crowded to Metowac to see what was the matter.

Chemanitou came also, for he remembered the image he had cast in there, and forgotten to take away the life.

Suddenly there was a great rising of the stones and sand--the sky grew black with wind and dust. Fire played about the ground, and water gushed high into the air.

All the Manittoes fled with fear; and the image came forth with a great noise and most terrible to behold. His life had grown strong within him, for the fire had made it very fierce.

Everything fled before him and cried--MACHINITO--MACHINITO--which means a god, but an evil god!

* * * * *

The above legend is gathered from the traditions of Iagou, the great Indian narrator, who seems to have dipped deeper into philosophy than most of his compeers. The aboriginal language abounds with stories related by this remarkable personage, which we hope to bring before the public at some future time. Whether subsequent events justify the Indian in making Long Island the arena of the production of Machinito or the Evil Spirit, will seem more than apocryphal to a white resident. However we have nothing to do except to relate the fact as it was related.

As to these primitive metaphysics, they are at least curious; and the coolness with which the fact is assumed that the origin of evil was accidental in the process of developing a perfect humanity, would, at an earlier day, have been quite appalling to the schoolmen.

E.O.S.

REPOSE OF THE SOUL.

When an Indian corpse is put in a coffin, among the tribes of the Lake Algonquins, the lid is _tied_ down, and not nailed. On depositing it in the grave, the rope or string is loosed, and the weight of the earth alone relied on, to keep it in a fixed position. The reason they give for this, is, that the soul may have free egress from the body.

Over the top of the grave a covering of cedar bark is put, to shed the rain. This is roof-shaped and the whole structure looks, slightly, like a house in miniature. It has gable ends. Through one of these, being the head, an aperture is cut. On asking a Chippewa why this was done, he replied,--"To allow the soul to pass out, and in."

"I thought," I replied, "that you believed that the soul went up from the body at the time of death, to a land of happiness. How, then, can it remain in the body?"

"There are two souls," replied the Indian philosopher.

"How can this be? my friend."

"It is easily explained," said he.

"You know that, in dreams, we pass over wide countries, and see hills and lakes and mountains, and many scenes, which pass before our eyes, and affect us. Yet, at the same time, our bodies do not stir, and there is a soul left with the body,--else it would be dead. So, you perceive, it must be another soul that accompanies us."

This conversation took place, in the Indian country. I knew the Indian very well, and had noticed the practice, not general now, on the frontiers, of _tying_ the coffin-lid, in burials. It is at the orifice in the bark sheeting mentioned, that the portion of food, consecrated in feasts for the dead, is set. It could not but happen, that the food should be eaten by the hystrix, wolf, or some other animal, known to prowl at night; nor that, Indian superstition, ever ready to turn slight appearances of this kind to account, should attribute its abstraction to the spirit of the deceased.

THE LITTLE SPIRIT, OR BOY-MAN.

AN ODJIBWA FAIRY TALE.

WRITTEN OUT FROM THE VERBAL NARRATIVE BY THE LATE MRS. H.R. SCHOOLCRAFT.