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INDIAN MYTHS 
 
 OK 
 
 LKGKNDS. TRADITIONS, AND SYMBOLS OF THK 
 AMORIOINKS OF AMERICA 
 
 Comparet) luitl) (ri)o«e of ©tl)tr (Jlountrics 
 
 INCLUDING HINDOSTAN, KGYI'T, I'LKSIA, 
 ASSYRIA. AND CHINA 
 
 BY 
 
 KLLKN RUSSFLL EMERSON 
 
 ILLUSTRATED 
 
 LONDON 
 T R U B N E R A N D C O. 
 
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PREFACE. 
 
 By the compilation of these myths, I seek to make 
 more evident the capacity of the liitUan race for moral 
 and intellectual culture. 
 
 The oneness of origin of diverse races is not less ap- 
 parent than the singleness of the origin of the rainbow 
 light broken upon a cloud. The same orb whence fall 
 the unshattered sunbeams upon the hill-top is also the 
 source of the pageant of color fringing the dark mantle 
 of the flying storm. Diversity in unity is the vesture 
 of God, the Parent Energy of the universe. Diverse 
 races are but the varying offspring of that ever existent 
 Life of which the heavens are witness, whose measure- 
 less heights transcend the limits of thought. Our earth, 
 an atom in shoreless space, is a laboratory in which 
 tireless Divinity works with unceasing energy, kindling 
 the fire of souls, and informing with wisdom the com- 
 mon dust thrown off the passing foot of man, permit- 
 ting the microscopic particles to inhale that breath whicli 
 is life. 
 
 The human race is a product of those processes of 
 Divin3 energy by which are evolved all phenomena of 
 
IV 
 
 PREFACE. 
 
 existence, its color and form being the result of seg- 
 regation and " elective atlinities," as opalescence and 
 crystallization of mineral substances are the result of 
 chemic and "natural selection." Complex influences 
 meet, swathe, and impress the growing individual, spe- 
 cific character is formed, special selection is made, and 
 the law of heredity carries forward the accunmlating 
 changes, until from a single type diverge the many 
 varied species. 
 
 In the Indian race of the fourteenth century is seen 
 tlie primeval type of man slowly emerging from a syl- 
 van state, uninfluenced by any save the moulding pro-. 
 cesses of change and development inherent in growing 
 Immanitv, — 
 
 •' Hardly redeemed from the evil hold 
 Of the wood so dreary and dark and old ; 
 Which drank with its lips of leaves the dew, 
 When time was young and the world was new, 
 And wove its shadows with sun and moon, 
 Ere the stones of Cheops were squared and hewn." 
 
 At this period, the Red IMan, tlie oldest of the brother- 
 hood of men, — the four races, Eed, Black, Yellow, and 
 White, like the four rivers, their origin in the midst of 
 Eden, — was gradually developing. Perhaps, indeed, 
 when his statecraft is justly considered, witnessed by 
 the Iro(]^uois League ; his numerous orations in council, 
 equalling in beauty of expression and astuteness those 
 of the more advanced White IMaii ; his careful con- 
 sideration of the laws of heredity ; his respect for the 
 
PREFACE. 
 
 family, shown in a stringent regard for the ties of con- 
 sanguinity, and the general practice of the pairing form 
 of marriage, — it may not bo too nnich to claim that 
 he had passed the barbaric and emerged into the semi- 
 civilized stage of human progress. Similar to the growth 
 of the pinon of the foot-liills, — the gnarU'd sentinel of 
 those mountain faitnesses, whose uplifting lines, like a 
 grand crescendo, sweep onward and upward, cleaving 
 the sky, — the growth of man is lost in thread-like 
 cycles of prehistoric development, which, traced like 
 the vanishing rings of the tree, bear testimony to far- 
 reaching changes of unrecorded years. But a sturdy 
 progress is more and more disclosed in the annals of 
 the Indian, as more definitely appear the outer rings of 
 the mountain pinon, when out of an era of extreme 
 barbarism he entered one less barbaric, wherein a " lan- 
 guage was given " and a moral sense had its birth. The 
 lied Man in the fourteenth century, clothed in skins of 
 wild beasts, had emerged from a greater barbarism. 
 From the outer limits of savagery he had progressed 
 into a period less animal-like ; and, therefore, it is here 
 claimed that the Indian race is susceptible of that cul- 
 ture which has been gradually attained by its brother- 
 races. Progress is shown by history to be native to the 
 lied race. The intellect of the Indian has all the grasp, 
 aspiration, and fidelity belongii ' i man. It has also 
 the tenacity of life that belongs to an unmixed species. 
 Notwithstanding that, during the three centuries follow- 
 
vi 
 
 PRKFACE. 
 
 ing the discovery md s\ib.sc(iuent occupation of his coun- 
 try by the White race, there is a record of de«,nadation 
 through the disintegrating processes of unwonted inlhi- 
 ences, — when the Indian suifered the opprobrium of 
 undeserved contempt for gross iutemperance, religious 
 app.Lhy, and the extinction of tliat ambition which had 
 be(m the sap-wood and living c(nitre of his previous 
 growth, — it may be safely prophesied that the lied Man 
 shall at length, in the surviving remnant of his people, 
 obtain his place in the front march of progressive 
 liumanity. 
 
 ELLEN R. EMERSON. 
 
 Boston, Jan. 16, 1884. 
 
CONTENTS. 
 
 CHAPTER I. 
 The Bre\tii-Masteii, God of Am, 3-7. 
 
 Thought of the Infinite, 4. —Antecedent God, 5. — The Soul of Lives, 6. — 
 Ilcprcsentation of the God of Air, G. — Symbols, their meaning, 7. 
 
 CHAPTEU II. 
 
 The Four Spiuits of the Winds, 8-31. 
 
 The Four Beings, a Chinese Myth, 8. — Dedication of Color, 8. — Ruddhist, 
 Scandinavian, Mexican, and Hindoo worship, myth, legend, and 
 sculpture, 9. — Tlic Hammer of Thor, and the Indian fNlfot cross, 10. — 
 Roman and Chinese Crosses, 11. —Amulet and Kscntcheon, 12. — The 
 number four, 13, — ISIohammedan Legend, 14. — Vision of the Hebrew 
 Prophet, 15-17. — Indian crosses in pictography, 18. — Indian and 
 Chinese devices, 19. — Crux Capitata in mound device ; other crosses 
 seen on coins, in sculpture, rite, and hieroglyphics, 20-23. — Legends, 
 24-31, 
 
 CHAPTER III. 
 
 Birds, 32-40. 
 
 Wings representative, 33, — Tradition of the Chlppewyan Indians, 34. — 
 Agents of Creation, 35. — Indian, Hebrew. Hindoo, Mexican and Scan- 
 dinavian use of the bird as a sacred symbol, 30-37. — Chant of the 
 Saginaws, 38. — Celestial Falcons, quotation from Dante, .38. — Mex- 
 ican, Persian, Mohammedan and Hindoo myths, 39. — Interpretation by 
 Mrs. Browning, 39. — Indian omen, 40. — Symbols, their meaning, 40. 
 
Vlll 
 
 CONTKNTS. 
 
 CHArTKH IV. 
 
 CONCERN'ING TIIK SkKI'KST, 41-54. 
 
 Hindoo provorl) and iiiiturc, 41. — Ncirsc trailiiimi; Iiulian reverence, 42. — 
 Chant iif the .In^akcfd. 4'l. — A|iidit;;y of Ihi- to Adam, 44. — Strpciit 
 as a toti'in, 44. — Kgvpliaii, (iruciaii, Hindoo, and l'er>ian tiadition and 
 myth, 4r)-4(J. — Indian rictof^raiiliy, its nieaninf;, 47. — Statement of 
 Sanilioiiiathoii, 48. — ()ri;(iii f tlio ><'r|u'Mt arionlin^ to tiie Hindoo, 4!t. 
 — I-t ^;i lid, 4;)-.')l. — .Mytli o; • Nevada Indians, hi. — Animals, nnin- 
 ifisteil jiart ol (jod, ■')2. — Su-^fstioii as to llie ori;;iii of the use of the 
 bird and serpent as symbols, 52-04. — Symbols, their meaning, 54. 
 
 CHAPTER V. 
 
 STAii-WoK.smp, 55-78. 
 
 Indwellin;; power, Oo. — Lei^end of the lowas, 55. — Persian, Ej^'ptian, 
 liindoo, New Zealand, and K^yjuian beliefs, 57. — Lej^eiids, 57-0:J. — 
 " i;iiii;lets of ;,'rass," ii-i. — Lej,'ends, (!4-70. — I'leiadi^s and I'rsa Major, 
 Hiiid<io, I'lr.^ian and ICnglish pin'tie deserijitioiis, 71. — (Jiinese, Ara- 
 bian, (ireeian, Araneunian, and New Zealand traditions and beliefs, 72. 
 — Mi'xiean and Ivioway Indian lu'licfs, 72. — Names of (/onstellations, 
 7;t. — ("oncerning Iklipses, Falling Stars, and (.'oiuets, 7^!. — I'hilo- 
 pophie, Indian, Chinese, and Egyptian beliefs, 74, 75. — ricfographie and 
 hieroglyphic devices, 70. — Sleteors, 77. — Symbols, their meaning, 78. 
 
 CHAPTER YI. 
 
 TiFE Sux, 79-115. 
 
 Symbols, their meaning, 70. — Narration of advontnres, habitual. 80. — 
 I gend of the Ilare-god. 80-81. — Indian beliefs, traditions, and pic- 
 tography, 81-8.1.- Legends, 83-!).'}. — Chaldec Zodiac, ol — Names of 
 moons, 0.'{, 04. — Indian, Egyptian, and Hindoo emblems of the sun, 04. 
 — Indians, descendants of the sun, 95. — Facnlty of sight, — Indian, 
 Hindoo, New Zealand and Mexican beliefs, 00, 07. — The Holiest Verse 
 of the Vedas, 07. —Language of Correspondence. 08. — Visions of St. 
 John and Ezekiel. 08. — Indian Ceremony of AVorship, 0!)-10L — 
 Yendys' Song of. and Indian's (^hant to, the Sun, 101 . — Symbol, Chant, 
 and Legend, 102, 103. — Persian, Egyptian, and Indian irleris of the 
 departure of the sun at night, 104. — English and Italian poetic conceit, 
 10.5. — Myth of the West Indian. 105. — Dwarfs of the Prose Edda, 
 100,107. — Symbols of Fire, 107. — Indian, ISfohammedan, Scandina- 
 vian and Hebrew beliel's, 108. — Indian Mound, Assyrian Scarabee, and 
 
CONTENTS. 
 
 IX 
 
 Mexican myth, 109. — Sacred Fire, 109. — Law of rorrespondciicc, an 
 ex|tlaii'iti(iii of the symbol, 111, — Kxtiacts from Hindoo and Persian 
 scriptures, III. — Ffa.-t of Fire , .1! jiage iyiotratioii), description, 
 112, li;J. — iJa.Mi-Mandala (full page iilustrutioii), explained, 114-lir>. 
 — Symbol, its ineuiiing, 115. 
 
 CIIAl'TKU vir. 
 
 The Earth and thic Moon, 116-125. 
 
 Symbols, their meaiiinj,', 110. — Indian's rej<dnder to question of the 
 tlesuit, lit). — Synibid and Iei,'end, I Hi. — Indian, (irecian, llclirew and 
 Hindoo accounts ol the creation, 118. — Indian myths compared with 
 story of t'aiu and Abel, 119. — Tortoise as the emblem of the earth, — 
 Chinese, (irecian, Kgyptian, and Hindoo use of the same, 120. — Vishnu 
 and the Leviathan, 120. — Messenger Wolf, 122. —Similitude of ideas, 
 122, 12^. —.Myth and p''.toj;ra|)liy, 12L — The two principles, the duality 
 of myth and table, 125. — I'lan of Chinese Temple, 125. 
 
 CHAPTER VIII. 
 
 CONCERN'IXG THE ORIGIN OF MaN, 120-152. 
 
 Symbol:*, their meaning, 120. — Indian theory of evolution, 120. — Indian 
 and Chinese tradition, 127-129. — I'ersian, Indian, and Hebrew ideas 
 regardinf^ women, LJO. — Gradual development into hunnin form, IJil. 
 — Myths of trees, l;}2-l;J4. — Food from trees, 1.J5. — Persian, Chinese, 
 Grecian, Hindoo, Mexican, and Scandinavian traditions and myths, 130- 
 1(18. — How a snail became a man, l.'tS-141. — Migrations of the Led 
 People, 142-141. — Man's First Appearance, 144. — l'niver>al belief in 
 an origin from the sun, 140, 147. — Uelative position of the Three Haccs, 
 
 147-150. Congo and ICsquinuiux views, 150. — What occurred after 
 
 the death of Noah, according to the Slarabous, 151. — Tradition of the 
 Choctaws, 151, 152. — Symbol, its meaning, 152. 
 
 CHAPTER IX. 
 
 Concerning the Origin of Evil, and its rERSONiFicATioN, 
 
 15:5-171. 
 
 " Lord of the wilderness," 15-3. — The Evil Spirit a Mistake of the Great 
 Spirit, 15.V159. — Mohammedan tradition. 159. — Scriptural phraseology 
 appropri.nted in their legends by the Christianized Indians, 159. — Mis- 
 chievous qualities of Evil Spirits, 100. —Composite form of the Evil 
 Spirit a» represented in Indian, German, Hindoo, Egyptian, and Persian 
 
 •s.i l i Ht ;: ' , 
 
CONTENTS. 
 
 tradition and myth, 101 -1C3. — Female evil Manitto, 1G3. — Antidote 
 for evil niacliinatioiisi, lO-l. — Corporeal punishment for inlidelity of the 
 affections, Ki-i. — Lej,'end, 1U5-107. — Compared with story of Cain and 
 Ahel, and IVrsiun m\tii, 1G7-Jt>8. — Works of the Evil Spirit according 
 to Indian and Persian myths, 108-170. — Picture of an Evil Priest, 171. 
 
 CHAPTER X. 
 Legends of the Dead, and Burial Rites, 172-201. 
 
 Symbol, its mcaninij, 172. — The future of an Indian convert in the Land 
 of Souls, 172. — Legend, 173-177. — Two Souls, 177. — Indian, Chinese, 
 Koman, Persian, New Zealand, Grecian, Hindoo, and Egyptian ideas, 
 concerning the divisibility of the Soul, 178-180. — Varying accounts of 
 the Place of the Departed, 181, 182. — Souls mingling with the rays of 
 the rising sun, depicted on Egyptian monuments, 182 — Mexican chant 
 to the dead refers to the resin-rection of the spirit with the dawn, 183. — 
 Journey of the sold across the meridian heavens, 183. — Watch over the 
 grave, 183. — Hurial Chants, 183, 184. — Mound burial, Indian and 
 Norse, 184, 18.5. — (^hibiabos and Osiris, Indian and Hindoo judges 
 of the dead, 18-5. — The Hunter of men, Pauguk, 18.5. — May enter 
 the eternal realm in search of a departed soul, Indian and Grecian 
 beliefs, 180. -Legends, 187-195. — Feast of the Dead, 195. — Stated 
 depart"- - li . ,e souls, Indian and Chinese beliefs, 190. — Assembled 
 moui pr.' ticc of inhaling their breath, as the dying expire, 197. — 
 
 Funeral \ ^, 197. — Ancestral dead, reverence for, 198. — Sacri- 
 lege, 198. »ther forms of burial, 198, 199. — Legend, 199-201. — Sym- 
 bols, — ti meaning, 201. 
 
 CHAPTER XI 
 
 Stories of Transmigration and Transformation, 202-222. 
 
 Myth of Unktahe, guide in the transmigrations of the human soul, 202, 203. — 
 Symbol, composite image, 203. — Resume the human form at various 
 times, 203. — Manabozho and Vishnu, 204. — Doctrine of transmigra- 
 tion taught by the Hindoos, by Pythagoras, by the Chinese, Jews, and 
 Egyptians, 204, 205. — Sacred bean; idol of seeds: piclare of the sun; 
 Ilexican festival, 205. — Communication from the Great Spirit, 200. — 
 ^''hildean belief and Hindoo prophecy, 207. — Extracts from the Laws 
 of Jlenn. 207, 208. — Suggestion as to the origin of belief in transmigra- 
 tion of the huiwi soul, 209, 210. — Legends, 210-222. 
 
CONTENTS. 
 
 XI 
 
 CHAPTER XII. 
 
 Ceremonials, Rites, and Symbols, 223-2G7. 
 
 Symbols, their meaning, 223, 224. — Illustration, full page ; described, 
 
 224. — Depositories of the Ojibway Indians, 225. — Code of moral laws, 
 
 225. — Solicitude and care over sacred records, 220. — Three Societies 
 which cultivated medical and occult knowledge, 227. — Indian conjura- 
 tions, 227, 228. — Ceremonial robes, 230. — Beloved speech, 231. — Kite 
 performed over the dying, 232. — Muk-kwah, the Tretender, 233, 234. — 
 An anti(iue globular stone; inscription, 234. — Cure of the sick, 235. — 
 Disguise of th« Medicine man, 235, 230. — The Fast, 230-238. — The 
 Totem, 238-241, — Sacred Feasts, 241-245. - Sidereal Heavens and 
 Medicine Tent, 245. — Legend, 240-248. — The lodge of private sjicri- 
 lice, 248-250. — Sacrilice to the Four Winds, 250-252. — Worship of the 
 Conch Shells, 252. — The Holy Name, 252-254. — Indian ("onch and 
 Hindoo Cankh shells, 254. — Medicine Sack, 255, 250. — Preparatory 
 ceremony of the Young Warrior, 250. — The War-medicine, 257. — 
 Composite devices, 257, 258. — Divination, and customs of Indian war- 
 riors, 258-200. -Ceretnony of the return of a War I'urty, 200-202. — 
 Prayer to the Kuler of the Winds, 202. — Song of Entreaty, 203. — Feast 
 of First F'ruits (illustration, full page), description, 204. — Use of 
 oil in sacrilice, 205. — Jewish aud Attick laws, 205. 
 
 mug 
 
 ira- 
 
 and 
 
 CHAPTER XIII. 
 
 Language, PicTOGRAPnY, Symbol, and Song, 268-335. 
 
 Priest of Secotan (illustration, full page), description, 208. — Records have 
 a two-fold meaning, 208. — Name description of the thing; examples; 
 Ilolophrastic word. 209. — Terms for Indian race, winter, and sun, 
 
 270. — System of signs, 270, — Effort at inculcating moral principle, 
 
 271. — A War Song in Pictography, 271. — Another war song, 272. — 
 Death Song, 273. — Me-zcn-ne-necns, 274. — An Incantation, 275. — 
 Pictography on dwelling-houses, 270. — Chant of Na-na-bush, 270. — 
 Message in Pictography, 277. — Beads and shells used to convey mes- 
 sages, 277, — Indian manner of counting, and names of Numbers, 
 278. — Word for Growth, 278. — Nursery Songs, 279. — Names of 
 birds, insects, fishes, trees, plants, and animals, 280-283. — Similitude 
 of pictographic and hieroglyphic devices and emblems, illustrated, 284- 
 310. — Fifteen southern constellations suggested as a ''ommentary upon 
 the first chapter of Genesis, 316. — The Indian's Ilarc-God and Lepus; 
 Nimrod and Manabozho, 310. — Emblems traceable among the starry 
 hieroglyphics ; used among the Assyrians; constant occui fence in an- 
 
 I 
 
iii 
 
 ir-*- 
 
 XU CONTENTS. 
 
 cient sculpture, 317. — Sabianisin, 318. — Composite fif^ures in Seal of 
 Syrian Chief, 318. — Indian composite ligure, 319. — Devices on Baby- 
 lonian cylinder, 319. — Chant and jjicture, 320. — The mystic syllable, 
 321. — Invocation, 322 — Lanf,'uagc a testimony to the Indian's con- 
 ception of a Supreme Deity, 322. — Mounds (illustrations), 320-330. — 
 The pentagon, representative of the head; Uite of sacrilice, 331. — Mat- 
 rimonial and Festival mounds, 332. — Coiled Serpent, and Composite 
 Mounds, 333, 334. 
 
 CIIAPTER XIV. 
 
 Manabozho, 33G-371. 
 
 Symbols, their meaning, 330. — Unman form 337. — Legend, 3.37, 338. — 
 Universal tradition, myth, and prophecy of a Kedeemcr, 339-342. — 
 Wigwam tales of the Exploits of Manabozho ; Composite figure of 
 the Deity, 343-340. — Legend, 340-349. — The Ilaytien Tradition of a 
 Deluge, 349. — Strife with Serpents; Hindoo myth; illustration, full 
 page, 350. — The Deluge ; Chant of the Lenni-Lenape in pictograjihy, 
 351-354. — Paraphrase, 355. — Assyrian tradition and cylinder. 350. — 
 The Ciift of Corn; or Mondamin, the Kcd IMume, 357, 358. — Feast of 
 Mondaniin, 359. — Ix^gends. 359-307. — Hindoo god Narayana, full page 
 illustration; compared with Indian myth, 307. — Elf arrows, 3C7. — The 
 Great Hare; crowned symbol; Osiris, 308. — Association of ideas dis- 
 closed in Indian words, 309. — Suggestions as to the origin of the use 
 of the hare as an emblem, 309, 370. — Statements in Jesuit Relations, 
 370, 371. 
 
 CHAPTER XV. 
 
 On Animals, 372-423. 
 
 Extracts from an Indian historian, 372-376. — Indian, Persian, and Eg>-p- 
 tian accounts of the creation, .370, 377. — Law of correspondence between 
 form and attribute illustrated by Indian composite ligure, 378.— Use 
 of a mystical name in chant, preparatory to a bear hunt, 379. — The 
 sacred Che-mahn-duk and Ursa Major, 379-385. — Complex character 
 of devices. Indian and Assyrian, 385, 386. —Legend of Cannes, 386, 
 387. -( haldean and Indian'legends, 388, 389. — Babylonian tablets and 
 Indian myths, .389. — Lament of Izdubar, 390. — Animals believed to 
 have had the power of speech ; Story of the trees, 391. — An animal 
 endowed with reason, .392. —Manabozho and Cannes, 392. — Assyrian 
 vessel and Indian medicine sack; sack shown in cylinder, 393. — The 
 creation; Chant in pictography, .394-397. — Paraphrase, 397. — Por- 
 tions of the Old Testament: expurgated form of an ancient Scripture, 
 398. — Fragment of Creation-tablets in cuneiform inscriptions, 398, 399. 
 
CONTENTS. 
 
 Xlll 
 
 — Lpgend of Creation from Ciitha tablets, 399. — Extract from the Iro- 
 quois 13o<jii of Kites. — Extract from the Tablet of the Wicked Gods or 
 Sjurits, 400. — Certain matters relative to animals, '101. — Legends, 
 402-404. — Superstitions in relation to the dog, 404-400. — The Dog- 
 Sacrifice of the Senccas, 407. — Fables, 409-418. — A similar custom 
 and symbol. The Image Stones, 418. — Legends, tradition, and fable, 
 419-423. 
 
 CHAPTER XVI. 
 Deities op Indian Rite and Story, 424-445. 
 
 Symbol, its meaning, 424. — Electric currents. Assyrian Cylinder, 425. — 
 Cods and fairies, 42G-430. — Legend of an Indian dryad, 431. — lagoo 
 and other Manittos, 432-43G. — Giants ; a Legend, 430-439.— Alle- 
 gories, 439-443. — The sky a partition; the Mundane Egg, 443-445. 
 
 CHAPTER XVII. 
 
 MlSCELLANi:OUS LEGENDS, 446-489. 
 
 Symbols, their meaning in sacred rite and song, 440. — Original language, 
 referring directly to the action or state of things, 447. — Superstition 
 concerning the eye, 448. — Legend, rite, belief, tradition, and allegory, 
 450-452. — Song of the Okogies, 453. — Ued pipe-stone; Tradition; 
 Dreams and Omens, 454, 455. — Symbolical colors; Indian, Egyptian, 
 Hindoo, Jewish; Hindoo Legends, 455-458. — Obscure passage in the 
 Irociuois Book of Rites, 458-4G0. — Wigwam legend of Hiawatha, 458- 
 405. — Quotation from Longfellow; the Indian Hymn, 400. — Regard 
 for women, 407. — Atotarho, 408. 409. — Greeting to Strangers, 470. — 
 Myths of the Yosemite Valley, 470-473. — Indian names of prominent 
 points of interest in the Valley, 474. Council of the bears, 474. — Tra- 
 ditional saying. Yokut Death-Chant. The Weeping-Dance, 475. — 
 Legend, 470-481. — Sayings of the California Indians. Destruction of 
 the Earth, 481-488. — Traditional sayings, 488, 489. 
 
 iM^.* 
 
 '1^-^ .Id 
 
 W'.-. 
 
 CHAPTER XVIII. 
 General Considerations, 490-61.3. 
 
 Statement regarding government and tribal policy, 490, 491. — Spirit of re- 
 venge checked, 492. —A privileged class among the Natchez, 493. — 
 Propositions containing the functions and attributes of an Indian tribe, 
 493-495. — Speech of a Mohawk orator at Condoling Council, 495-499 — 
 Place and purposes and acta of the Council of the Confederacy, 499, 500. 
 

 XIV 
 
 CONTENTS. 
 
 — Mourning Council; funeral of a Seneca Chief, 501. — Decision of tlie 
 Council ; Extract from the Iroquois Book of Rites ; ruuctilious cere- 
 mony, 502-505. — Appellation of consanguinity, 505. — Land purchases 
 of the Colonists, 500. — Incapable of meeting the White Man in the field 
 of trade, 507. — Remarks of Mr. Peters in the celebrated suit of the 
 Cherokee Nations, 508, 509. — Perception of sound; keenness of sigiit, 
 510. — Lanffctge in/antin, blO, 511. — Indian language and pronuncia- 
 tion, 511-513. — Abstract ideas illustrated by lists of words, 514, 515. — 
 The Indian Sequoyah's Alphabet, 516, 517. — Complete grannnar, exten- 
 sive as that of tlie Clreek. — Phonology, simple and i)erplexiiig, 518, 51!). 
 
 — Interesting examples of the combination of tiie syllables WAii no; a 
 list; Names classilied ; the number ten, 519-522. — Language corroborates 
 the testimony of symbol and myth disclosing the Indian's belief in a 
 Supreme Spirit, 524, 525. — IJurning of an Indian prisoner by the French, 
 52G. — Speech of De la Barre, 520-528. — Speech of the Chief of the 
 Onondagas, 529-531. — Belts, 632. — Mather rejoices at the death of a 
 party of Indians. His remarks, 532. — Cusick's History, 532-545. — 
 Progress of Civilization, 545, 54G. — General characteristics, 54G; Cour- 
 age of heart; equanimity of spirit; prefer death to dishonor, 540-548. — 
 Memories; physiognomy; adherence to compacts; treatment of their 
 prisoners, 548-551. — Timidity; California Indians ; the aged; their 
 seership, 552, 553. — Certainty of immortality, 553. — Bones of the 
 dead, 554, 555. — Object of prayer, 555. — Domestic relations, 55G, 557. 
 
 — Houses, 558-5G1. — Indian Fort, 5G1. — Scheme of arrangement and 
 method of action in Indian warfare, 5G2. — Indian hospitality, 5G2-5G5. 
 
 — Pictorial art; vase and pipe decoration; tattoo-work, 5G5-5G8. — Gar- 
 ments, 5G8. — Agricultural habits, 5G9. — " If they speak true," 570, 
 571. — The conduct of the Colonists; occasion of distrust among the 
 natives, 572-574. — Zeal of good men, 574. — Imprisonment of the 
 Marlborough Indians. Seizure of the Concord Indians, 575-57G. — 
 Action of the General Court, 577 — Red Jacket's accusation, 577, 578. — 
 Refusal of his dying request, 578. — Respect for the Colonist gradually 
 destroyed. Sachem's assertion to Eliot, 578. — Cliristianized Indian 
 never has become a minister of the Gospel, 579. — The fierce sense of 
 justice of the savage ; the Government at Boston, Mass., in 1G75, 579. — 
 Enactments of William Penn, 580, 581. — Remarks upon the California 
 tribes, 582, 583 — Battle of Bloody Rock, 585-587. — Legend, 588.— 
 Incident showing a sentiment of regard for the female sex, 589. — The 
 Legend of Gard, 589-593. — Dance of Peace, 593. — AVhisper messages 
 in the ears of the dead. Name and nature of Supreme Being, 594, 595. — 
 Cremation, 590. — Burial, 597. — The Throne, or Sacred Stool, 598-GOO. 
 
 — Sacred Fuel, 600. Festivals and Song, 601, 602. — Acorn food, 603. 
 
 — Sylvan barometer, 604. — Aged woman abandoned, 605. — Legend 
 of ?attik, 616. — Arrow-head manufacture. Weapons incffectnal in 
 warfare with the White Man, 607-611. — Basket-making, 612. — Morning 
 orison, 613. 
 
 4 
 
 ■ jS 
 
 I 
 J 
 
 I 
 
CONTENTS. 
 
 XV 
 
 CHAPTER XIX. 
 
 TiiF, AxrESTUAL C.V.VEKX, 014-623. 
 
 Testimony as to the original iionie of tlie Indians, (114. — Valley of the Col- 
 umbia, (jl.j. — S.ai'ting i)oint of iMigrations, U17. — Similarity of Sym- 
 1)(il:< ill Yucatan, Mexico, North America, and Asia, G18. — Across 
 licliring Straits, G18. — Syniljolism of the Kast. Testimony of lan- 
 guage, fil'.t. — Sacred Mountain and Assembly House, 010. — Names 
 for mountain. Occult language in their Songs, G'20-U;23. 
 
 CHAPTER XX. 
 
 Yo-WAir, THE GiiEAT SriiiiT, G21-038. 
 
 Definition of Ilo ; words in which the syllable occurs ; meaning. 024. — Tlie 
 syllable \va; words in Avhicli the syllable occurs; meaning, 624. — 
 Ifaweniio, /e St!r/neui', Bini. Analysis of words wherein occur the syl- 
 lal)les that were used by tiie Indians to make up their name of a Su- 
 preme Deity, 02")-02!). — The grand and beautiful, tlie great and lovable, 
 distinguished by these words, 02!). — Tlic Sacred Name introduced into 
 jiniper names, 020. — Sanskrit name of divinity, 0-"!0. — K.\ami)les of 
 till' use of the Avord of four '' simide letters,'" (iol, 0^12. — YdlniDtili of 
 tlie Indian, and Tln/nio.iuf the Greek, 032. — The Sacred Name according 
 to the law of cin-resjiondence, 0;!;j. — The Holder of the Heavens, and 
 Jiili. Hebrew's (hiscription of the jiower of Jehovah, 0-'i4-03G. — Indian 
 and Hebrew names for priests, G^iti. — Use of the Holy Name Chinese 
 Holy Name. Evidence of primeval kinship of race in the Name, O^JS. — 
 List of Chinese Avords in which are disclosed the Indian's sacred 
 syllables, 039. 
 
 
 List of Prixcipal Authors and "Works Consulted 
 Index 
 
 . 041 
 
 . 047 
 
'liiil 
 
 I'-l 
 
 
 t 
 
LIST OF ILLUSTRATIONS. 
 
 
 
 PAOE 
 
 rripst of Soootnn . . Front!)' 
 
 pit'CV 
 
 SvihImiIs (if Hrcatli-Mastcr 
 
 , . 
 
 3,5 
 
 8viiiIh.1 of the IluliT of 
 
 the 
 
 
 Winds »••••• 
 
 
 7 
 
 Tho Four Siiirits of the Winds . 
 
 8 
 
 Soi'lK lit (.'ross .... 
 
 • • 
 
 10 
 
 Fvlfot Cross 
 
 • • 
 
 11 
 
 Cross on Chinese Porcelain 
 
 • • 
 
 11 
 
 Amulet of Conch-shell 
 
 • • 
 
 12 
 
 Kscutchcon on Alcdiieval Rell . 
 
 12 
 
 I'Mi^ures on Jloss-j^rown Koc 
 
 '^S ," 
 
 18 
 
 
 
 18 
 
 Circle and Infant . . . 
 
 
 19 
 
 Devices on Chinese Coins 
 
 
 19 
 
 Indian Devices of the Cross 
 
 
 19 
 
 
 
 20 
 
 Crux Ansata 
 
 
 20 
 
 Coins in Tifipoo Sahib's Cab 
 
 net 
 
 20 
 
 Persian Cross .... 
 
 
 20 
 
 Hindoo Cross .... 
 
 
 21 
 
 Iravan Cross . . , , 
 
 
 21 
 
 Hindoo Crosses .... 
 
 
 21 
 
 Indian-mound (,'rosses 
 
 
 21 
 
 Vivilied Cross .... 
 
 
 22 
 
 Coin of Tippoo Sahib . . 
 
 
 22 
 
 Ancient Chinese Cross 
 
 
 22 
 
 Abvssinian I5one Cross . 
 
 
 22 
 
 Hieroglyphic Inscriptions 
 
 
 22 
 
 Cross of the Deities of 
 
 the 
 
 
 AVind 
 
 
 9.T 
 
 Symbols of Thunder-god . 
 
 . 28, ai 
 
 Bird-svmbol 
 
 
 32 
 
 Symbol of Organic Life . 
 
 
 40 
 
 Egyptian Sun-symbol. . 
 
 
 40 
 
 Scrnent-trod 
 
 
 41 
 
 Human-headed Serpent . 
 
 
 41 
 
 Divining Snakes and Sky 
 
 
 47 
 
 Hearkening Serpent . . 
 
 
 47 
 
 Skv-svmbol 
 
 
 52 
 
 Unk-ta-lic and the Earth . 
 
 
 54 
 
 Stars and Sky .... 
 
 
 55 
 
 PACE 
 
 Wa-hun-de-dan 76 
 
 Device in Hand of Hindoo God 70 
 
 Indian Star 78 
 
 Night 78 
 
 Sun 79 
 
 Adoration 82 
 
 Su'i. with Ears 102 
 
 Symbol in Agni's hand . . . 107 
 
 Sunrise, Sunset, Fire .... 107 
 
 Si)ider-niound 109 
 
 Assyrian Scarabee 109 
 
 Indian Fire-feast (full-page) . 112 
 Hindoo Kasa-Mandala (full- 
 
 l)age) 114 
 
 Sun and Four Winds ... 115 
 
 ICarth and Moon llti 
 
 Mundane Egg 117 
 
 Moon-goddess ...... 124 
 
 Land and Water 124 
 
 Plan of Chinese Temple . . . 125 
 
 Modern figure of Sun .... 126 
 
 Sky-symbol 126 
 
 Medicine-tree l.'J2 
 
 Singing-tree 134 
 
 Fire-divinity 152 
 
 Manittos, Serpent-god, and Me- 
 
 da-e-ki 153 
 
 Evil Priest 171 
 
 Symbol of Death .172 
 
 Sun-god and Life 201 
 
 Unk-ta-he 202 
 
 Nicaraguan Sun-symbol . . . 205 
 
 jMystic Parallelogram .... 223 
 
 Six Deities 223 
 
 High-priest 223 
 
 Indian Conjurer (full-page) . . 224 
 
 Me-da-e-ki Lodge 224 
 
 Inscriptions on a stone . . . 234 
 
 Medicine-House 245 
 
 Serpent of the Waters . . . 257 
 
 Sacred Wildcat 258 
 
 Kv' 
 
 b 
 
Mil 
 .1 
 
 ',1"! 
 
 :i,« 
 
 
 XVlll 
 
 LIST OF ILLUSTRATIONS. 
 
 TAiiK 
 
 Feast of First Fruits (fiili-pagf) 2(!t! 
 I'riot of Scculaii (fiiil-i>a;,^c) . -JUS 
 War-suii^, ill rictograiiiiy . .271 
 IMessaj^o, iu IMctoj^rapiiy . . 277 
 
 ('tim''.oii Cross 27.S 
 
 Ilcart-ciuljloiiis 2.St 
 
 Similar II'iiiloo Symbols . , . 281 
 Various Iiuliaii, ICyyiitiaii, and 
 
 Hindoo Symbols," . . .285,280 
 I'tisiaii Mitliraic and Sun-sym- 
 bol '. . 28(5 
 
 Seal of Syrian Chief .... 287 
 IVrsian, Hindoo, and Chinese 
 Coins and Circles .... 288 
 
 Indian Device 281) 
 
 Kinblcin of Vishnu 2ai» 
 
 raralielot;ram and (.'irdes . . 28!t 
 jMystic Cross and Circles. . . 28!i 
 
 Ovals and Tortoise 28il 
 
 Egyptian and Persian Ovals . 2:i() 
 
 'J'he Cross Tau 2'JO 
 
 Indian, Persian, and Hindoo 
 
 Triangles 2110,201 
 
 Wheel-lignres 2!)1 
 
 A'islinu and Jleart-synibols . . 2!)2 
 I'ai-allelogram and Si[uares .292, 2ii;j 
 Serpents and Seriient-mounds . 2!}4 
 Egyptian and other Serpent- 
 symbols 2!J4, 295 
 
 Human-headed Serjients . . . 2UG 
 Ktoon-goddoss and Coiled Ser- 
 pents 290,207 
 
 Indian Cartouche 200 
 
 Ta-ren-ya-wa-go 297 
 
 Xa-Jia-bush 298 
 
 Hindoo Statue in Brass . . . 298 
 Hindoo and Indian Fire-gods . 299 
 
 Ancient Crowns 209 
 
 Inscription on Egyptian Statue 300 
 
 Piosetta Stone .' 301 
 
 IJird-devices 301, 302 
 
 Feather Symbols 302 
 
 Egyjitian Hieroglyphics and In- 
 dian Emblems . . . ^ . 303 
 Ifock Inscriptions . , . , 303, 304 
 Babylonian Cylinder • . . . 304 
 Symbols of Creative Power . . 300 
 Temple Inscriptions .... 307 
 
 Crosses 307 
 
 ludiau Cartouche 308 
 
 r.Kcr. 
 
 Hawk-headed Cross .... 308 
 liock 'nscription and Egyjitian 
 
 Device .' . 308,309 
 
 Figu'-e of Divinity 309 
 
 Cuneiform an<l Indian Charac- 
 ters 310 
 
 Amulet from (irave Creek . . 311 
 
 Nineveh Pebble 312 
 
 Sacred Hands 312 
 
 Star .Manittos 313 
 
 Wa-zha-wahd 313 
 
 Manabo/ho 314 
 
 Moon-goddcsb 314 
 
 Osiris 314 
 
 Hindoo ^lercury 315 
 
 Chinese (.'ireles and Crescents . 315 
 
 Seal of Syrian Chief .... 318 
 
 Jossakeed Pro]>li.'t 319 
 
 l?abyloiiian Cylinder .... 319 
 
 Wind-emblem 320 
 
 (Jreat Serpent-mound .... 323 
 
 Averbury Dracoiitium . . . 324 
 Mounds in Pike County and 
 
 at Capille Bluffs . . ! . . 326 
 Other Indian Jlounds (full- 
 
 jiage) 329 
 
 Pentagon Mound, Wisconsin . 330 
 
 Coiled-serpent Mound. . . . 333 
 
 Composite Jlound 334 
 
 Symbols of Manabo/ho . . 330, 343 
 Chrishna and Serpents (full- 
 page) 350 
 
 The Deluge, in Pictography 352-354 
 Cylinder from the Kowyanjik 
 
 'Mound 350 
 
 Narayana (full-page) .... 307 
 
 Great Hare 308 
 
 Mystic Wildcat 378 
 
 Indian Composite Figure . . 385 
 
 Babylonian Composite Figures. 386 
 
 Babylonian Cylinder .... 393 
 ("reation, in Pictography. . 394-397 
 
 God of Grasses 424 
 
 Babylonian Cylinder .... 425 
 
 Sun-invocation and Dance . . 440 
 
 Sun-god 440 
 
 The Destroyer 447 
 
 Magical Sack 455 
 
 Map (full-page) 490 
 
310 
 311 
 312 
 312 
 313 
 313 
 3U 
 314 
 3U 
 315 
 315 
 318 
 319 
 319 
 3-20 
 323 
 324 
 
 nil 
 
 INDIAN MYTHS. 
 
 "The Iciroiid, I f,.,.l, is a part 
 <»(' til.' luiiifT,.,. ;i,„[ t|,i,.^j ,,j. ji,^, J|^,,^|.^^ 
 Till' IV.'iizy and tiiv of tlio l)raiii, 
 That grasps at the riuitiigc Ibihid.len, 
 TliL' golden iM.iucgianatc.s of Kdcn, 
 To (iuift its luvcr and l<ain." — J.oxgff.i.low. 
 
 "The rcsomblanco of superstition, M-hi,h conld not be inntated 
 ight be traced from Japan tu Mexico. " - Edwakd Uiuiiu.v. 
 
! -J 
 
 "We must a('kTio\vl('(li,'o, tlio nearer view tlint \v(! take of our 
 savaLjes, the uioie we discover in them some valiiahk' ([nalities. 
 The eliiel'part of the principles 1)y which they reguhite their con- 
 tliicl, tlie general maxims by which they f,'ovcrn themselves, and 
 the ,L,'n)und\vork of their character, have nothing wliich ajjpears 
 l)ar])ar(»us. . . . Tin- ideas, tliongli (luite confused, wliich tliey have 
 retained of tin- Supreme Being ; tlie traces, although almost 
 ell'aced, uf a religious worship which tlu-y appear to have rendered 
 formerly ti> this Supreme Being; and the faint nuirks — wliich 
 we observe in their most indill'erent actions — of the ancient belief 
 and th(^ ]irimitive religion, may bring tliejii more easily than \\y 
 think in the way of truth." — Peue Chaulevuix. 
 
 ii.'i I 
 
 I 
 
INDIAN MYTHS. 
 
 of onr 
 ialitit'9. 
 •iv con- 
 es, and 
 
 py liiive 
 almost 
 ■nilt'i'i'd 
 - which 
 it lu'liof 
 Kin \\ e 
 
 CHAPTEli 1. 
 
 THE BREATH-MASTER: GOD OF AIR. 
 
 Tn' the Far West there is a teut resting upon a lofty 
 niouiitain. There dwells Wahkeeyan. T(j this tent 
 tliere are four ojjenings, in which are sentinels clothed in 
 red down. At the east is a butterfly; at the west a 
 bear ; a fawn is at the south, and a reindeer is at the 
 north. It is AVahkeeynn who niaketh the thunder.^ He 
 it is that pierces the earth with an arrow, and the waters 
 rush forth. 
 
 Such is the web of fancy woven by the Dacotah 
 priest, in which is his " notion of God, the ideal reason 
 
 1 Said the cclohrated Shawane warrior Tc-cum-seh, in a spooch made 
 for the puriiose of arousing the Indian tribes to war upon the early 
 settlors to prevent their af^jj^ressions: " Brothers, the Oreat Spirit is 
 angry with our enemies; h<' sprnls in thuurhr, and the earth swallows 
 tlieir villages and drinks tht^ Mississip])i. The great waters will cover 
 their lands, their corn will not grow, and the Oreat Spirit will sweep 
 those who escape to the hills from the earth with his terrible breath." 
 
1 ll 
 
 4 INDIAN' MYTHS. 
 
 ill tlio soul ol" man, iho LliuugliL ul" man, ihc Lliuuyht ul" 
 tlif inliiiiU'." 
 
 ►Sa}'.s a tli.sLinguifihud divino ; — 
 
 WillidUt a micrn.scopc, a iiiuii imii think : Iw can ■^cr ciKtir^li 
 to think aci'uralclv. Tlic n.'suUs ot' thtj n i.sunin'' nf (•(ininuMi 
 nusii ui»mu cviilciil I'lii'ls ii;ivii iu>K hrcn overthrown liy lh(^ 
 siilxlividin;^' Iho.-M facts. Still, thon,L;lit and plui, s|tiiii and 
 lit'f, iiic in that which we name .Nature, and llicic i.> One who 
 lilaeed them tiiere.^ 
 
 It did not need an instrument of science to teach the 
 savage that, in the universe wherein lie lound himsidf, a 
 superior being existed, a Creator of all. Says a writer 
 of the lifteenth century : — 
 
 They helieve that there are many j^ods, which tliiy call 
 mautodc, but of dilferent sorts ami degrees : one only chief 
 and great Cod, which hath l)een from all t'ternilie, wlio, as 
 they allh'me, when he(! i)r<)[)o.sed to mak(5 the world, made 
 first other gods of [)rineipall order to bee as jueans and instru- 
 ments to bee used in the tu'eatiou and government to I'olow ; 
 ami after, the sunne, inoone, and stars as pettio gods, and tho 
 indtrumerl-s of tho order more jjrincipall.^ 
 
 This chi(!f of gods is now thought to be god of the 
 sun, and again believed to be the si)irit of fire, of which 
 that i)lanefc is s<iurco. l^v some writers he is af- 
 firmed to be tlie rider of the winds and god of light, 
 the ever-reappearing day. In the opinion of all, some 
 ruling deity was an object of worship and reverence to 
 the North American Indian. There was a conception of 
 
 1 Tlio IJev. Ale.KaiKk'r McKunzie, D. D., author of "Cambridge 
 Sennoiis." 
 
 '^ Tliomus liuriot, 1587. 
 
I 
 
 TIM". IlIM'.Aril-MASTKK: GOD OF All;. 
 
 r. 
 
 ;i .supiviiio iH'iiig, ci't'iUor and ruler of llic uuivcrso. 
 Wiiliin tilt' spirilual piano of his mind llicie was a 
 iv(utj;nili«>ii ol" till! author of lifo, — a iicri-uption of the 
 ,suul of livt's, to whom prayer was addressed as author of 
 life, and as the prineiplt! of rational heiui^', — lie who 
 fould confer hles.sing and .sustenance, llowevcr l)roken 
 the iuia-e, however dim this con.sciousness of (he one uni- 
 versal Lord, its prevalence is iiiduliitahle. The Indian's 
 le;4end and rile and ceremonial are its illustration ; the 
 most veneralile myths are its witnes.se.s. Tlie le.sser gods 
 had a l'alher-;4od, whose existence was disclosed in the 
 narration of ilieir hirths ; an antecedent ^^od, identilied 
 eipially with the god of liglit, ruler of the winds, and 
 .-■j'irit of lire. 
 
 It is Id he regretted tliat tliere are no more ade(juate 
 accounts of this helief ; hut, as is stated hy Dr. Jarvis, 
 "the Indians were not communicative as to their relig- 
 ion." ' The reason of this niav lie in the natural reticence 
 of liis race, and it may have heeu occasioned hy the sjiirit 
 in wliicli ]n"s disclosures were met. It is stated that 
 wlicn au Indian anh-med his helief in Areskoui. a desuit 
 ])riest, e.\as[)erated at the tenacity with which lie held to 
 the helief, ('xclaimed : "I Indieve your god Areskoui is 
 chaiiKid in hell hy our (lod."- What was deemed a 
 suitahle rehuke was doubtless given to the savage, whose 
 sini]»licity led him to asseverate, ou the story of the 
 Creation from ^Mosaic record being told him: "It is 
 Atahocan ! It is Atahocan who niade the heavens and 
 eaithi" Uut the iiod Atahocan is, in another dia- 
 lect, the I'Uayfirfiih Emusce, Master of Breath ; and is it 
 remarkable that the savage iden-lied the Hebrew crea- 
 
 1 I discourse on' the Religion of Indian Tribes. 
 - Kc'liitions elc's Jesuite.s. 
 
i 'iii 
 
 c 
 
 INDIAN MYTHS. 
 
 l.iili 
 
 
 i'\u 
 
 
 
 K'4 
 
 m, 
 
 in!; I 
 
 ■'II 
 
 !;;!] 
 
 tor of tlio " wind of lives " with liis god, the breath- 
 mastcr ? 
 
 How universid the pcrsoiiification of tlie wind is am- 
 ply sliowu l)y Dr. Ihintou, in liis "Myths of the Now 
 World ; " we follow in his footstci)S when wc allirni its 
 prevalence among the American aborigines. 
 
 Witliin and end)odied by "this homogeneons ether 
 which may have been tlie germ of the Avorld," ^ is the 
 Indian's (Jreat Spirit, the Sonl of lives. His tent is the 
 blue dome, and his sentinels are clothed in scarlet. To- 
 gether with these are four living creatures. The butter- 
 llv, a win'fed frau^ment of rainbows and ether, iloatinfj 
 along the sunny currents of air with noiseless wing, 
 represents tlie cast, wherein appears the radiant marvel 
 of tlie uninurmurinix win^s of dawn. The siilendor of the 
 west, from whence conies the terror of the storm, and 
 where the powers of air have their battle, is represented 
 by that animal whose cunning and strength are the 
 theme of song and mystic rite, the Chc-malui-dnh. The 
 fawn and reindeci', the most timid and nimble-footed, 
 complete the figure, in which is typified those fleet mes- 
 senijjers who arc the four winds. 
 
 This representation of the god of air — Tb'eath-^Master, 
 E^ajtfjctnli Emisscc — must not be called the mere expres- 
 sion of pictorial thought. To the Indian, he it was who 
 was Creator; the breath of his life and the fire of his 
 heart, — the warmth of living, growing, expanding, ever- 
 renewing nature, — had in lliin its source. 
 The symbol of this creative life-god, 
 overruling all gods, is an oval figure, with 
 small semicircles at the ends and sides. 
 As these semicircles are used in tjie symbol of the sun 
 
 I Science of TLoudit. C. C. Everett. 
 
 (I 
 I] 
 
 I; 
 
 Till 
 
THE BREAXII-MASTER : GOD OF AIR, 7 
 
 on either side, in the position of and to denote the ears, 
 the organ of liearing, I conclude these to denote tiie 
 same, — tlicir distinguishing feature being tlie represen- 
 tation of an omnipotent sense, the ability i.o hear on 
 all sides. 
 
 O 
 
 Tlic fli-st device is tlia Indian's symhol of Uie rider of the winds; tlio <5e(<ind, of 
 spiritual existunees, tMjiially aiiidieulilo to tlie Ureat Sjiirit and to man, or to 
 siar-uianittos. 
 
 WA 
 
 E^^' 'I 
 
il;' 
 
 U 
 
 ' fl 
 
 
 Hi 
 
 CIIArTEP. II. 
 
 THE FOUR SPIRITS OF THE WINDS. 
 
 The AViimelvagoe tribes of Indians tlius describe, in 
 tlieir legendary lore, tlie sentinels of the four points of 
 the compass in their respective place. 
 
 ]\lanabozho stood in the east, and presided over the 
 ^vinds from that quarter, and also attended the sun in 
 its pathway along the sky ; Animiki, spirit of thunder, 
 stood in the west ; jMenengwa, represented in the form 
 of a butterlly, ruled in the south ; Moho-koko-ko-ho, 
 represented in the form of an owl, ruled in the north. 
 
 Among the Chinese there is an account of four beings, 
 stationed at the four points of the compass, who were 
 called by the following names : Xorth, Son of the Essence 
 of Water; East, Su})erintendent of "Wood (on account 
 of fire within it) ; West, CJolden Mother (iVom a i)ara- 
 disiacal mountain in the west) ; South, Son of the 
 Essence of lied Earth. 
 
 These four beings obtained oui; of an immense crucible, 
 by a chemical process, a male and female ; from whom, 
 through the essential influence of the sun and moon, 
 human beings descended. By these people subtle 
 
Tin: FOUR Sl'IKITS OF THE WINDS. 
 
 9 
 
 Idvaths are tliou<;lit to proceed from tlie soutli and 
 north, bringing good and Lad inlluences respeetively. 
 
 The dedication of color to the cardinal points is uni- 
 versnl in Central Asia. Tlie ge(\graphical names of tlie 
 lied Sea, tlie Yellow Sea, the White Sea (the Mediter- 
 ranean), and the IMack Sea are said to derive their names 
 from tlieir locality.^ 
 
 Among tlie ceremonies of worship in Tliibet, the 
 sounding of a large conch-shell,^ sacred to tlie lUiddhist, 
 towards the four cardinal points . the hour of pniyer, 
 is particularly mentioned ; which is similar to the cere- 
 mony of smoking to the four points of the compass, 
 perfornu'(l by the Indian. 
 
 In Scandinavian mythology, four dwarfs su])port the 
 heavens at these four points, who fix their tapers to illu- 
 minate it, and design fires to run through certain spaces. 
 
 In jMexican legend it is narrated that the temple of 
 Qiietzalcoatl was composed of four apai'tments, each of 
 dilferent color : the east, yellow with gold ; the M'est, 
 blue with tunpioise and jade ; the south, white with 
 pesu'ls and shells ; the north, red with blood-stones. 
 These four aitartmcnts symbolize, it is believi'd, the 
 cardinal points of the heavens over which the god Quct- 
 zalcoatl presided. A cruciform figure was used as em- 
 blematic of this divinity, its ends directed to these 
 points; ami the celebrated monument of Xoehicalco has 
 four faces exactly pointing to the four cardinal points. 
 
 To the Hindoo god Ih-ahma, is given four heads; and 
 to one of the avatars of Crishna, four arms. 
 
 ^ Tliero is ulso the distinotion of races by (.'nlor: — the I'ed, tlio 
 Yellow, the r.lack, iiml the White. 
 
 '^ J'iilc IiKUau'.s woibliip of the couch-bhell. Chapter on Ceremonies 
 and Rites. 
 
'^ 
 
 ,':l 
 
 h 1 
 
 ^1:1 
 
 10 
 
 INDIAN MYTHS. 
 
 The hammer of Thor, in Srandinavian legend, is re- 
 presented by transverse line., in the form of a cross 
 called the f'/ffot cross (four-foot). ^ The god Thor 
 was believed to be of " most marveHous power and 
 mi.n'ht." " In the aire he governed tlie winds and the 
 clouds, and, being displeased, did cause lightning, thun- 
 der, and tempest, with excessive raine, haile and all ill 
 weather." In otlier words, Thor was ruler of tlie winds, 
 a Scandinavian Manabozho. As an amulet, the Ameri- 
 can Indian's cross is pictured with transverse belts 
 filled with circles resembling eyes, — "awheel in tlie 
 middle of a wheel ; " but in pictography tlie Indian 
 represents it in the shape of the lionian numeral X. 
 When this was closed at both ends, it was the symbol 
 of death, resembling most those hour-glasses now seen 
 on the moss-covered gravestones of our I'uritan fore- 
 fathers ; but when this figure was closed at the upper 
 
 end, it equally signified a manitto 
 
 and a human being. 
 The most remarkable picture of 
 
 this symbol is that of the cross 
 
 formed by two serpents. 
 
 This cross surely is a fylfot cross, 
 
 — the heads and tails of the ser- 
 pents forming the four-feet, fijl/ot ; and had this been 
 
 1 The fylfot cross (fylfot, fonr-footod), or T/iov's hammer, or Gamma- 
 dion, "the (li.ssoiiibled cross under ilie diseii)line of the secret," is — re- 
 marks lilewellynn Jewctt, F. S. A. — the most sijiguhir, most ancient, 
 and most interesting of the whole series of crosses. It is said to be 
 formed of four f/mninas conjoined in the centre, which as numerals ex- 
 pressed the Holy Ti'inity, and hy its rectagonal form syniholized the 
 chief corner-stone of the Church; and it is also said to be formed of two 
 words, scr (well) and asti (it is), so signifying it is iccll, so be it, or 
 amen. 
 
 
THE FOUR SPIRITS OF THE WIXDS. 
 
 11 
 
 fuuiul on tlie celebrated Dighton Itock of our Xew Eng- 
 land coast, — Avliereou was discovered, together with 
 (itlier pictography, tlie supposed lionian luuneral,^ a 
 ]iuzzle to anti([uarians, — there would have been an- 
 (itlier evidence that tliose inscriptions were of Scandi- 
 navian origin, since less proof was found to establish 
 this tlieory. 
 
 This symbol is found on ancient coins of Danish ori- 
 gin. Dr. r>ruce speaks of a Jionian altar, u])on wliicli 
 the fylfot cross forms the central ornament. On the left 
 corner there is another device, figured like 
 the Indian symbol of the sun, — tbree con- 
 centric circles, \yliich is of signihcance in 
 comparative mythology. 
 
 On a, very ancient specimen of Chinese porcelain the 
 same cross occurs. Another lioman altar, believed to 
 
 have been erected in the time of 
 Klagabalus' reign, 210-2L10 1). C, has 
 a sculpture of the same endilem. 
 The thunder-bolt of Jove and tlie 
 wlieel of Xemesis, as also the wheel 
 of Quetzaloatl, (wheel of the winds) 
 are of tlie same import, emblems of the same occult 
 
 nicannig. 
 
 An ancient altar is described with both the thunder- 
 bolt of Jove and the wheel of Xemesis on opposite 
 f;ici's. C)u an altar to Fortune the form of a cross is 
 made ; and as a turn of the wheel of fortune is supposed 
 to bring luck, while an evil wind blows nobody any 
 good, — each of which are ])roverbial sayings respecting 
 the fortunes of life, — we infer this emblem also is of 
 the same symbolic meaning. 
 
 ^ Fide chapter on Pictography. 
 
 
 I. i •' 1 
 
 " > « 1 
 
i .. 
 
 lii! 
 ii;! 
 
 iili 
 
 ,1)1' 
 
 
 'Hi!; 
 
 m 
 
 12 
 
 INDIAN MYT'IS, 
 
 Among the .sculpliires on tlio frieze of the temple of 
 Xoehic'iilco in Mexico, there is ii liijure resembhiiu; tlie 
 Annik't, — with the exce])tion of llie rings, — together 
 with llie lignre of w god, with ii hehnet from which pro- 
 jects II serpent;^ and in his hand is Llie circhi or ring, 
 C»n both the Aninlet and Escutcheon the rings are seen. 
 Tiiis symbol is used io represent the stars among both 
 jNIexican and Xorth American Indians. They may l)e 
 the siuns used to signify that stars are the eves of 
 
 r. 
 
 Ti 
 
 © 
 
 ® 
 
 ^; 
 
 % 
 
 Imliaii Aiuuk't oi'Coiu'li Slicll.s 
 
 E.si'utclicoii on Mc'iliaval IJi'll. 
 
 Spirits, — tlie inner ring representing the iris, the outer 
 tlie full orb. 
 
 AVe might draw yet other similitudes. The crescents 
 upon the cross of tlie escutcheon may equally signify the 
 horns of the endtlematic serpent, worshipped in the 
 East, and the moon;"^ — both of which, among the In- 
 dians, have a simiLir emblem and device ; and the ser- 
 l^ent is pictured with the crescent, precisely as seen in 
 this device, in the hieroglyphics of the East. Thus it 
 
 ' r'Vr " Aniorii^aii An'h:i'olof,Mcal riosoarcli," E. S(pucrs. 
 - Tlie cross witliin a I'iirle is a iiinst aiKMcnt dcvico in Tiotiic. 
 2 The moon of tin; Sprinrr wa.« culled by the Menomics Indians the 
 serpent moon, — Ji'di-tn-h: Ifa-zho. 
 
 
 
"1 
 
 THE FOUR SPIRITS OF TlIK WINDS. 
 
 13 
 
 MltS 
 tllO 
 
 the 
 
 111- 
 
 sev- 
 
 11 in 
 
 us it 
 
 appears that the Kscutchcon hears enougli features of 
 siiuiHUide to the serpent cross of the liulians, to (U'liote 
 the selt'-saiiie idea in prhiiilive religions, and Ihuilly tlie 
 Jiidian's cnjss may he conjeetured to have been the earli- 
 est Ibrni of the i'yll'ot cross in holh \vorkls, for in all 
 primitive religions the serpent occupies a central place 
 in superstitious rites and cerenKJiiics, 
 
 The number four ^ has evidenlh <jreat si:'niricance to 
 the Indians, as it constantly occurs in his religious cus- 
 toms. Four sacks, a>tiih-h(, — constructed of buffalo's 
 skin ill the sluqie of a tortoise;, elaborately sewed togellu'r, 
 a buncli of eagle's ([uills a})pended at one end, — were 
 used by a ]\landan priest in riles of \vorship. These 
 sacks, he stated, M-ere Jilled M'ith water tlrawn front the 
 hiur (juarters oi" the world, and hiid bei'U in ])Ossessioii of 
 the Indian since the "settling down" (jf waters. Four 
 shells were used for rattles in the mystic dance. Four 
 human and four l)ufl'al() heads were witliin the medicine- 
 tent on occasion of a sacred feast. Four sjiirits, (dad in 
 white, blue, black, and scarlet raiments, are described in 
 the story of a ^laideii's Dream. 
 
 In our Sacred Scrii)tures the divine Vvhn and Thum- 
 mim were the four rows of stones in the breastplate of 
 Aaron. 
 
 Accounts of the four angels, — Gabriel, ]\ricliacl, Tsra- 
 111, and Azarael, — which the ^Mohammedans believed to 
 be eminently in favor with the ^lost High, are similar 
 to the four siiirits in the mvthologv of other nations. 
 They are made to figure largely in the creation of ni:in, 
 
 ^&. 
 
 f: 
 
 i^-iifj 
 
 IS 
 
 tll(^ 
 
 1 Slnicturiil law apjieai's to Le ^[fovcniC(l Ly lliis miinlicr, fnur. 
 Prdfcssor A,L,'iissiz arraiiffps iitiiinal existence into four jfeiieral types. 
 To^silily ((f/rihKfc.i, or qKcdifhs, arc. govenieil by tlic miiiiber three, 
 tliu ivcurrenco of wliicli is e(|ually oonnnoii in all mythologies. 
 
Ilil 
 
 m 
 
 !.' ' 
 
 f ':, 
 
 f:i 
 
 \m 
 
 
 !'■; 
 
 I . 
 
 14 
 
 INDIAN MYTHS. 
 
 as do the four Loiiigs in Chinese mythology. As the 
 myth of this creation is of a curious nature, we will 
 subjoin it. 
 
 The angels — (labriul, Michael, iuid Isralil — Avcro sent hy 
 God, one alter another, to bring, fur tlio purpose of creating 
 Adam, seven handfuls of earth from diilereiit dejjtlis and of 
 dill'erent colors (whence some account for the various com- 
 plexions of mankind) ; but the Earth being api)reliensive of 
 the consecpiences, and desiring them to represent her fear to 
 God that the creature he designed to form would rebel against 
 him, and draw <lown his curse upon her, they returned ■with- 
 out performing God's command. "Whereupon he sent Azarail 
 on tlie same errand, who executed Ins commission without 
 remorse ; for which reason Qod a])pointed that angel to sejia- 
 rate the souls from the bodies, being therefcn'e called the 
 Angel of Death. The earth he had taken was carried into 
 Arabia, to a place between ]\Iecca and Tuyef, where, being 
 kneaded by tlie angels, it was foshioned by God himself into 
 a human form, and left to dry for the s])ace of forty days, 
 the angels meantime often visiting it, — Eblis among them, 
 who was one of the angels nearest to God's presence, after- 
 wards the Devil ; but he, not being contented with looking 
 upon it, kicked it with his foot till it cried out, and,.knowing 
 God designed that creature to be his superior, took a secret 
 resolution never to acknowledge him as such.-' After this, 
 God animated the figure of clay and imbued it with an intel- 
 ligent soul ; and when he had placed him in Paradise, formed 
 Eve out of his left side. 
 
 The universality of the use of this mmiber, in symbol, 
 and rite and pictography, claims the attention of the 
 student of primitive thouglit. It appears to be a recog- 
 
 1 This resolution is believed by the Mohammedans to be the begin- 
 ning of the revolt of Satan. 
 
 i 
 
THE FOUR SPIRITS OF TIIK WINDS. 
 
 15 
 
 iiitioii of soiiio univuvsal l;i\v, around tliu idea of which 
 is gathered the most sacred acts of worship. It appears 
 that»its einhleni is made to typify etpially the four 
 points of the heavens and the human form ; and it 
 prefigures thus our most sacred symbol, the cross. 
 (Ihincing from the pages of universal history to those 
 of the Jjible, wc discover not only the mention of this 
 number, but of the rings and lightning and color found 
 in tlic symbol and W()rshi[) of the Indian, the grand 
 significance of which is given in the divine language. 
 
 jcog- 
 
 jcgin- 
 
 VISION" OF THE IIEP.REW PROPHET.! 
 
 And I loukeil, and behold a wliiilwiiul came out of the 
 north, a great cloud, and a fire infolding itself, and a bright- 
 ness was about it, and out of the midst thereof as the color 
 of amber, out of the midst of the fire. 
 
 Also out of the midst thereof came the likeness of four 
 living creatures. And this was their appearance ; they had 
 the likeness of a ujan. 
 
 And every one had four faces, and every one had four 
 wings. 
 
 And tlu'ir feet were straight feet ; and the sole of their 
 feet was like the sole of a calf's foot ; and they sparkled like 
 the color of burnished brass, and tliey had the hands of a 
 man under tlujir wings on their four sides ; and they four 
 had their faces and their wings. 
 
 Their wings were joined one to another ; they turned not 
 wlicn they went ; they went every one straight forward. 
 
 As for the likeness of their faces, they four had the face of 
 a man, and the fixcc of a lion on the right side : and they four 
 had the face of an ox on the left side ; they four also had the 
 Hice of an eagle. 
 
 ! Ezekiel, ch. i. 
 
TT" 
 
 • I' 
 
 ■^1 
 
 4 
 
 1 1. ■. 
 
 
 ■'.■' 
 
 •I 
 
 iJi'! 
 
 IG 
 
 INDIAN MYTHS. 
 
 Thii.s wcro llicir faces : aud (licir wings wero slrotclicd 
 upwiinl; twn wings oi' every (.inc ^verL' jdineil one to lUiutlicr, 
 
 and two fovel'eil their liddies. 
 
 And tliev Aveiit everv one straight forward ; -whitlier liie 
 spirit was to go, tliey wi'nt ; and they tnrned nut wlien they 
 
 Went. 
 
 As ioi' the likeness of the living creatures, their aiijx'ar- 
 anco was like hurning coals of lire, and like the ainx-aranci! 
 of Iannis: it went up and down among the living creatures; 
 and the tiro was bright, and out of the lire went forth 
 lightning. 
 
 .Vnd llic^ living creatures ran and returneil as the appear- 
 ance of a Hash iif iighlning. 
 
 Xow as I lieheld the living creatures, liehold one wheel 
 niMiu the earth liy the living creatures, Avith his four faces. 
 
 The a[»pearance of llu; wlu-els and their Work was like 
 unto the color of a heryl : and they four had one likent'ss, 
 and their appearance and their woi'k was as it wero a wheel 
 in the middle of a Avheel. 
 
 AVhen they went, they Avent upon their four sides; and 
 they tui'ned not when they went. 
 
 As for their rings, they wen; so high that they were 
 dreadful: and their rings were full of eves rt)und ahout 
 them four. 
 
 And when the living creatures Avent, the AA'heels Avont by 
 them : and Avhen the living creatures Averc lifted up from the 
 earth, the Avheels Avere lifted up. 
 
 Whithersoever the spiint was to go, they Avent, thither A\'as 
 their spirit to go ; and the wheels Avere lifted up over against 
 them, for the spirit of the living creature Avas in the Avheels. 
 
 When those Avent, these Avent ; and Avhen those stood, 
 these stood ; and Avhen those Avere lifted up from the earth, 
 the Avheels Avero lifteil uj) ovi-r against them, for the spirit of 
 the living creature Avas in the wheels. 
 
 And the likeness of the lirmament upon the heads of the 
 
 "n 
 
 ■■i 
 

 THE FOUR SPIRITS OF TIIK WINDS. 
 
 17 
 
 ^' 
 
 «.»)li,^i 
 
 
 ^ 
 
 Avas 
 
 1 
 
 iiiust 
 
 1 
 
 els. 
 
 1 
 
 ,()(j(l, 
 
 '1 
 
 IU'tll, 
 
 ■'1 
 
 it of 
 
 '' 
 
 the 
 
 liviiiL,' creature was as the color of tho terrible crystal, stretched 
 Inilh ctver their heads above. 
 
 And under the firmament were their win^s straight, the 
 one toward tho other : every one had two, which covered on 
 lliis side ; and every one had two, which covered on that 
 side, their bodies. 
 
 And when they went, I hoard the noise of their wings, like 
 tho noise of great waters, as tho voice of tho Almighty. Tho 
 vuico of speech, as tho noiso of an host ; when they stood, 
 they let down their wiiigs. 
 
 And there was a voice from tho firmament tliat was over 
 their heads, wluiU they stood, and had let down their wings. 
 
 Antl above tho firmament that was over their heads, Avas 
 the likeness of a throne, as the appearance of a sapphire stono : 
 and upon the likeness of the throne was tho likeness as the 
 appearance of a man above upon it. 
 
 And I saw as tho color of amber, as the appearance of lire 
 round about within it ; from tho aj)pcarance of his loins even 
 u[)ward, and from tho appearance of his loins even down- 
 ward, I saw as it were tho appearance of lire, and it had 
 brightness round about. 
 
 As the ai)pearance of the bow that is in tho cloud in tho 
 day of rain, so was the ajipearance of brightness round about. 
 
 This was the appearance of the likeness of tho glory of the 
 Lord ; and when I saw it I fell upon my face, and I heard a 
 voice of one that spake. 
 
 The following selection of devices of the cross, used 
 in primeval worship, discloses their universal use in 
 sacred ceremony or religious rite. That the Indian 
 designed to represent life by this device is evident 
 
 It will be seen that a cross was used to represent the 
 heart, as in the figure in chapter on Legends of the 
 Dead. In this case the cross is closed at the top, to 
 
 2 
 
 m 
 
 "M 
 
 '■ Wi£ 
 
18 
 
 INDIAN MVTIIS. 
 
 
 l/Il 
 
 X xo 
 
 signify ileatli ; and tliis form is seen on nnciont Cliineso 
 coins, unci on a very anciunt lioniun allar, toyotlier wiLli 
 the fylfot cross. 
 
 ])(!arin.i; in niiml that tlic Indian calls his god Urcatli- 
 niasler, and represents him as rnler of ihc winds, it is 
 perceived that the cross i)f tho \vinds might eciually be 
 called the cross dI' life. 
 
 It is common in Indian pictography to leave open 
 tlie lower limhs of tue cro.s.s, to represent the human 
 foiin, as si'cn in this design. It apiicars to bo a kind 
 
 of nn'foitc/n; and was fonnd by 
 the Abbe ])omenecli painted on 
 a moss-grown rock. As a com- 
 pleted circle in mound-building 
 denoted the extinction of tlie 
 fannly by whom it was con- 
 structed, and as a headh.'ss figure represented one 
 slain ill Ijaitle, we may inl'er that this picture is in- 
 tended to convey the fact of the dcatli of two ]iersons. 
 It should not l)e forgotten, however, that tlie oval sur- 
 rounding the picture, and the circle within, ar(> sacred 
 symbols whose im])ort has reference to spiritual exist- 
 ence ; like the cross, these are emblems of continuous 
 life. 
 
 The relation of the form of 
 the cross to the structure of 
 tho human Inxly is disclo.sed 
 in I he adjoining cartouche. 
 
 The reading of these synd)ols 
 may be fonnd to be an expres- 
 sion of the relations of the sun 
 to human existence, — the npper symbol being that of 
 the sun, and that to the right a human form combined 
 
nil; FOLK sriiMTS of tiii; winds. 
 
 10 
 
 ':■.' 
 
 wiili tlio cross of tliu winds. On tliu left is seen a syni- 
 liol ol' the inoun, eni'ircluil piiitially by the liory SL'i|)cnt, 
 — uii ••1)jct'L of i)nnieviil worship. ( IV'/f chai)tt'r upon 
 Scr|H'nt.s.j 
 
 Tliu rt'iuUug is paitly vurilicd, purlnqts, in thcj 
 I'dllowing ligure, wiiicli is that of an nnl^orn 
 cliilil, as givun in Indian juctography. Tiiis 
 illusUation, as given \)y an Indian iiistorian, snggosts 
 also tlie bt'hef of thu Indian in a pre-existont state ai' 
 tlie sonl of man, uherein it is elotlied in a hnman form, 
 similar to that wlueh it afterward assnmes in its lii'u 
 ujMin earth. 
 
 In the Chinese devices, shown in tliese two illus- 
 trations, oni! of which is from a very ancient Chinese 
 
 coin, appears the same relerence 
 
 to the structure 
 
 of the human \/ \X 
 form; and it re- /\ j/\^ 
 
 i[uin'S hut to place the Indian devices 
 
 hi'sidc thci.i to .'ihow a similarity of effort to illustrate 
 
 llie same thought. 
 
 As ;i farther n-piesentation of the relation of the four- 
 
 I'ootud cross to the human form, this coin is given, used 
 
 by the Cliinese in their most occult 
 ceremonies. 
 
 It sliould be noticed, in this com- 
 parison, that other synd)ols, common 
 in Indian hieroglyphics, are also seen 
 on the coin, — the circles and the 
 S([uare ; while it is noteworthy that 
 there are four figures, the number 
 
 already mentioned as of most general use in primeval 
 
 reliL'ious. 
 
II, 
 
 1 1':' 
 
 m ' 
 
 :4 
 
 I 
 
 m'' 
 
 i'l'ii 
 
 I!'' 
 
 ;»!, I 
 
 III 
 
 §: 
 
 hi 
 
 20 
 
 INDIAN MYTHS. 
 
 The Indian's crux capitata is seen in the outline of 
 
 two mounds here given. 
 
 O 
 
 WW 
 
 u 
 
 In the next device is shown this use of the same design 
 in Indian pictography ; a similarity to which is seen in 
 the three following devices, found on three ancient coins 
 from the cabinet of Tippoo Sahib. 
 
 ^ ^ 
 
 ^ 
 
 Indian. 
 
 Roman. 
 
 Chinese. 
 
 Hindoo. 
 
 ll ■ 
 
 Next we have the cross tau, or crjix ansata, the em- 
 blem of life among the Egyptians. 
 
 This is also the cross of the Persians, it being 
 a part of an ancient inscription. This device is 
 found also in a mound structure of our savages. 
 
 Tlie large cross on the next page is another form of 
 the cross which was adopted by the ancient Hindoos. 
 It seems to be a union of two crosses, thus forming the 
 sacred parallelogram. 
 
 
THE FOUR SPIRITS OF THE WINDS. 
 
 21 
 
 J 
 
 Dr. Jewett mentions that Liican states this form of 
 the cross to have been a symbol of God among the 
 Druids ; and he quotes from Didron, that 
 tlio letter tan, the numerical value of which 
 is three hundred, presented an immense 
 iicld in which the mystics of Alexandria 
 hibored with unwearied diligence. It has 
 been called the sign of the Knights Temp- 
 lar, and it is also found in the sculptures of 
 South America. 
 
 In the next device, which is that of an 
 Indian mound, the cross of the winds in 
 
 common use is given. 
 
 It may be compared with the 
 device on the right, inscribed on a 
 remarkable stone found 
 among the ruins in the 
 vicinity of the edifice 
 called the Tomb of Dan- 
 iel, at Iravan, Persia. 
 The construction of the next cross, which is another 
 form of an Indian mound, seems to be the labor of an 
 artist of some training, rather 
 than that of a savage. It is 
 a union of four cruccs capitatw, 
 the feet of the crosses meet- 
 ing in the centre. 
 
 ^ 
 
 The fylfot cross in Hindoo sculpture, as in these two 
 smaller crosses, is a most ancient Hindoo symbol. 
 
.„: 
 
 ;i!. 
 
 ,,IVil 
 
 ■<l' . 
 
 : 
 
 hi;''' 
 
 i ;;l 
 
 ¥■ 
 
 
 M'\ 
 
 22 
 
 INDIAN MYTHS. 
 
 X 
 
 Upon a statue of lUuldlia is seen the device on the left; 
 the loops are probably the upper part oi vivijial crosses, so 
 called because they are emblems of reproduc- 
 tion. These loops, united to a circle, doubt- 
 less represent the prolific power of the sun, 
 of which tlie circle is a symbol. 
 On an ancient coin, in the cabinet of Tip- 
 poo ISahib, is seen an etching of the fylfot 
 cross. 
 
 The adjacent device is seen on ancient 
 coins and porcelain in China. 
 
 A cross of human bones 
 was anciently used in Abys- 
 sinia, where certain dark rites 
 to the dead were performed. 
 The device of the cross 
 is seen in the inscriptions 
 given in casts from the tem- 
 ple of ljeit-e-wellee,in Xubia 
 (Kamses II,) ; and in the 
 inscriptions upon the statue 
 of the royal scribe, in tlie 
 reiun of liamses III. 
 
 Ujnjn 
 the back are these hieroglyphs. 
 
 In front another cross occurs. 
 
 The reading of these hiero- 
 glypliic inscri})tions upon this 
 statue is given. It is as follows : 
 
 Life ! dedicat('(l to Hor, tho coiiv> 
 niander of the two worlds, the king 
 of tho upper country, the support of 
 
 PT?T 
 
 o 
 
 jo 
 
 HI 
 
THE FOUR SPIRITS OF THE WINDS. 
 
 23 
 
 his father [Osiris] for the sake of the person oneharged with 
 tlie signets [or shrines] of the South and Xorth, the clothes 
 and works in all lands and countries, Nahsi. — The Ilor, 
 taking care of the world with the rule of Osiris, lord of eter- 
 nity, for the person encharged with the divinci tribunals and 
 the pure world of spirits.^ 
 
 Cross representing the gods of the winds. 
 
 KABIBONOIvKA AND SIIIXGEBISS.2 
 
 Shingcbiss lived alone in a solitary lodge, in the coldest 
 ^vint('r weather, on tlie shores of a broad lake. Thick ice 
 had formed over the water, and he had only provided him- 
 self with four logs of wood to keep his lire, liut each of 
 tlii'se would burn a month ; and as there Avere but four 
 cold months, they were suflieient to carry him through to 
 spring. Sliingebiss was hardy and fearless, caring for no 
 one. Ho wouhl go out during the coldest days and seek for 
 food •where Hags and rushes grew through the ice, plucking 
 them up, and diving through the openings in quest of fish. 
 In this way he had plenty of food, while others were nearly 
 famished ; and ho was often seen returning home with strings 
 of lish, when no one else was able to catch any on account of 
 the severity of the weather. 
 
 This Kabibonokka observed, and felt a little pi(|ued at such 
 perseverance in defiance of the severest blast that he could 
 
 1 F. Arundalc's " Antiquitios in the l?ntish Museum." 
 
 2 Kabibonokka, spirit of the north wind ; slwujcbiss, a duck. 
 
 m.' 
 
24 
 
 INDIAN MYTHS. 
 
 'Mi 
 
 ii!^' 
 
 . "Ill 
 
 ;:(i 
 
 li 
 
 111!'' 
 
 !,i.i i:i 
 
 • 1 
 
 'i I Ir 
 
 I N ■■' 
 
 i!!.: 
 
 snnd from the North. " Why, tliis is a wonderful man," 
 said lie ; " he does not mind the cold, and appears as haj)py 
 and contented as if it were the month of June. I Avill try 
 once more and see if he cannot bo mastered." Thereupon ho 
 sent forth tenfold colder blasts and drifts of snow, so that it 
 was nearly impossible to live in the open air. 
 
 Still the fire of Shingebiss did not go out. Ho wore but a 
 single strip of leather around his body, and was seen search- 
 ing the shore for rushes with unflinching pcrsovcranco ; Avhilo 
 his courage was always rewarded with an abundance of fish. 
 " I will go and visit him," said Kabibonokka one day, as he 
 saw Shingebiss dragging along a quantity of fish. And 
 accordingly ho went that very night to the door of his 
 lodge. 
 
 Meantime Shingebiss had cooked his fish and finished his 
 meal, and Avas lying partly upon his side before the fire, sing- 
 
 his 
 
 And Kabibonokka. listening, heard him. 
 
 ing 1113 songs. 
 
 was in this manner Shingebiss sang 
 
 It 
 
 Which, interpreted, is ; 
 
 Ka ncej, ka nccj ; 
 Bcc in, bee in ; 
 Bon in, bon in ; 
 Oc ce, oc ee ; 
 Ka wcya ! ka weija ! 
 
 ■\Vincly gotl, I know thy plan ; 
 You are but my fellow-man. 
 Blow you may your coldest breeze, 
 Shingebiss you cannot freeze. 
 Sweep the strongest wind you can, 
 Shingebiss is still your man. 
 Heigh, for life ! and ho, for bliss ! 
 Who so free as Shingebiss ? 
 
 I 
 
 i'1 
 
 The fisher evidently knew that Kabibonokka was listening 
 close by the door ; but he continued singing his songs, and 
 affected utter indifference. At length Kabibonokka entered 
 
 ii''i 
 
THE FOUR SPIRITS OF THE WINDS. 
 
 25 
 
 the lodge and took his seat opposite Shingebiss. But this had 
 111) ellect upon him ; for Shingobiss arose and stirred the lire, 
 making it blaze up with great heat, repeating the while, 
 "You are but my feilow-man," and then returned to his 
 former positi(jn. 
 
 Very soon the tears began to How down Kabibonokka's 
 checks, for the heat was very oppressive to one of his habits. 
 Presently he saitl to himself : " I cannot endure this ; I must 
 leave." But as ho departed he resolved to freeze up dil the 
 flag orifices, so that Shingebiss could get no more fish. Still, 
 Sliingebiss found means to pull up new roots and dive under 
 the ice for fish as before. 
 
 At last Kabibonokka was compelled to give up the contest. 
 " lie must be aided by some mauitto," said he ; " I can 
 neither freeze him nor starve him. I think he is a very 
 wonderful being. I will let him alone." 
 
 SHAWONDASEE.i OR THE INDOLENT LOVER. 
 
 Shawondasee is the spirit, or manitto, that dwells in the 
 south ; and is an aflluent, plethoric old man, whoso eyes are 
 always directed to the north. In the autumn, when he sighs, 
 the northern land is filled with warm and delightful air ; 
 and the golden Indian Summer springs forth from his short 
 sleep, to gladden the eyes with beauty as it breaks over sea 
 and land. 
 
 Shawondasee, being the son of Kabeyun, the father of 
 the four winds, was of an afi'ectionato nature ; but his 
 ]ial)its were indolent, and he was never successful in his 
 Avooings. One day, while gazing toward the north, ho bijhold 
 a beautiful j'oung woman, of a graceful and majestic form, 
 standing upon the plains. Every morning for several days 
 Sliawondasee's eyes were greeted with this lovely vision. 
 
 1 Spirit of the South Wind. 
 
! ,;i 
 
 !!i;i- 
 
 
 1 
 
 .' I'll ■ 
 
 J-! 
 
 
 II 
 i 
 
 20 
 
 INDIAN MYTHS. 
 
 There was nothing in the maiden's beauty that attracted Ids 
 admiration so much as the bright yellow locks that adorned 
 her head. Ever dilatory, however, ho contented himself with 
 simply gazing upon the lair maid. At length ho was astoii- 
 isht'Ll at a sudden change in her appearance : her head became 
 completely enveloped in a \vliit(!, Ueecy crown. *' Alas ! " 
 said iio, "my brother Kabibonokka has l)een on the plains, 
 and, enamored with her beauty, has put this crown upon her 
 head." And he heaved a succession of warm and quick 
 sighs ; when lo I the air Avas filled witli light iilaments of a 
 silvery liue, and the object (jf his love and admiration van- 
 ished from his sight. The I'rairie Dandelion, winch was the 
 maiden of his love, had lost, with the sighs from her lover, 
 the crown of age, — the winged seeds that he had mistaken 
 as a bridal wreath from the hand of a rival. 
 
 MOKAL: BY THE INDIAN NAKEATOR. 
 
 jNIy son, it is not Aviso to differ in our tastes from other 
 people ; nor ought Ave to put off through slothfulness Avhat is 
 best done at once. Had ShaAvondasee conformed to the 
 tastes of his countrvmen, he Avould not have been an admirer 
 of yellovj hair ; and if he had evinced proper activity in his 
 youth, his mind Avould not have run iloAver-gathering in his 
 old age. 
 
 LEGENDS OF THE WINDS. 
 
 "Tell me," said Ganglor, " AAdicnco comes the Avind, Avhich 
 is so strong that it moA'es the ocean and fans lire to flame ; 
 yet, strong though it bo, no mortal eye can discern it. 
 Wonderfully, therefore, may it be shapen." 
 
 " I can tell thee all about it," ansAvered Har. *' Thou must 
 knoAv that at the northern extremity of the heavens sits a 
 
 1 
 
 -55 
 
 Mill'" 
 
THE FOUR SPIRITS OF THE WINDS. 27 
 
 ;;iant called Kraesvelgur, (.'lail with eagles' plumes. When 
 ho spreads out his wings for ilight, the winds aiise from under 
 them. Thus it is said : — 
 
 Knu'svelgur llu; giant, 
 
 Who on ht'uven's Celtic sits 
 
 lu the guise of an eagle ; 
 
 And the winds, it i.s said, 
 
 Kush (hnvn on tlie eartli 
 
 i'l'oui his outspreading pinions." ^ 
 
 ETOKAlI-WECHASTAIi AND W^EZEATTAH-WECHASTAH. 
 
 Etokali-Wechastali wus the name of the Dacotah's 
 god of the south, who presided over the warm weather, 
 lie was represented in a rain-storm, armed with wav- 
 cliibs and assisted l>y thunder, a crow and plover stand- 
 ing at either hand. Wezeattah-AVechastah was the god 
 of the nortli, and was represented in a snow-storm, with 
 wolves for soldiers. "When the god of the nortli deter- 
 mined upon having cold weather lie advanced to his 
 antagonist's cpiarters, where the two enemies had a 
 battle, seconded on one side by the wolves, and on the 
 other by the crow and plover. If the snow-god suc- 
 ceeded, he filled the air with chill blasts and the earth 
 was frozen up, while snow fell all over the world ; but 
 if the summer-god, on the contrary, was the successful 
 warrior, and the thunder-storm that accompanied him 
 drowned the snow-god, and the crow and plover were 
 able to beat the wolves to death with their war-clubs, 
 then the air grew warm and the earth blossomed with 
 iiowers. When the gods go out to battle each leaves a 
 young god at home, prepared for the catastrophe of his 
 eltler's decease, and to take upon himself the duties of 
 the next year. 
 
 1 Prose Edda. 
 
li!' 
 
 iiq: 
 
 
 I .;!! 
 
 irl 
 
 sf; 
 
 il'l 
 
 h: 
 
 I: ' 
 
 V.i 
 
 ' I 
 
 ! =■ ,i 
 
 I 
 
 28 
 
 INDIAN MYTHS. 
 
 A symbol of the god of thunder, whom, in the form of a great bird, the Jossa- 
 kceds cluiiucd to have seen at various timuti llyiug iu the luouulit uir. 
 
 ANIMIKI. 
 
 By Animiki is ruled the west wind ; lie is divinity of 
 the storm, llis wings are the dark pinions that hide the 
 face of the sun-god. It is he who, in early days, made war 
 with Mauabozho, god of the dawn, and was overthrown 
 on the plains of the western skies. The sound of thun- 
 der that was heard in the air when Animiki liew along 
 the sky is thought to be occasioned by the noise of his 
 wings, and the reverberation to be produced by his 
 young, who fluttered their wings in his wake. The 
 dwelling-place of Animiki was uncertain : sometimes it 
 was reported to be under the Falls of Niagara ; at other 
 times he was thought to find his home in the liocky 
 Mountains ; but the heavens were more generally be- 
 lieved to be his abode. The manittos of Animiki, who 
 were called Ahnemekeeg, were mischievous, — of the 
 temperament of the jin of the Mohammedans, who are 
 depicted as of a coarser faliric than other sjiirits. There 
 were found among the Indians various accounts of these 
 little spirits, the Ahnemekeeg. At one time, it was as- 
 serted, a brave hunter had a battle with a whole brood, 
 whose eyes winked sparks of fire. Coming off victor, the 
 warrior carried liome several, the hearts of which he 
 threw into the fire ; since, when tlie fire crackles, the 
 Indians say : " There break the hearts of the young 
 
 ; ■ I 
 
THE FOUR SPIRITS OF THE WINDS. 
 
 29 
 
 thunders." The tliuiuler that is hoard in tlic autumn, 
 begiuiiiug in the north, and, as it <,fathers strength, roll- 
 ing down the southern sky, was believed to be tlic voices 
 oi" the young thunders, shouting to each other on their 
 return home. 
 
 ] between the Ahnemekeegs and the god Chah-o-teer- 
 dah, god of the forest, there was a continual war. 
 This god had his residence in a tree upon a high emi- 
 nence. When he needed anything, he left his house 
 and sat on a branch of a tree, which was as smooth 
 as glass. He carried with him a crooked instrument, 
 witli which he shot his arrows. By his power of attrac- 
 tion he drew around him all the birds of the forest, 
 who acted as guards and sentinels, and informed him 
 when anything approached his residence, that he might 
 pre[)are for defence. When one of the little gods of 
 thunder came hurtling along, casting his arrow at the 
 tree, in expectation of killing the god Chah-o-teer-dah, 
 the latter, having been informed of the approach by his 
 sentinels, retired beneath the tree. The god of thunder 
 sent his arrow after him at the foot of the tree, but com- 
 ing in contact with the water, it was lost ; at which the 
 god Chah-o-teer-dah ascended his tree for retaliation, and 
 hurled his arrow with such skill and force at the god of 
 thunder as to bring him down a victim at his feet. 
 Altliough tliesc battles were frequent, tlie god Chah-o- 
 teer-dah was always victorious ; and if it were not a fact 
 that there exists a countless multitude of young thun- 
 ders, the race would soon be annihilated. 
 
 Thunder was representative of supernatural power to 
 nearly all nations. Among the Romans we find it as the 
 weapon of Jupiter. In Scandinavian mythology, the 
 god Thor is called the Thunderer. 
 
mt 
 
 :!iU 
 
 30 
 
 INDIAN Mi'TIlS. 
 
 
 ■I ! 
 
 
 ir: 
 
 ill 
 
 H'. 
 
 Tlic .sound of tliuialur is mentioiiod in tlic Old Testa- 
 ment as accompany iiiLf the voice of Ood, or the JJaf/iLo/ 
 (Diiui^dittir of a Voice), and is expressive of omnipotence. 
 In ^liltonic ima;4ery, it is used as a weapon in tlie hand 
 of the Son to quell the rebellious Satan : — 
 
 So sjuvko tlif Son — 
 
 full snnii 
 
 Aninug lli(<in lie anivcil, in iiis yv^\\\ liiind 
 
 C'rra.spiii!,' trii tlunisaiul thiUKlers, wliidi In- sent 
 
 liol'oic liiiii. 
 
 Among the Chinese, electricity was represented as re- 
 siding in the mountains in the iorm of birds, and tlie 
 thunder-god, having the beak and claws of a l)ird, is 
 pictured witli a liammer and drum, with which he \n'i)- 
 duces the noise of thunder. 
 
 A distinction seems to have been made among the 
 Indians between the lightning that accom])anied thun- 
 der and that which is seen in summer .skies playing in 
 silence along the horizon. It was ])robably of the latter 
 the foUowing legend was related: — 
 
 THE OIUOIX OF THE LONE LIGIITXIXG. 
 
 Destitute of parents, sorrowful and forlorn, a little boy 
 wandered about the woods ; fur he had escaped from his 
 uncle, Avho liad abused him by (hniying liim food to cat at 
 one time, and tlien ol)liging him to eat more than he wished, 
 making him sick Avitli surfeit. Tlic day had come to a close, 
 and hearing the wild beasts roar Avitliin the forest, he clind.)ed 
 a high pine-tree, Avhere he found safety, and soon fell asleep. 
 In his dreams a person appeared to him from the upper sky, 
 and said: 'OFy poor little lad, I pity you ; and your many 
 sufferings have led mc to visit you. Follow me." Immedi- 
 ately he arose and followed him. Passing ui)wards in the 
 air, at last they reached the sky, where he was presented 
 
 hill 
 
TIIK lOUR SIMPJTS f)F TIIF. WINDS. 
 
 ?,l 
 
 with hvi'lvo ai'i'ows, with the (■(Hiinmnd to <^n uiid wavlay tliu 
 wickcil luiinittiis in tin* lunllicni sky, ami .shunt tlu.'iii. The 
 ])iiv, tih('yii% went to th(( part of thu .sky to Avhicli he wa.s 
 (liivctod, and at long intervals .shot arrow after arrow at the 
 iiiaiiitto.s, of whom there were a large multitmh;; and ere 
 Idiig he expended (deven (if his arrow.s in the vain attempt to 
 kill them. 
 
 At the llight of each of the arrows thoro Avas a long streak 
 of light in th(! sky; then all M'as clear again, not a s])ot or 
 I'liiiid c(jidtl 1)0 .seen. TIk; twelfth arrow he held a long time, 
 (Mi'cfuUy watching an (»p[)ortunity to bring down a inanitt(j 
 with it, — for he was troubled with his i)revious want of .suc- 
 cess, which was caused by the manittos being so cunning, 
 and transforming theuiselves in a moment info any .shape they 
 chose. At length lu; .slnwly drew up the last arrow, and 
 hurled it, as he thought, into the very heart of the chief of 
 the manittos; but, in an instant, the manitto became a rock, 
 and into this rock the arrow .sank deep and fast. "Xow," 
 cried the voice of the enraged manitto, "your gifts are all 
 expended, and I will jiunish you for your audacity in lifting 
 your bow at me." Then he transformed the boy into the 
 Nozliik-awji-wii-sun, or Lone Lightning, which wo now see 
 in the northern sky. 
 
 A symbol of tlie nofl of thniulor. Tlip head is tlic iiarallolopvani, roiivesoiitinpt fire, 
 from wiiich radiate four rays. The inystie circle in one liand, and an arrow in 
 the other, complete the signification. 
 
CHAPTER III. 
 
 "■ 
 
 ■III 1 
 
 5i(";:"iiii 
 
 'ii;ii 
 
 'i I: 
 
 I In, I 
 
 I ■ !l. 
 
 BIRDS. 
 
 One conceives but vaguely the impressions received 
 by the ancients from natural objects, and this is done 
 only wlien their thoughts in the eniljleni and myth 
 are discovered The worshipful attention to these 
 objects is evident, their deification is universal ; but 
 with tlie observer of the present day, analysis and scru- 
 tiny take the place of wonder and adoration, investiga- 
 tion supersedes the myth, Nature is made to appear at 
 the court of Science. Isis no longer is veiled ; shadowy 
 mystery is gone. No longer nymphs are ambushed 
 in delicate liowers or stately trees. Tliere is no pri- 
 vac"'' in citadel of ant or palace of the bee. Yet, 
 he knowledge ol)tains, its acquirements }^iave 
 
 .;stroyed tlie deeper sense of things ; the magic of 
 aich remains to the more acute soul, whether classified 
 by the naturalist, or overburdened with nomenclature 
 of the physicist. As has been said by one of our 
 metai)hysicians : ^ — 
 
 It often happens that thought afterwards restores to the 
 world of the senses that of which it at fh'st robbed it. Thought 
 
 1 C. C. Everett, " Science of Thought," p. 22. 
 
BIRDS. 
 
 3;; 
 
 is vory apt to be first dcstructivo, and then constructivo. Wo 
 liiivo already seen htivv the first serious thought seems to take; 
 its life and beauty out of tlie world of the senses. Color, 
 form, sound, fragrance, beauty, melody, — all these seem to 
 d(!pend upon human presence. TIk; beauty of nature seems 
 an obso(piious slave that si)rin;4s into action when our glance 
 fdls upon it, and sinks back into indillerenco when wo turn 
 away. More perfect tlmught, liowever, reaching the concep- 
 tion of the Infinite sul)j(!ct, the divine consciousness ev(!ry- 
 where present, restores to nature more than it took from her. 
 Tliore is always present this higher consciousness of (Jod, to 
 which no life or beauty is lost. The world is fresh and fair, 
 let us come and go as we will. 
 
 Anion^' animate objects, there is none more like- 
 ly to invite worshipful thought than the winged 
 creatures of tbe air. The flight of a bird touches 
 a mysterious instinct of the soul ; the heart beats 
 rapidly, the eye dilates, and the very body vibrates as 
 ready to follow into illimitable .space. And it is this 
 emotion — the subtle intuition of the soul of its native 
 powers — that the ancients recognize in sculpture and 
 painting, in the myth and legend. Winged beings 
 throng the domain of art and song, waving plumes 
 adorn the shoulders of Tsyche, and winged souls fill 
 the arc of the supreme heavens. In his Temple of tlie 
 Sun, the humming-bird, primeval creature of the elder 
 world, is the Mexican's figure of the departed warrior ; 
 and to the present day, wings are adopted as the more 
 suitable emblem of the unseen transitof the liuman soul. 
 But it was not alone the power of fliglit the bird's wings 
 were made to represent, — the emotions of the soul were 
 symbolized by them; and for creative energy itself 
 there seemed no more suitable emblem. But to express 
 
 8 
 
 m^^ 
 
 
 i^li!. 
 
 ■'. .1,,. 
 .;> » 
 
 
 i" ! 
 
 
 
m 
 
 fT 
 
 1 1 
 
 m 
 
 l-^ii:: 
 
 . (I 
 
 ill 
 
 
 ■:l,ii . I 
 
 i 
 
 34 
 
 INDIAN MYTHS. 
 
 the loftier image, phenomenal creatures were conjured 
 to represent the idea to be typified. These were held 
 as objects of worship. The Chippewayan Indians had 
 the tradition, relates Sir Alexander McKenzie, that a 
 bird of this supreme character descended to the earth, 
 which was then a vast globe of water. The bird's eyes 
 were fire, h' glance was lightning, and the motion of 
 his winns filled the air with thunder. On toucliim^ the 
 water, tlie earth arose from the deep. Thereupon aj^- 
 peared all hinds of animals. Indian tradition speaks of 
 another phenomenal bird of a similar character, that is 
 stated to have had a nest upon the sacred lied Pipe- 
 stone. This nest was believed to be the nest of thun- 
 der, and the sound at times heard in the skies to be 
 occasioned by the liatching of this bird's brood. It was 
 claimed that the bird was eternal, and incapable of repro- 
 ducing her own species. She was of the size of tho tip 
 of the little finger, and had been seen by the Jossakeeds 
 at various times. Her mate was a serpent, whose fiery 
 tongue destroyed the young as they were hatched, and 
 the noise of their destruction filled the air. This de- 
 scription is similar to tliat given by anotlier author, 
 who describes a bird nearly the size of a swallow, of a 
 brown color, shaded about the neck with green. ^ The 
 wings were of darker color than the body, its tail being 
 composed of four or five feathers, which were three times 
 as long as its body, shaded with green and pur})le. This 
 the bird carried in the stately manner of the peacock. 
 It was called Wahhcon (All-flier). 
 
 1 The custom of iisinpf green plumnge for the charm the Indians 
 placed witliin thoir moilicine-sacks orij^iiiatod, no doubt, from the 
 representation of this bird with green feathers about the neck. (See 
 "Medicine Sack.") 
 
BIRDS. 
 
 35 
 
 These phenomenal birds, agents of creation, were 
 objects of religious ceremony among the tribes where 
 were found these traditions. When a dove was seen 
 for the first time in a Catholic chapel, the question 
 was asked if that was the Christian's tliunder-bird. 
 There is a description given of a building constructed 
 by the Seminoles in Florida, wlierein was seen an 
 image of a large bird, carved in wood, similar to an 
 eagle. The building was erected in honor of the sun. 
 This rude sculpture was doubtless both an emblem 
 of the liuler of the Winds, and was an image of the 
 thunder-bird of the Indian's worship, so poetically 
 described as with " eyes of fire, glance of lightning, 
 and moving wings striking thunder;" reminding one 
 of the " Fragment " by Tennyson : — 
 
 He clasps the crag with hooked hands ; 
 Close to the sun, in lonely lands, 
 Ringed with the azure land he stands. 
 
 The wrinkled sea beneath him crawls, 
 He watches from his mountain walls, 
 And like a thunderbolt he falls. 
 
 The figurative language of the East symbolizes the 
 Holy Spirit as an eagle. The Hebrews made use of 
 this bird, together with the bull and lion, as emblems 
 of the Divine Being, that in process of time were inter- 
 preted as symbols of air, fire, and light.^ Accordingly, 
 ]\Iilton makes use of the figure : — 
 
 Thou from the first 
 Wast present, and with mighty wings outspread 
 Dovelike sat'st brooding on the vast abyss. 
 
 An author, in describing a religious ceremony per- 
 
 1 Vide Ch. H., " The Spirits of the Four Winds ; " and Ezekiel, ch. i., 
 as quoted on page 15. 
 
 :■ \ ' 
 ■i 
 
 m^>': 
 
 
 it' '■ 
 
 
 m^h- 
 
rfw 
 
 U :•,! 
 
 :^ 
 
 '11'' 
 i'ji" 
 
 36 
 
 INDIAN MYTHS. 
 
 formed by tlie Indians, of wliicli lio was witness, speaks 
 of two white painted eagles, carved out of poplar wood, 
 with wings outstretched, whose bodies were raised five 
 feet from the ground. On tlie inner side of each of the 
 notched ])ieces of wood, wliere tlie eagle stood, was 
 painted with wliite clay the figure of Ji man with bufi'alo 
 horns,^ near wliich was also painted a panther. This 
 image, together with the painting, rej)resented to the 
 Indian supernatural mysteries, and the presiding Jossa- 
 keed offered sacrificial reverence to it. 
 
 It is stated that the head of a bird resembling an 
 eagle was found '"n a mound in Oliio, and was supposed 
 to have been designed for superstitious uses. 
 
 But it is not among the Indians and Hebrews alone 
 that we find the use of a bird as a sacred symbol. In the 
 Hindoo sacred works, a bird repvesented in the form of 
 an eagle, called Garuda, is sy)oken of as a companion 
 of Vishnu, who is sometimes rejjresented as riding on tlic 
 back of this bird ; and wlio, in liis capacity of Narayena 
 {movinr/ on the vxUers), created the earth. Tliis god has 
 been C(jm pared to Van, who was a personification of the 
 powers of the universe, according to Lord Bacon. A 
 small tem])le is relat< d, by the writers of tlie sixteenth 
 century, to have been erected in Mexico to a sacred eagle. 
 The eagle, or a similar bird, was used also by the IVlexi- 
 cans, as an asterism presiding over day, and is repre- 
 
 1 Horns wore ctnliloiiis of power anionf; the PersiaiLs, and, we may 
 infer, among tlie Jews. Sec tlie mystic "seven liorns," in Kevelalion. 
 The most eminent" Mamlan chief used for a lieiid-drcss two biifFalo-horns, 
 highly polished ; they were attached to the toj) of the head-dress on 
 each side, in the same place that they occupy on the hulFalo's head. 
 An ermine skin served to represent the mane. The horns were so fast- 
 ened that they were movable ; and the chief changed their position, 
 pointing them forward or backward, us ia the habit of long-curod ani- 
 mals when listening. 
 
BIRDS. 
 
 37 
 
 scnted in beautiful plumaj^o ; while in Mexican story 
 there are accounts given of a curious eagle, called Wind 
 of Nine Caves, who had a companion wind-serpent, — 
 of similar synd)oIic meaning, doubtless, to the mythical 
 serj)ent of Indian tradition. Among the Araucanian 
 IiuHans there was a tradition of a sacred eagle, called 
 Namcu, which was held in superstitious awe, and was 
 believed to be in direct communication with the Supreme 
 iieing, and to be a messenger from gods to men. 
 
 The Scandinavians had a mythological eagle, which 
 (l\v(!lt up(m the branches of the tree Yggdrasil, which 
 was a symbol of universal nature. The Indian Jossa- 
 koeil is r(!presented, in picture-writing, with tin; lieads 
 of two hawks,^ together with plumes, aj)pen(leil to his 
 shoulders, the beaks turned inwards as if in communi- 
 cation with the priest, — a repres(;ntation like that seen 
 in ])ictures of the Scandinavian god Odin. Another mode 
 (»f signifying the relation of birds to these soothsayers 
 was tliat of placing three plumes on each side of the 
 head. If the j)riest was believed to be unjust or of 
 evil di,sy)osition there were l)ut three, and these on one 
 side ; he was then called the One-sided Triest. The 
 sun was often pictured with a plume, u|)riglit upon the 
 upp(>r rim of its circle, as in the Egyptian hieroglyphic. 
 
 Among the Indian myths of birds, we iind it is 
 related that there was a small bird, a species of hawk, 
 which the lowas never killed, except to obtain some 
 jtortions of its body to put with their sacred medicines. 
 They believed it inhabited the rocky cliffs of mountains, 
 and they affirmed it was obtained with diHi(;ulty. They 
 also believed that it had a supernatural faculty of re- 
 
 ' Shaw-slmw-wa-hc-na-sCf — Indian name for the Lawk. 
 was sacred to the Egyptians. 
 
 This bird 
 
I'li r*" 
 
 I,,!; 
 
 38 
 
 INDIAN MYTHS. 
 
 raainiug a long time upon the wing. This bird was 
 often seen to fly towards the Land of the Blessed. 
 The following Indian chunt appears to relate to this 
 superstition : — 
 
 IP'' 
 
 ,!■. 
 
 J 
 
 III 
 ill' 
 
 CHANT OF THE SAGINAWS. 
 
 The hawks turn their heads niniLly round ; 
 
 They turn to look back on their flight. 
 
 The spirits of sun-place ^ have whispered them words ; 
 
 They lly with their messages swift, 
 
 They look as they fearfully go, 
 
 They look to the furthermost end of the world. 
 
 Their eyes glancing light, and their beaks boding harm. 
 
 It has been remarked that this chant reveals a mytho- 
 logical notion, in the belief of the Indians that birdr of 
 this family are acquainted with man's destiny. They 
 believe that they are harbingers of good or evil, and 
 undertake to interpret their messages. Living in the 
 open atmosphere, where the Great Spirit is located, it is 
 believed the falcon family possess a mysterious knowl- 
 edge of liis will. 
 
 It is interesting to note that Dante has immortalized 
 the same bird in his Divina Commedia : — 
 
 Between the grass and flowers, the evil snake 
 Came on, reverting oft his lifted head ; 
 And, as a beast that smooths its polished coat, 
 Licking his back. I saw not, nor can tell, 
 How those celestial falcons from their seat 
 Moved, but in motion each one well descried. 
 Hearing the air cut by their verdant plumes. 
 The serpent fled ; and, to their stations, back 
 The angels up returned with equal flight. 
 
 The Indian's superstition in respect to this species of 
 birds reminds us of a similar one among the Greeks, 
 
 1 Oee-zM-gmig. 
 
BIRDS. 
 
 39 
 
 whose tradition affirms that birds have knowledge of the 
 afiUirs of men. 
 
 Some traditionary accounts assert that birds once had 
 the power of language ; and in ^Mexican lore, the confu- 
 sion of tongues is related to have been derived from 
 birds. In the second cycle of Mexican annals, at the 
 time of the destruction of the earth by fire, all mankind 
 was supposed to have been transformed into birds, with 
 the exception of two persons. 
 
 The creative Word — in Persian language Honover, (I 
 am) — is compared in their writings to those celestial 
 birds which constantly keep wai'.' : over the welfare of 
 nature. 
 
 It is a superstition among the ^lohammedans that 
 the spirits of martyrs are lodged in the crops of green 
 birds, and partake of tlie fruits and drink of the river 
 of Paradise ; also, that the souls of the good dwell in the 
 form of white birds near the throne of God. 
 
 In Hindoo mythology birds are represented as being 
 born of the vital vigor of Brahma. All winged life in 
 the East and AVest was regarded with similar reverence, 
 while there is disclosed a united effort of interpretation, 
 a groping recognition of the truth : — 
 
 We stand here, we, 
 If genuine artists, witnessing for Goil's 
 Complete, consummate, undivided work, 
 That not a natural flower can grow on earth, 
 Without a flower upon the spiritual side, 
 Substantial archetypal, all aglow 
 With blossoming causes 7— not so far away, 
 That we whose spirit sense is somewhat cleared 
 May not catch something of the hloom and breath. 
 Too vaguely apprehended, though indeed 
 Still apprehended, consciously or nol.^ 
 
 ^ Mrs. Brow 
 
 ning. 
 
 *«»;;"' 
 
 R'l 
 
 
 m 
 
 :mim4^ 
 
■'■-^rrm 
 
 1 1,1 
 
 iir in 
 
 
 40 
 
 INDIAN MYTHS. 
 
 It should be mentioned that it was not as a symbol 
 only that the bird was used by the Indians ; it was as 
 an omen. Tliey were believed to be spiritual agents. 
 They were manittos clothed in a bird's form. If sur- 
 prised by a bird's rapidity of flight, a supernatural pur- 
 pose was suspected. All rarity of appearance was 
 attributed to the supernatural in these, as well as in 
 other animate works of nature. It is related by Mr. 
 Copway that ancient tradition affirmed that birds who 
 now have black -"lumage were formerly dressed in pure 
 white ; it was then all species of animals despised the 
 food of flesh, eating only fruit and vegetables. 
 
 iM 
 
 This device appears to )iave rcrcrcnce to tlie three species of organic life, — the 
 
 serpent, tl. j bird, and man. 
 
 i\ ;i": 
 
 i 
 
 This symbol is Egyptian, — the hawk, with the orb of the sun upon its head, the 
 tail of the bird being a representation of a coiled serpent. 
 

 CHAriER IV. 
 
 Serpent-god, Unk-ta-lie. 
 
 CONCERNING THE SERPENT — KE-NA-BEEK.i 
 
 *' He who possesses a contented mind possesses all 
 things ; as the snake who is covered with his skin has 
 no need of slippers for his feet." Such is the pretty 
 proverb of the Hindoo, whose literature contains other 
 ([iiaint and pretty allusions to this creature; that, not- 
 withstanding the common repugnance, has been a figure 
 of Christian as well as Pagan allegory. Its singu- 
 lar power of locomotion without the aid of feet ; 
 its liissing cries, defiant and terrific ; its long, 
 undulating body, capable of winding in and out, 
 silently and rapidly, through hidden paths, within 
 thickets of tangled woods, and in the depths of 
 meadows, as swiftly as a fish in the green seas ; 
 or of rolling itself in a massive coil preparing for 
 attack, — are characteristics peculiarly adapted 
 to inspire dread in the mind. 
 
 There is a Hindoo picture of a serpent with a human 
 head, which accords with a traditional Indian serpent, 
 and perhaps with the account of the serpent in Eden, 
 
 ^ Tlie terms Manitto in Algonkin, and JFakcon in Dacotah, expressive 
 ol divinity in its broadest sense, are also generic terms signifying this 
 spocios of animal. ( Vide Dr. Brinton's '• Myths of the New "World," 
 p. 110.) 
 
 Ml 
 ..„,,. ft 
 
 Si-. . 
 
 '"Hi'-."! 
 
 If 
 
 MB 
 W4 
 
 
 
 Mi 
 
 
■TTf^ 
 
 
 -'I 
 
 42 
 
 INDIAN MYTHS. 
 
 Norse tradition makes allusion to the serpent as an 
 agent of judgment upon the wicked : " There is an 
 abode remote from the sun, the gates of which face the 
 north. I'uison rains there through a thousand openings. 
 This place is all composed of carcasses of serpents, 
 and contains fierce torrents, in which are plunged per- 
 jurers and assassius." 
 
 The Indian apprehended danger from the angry ser- 
 pent, not merely at the moment of its exasperation but 
 from its subsequent revenge. A certain Indian kept one 
 of these reptiles in a box, to whom he jiaid reverence as 
 his great father.^ One October day he was set at liberty, 
 with the injunction to return and meet his Indian keeper 
 on the May following. The month arrived. The narrator 
 of the story and the Indian were on the spot, according 
 to appointment ; after waiting a day or two the serpent 
 appeared, and quietly glided into his old quarters. 
 
 Whatever fear the serpent inspired, it was none the 
 less included in the general fraternity of men and 
 animals. Among some Indians there was a story of a 
 serpent making an annual visit to a certain tribe, who 
 received him with great ceremony. Another legend 
 gives an account of a beneficent serpent that, with other 
 inhabitants, dwelt in a cave beneath the earth. One 
 day certain curious youths inquired of him whence 
 came the light that shinnnered through the fissures in 
 the cave. The serpent made answer only when the 
 people promised never to make war on his tribe ; and 
 then he told them that there was a country above, a 
 land of beauty and brightness, where liglit, like that 
 which glittered through the fissures in the cave, shone 
 all abroad. Instead of a dark rock overhead, there 
 
 ^ His totem, probably. 
 
CONCERNING TIIK SERPENT. 
 
 43 
 
 was a bright blue canopy that arched far above their 
 reacli ; aud there was game, sweet to the taste, such as 
 they never had seen, which could be easily cauglit in 
 the long ranges of green woods, hlled with singing birds 
 and blossoming ])lauts. These tidings filled the youths 
 wiLli delight ; and they made an opening into the upper 
 air, when, finding all true which had been told them, 
 they ]»ersuaded their i)e()ple to remove from their dark 
 dwelling to this land of plenty. 
 Says l*ere Charlevoix : — 
 
 There is no animal the form of which is more frequently 
 marked upon their faces and other parts of their liodios. 
 And it is also tnus that they have the secret of charming 
 them, — or, to speak more properly, of benuudjing them, — 
 so that they take them alive, handle them, and j^ut them in 
 their bosom without receiving any hurt ; and this helps to 
 confirm the high opinion the people have of them. 
 
 The rattlesnake, which they called the chieftain of 
 snakes, was believed the more powerful manitto, as it 
 was supposed to have the faculty of sending diseases 
 when and to whom it pleased. If this serpent appeared 
 in tlie Indian's pathway, he stopped and talked beseech- 
 ingly to it, offering' tobacco or such things as might be 
 at hand ; at the same time proposing friendship and 
 peace between the serpent and the children of men. 
 This, it is possible, was done from fear, rather than in 
 the spirit of worship. The Algordvin Jossakeed is heard 
 to chant, " Who is a manitto ? He who walketh witli a 
 •serpent, walking on the ground, he is a manitto," as a 
 part of priestly worship. When one was f(jund in the 
 vicinity of an encampment, the medicine-man, or Jos- 
 sakeed, was immediately called to make peace with it. 
 
 l!Taiii»».ir 
 
 m 
 
 '»*-,4i?/>l 
 
 
 If t 
 
 at-/, 
 
 ')'■■■- ■ 
 
 
J JlH 
 
 i. 'ii. 
 
 44 
 
 INDIAN MYTHS. 
 
 nt 
 
 " '-''hi' 
 
 We miglit pcrliaps conclude from tlieso practices — de- 
 noting tlie belier that the serpent understood human 
 knguage — that these Indians had an opinion like that 
 of the Jews, as related by Josephus, that the serpent 
 once possessed the power of human speech, hut had 
 been deprived of it. As if m recognition of this belief, 
 Milton places in the a^jology of Eve to Adam these 
 words : — 
 
 The serpent wise, 
 Or not restrained as we, or not obeyinjj, 
 Ilath eaten of the fruit, and is become, 
 Not dead, as we are threatened, but henceforth 
 IHndiud with human voice. 
 
 There was, among some tribes, a belief that the serpent 
 possessed a language peculiar to itself, and which no 
 other animal is permitted to understand, — a belief, the 
 wisdom of which one is not disposed to dispute. 
 
 The skin of the rattlesnake was used in the Medawa, 
 or great sacred feast. Their rattles were often kept in 
 the Indian's sacred sacks. A bite from these serpents 
 was attributed to anger and revenge, the Indian sup- 
 posing that some serpent had been sacrilegiously mur- 
 dered, and this was a punishment from one of the 
 outraged i'amily.^ 
 
 These creatures were so highly esteemed that to have 
 a serpent as his totem elevated an Indian chief above 
 his brothers; it was equal to the blazonry of Herald Col- 
 lege. It was related that a Seneca chief affirmed that 
 his maternal ancestor was a maiden rattlesnake, who, 
 
 1 A decoction of snake-root was drank, and was claimed to cure 
 tlioso bitten by one of these snakes. It is related that a lotion pre- 
 pared from a plant of the prairies, called by the Indians pc-zhc-kc-wicsk, 
 and yarrow, wa-he-no-tousk, was used by the conjurers, who then 
 handled them without being harmed. 
 
 ''I 
 
CONCEKNING TIIK SERl'ENT. 
 
 45 
 
 
 hciiig of a fiery and warlike disposition, l)it off her hus- 
 band's nose the day of their nuptials.^ 
 
 The serpent lias been regarded by nearly all nations 
 witli superstitious feelings. It was used as an end)leni 
 both of innuortality and of deatii in the East. In some 
 ])laces in ancient Egypt ^ small serpents were kept in the 
 temples, and fed on lioney and Hour ; and it was consid- 
 ered a mark of divine favor to be bitten by any of this 
 si)ecies, as among the Greeks it was thought that the 
 gods lavored those persons who were killed by lightning. 
 A]i(j11o, as a god of medicine, was originally worshipped 
 under the form of a serpent, and men invoked him as a 
 lielper ; and we trace a similar idea among the Indians 
 relative to Manabozho. And a farther association of 
 ideas suggests tlie mystic god Unh-ta-he, god of waters, 
 pictured as a serpent, who was believed to have power 
 over diseases ; whom we might liken to Poseidon, whose 
 anger with the priest of Apollo is connnemorated in the 
 Laocoon of the Vatican, and whose vassals are the deadly 
 serpents of the sea. This wonderful sculjiture is com- 
 pared to the sea by Hawthorne, with his customary 
 intuition : — 
 
 An iirmiortal agony, with a strange calmness diffused 
 tlirougliout, so that it resembles the vast rage of the sea, — 
 
 ^ In Mexican mythology the name of a primitive goddess signifies 
 Serpent-woman, Cluacontl, the great mother of gods and men. Vide 
 legend of ihe Death of the Daughter of the Sun. 
 
 - Serjtents, called ouri, the royal, by the Egyptians, were employed 
 in texts to point out the name of female divinities, and were the living 
 emblem of different goddesses. They were seen ornamenting the head- 
 dress of kings and divinities, but as living emblems were restricted to 
 goddesses only. Twelve of these reptiles vomiting flame wcne the guar- 
 dians of the hours of day. They are found sepulchred as other mum- 
 mies in Egypt. Vide " Gallery of Antiquities," Francis Arundalc. 
 
 11 
 
 
 
 *i,^r '} 
 
 fWd 
 
 
il 
 
 4G 
 
 INDIAN MYTHS. 
 
 ■ if. 
 
 '}< 
 
 calm on account of its immensity, — or tlio tumult of Nia^^ara, 
 — which docs nut seem to ho tumult, because it keeps ])our- 
 
 ing on forever. 
 
 -/Esciilapins, the god of medicine of later times, is 
 said to have taken the form of a serpent upon his 
 death ; and there was kept in the citadel of Athens a 
 large serpent, called the I'rophetic Serpent, in honor of 
 ^sculapius, which was used as an oracle, and to which 
 was offered cake and honey every n:onth. In China, 
 it is said, the image of an enormous serpent, or dragon, 
 occurs in all their temples. Their traditions explain 
 this by allh'ining it to be an image of a serpent dwelling 
 in the sky, — ja'obably in allusion to the constellation 
 of that name, Serpentarius, which had inlluence over the 
 destinies of men. In Hindoo mythology Vishnu is rep- 
 resented, when asleep, as cradled in the folds of the 
 •huge serpent Seshanaga, whose thousand heads serve 
 him for a pillow ; and in their traditions wicked spirits 
 are described as giants, with a great serj^ent as their 
 leader. In Persian mythology we find it related that 
 Arimanes, the I'rince of Darkness, made twenty-eight 
 spirits, called I^evs, to counteract the kindly influence 
 of the gentle Izeds ; and the most powerful and per- 
 nicious of these was an impure serpent with two feet, 
 named Aschmogh. This latter species is not confined 
 to Persian tradition, but was known to the Egyptians ; 
 as it is related that in their ancient temples were carved 
 serpents represented with human legs. The Moham- 
 medans, in their Gospel of Barnabas, inform us that the 
 sentence which God pronounced on the serpent, for 
 introducing Satan into Paradise, was that he should not 
 only be turned out of Paradise, but that he should have 
 
CONCERNING TIIK SKRPKNT. 
 
 47 
 
 liis kfis cut of by the ang(jl Michael with the sword 
 of ( Jod. 
 
 Ill tlie pictoi^raphy of the Iiidiiins is seen tlio lino of 
 the sky, and two seritents peering above it, by which is 
 denoted tiieir i^nowledge of 
 divine things ; wliicli gives 
 significance to the name of 
 Indian priests, jn-sa-hih (to 
 peep, to mutter), whose hm- 
 •niage, as is said of the ser- 
 
 pents', is untranslatable, — the hclovcd speech. It is not 
 a novel form of expression and symbol — the ascend- 
 ing circle, the spiral, emblem of infinity — of which the 
 serpent, when alert and wary, is the natural represen- 
 tative ; it is a common figure of divine wisdom, or, 
 indeed, of the processes of the mind. It has been said 
 tliat " the life and being of thought lias a twofold 
 motion, downward from the universal towards the par- 
 ticular and the individual, and upwards from the indi- 
 vidual towards the vmiversal;" ^ which equally expresses 
 
 the action of a serpent, 
 when coiled and spring- 
 ing; but perl laps the 
 design of our savage's 
 image is not suited to so 
 deep a metaphysical ren- 
 dering. Another mode 
 of indicating the occult powers of the serpent is in rep- 
 resenting him as listening, as the hearkening serpent. 
 The waving lines represent sound entering the ears. 
 In some representations, a four-sided figure was made, 
 
 \k ■ 
 
 W". '^ 
 
 1 C. C. Everett's "Science of Thought." 
 
ilil 
 
 w 
 
 !. 
 
 !l|'l 
 
 m 
 
 m 
 
 
 I: 
 
 jji 
 
 48 
 
 INDIAN MYTHS. 
 
 together with the serpent. The parallelogram is repre- 
 sentative of lire. 
 
 Among no other accounts of superstitions concerning 
 serpents is there found the fear of putting them to death. 
 We find it recorded as an evidence of divine power in 
 the Hindoo deity, Crislnia, that in his cliildhood he had 
 killed a Imge venomous serpent ; and in Grecian my- 
 thology the same thing is recorded as one of Apollo's 
 most wonderful feats. Tins fear, however, is not very 
 general among the Indians ; and among their legends, 
 as in the histories of the gods of Greece and Hindostan 
 just noticed, there is found an account of Manabozho's 
 battling with the serpents whom he conquers, as did the 
 heroes of the East. There is a curious article in respect 
 to the serpent in the fragmentary work of the Phcjc- 
 nician historian, Sancliouiathon, which is said to be over 
 three thousand years old. It is as follows : — 
 
 Taatus lirst'attributcd something of the divine nature to 
 the serpent and the serpent tribe, in which ho was followed 
 by the Phoenicians and Egyptians ; for this animal was es- 
 teemed by him to be the most insi)iritcd of the reptiles and 
 of a fiery nature, inasmuch as it exhibits an incredible celerity, 
 moving by its spirit Avitliout either hands or feet or any of 
 the external members by which other animals effect their 
 motion ; and in its progress it assumes a variety of forms, 
 moving in a spiral course, and darting forAvards with Avhat- 
 ever degree of swiftness it pleases. It is, moreover, long- 
 lived, and has the quality not only of putting olT its old 
 age and assuming a second youth, but of receiving at the 
 same time an augmentation of its size and strength ; and 
 when it has fullilled the appointed measure of its existence, 
 it consumes itself, as Taatus has laid down in the Sacred 
 Books ; upon which account this animal is introduced into 
 the sacred rites and mysteries. 
 
 ■>i 
 
CONCERNING THE SERPENT. 
 
 49 
 
 Besides the foregoing, there is found in the ancient 
 works of the Hindoos a history of the origin of the ser- 
 pent which is equally curious : — 
 
 Hunger, horn of Brahma, is a form composed of the (piali- 
 tios of foulness. It produced auger, and this god put forth in 
 darkness heiugs emaciate with hunger, of hidcious aspects, 
 and with long beards. These beings hastened to the deity. 
 Such of them as exclaimed, " Oh, preserve us ! " were thence 
 called Eakshasas ; others, who cried out, " Let us eat ! " were 
 denominated, from that expression, Yakshas.^ Beholding them 
 so disgusting, the hairs of Brahma were shrivellcMl up and, 
 th'st falling from his head, were again renewed upon it. From 
 their falling they became serpents, — called sio^j^a, from their 
 creeping, and ahi, because they had deserted the head.'^ 
 
 THE GEEAT SERPENT OF CANANDAIGUA LAKE: 
 THE INDIAN PYTHON. 
 
 Along the side, whore barrier none arose 
 Around the little vale, a serpent lay. 
 
 Dante. 
 
 I'pon the level brow of Nandowago Hill, that looks down 
 upon the beautiful Avaters of Canandaigua, there dwelt for 
 many years the founders of the Seneca nation. No hostile 
 tril)e here disturbed their rpiiet pursuits, and in peace the 
 years passed by, while their families rapidly increased in 
 numbers, and prosperity seemed to attend all their walks in 
 
 1 Tlio Yalshns are benignant fairies, more commonly called in Hin- 
 doo mythology Punijajanas, or "good people," and are believed to be 
 possessed of great power and knowledge. 
 
 2 Atotarho, one of the Ire ^. 3 kings, is rejiresented with hair of 
 snakes, — tlie Indian Medusa Head. Cusick relates that the god peti- 
 tioned the Indians to take tliese away, which was done, and usampum 
 (Indian money) substituted. 
 
50 
 
 INDIAN MYTHS. 
 
 
 in 
 ;!HI; 
 
 II i|!| 
 
 II • I'i 
 
 ■'I 
 
 i 
 
 1 
 
 UV 
 
 
 !!:! 
 
 1, 1 1, 
 
 i- 
 
 life. One day some children, playing Avitlioiit the rude pali- 
 sades which surrounded the town, found and brought within 
 tlie precincts of the village a serpent, very small, very beau- 
 tiful, and apparently harmless. Loved by the young and 
 cherished by the old, the serpent remained and grew ; so 
 rapidly indeed, that the boys were unable to furnish it sulH- 
 cient food, and tlie hunters of the tribe, day by day, gave it 
 some portion of the results of their chase. Thus kindly 
 cared for, it soon became very strong, and roamed about the 
 forest or plunged into the lake in quest of its own food. 
 Finally, it so thrived as to become of such enormous length 
 that it was able to encircle the entire hill. Having attained 
 this marvellous size, it began to manifest an irascible and 
 wicked disposition ; and this so frequently that the people 
 began to feel alarmed for their personal safety. At length, 
 oppressed with fear that if it did not actually consume them, 
 it would, by its monstrous consumption of game, soon reduce 
 the tribe to starvation, it was resolved in deliberate council 
 that the serpent nuist die. The early morning of the day 
 following the council was fixed upon for its destruction ; but 
 when the day dawned, the afirighted people found the mon- 
 strous reptile stretching its full length around the hill, enclos- 
 ing the whole town and debarring* every avenue of escape, 
 while at the gate it reared its threatening head with jaws wide- 
 open, as ready to devour whoever approached. Yigoroiisly 
 did the whole tribe assail it ; but neither arrows nor spears 
 could be made to penetrate its shining scales. Then some of 
 the people, frightened and tremliling, endeavored to escape 
 by climbing over its body, but they were thrown back and 
 rolled upon and crushed to death. Others frantically rushed 
 to its very jaws with their weapons, but these were instantly 
 devoured. 
 
 Overwhelmed with terror, the remaining people recoiled, 
 and did not renew the attack until hunger gave them courage 
 for a desperate assault, in which all were swallowed up except 
 
CONCERNING THE SERPENT. 
 
 51 
 
 line womau and her two children, who escaped into the forest 
 while the monster, gorged by its unusual food, was asleep. 
 
 In the recesses of the wood, her place of concealment, the 
 woman was instructed by a vision to make arrows of peculiar 
 f jrm, and taught how to use them effectually for the killing 
 of the serpent. Thus equipped she sought the sleeping foe, 
 and, drawing her bow, she sped an arrow straight to its heart. 
 Writhing in its death struggles, lashing the hill with its 
 enormous tail, the serpent tore deep gullies in the earth, and as 
 it niUed down the hill broke huge trees, that with rocks and 
 stones fell into the lake, in which with frightful contortions 
 the hissing snake plunged, when, disgorging its human vic- 
 tims ^ with a great convulsive throe, it sank slowly from sight. 
 
 licjoiced at the death of the dreadful enemy, the Avoman 
 hastened with the children to the banks of the Cauasdesogo 
 Lake, and from her children sprang the powerful Seneca 
 nation. 
 
 Serpents of vast size are said to have their abode in 
 the larger lakes and riA'ers.^ A tradition relates that 
 there lived a gigantic serpent in the jMississippi, near 
 Fox Eiver, which at one time paid a visit to the Great 
 Lakes, and in passing thither made a trail, the line of 
 wliicli became tlie basin of the former river. 
 
 Tlie Nevada Indians have the pretty myth that the 
 rainbow is a serpent, whose shining scales are its colors. 
 :Mr. Powell states that the Shoshone Indian depicts the 
 heavenly firmament domed witli ice. A serpent-god 
 coils his back against the ice, and with his scales abraids 
 
 1 Tlic Iiuliiins affirm that the rounded pebbles of the size and shape 
 of tlie human head, to this day so numerous on the shores of the 
 (.'auandaigua Lake, are the petrified skulls of the people of the hills, 
 di.sgdi'geil liy the serpent in its death agony. 
 
 - The Persians believed that in the Caspian Sea dwelt a gigantic 
 serpent. 
 
 m^.k 
 
 
 l-ii.. 
 
■I 
 
 ii 
 
 , I 
 
 52 
 
 INDIAN MYTHS. 
 
 it, occasioning ice-dust to fall upon the earth, which is 
 the snow of winter and the rain of summer. 
 
 Tiiis figure is the representation of the sky in the 
 
 Shoshone pictography, and appears 
 to portray the upward curve of the 
 body of a serpent wlien in motion. 
 It is not im])ossible that tliis de- 
 vice is suggested by the -ainbow, which the savage 
 identitied witli his serpent-god. The radiations of the 
 bright arch resemble, indeed, the shifting changes of tlie 
 beautiful scales of the serpent. 
 
 The Indian believed, as did'the Hindoo, tliat animals 
 were a " manifested part of God." That he should liave 
 a reverence for this species of animal, surpassing that 
 for any other, appears rational. "We find the serpent 
 occupying a place in the story of creation ; it is used in 
 divination, and worshipped at the sacred feast. It is 
 probable that this reverence arose from his belief in a 
 spirit of fire : and the fiery dart, in the form of a ser- 
 pent, dropping to the eartJi, would appear to be repre- 
 sentative of the power of the Source of life, or that life 
 itself, in a divine degree. It appears that in accordance 
 with the belief of tlie descent of a divine serpent of fire, 
 that spiral fire was arranged as part of the worship in 
 tlie rotunda of a town, built and inhabited by tlie 
 Cherokee tribes, mentioned elsewhere. The rite of sac- 
 rifice to the moon was regulated by the appearance or 
 non-appearance of the halo around the planet, which 
 was regarded as the circling body of a fiery serpent. 
 
 Natural objects are the only availal)le images of spirit- 
 ual thouglit and aspiration. Conceptions of divine truth 
 arise through, and are expressed by, these images. The 
 more copious are these expressions, the greater wealth 
 
 :m' 
 
 \li , ! I 
 
 1 ' ' ( 
 
Hp'': m 
 
 CONCERNING THE SERPENT. 
 
 53 
 
 of thoiiglit afforded. Of the poet Shakespeare we say 
 he had a M»oiiderfiil imagination, showing, by the word 
 itself, the natural source of the highest expression of the 
 human mind. In considering the religion of our sav- 
 ii"t'.s. in which are their ideas of supernatural life, we 
 should regard this law governing all language. 
 
 The Indian pictured both a serpent and a bird, in 
 connection v. ith his symbol of the sun, as did the Egyp- 
 tian. We perceive the origin of the use of the serpent ; 
 it was from (observation of the appearance of natural 
 phenomena, — the forked lightning and the radiant coil 
 of the halo, both equally giving origin to this sacred 
 imaue. Ikit there seems to be little in common between 
 this species of animals and the bird, except the magic 
 power of locomotion. 
 
 In the pictography of the Indians a device for a 
 sacred bird bears some resemblance to a swan. It is 
 already stated that the Supreme Deity was portrayed 
 as clothed in red down. Swan's-down was placed in the 
 sacred de[)Ository, and warriors were decorated with it 
 at the sacred feast. 
 
 Of the habits of the swan we learn, that when on its 
 annual liiulit to a warmer climate it rises to the height 
 of three and four miles, and is seen only against the sky 
 as a mere speck. A flock of these birds, wavering this 
 way and that, from head to terminal point, from leader 
 to tlie last swan of the procession, mark a serpentine 
 line, and resemble an aerial serpent moving across the 
 heavens. It is possible that from observation of tiiis 
 transnuitation, and at the same time regarding the trans- 
 formation of other objects in nature in their metamor- 
 phosis as the transmigration ^ of the souls of those 
 
 1 Vide chapter on Ti'aiismigration. 
 
 w 
 
 v\ 
 
 .im 
 
 
1 
 
 •If!' 
 
 1 
 
 \f: 
 
 1 
 
 1 , 
 
 f 
 
 ! 
 
 
 54 
 
 INDIAN MYTHS. 
 
 objects, the Indian savage drew the inference that these 
 birds were merged into the form of a serpent in their 
 llight, and the season of their migration would imply 
 a connection with and relation to the sun, to whom, 
 therefore, they were made sacred, becoming an emblem 
 of the power of the divinity resident in, or ruler of, that 
 planet. This might be equally true in relation to the 
 eagle and hawk, whose strong wings bear them near the 
 sun-place. 
 
 -A. 
 
 Symbol of the earth and Unk-ta-hn, — ujion ami within the gitchc-gitchc-gum-me, 
 or the great immeasurable seas. 
 
 ut 
 
 
CHAPTEK V. 
 
 ■I 
 
 The circles and the curved liuo arc symbols of the spirits of the stars, aud 
 
 the slvy. 
 
 STAR-WUllSHIP. 
 
 The Indian savage regards the movemeuts of the 
 stars and jDlanets as regulated by their own indwelling 
 power. They believed the larger stars were appointed 
 by the Great Manitto as guardians of the lesser ones ; 
 while clusters of sta.'S were called populous cities, and 
 constellations, the council-Q;atherini>' of the manittos. 
 
 The following tradition is related by one of the tribe 
 of the lowas : — 
 
 ]\lany years ago a child, when very young, observed a star 
 in the heavens that attracted him mo'e than any others. As 
 the child grew to mauhood his attachment increased. His 
 thoughts dwelt continually upon this Beauty of the night. 
 One day while hunting, as he sat down travel-worn, and weary 
 witli liis ill-success, his beloved star appeared to him and 
 comforted liim with encouraging words, and then conducted 
 liim to a place where he found a great plenty and variety of 
 game. From this time the young man showed a wonderful 
 improvement in the art of hunting, and soon became cele- 
 hrated in tliis pursuit. 
 
 Sydney Yendys has poetized this old-time belief in 
 human commerce with the living stars in these lines : — 
 
 :''■* "J 
 
 
 1 
 
 J : 
 
 M 
 
 |P 
 
 fWi 
 
 1 
 
 riff-' 
 
 iff M.I 
 
 
m 
 
 
 i! 
 
 56 INDIAN MYTHS 
 
 And sce'st thou slie wlio kneeleth clad in gold 
 And puriilu, willi a Hush upon her cheek, 
 And upturned eyes, lull of the love and sorrow 
 Of other worlds ? 'T is said that when the soul 
 Of God did walk the earth, she loved a star. 
 
 The Persians, who kiss their hands at the stars in rev- 
 erence, have pictured tlieni governed by presiding spirits, 
 six oi' whom are called Amshaspands, — the Immortal 
 Holy Ones, — who are under the innnediate government 
 of a seventli, called Ornuizd, the King of Light, to whom 
 they convey the prayers of inferior spirits, and of men ; 
 for which lesser beings they are models of purity and 
 perfection. It is recorded in their sacred hooks that 
 four stars were originallv placed in the heavens, as 
 guardians over the four cardinal points. 
 
 It is interesting to note the universality of the belief 
 in the stars as the residence of spiritual beings, who have 
 a connection with, and a mysterious relation to, human 
 souls. This belief was prevalent in Egypt, it is proved, 
 in the time of Sesostris, or liamses the Great, and exer- 
 cised a large iniiuence over the people at that time ; for 
 they believed that the destiny of mortals was regulated 
 by the motions of these heavenly bodies ; while history 
 relates that their priests were in the habit of prophesy- 
 ing what would be the temperament, life, and death of 
 an infant, from the conjunction of planets at the hour 
 of its birth. 
 
 This has been suggested as the origin of the famous 
 system of astrology, practised in later times, whicli the 
 Chinese term the " science of the breath of the stars." 
 In the Hindoo sacred books, the Gandharvas are de- 
 scribed as beautiful spirits of singing-stars, which is 
 
 iiiit' 
 
■m. 
 
 STAR-WORSHIP. 
 
 r.7 
 
 similar to the expression used in the language of our 
 sacred Scriptures : — 
 
 The morniiif,' stars sang together, and all the sons of God 
 shouted for joy.^ 
 
 There is found among the New Zealanders a belief 
 in star-spirits, — but the origin of these spirits is nut 
 supposed to be in a direct emanation from their deity ; 
 they are human souls, Vvdio have had mortal bodies, 
 and wlio have resided on this earth. Among tlie 
 Cldnese the belief in the influence of the stars, and 
 that they were the abode of spirits or gods, was equally 
 prevalent. 
 
 It has been asserted that, in the hieroglyphic writing 
 in Kgypt, a star signified a ministering spirit, — which, if 
 taken literally, would indicate the prevalence of a belief 
 like that of the Indians, and of an early date in the 
 history of mankind ; but it is more probable that this 
 writing is allegoric, and that a belief in stars as actual 
 ministering intelligences was of subsequent origin. 
 
 Wi^i 
 
 
 
 It'" 
 
 \ 
 
 
 ■ 
 
 ■:l 
 
 * 
 
 ■'?■ 
 
 '. » 
 
 
 ?*"■- ■ 
 
 
 1. 
 
 .f 
 
 LEGEND OF THE MORNING STAR. 
 The f(,)llowing is a legend of — 
 
 "The young spirit 
 That sits in the morning star." 
 
 Two children, brother and sister manittos, after having 
 lived together several years, were obliged to separate. Tlie 
 sister Avas to go to the Place of the I^reakiug Light, — "\Vau- 
 Inniong ; the brother, to the rocks and hills. 
 
 When they were about to separate, the sister said : "When 
 
 1 Job xxxviii. 7. 
 
 mi 
 
 
>- 
 
 m 
 
 58 
 
 INDIAN MYTHS. 
 
 I 
 
 
 iiififil: 
 
 ill 
 I'll 'I 
 
 llli, . ,. 
 
 iiir; 
 
 you look in the east aud sco hcautifiil red clouds floating 
 alung the .sky, bcliovo that 1 am painting and adorning niy- 
 suli ; " to which the hrotlior ivplicd : " 1 Avill dwell Ujjon the 
 rocks that look toward the east, that 1 may gaze upon thee 
 and delight in thy heauty." 
 
 A sound of many winds now came upon the ears of tlie 
 two, and soon the four spir'" ' of tlie heavens came forth 
 and lifted up the sister mar ' -d wafted Iw.v into the l*lace 
 
 of Light, where she was chan ..v into the Morning Star ; while 
 her brother, being left on earth, became a I'uckwudjinie, and 
 dwelt upon the hills and rocks that looked towards the east, 
 where he could see in the morning the red clouds Avitli which 
 his sister adorned herself as she stood in her star-lodge in the 
 sky. 
 
 The Ojibway Indians relate a myth in which a dis- 
 appointment in love lias its compensation by the hero's 
 metamorphosis into a fireliy, which betook itself to the 
 sky, where it became the N"orthern Star. They called 
 this star Ko-adj-maiv-guct, the " man who walks behind 
 the loon-bird." 
 
 THE AVANDERING STAR. 
 
 A quarrel arose among the stars, when one of them was 
 driven from its home in the heavens, and descended to the 
 earth. It wandered from one tribe to another, and was seen 
 hovering over the camp-fires when the peoi)le were preparing 
 to sleep. Among all the people in the world, only one could 
 bo found Avlio was not afraid of this star, and this was a 
 daughter of a Chippewa. She was not afraid of the star, but 
 admired and loved it. When she awoke in the night she 
 always beheld it, for the star loved the maiden. In mid- 
 summer the young girl, on going into the woods for berries, 
 
 1 Four winds. Vide Ch. II. 
 
m 
 
 STAR-WORSIIir. 
 
 59 
 
 lost lior way, when a stoi-m arose. Her cries for rosciio were 
 only answered by the frogs. A lonely night came, when she 
 Iddkctl for her star in vain; the storm overcast the sky, and 
 at length cauglit her in its fury and bore her away. Many 
 seasons passed, during whieh the star was seen dinuned and 
 wandering in the sky. At length, one autumn, it disajipeared. 
 Then a hunter saw a small ligiit hanging over the water 
 wiliiin the marsh-land in whieh he was hunting. He re- 
 tuiucd to announce the strange sight. " That," said the old 
 wise man, " was the star driven from heaven, now wander- 
 ing in search of our lost maiden, our beautiful child of the 
 (Jhippewas." 
 
 I«; i' 
 
 TIIK DAUOIITEIJ OF THE STARS. 
 
 A young hunter was leisurely passing across a wide prairie, 
 when lie tliscoNx-red a peculiar circle upon the ground near 
 wJiich he had been hee(llessly walking. The circle ai)peared 
 lo he formed by an admirably beaten footpath, without any 
 fipparent trail or footmark leading to or from it. This 
 aroused the hunter's curiosity ; and, hoping to see what the 
 marvellous path might Ijetoken, ho concealed himself within 
 the grass, taking care to have a good view from his i)lace of 
 concealment. 
 
 While lying thus in wait, his ear was saluted by the sound 
 of distant nnisic in the air; and as it seemed to gradually 
 api)roach, he looked upward, when he saw a little speck or 
 cloud, about as large as his hand, in the extreme height of 
 the heavens. Continuing to gaze at this little cloud, ho 
 I'liund that it gradually lowered itself; when, after a little 
 time, it came so near that instead of a cloud it showed itself 
 to 1)0 a basket, woven of osiers, in w'hich sat twelve beautiful 
 niaidous, who had each a kind of drum, which she gracefully 
 struck with her hands. The ba^.^ot now began to descend 
 mure rapidly, and finally came down to the ground exactly in 
 
 '^^:-m 
 
 1 
 
 4 - 
 
PTW 
 
 ''*j 
 
 'f 
 
 (10 
 
 INDIAN MYTHS. 
 
 ?!!,!■ hi 
 
 lilf'I! 
 
 Ijjii! 
 
 tho centre of tlio magic circlo lie had notiooil ; and llie instant 
 it toiicluMl tho grouiul tli(! yoiini,' niaiikiiis h'aped (Hit ami l)t>gan 
 to (lauco in the circle, at the same time strilvin;^ a shininj^' 
 hall at each step as tJK'y tri[>pe(l li<j;liliy arouml. 'L'lie youn,^' 
 hunter was entranc('(l, and in his (U'li<^dit, as lie saw tiu! 
 yi)unj,'est turn around the side ol" the circle neanist him, he 
 rushed forward, thinking to seize Ikm- ; hut thn moment the 
 maidens es[»i(!d him they all leaped hack into the haskel, and 
 were instantly "withdrawn into tin; heavens. 'L'he hunter 
 stood loi>king upwaril until they had disappearcMl, and then 
 hej^'an to hewail his misl'ortuni,'. '"Alas!" lam(Uited he, 
 " they are gonij I'orewr ; J shall see them no moiv." lie, re- 
 turned to his lodge ; l)ut the vision still haunted him. What- 
 ever formerly engaged his attention now ceased to delight him. 
 The following night, even in his slumhcrs, ho dreamed of 
 celestial musi(! ; and hright visions of maidenly heauty danced 
 ahout him, making fantastic circles, which ho Avas in vain en- 
 deavoring to follow. The next day ho wont l)a(-k to the 
 praii'ie, determined upon another effort to seize tho maiden Avho 
 IkuI escaped him ; hut, to conceal his design, he changed his 
 form into that of an opossum. He had not waited long when 
 he heard tho same sweet music and saw the wicker car descend, 
 and the maidens commence tlu! same sportiv^e dance as hoforo, 
 while their motion seemed oven more graceful and fascinating. 
 He, crejjt cari'fully toward the ring; hut tho instant tho 
 sisters saw him in his ngly disguis(^ they were startled, and 
 sprang into tho car. "When it had arisen a short distance, ho 
 heard the ehler say : " Perhaps it is come to show us how tho 
 game is played hy earthly heings." "Oh no," the youngest 
 replied. ''Quick! let us asc(md ; " and then they all joined 
 in a chant, and rose through the air out of sight. As night 
 was approaching, the foiled hunter returned to his lodge. 
 
 On tho following morning, however, ho returned again to 
 tho magic circle; and finding an old stump near l»y, in which 
 there wore a number of mice, the thought suggested itself to 
 
STAR-WORSHIP. 
 
 in 
 
 liiin that thny wore so insi^Miilii'tiiit tliiit tlioir appoanmoo 
 woiilil not iTciito uliiriii iunoiii,' tlio nmiilcn.s, iiinl iicc(ir(liii;^ly 
 he assumed tliut sluiix', iilU'i liiiving iuovimI the .stiiuip ni'iir 
 tlio riii^'. Soon tlio ^icr car uppcarcd (Icscciidinj,' ; and, as 
 Ix'toi'i', when it toueliL'il tlic yrouiid, thu maidt'ii.s ti'ii)pi'd 
 liylitly out luid resumed their sport. 
 
 In the miilst of tlieir inorrinuuil, ono of tho sisters sud- 
 denly niitiee(l tlio stump and cried : "See! That stump was 
 not ilnTe lu'fore." AllVi^dittMl, she ran to tli(! car; but licr 
 sisters iitily smileil at lier terror, and gatliering arouiul tho 
 htump jestin^^iy struck it. Out ran tho mice, and tho luuitor 
 amon<,' the rest ; wIkmi tho maidens, catcliinj,' tlui little ani- 
 mals, killed all hut one, — the disguised hunter, — who slyly 
 manageil to he i)ursued by the youngest sister. Now in tho 
 eagerness of i)ursuit this maiden caught a stick from the 
 ground, and raising it was about to strike the little beast, 
 M'hen lo I uprose tho form of tho hunter, who clasped his 
 pri/r in his arms. The other eleven, amazed and frightened, 
 sprang t(j tlieir osier l)asket and M'ere instantly drawn np 
 within tlie skies. The happy hunter now exerted himself 
 to assuage the terror of his beloved prize. CJently leading 
 her toward his lodge, he recounted his adventures in tho 
 chase, — dwelling at the same time, with many endearing 
 words, upon the charms of life upon earth. His incessant 
 kindness so won n]xm her delicate nature that she consented 
 to hecouii' his l)ride. 
 
 Winter and summer passed Joyously away to the hapjiy 
 hnnter. when his liai)piness was increased bj^ tho addition of a 
 beautiful l»oy to their lodg(! circle. The scenes of life, how- 
 ever, began to grow wearisome to tho wife ; for she was a daugh- 
 ter of the stars, and her heart was filled with longing to revisit 
 her native home. Concealing her wishes from her husband, 
 while he was away in the chase she constructed a M-ieker 
 basket within tho charmed circle, in which she placed some 
 rarities and dainties that she thought would please her father. 
 
 m 
 
 I 
 
 I !l 
 
 *..,■ 
 
 im 
 
 ill 
 
 rajjk(;| 
 
rf^ 
 
 li^ 
 
 ':> 
 
 62 
 
 INDIAN MYTHS. 
 
 r 
 
 !i'. 
 
 i 
 
 S I'' 
 
 li \ 'l 
 
 and then taking her boy in her arms seated herself therein, 
 liaising lier voice in song, the basket arose in tiu' air. The 
 melody was soon wafted to the cars of her husband, wlio 
 instantly ran to the prairie. 
 
 Alas ! he was too late. Ho lifted his voice, beseeching her 
 to return, but all ai)peal was unavailing. The basket as- 
 cendetl with its beloved freiglit, and linally vanished from 
 sight. The hunter's grief was inconsolable. lie lowered his 
 head to the ground, and was speechless. 
 
 The seasons slowly changed from summer to autumn, and 
 winter to spring. The hunter continued to mourn the loss of 
 his wife and son. *' Alas ! " thought he, " if she had but left 
 my son I could endure the separation with less sorrow. ' In 
 the mean time his wife would liavc forgotten, in her happiness, 
 the life she had led with him, but for her son, who as he grew 
 okler besought her to return with him to his father. One day 
 his grandfather, perceiving the son's importunity, said to his 
 daughter : ** Go, ray child, and take your son down to his 
 father, and invite him to come up and dwell with us ; but 
 tell him to bring Avith him a specimen of each kind of bird 
 and animal ho kills in chase." In obedience she took tho 
 boy and descended. 
 
 The hunter, who was ever near tho charmed ring, heard 
 her voice as she descended, and soon recognized the forms of 
 his beloved wife and son in a car ; and when they reached 
 tho earth he clasped them in his embrace in tho joy of 
 reunion. 
 
 When the Daughter of tho Stars gave her husljand her 
 father's message, ho commenced hunting with the greatest 
 activity, liapidly collecting a large variety of specimens 
 of beautiful birds and curious animals, — of whicli he only 
 preserved a foot or ttiil or wing to identify the species, — ho 
 soon accompanied his w-ife and son to tho car, in which they 
 arose and disappeared from sight. Xow when they reached 
 the star, the home of his wife, the flithei in-law, tho Star 
 
 I :M 
 
STAR-WORSHIP. 
 
 63 
 
 Chief, manifested great pleasure at their arrival. He made a 
 grand feast, and when his people Avero all assembled lie pro- 
 claimetl that each might take his choice of the earthly gifts 
 brought by the hunter^ whereupon a grc^at confusion imme- 
 diatoly arose. Some chose a foot, some a wing, some a tail, 
 some a claw. Those Avho selected tails and claws were im- 
 mediately transfe>rmed into animals ; the others assumed the 
 fi.irins of birds and Hew away. The hunter cliose a white 
 luiwk's f(!ather, which was his totem, as did his wife and son ; 
 when, in the form of that bird, ho spread his wings and, fol- 
 lowed by his wife and son, slo\ ly descended to the eartli. 
 
 The magic circle of the Indian legend reminds us 
 of the fairy circles, or rings, to which Shakespeare 
 refers : — 
 
 Ye elves of liills, brooks, standing lakes, and groves ; 
 And ye, that on the sands with printless foot 
 Do chase the ebbing Neptune, and do fly him 
 When lie conies back ; you deniy-imppets, that 
 By moonshine do the green-sour ringlets make. 
 
 "Ringlets of grass," Dr. Gray observes, "are very 
 conimon in meadows, which are higher, sourer, and of 
 deeper greeu than the grass that grows round them ; 
 and by the common people are usually called fairy 
 cirek... ' 1 
 
 In reference to the fairies who make the circles, an 
 ancient writer says: "They had fine musick among 
 themselves, and danced in a moonsliiny night, around, 
 or in a ring, as one may see upon every common in 
 England where TMushrooms grow." ^ 
 
 
 
 %:^:n. 
 
 
 ■\V 
 
 
 1^- 
 
 V 
 
 
 ^ T'rande's " Antiqi^''i^8." 
 
 '^ The Southern tribes of Indians believed that a divinity dwelt in 
 the toadstools. 
 
Ff!" 
 
 rrr" 
 
 V I 
 
 I 
 
 ■i[" 
 
 1' 
 
 .1 ; 
 
 li! 
 
 
 '■:^:i ;:?,! i'i 
 
 64 
 
 INDIAN MYTHS. 
 
 The influence of the stars upon human beings is 
 
 illustrated in the legend of • 
 
 
 :i:il' I 
 
 i'-^..i. 
 
 ■ii 
 
 11:,: : 
 
 11 
 
 'I' ! 
 
 OSSEO AND OWEXEE. 
 
 Ossoo was the son of the Woman's Star, vvhicli stands in 
 llio west at the close of day, wlio, when under the haleful 
 inlluence of a smaller star, — an enemy to the Star of Even- 
 ing, — became very old and decrepit. Among his ac(iuaint- 
 ances there was a very beautiful young woman, the youngest 
 of ten sisters, Avho was called Oweenee. 
 
 This young Avoman, after having discarded many suitors, 
 became » namored with Osseo, who, witli great delight, took 
 her for his wife. This marriage Avas the sport and talk of 
 the nine remaining sisters, each of whom had a handsome 
 young husband. 
 
 It was the time of a great feast, and the sisters and tlieir 
 Inisbands were walking together to the place of tlie feast, 
 when the sisters began to jeer at Osseo for his extreme age. 
 Finally Osseo, exasperated by their persecution, turned his 
 eyes up towards the heavens, and, uttering a peculiar cry, 
 said : Sho warn ne me shut 7iom ! (" Pity me, my fatlier ! ") 
 " Poor old man," said one of the sisters, " he is talking to 
 his father. "What a pity it is that he would not fall and 
 l)reak his neck ; then Oweenee could have a handsome young 
 husl.and." 
 
 Presently th "".y ])assed a large liollow log, lying with one 
 end toAvard the path along Avhich they Avere Avalking. Osseo, 
 as he approached it, gave a loud slmut and dashed into one 
 end of the log, and quickly came out of the otlier a beautiful 
 young man ; AAdien, springing to the side of his Avife, \\\\o had 
 as quickly been transformed into an old decrepit Avoman, ho 
 led the party Avitli the light springy steps of the reindeer. It 
 Avas noAV Osseo's turn to shoAV Iioav love Avas above the cir- 
 cumstance of physical beauty, and he treated his Avife Avith 
 
 
STAR-WORSHIP 
 
 65 
 
 all tlio delicacy of attention that before slio had shown him. 
 He continually addressed her as his Neuemoosha, — his sweet- 
 heart, — and carefully assisted her when the path grew dilli- 
 cult. The time for the feast drew near, and the })arty entcn-ed 
 the lodge prepared for the purp(jse. While the guests were 
 partaking of the food of the feast, which was made in honor 
 uf the Evening, or Woman's Star, Osseu's mind seemed to be 
 abstracted from the scene about him. He tasted very litth' 
 of ihe i'uud, ami often looked at his Nenemoosha, his Oweeuee, 
 and tlion turned his eyes toward the heavens. 
 
 Erelong sounds were heard in the air, to which, as they 
 coiitinuoil and 1)ecann! plainer, Osseo listened attentively, 
 v.lieu he heard a voice six-akiug these words: "Osseo, my 
 sou, I have seen your aillictions. I am come to call j'ou 
 away from a scene that is stained with blood and tears. The 
 earth is lull of sorrow. Giants and sorcerers, the enemies of 
 mankind, walk abroad in it. Every night they are lifting 
 iheir voices ti) the Manitto of Evil, and every day they are 
 busy in making mischit'f. You have been their victim, but 
 shall be their victim no more. Your evil genius is overcome. 
 Ascend, my son, ascend into the skies, and partake of the 
 feast T have prepared for you in the Star, and l)ring with 
 you those you love. Eat of the food before yuu. It is 
 enchanted ; it will endow you with immortality. Your 
 howls will be no longer wood ; your kettles no longer 
 earthen. The one shall become silver ; the other, wampum. 
 They shall shine like hre, and glisten like the most beautiful 
 scarlet. Every female shall also change her state and looks. 
 SJie shall put on the beauty of the starlight, and become a 
 shining l)ird of the air. She shall dance and not work, she 
 shall sing and not cry. My beams," continued the voice, 
 •' shining on your lodge shall transform it into the lightness 
 • if the skies, and decorate it with the colors of the clouds. 
 Come, Osseo, my son, it is the voice of the Spirit of the Star 
 that calls you away to happiness and rest." 
 
 5 
 
 s-^. 
 
 
ipp 
 
 GG 
 
 IN'DIAN MYTHS. 
 
 Th(! words wfiro irit('lli;^fil»ln t" 0.ss(!o ; Imt his noiniKUiioii.s 
 tlioii^^flit tliniu .some lUi' oil" s(jiiii(ls of music,, or birds siugiii;^ 
 in till! wood.s. Very sddii, lutwc'Vcr, lliu lod^^f, lj(;;.;im t(^ sliuko 
 and Iniiiihlc, and tli(;y I'clt it rising into tli<! air. IL was too 
 laL<; to (sscape; they were. al>o\i; the, tr<!i:s in an insLanL. ()ss(!0 
 looked around him, anil liehold ! the woothui dishes had Ixj- 
 come shells of sc,arl<:t, the [ioles of tli(! lod;_^(! ^^litterin;.; wires 
 of silv(;r, and tin; hai'k that eox'ered them ;4oi'^e()iis win.L^s of 
 ins(v;ts. A moment more, and lo ! his hrothi;rs and friends, 
 Ids sisters and jtarents, were, hirds of \'ari(ius |»hima;^e. Some, 
 w<!ro jays ; soini; itarti'id^'es an<l [HL^e.ons ; and others }^ay 
 sin.ifin^' hirds, who lio|)|)e(| ahout, disjilayiuL,' their glitteriii;^ 
 
 n.-ath 
 
 lers an<l siu'du'' tlutir son'j;s. 
 
 i; 
 
 ala.- 
 
 his N 
 
 (Miemoo- 
 
 sha, his ( )wi;(;iie,<!( still retained her shape, as an oM woman, 
 
 r<j 
 
 hed 
 
 in lier (lar 
 
 tidy 
 
 ai'h. 
 
 Wit 
 
 1 a siioolieatm' 
 
 anee no 
 
 looked upward, uttitrin.i^ the i)ee,\diar cry he had hefoi'e madt;, 
 and which ^^'ave him the vi<'tory at tin; hollow lo;^. An in- 
 stant, and his wife was restored to Ik r formei- youth and 
 
 ant 
 
 .y. 
 
 and they found themselves in the I'lveiiin'-T Star, 
 
 My son," .'-"dd (he. Spirit of the Star, " hanL,^ t,h;it (■■.v^a of 
 
 birds, whieh vou hav(^ l)rou,L;ht with you, at the d 
 
 oor, am 
 
 1 I 
 
 will th(!M converse, with you." ()ss(;o oI)eyed,anil aftf;rward.s, 
 with his wife, entei'ed the hul'^e, in whii;h dwiilt th(! Spirit 
 
 »f th(! Stai'. Ileie Ik; was informed of the eau: 
 
 (', ol Ins eartli 
 
 th 
 
 dllie.tions 
 
 )f th 
 
 how 
 
 an r'ii\ious star of lesser ma^f|iituii(!, Jealous 
 
 (! I)OW( 
 
 ;r of the Star of I'Iviiiiils ami its liavini.c the L(uid- 
 
 unee of th(! lemalc! world, had attempteil to ilestroy hiia uiid 
 his vvif(i ; and Ik; was wariwd not to hit the li'_,dit of this star's 
 Ixiarns fall upon him, for that was the ;iirow the star useil, hy 
 whieh Ik; had transformed him and OwiM.'iiec; into dccr(!i)it 
 old |)ersons, 
 
 ().s.s(!o and 0\veeiie(! now took up th'iir al)ode, within the 
 Woraan'H Star; and, after a little time, Owe(;ne(! presenle(l 
 hfif Imshaiid with a son, who was the ima.'/e of its fatlnir. 
 After a f<!W y(!ar.s had (ilapsed, the son became old eiK)U;^di 
 
 f* 
 
STAR-WORSHIP. 
 
 07 
 
 to If'.ani tho art u( usin^' Hk! Ijow and arrow, and for practice 
 he, vv;is allowed to shout at tlic birds in tho cav^c that huri}^' 
 near tho (loor. Il(! soon Ijooanio (!X|)(;rt in this art, and tho 
 V(;ry fii t day lie, hron;^dit (hnvn a hird ; hut whon )io \v;is 
 aliout to i)i('.k it u|), it htjoaino a hoaiitil'id yiMin;^^ Wdinan, 
 uilJi an ai'rovv in iior hr<;ast. It was ono ol" liis y(nin;^(;r 
 aunts. 
 
 The. moment lior Itlmtd ^ fell upon tlic surface! of tli;it pure 
 and spoticHH planet, the Star (jf MveiiiuLr, tlx; charm that 
 retained him there was diss(dvcd. SwiiUy faliin^f lhrou;^h 
 the ;iii-, he j)asscd throu;,di the hjwer elouds, and sudd(!iily 
 dnippe'l up'in a hi'^di and lovely ishind on a lar;^(' lake ; hut 
 he, was not hift alone, for on lookin;^Mip ho saw all his aunts and 
 uncles following' him in th(! form of hirds ; and in midair wa.s 
 seen di.'scendin;^' the silver lod;^!', wherein sat his father and 
 mother. Its hits of hiirk, looking' like so many insects' ;^ilde(| 
 win;j;s, ;^dowed and j^deamed as it floated nearer and nearcir, 
 to at l(;n;^th rest on th(! hi.i^hest clilf of the island, deternun- 
 in,^' I heir resideuee, ])y its locality. All then resumed tlniir 
 nal.uivd shapes, diminished to tin; si/o of rinkwudjinnes ; 
 and, iis a mark of homa^je to th(! I'lvenin^f Star, tlnty never 
 liiil, on j)lea.sant eveinni^s duiin;j; tin; summer season, to 
 Join hands and <lanc(! uf)on the summit of the cliff. Here fish- 
 ermen have often sc(!n their hcaufiful lod'^'e., and heard tlKiir 
 voices in tlii; dance ; and to th(! island whereon rests tho 
 hid^e, they give the name Midi in-e-nok inokon-.'' 
 
 ' TvV/f': sii|)(:rsl,it.i()M in resiicit to .st.iiiii of lilodd slicd upon (lie siicrcd 
 nionml. (!|i;ipliT <)ii I*i(;t(>;;iii|)liy. 
 
 - Mii'.liiliiriMckinac, an island in tl)(i stiiiits liclnccn F/ikc Huron 
 and ii.'ike Mirjii'rui. 
 
 SavH (^n.'irtidr : " lis cioycnl (ui.ssy ipiand its tr<'|ifiMsfnt. (|n'i!s vonf, 
 isi'toiids; pnisvonton lii'iuix idifiinps vcrds, i)lcinM do hciuix arl)r(!.s ot 
 frnils M()tri|itn(iix." 
 
 And (li(! Jcsnil Tailliaii rcinarkH : "('(■ (pi'Il y (l(i reniarrpiahlo, 
 (.'est .|ir,\ I'auirc fxtn'niit,(! dc I'Aini'riquf, les Cliiipiito.s croyaicrif. 
 
 m 
 
G.S 
 
 INDIAN MYTHS. 
 
 THE STAR AND THE LILY.i 
 
 An old cliieftuiii siit in liis wi^wiuii, quietly snu^kiii^f his 
 favorite pipe, when a crowd of Indian boy.s and girls suddenly 
 entered, and, with numerous offerings of tobacco, begged him 
 to tell them a story, and he did so. 
 
 I'hcrc was once a time when this world was Idled with 
 ha[)py peophi • M'hen all the nations Avere as one, and the 
 crimson tid(i of war had not begun to roll. Plenty of game 
 was in the forest and on the plains. Xone were in want, for 
 a full sui)ply was at hand. Sickness was unknown. 1'ho 
 beasts of the lield were tame ; they came and went at the 
 bidding of man. One unemling spring gave no place for 
 winter, — for its cold blasts or its unhealthy chills. Every 
 tree and l)Ush yielded fruit. Flowers carpeted the earth. 
 The air was laden with their fragrance, and redolent with the 
 songs of W(;dd('d warblers, that Hew from branch to branch, 
 fearing none, I'or there were none to harm them, '["here were 
 birds then ( f more beautiful song and plumage than now. 
 It was at i-ach a time, when earth was a paradise and man 
 worthily its possessor, that the Indians were lone inhabitants 
 of the An.erican wilderness. Ihey numbered millions; and, 
 living as nature designed them to live, enjoyed its many 
 Idessing; . Instead of amusements in close ro(uns, the sport 
 of the li.dd was theirs. At night they met on the wide green 
 
 ' I' 
 
 comnio Ics sauvages do Jacques Quartior, au sc'jour iles morts dai)s 
 lus (jtoiU's." 
 
 "Qii:in(lo trnena y caoii rayos, creon quo algun (Ufunto que vivo alia 
 oon las I'strcllas es eiinjado coji cllos. " 
 
 " fiOs Diaguitcs ilu Tucuman jilaoaient dans los otoiles lo sejour pro- 
 pan; aux aiucs ilu comuuiu, taiidis (pio li's plaMoto.s otaiout rosorvi'os a 
 oolles des noMcs ot dos oaciqiu's." (I*. Nio. dol Toeho, Historia Para- 
 querine : tS, Lcodii, IdT-'i, in folio.) 
 
 1 From " Tlir Tiaditional History of OjUnvay Nations," P. T'opway, 
 or IIali-<. e-ga-gah-bowh, chief of the Ojihways, and proU(j6 of Amos 
 Lawreuco. 
 
% 
 
 STAR-WORSHIP 
 
 69 
 
 beneath the heavenly "worlds, — tlio ah-nung-o-l-ah. They 
 watched the stars; they htvcid to ga/(; at tliein, f(jr they 
 believed them to be the resideuees of the good, who had Iieen 
 taken home by the Great Spirit. 
 
 One liight they .saw one .star that shone l^righter than all 
 otheivs. Its location Avas far away in the south, near a moun- 
 tain peak. i"'or many night.s it was seen, till at length it 
 was doulited by many tliat the star was as far distant in the 
 sduthern skies as it seemed to be. This ddubt led to an 
 examination, which })roved the star to be 'jnly a short dis- 
 tance away, and near the tops of .some trees. A number of 
 warriors were deputed to go and see what it was. They 
 went, and on their return said it a[)peared strange, and some- 
 wliat like a l)ird. A committee of the wise nien'wero called 
 to iiKpiire into, and if possil)lo to ascertain the meaning of, 
 tiie strange phenomenon. They feared that it might bo the 
 omen of .so-'^ 'lisaster. Some thought it a precursor of good, 
 others of ev ;m. M/nio suppo.s(!d it to be the star spoken of 
 by their foretathers as the forerunner of a dreadful war. 
 
 One moon iiad nearly gone by, ami yet the mystery 
 remained unsolved. One night a young warrior had a dream, 
 in whieh a ])eautiful maiihm came and stood at Ids side, and 
 thus adilressed him: "Young brave! charmed Avith the 
 land of my forefathers, its flowers, its birds, its rivers, its 
 Iieautiful lake.s, and its mountains clothed with green, I have 
 left my sisters in yonder world to dwell among you. Young 
 brave ! ask your wise and your great men where I can live 
 and see the happy race continually ; ask them what form I 
 .-hall assume in order to b(j loved." 
 
 Thus discoursed the bright stranger. The young man 
 awoke. On stepping out of his lodge ho saAV the .star yet 
 blazing in its acctistomed place. At early dawn the chief's 
 crier Avas sent round the camp tc) call CA'ery Avarrior to the 
 council-lodge. When they had met, the young AA-arrior 
 related his dniam. They concluded that the star that had 
 
 
 i I 
 
 ?i4 
 
70 
 
 INDIAN MYTHS. 
 
 been soon in the south liatl fallen in love with mankim^, and 
 that it was th.'sirous to dwell with them. 
 
 The next night live tall, nobkvLjoking, adventurous braves 
 were sent to welcome tin; stranger to earth. Tliey went and 
 presented to it a ])ii)e of peace, Idled with sweet-scent(.'d 
 herbs, and were rejoiced that it took it from them. As they 
 returned to the village, the star with ex[)ande(l wings followed, 
 and liovered over their homes till the dawn of day. Again 
 it came to the young man in a dream, and desired to know 
 wliere it should V . and what form it should take. I'laces 
 were named, — on the top of giant trees, or in Ilowers. At 
 length it was told to choose a place itself, and it did so. 
 At lirst it dwelt in the; white rose of the mountains ; but 
 there it was so ])uried that it could not be s<;en. It went to 
 the prairi(; ; but it feared the hoof of the bulfalo. It next 
 sought the rocky cliff; but there it was so high that the chil- 
 dren, whom it loved most, could not see it. 
 
 "I know where I shall live," said the bright fugitive, — 
 " where 1 can see the gliding canoe of tlui race I most admire. 
 Children ! — yes, they shall be my playmates, and I will kiss 
 their slumb(U' l)y the side of cool lakes. The nation shall 
 love mo wherever I am." 
 
 These words having been said, she alighted on the Avaters, 
 where she saw herself retlected. The next morning thousands 
 of white flowers were seen on the surface of the lakes, and 
 tiio Indians gave them this name, wak-be-gwan-nee (white 
 flower). 
 
 This star lived in the southern skies. Tier brethren can 
 bo seen far oif in the cold north, hunting the Grinit IJcar ; 
 whilst her sisters watch her in the east and west. 
 
 Chililren ! when you see the lily on tlie waters, take it in 
 your hands and hold it to the skies, that it may bo hai)i)y 
 on earth, as its two sisters, the morning and evening stars, 
 are happy in heaven. 
 
 aJ 
 
 i« 
 
 m 
 
STAR-WORSmr. 
 
 71 
 
 rLEIADKS AND UUSA MAJOR. 
 
 Various myths arc found amoii*; (lilluruiit nations in 
 respect to tlie I'leiadcs.' Some tribes of Indians believed 
 tlieni to be animated spirits of both sexes, and called 
 them the Dancers. Their idea of these stars might be 
 expressed in those lines in the Hindoo hymn to Indra,'-^ 
 iu which they are descril)ed : — 
 
 Around his rcj^al scat 
 A veil of rnany-colonMl lijflits they weave, 
 Tliat eyes uiilmly woulil of .sense lioieave ; 
 Tlicir simildiii^f hands and H^ditly triiiping feet 
 Tired gales and panting elouds heliinil them leave. 
 Witli love of song and Ix auty sniit 
 The niystie dance they knit, • — 
 I'ursuiiig, circling, whirling, twining, leading, 
 Now chasing, now receding ; 
 Till the gay pageant from the sky descends 
 On charmed Sunieiu, who with homage hends. 
 
 That tlie Tersians also esteemed the I'leiades is seen in 
 the following, from one of their ancient writers : — 
 
 llafizl^ wlicu thdii coniposcst vcrsfs, tlioii seemcst to 
 make a string of jx'arls. Cunie, sing tlicui swoetly ; ior the 
 heavens seem to have shed on thy poetry tlie clearness and 
 beauty of the I'leiades. 
 
 And as if endowed with the influence invoked by the 
 Persian, the poet Tennyson sings : — 
 
 Many a night I saw the Pleiades, rising tlirougli the mellow sliade. 
 Glitter like a swarm of lirellies tangled in a silver braid. 
 
 ^ Ciisick, the Indian historian of the Iroquois, mentions that it was 
 holieved thai the seasons were directed hy the seven stars of the Pleiades. 
 2 God of the firmament. See Sir William Jones's Works. 
 8 Hafiz, a Persian y)oet. 1391. 
 
~ 
 
 •'% 
 
 h \^' 
 
 12 
 
 INDIAN MYTHS. 
 
 
 > Vf' 
 
 Aii'l iivaiii in Uh; IliruKjo " I'nciii of AiiirioII:;ii.s : " — 
 
 It; \v;i i t,lii: h'liir wlii'.n l!ii' l'lii;ul'>, ;i[)|)i';ui:i| in t.ljc linn;i 
 iin:tit, liki! LIji; I'oMrt of a .->ilki;ii Ha.ili, viirioiiHly ilfick*!!! with 
 
 TIk; riiinc'Hi; ;iii<l IliiidofiH liavc ;i ttiidilioii of ;i tjiri'; 
 wli'Mi IIm; " cdliiif; of til*' '•'|iiiii')X iiit(;i',s(j(;U'.(l tin; coiistfl- 
 lutioii of tlift l'|i'i;i,<|i'.s ; " ;iii'l t.licir risiriL^ inid .s(;t.t,iii'4 
 hct.dkf'iK;'! to tJi<! iiiiciciiL Ar;i.l)i;i.iis fJic I'ltiiin (A Hj^iiii^^ 
 iunl ii])|»roiu;li of ii,iit,iiMiii. In < Irffcc, t.licii' lii'Jiiiciil risiii^r 
 \v;is f;on:siil(;ri'.(l rii\')r;i.l)l(', to iDMiini'i's, ;iii<l iii(|i(;it,(;(l iilso 
 t.li(! sc;isoiiH t.o lli<; hiisliJiiMJnicri. TIm! r<'rii\ i;i,ns rc- 
 "judcd lliis f:otistcll;il,ion \\it,li vcnciHt ion : iuid the 
 Ar;in<';i,ni;ins kti<;\v ;i,iif! n;itn<',f| tli''S(! :st,!U-.s. Thi' ohhisL 
 riicf! in Iha/il uor liippitij tJifin, Jind h<;iiiMi:il t.ln-ir 
 rising- wit.h ,son;_'.H and dances. Tin; New /(!!d;uid(!r 
 l)(;lic\c.i| that, til'-, rieiiidcs wci'c seven of tdieir ijepiited 
 eoiint.rynieii fixed in tJie lirniiuiniiit, the left, eye of eaeh 
 appearin;.^ in the sli;ipe of a star, whirji was tlie o.nly 
 jiait, <d' them visihh',. It. sterns also t,li;d, the .Mexicans 
 h(dd t,hes(! sl,;irs in jiecnliiif ieverene,e, as in some saeri- 
 ficial eej-emoni(;s tlieii' jtrie-ls \vaitf;d lor thcsi; sescn 
 stars to ascend tin; meiidiiiu previous to eommetiein^ 
 their rites. The l\io\\;iy Indiii.n jioints t,o thi.-^ clustei' of 
 stars, siiyiii;^': " Se(; yon not the form of a di\ine man ;* 
 !t is our iineestor, A'/'e//v^y." 'j'h(; mysti(; efjnstell.'ition 
 has n^fenjiiee in the hciiutiCul lan^juii'^^e (A owv Sci'ijiture : 
 " (.'anst thou hind the swetit infliienees ol' the I'leiiides, 
 or loost; the hands of Drioii V 
 
 In respeet t,o tlie I'rsa M.'ijor, it, lias lieen oliserved 
 th;it this constfdlatioii was e;i,lled liy the Indian the 
 (Ireat \Wmv \ and concern inn,' this, I'ei'e ('iiaih'.voix 
 .states that the four first stars only weni called \>y this 
 
 II III 
 
"'% 
 
 .sTAU-\v(ji;snn'. 
 
 7:; 
 
 iiMiiic TIh! liuJc Star lli.'it accoriipunics \.]\<'. mi'MIc one 
 I ill.; Kctlh', ulii':li tJi(; hccoimI ciirrics with liini. 
 
 A (;;italo;,fU(; of stars aiu! (:f)iisU;llal,ioiis is ^ivfii by 
 Ml'. Tan III; r, whu states '.'iM.t tlnMiM tncn li;i,il maiiy mon; 
 ii;iiiic , \ny (illii'.y (;oii->tt;ll. ions. Tin; i'oijovvin;.^ ai'(; tiio.sc! 
 L'ivnii liy liijn : — 
 
 IT"// liini >iii-iiiiiiij. - Till' Moniiii;,' Star. 
 
 A'/ iiti 'liii III! iiiiin/. 'I In: .\'>rt,li Star. 
 
 M III li>(,-yh' ifina. — 'I'll'' Ix'.Ju's licail. (TIum; stars in ;i 
 
 tii.iii'.l''.) 
 
 M III. bio Jif 'jiiiii. Till! i;a';k of" tin: saiiKj animal, tin; 
 li' ;ic. (Si'V'li .-t;ir:s.) 
 
 ()j icil iiii iiiiiiiiii'ini. — i'i.liiT stars; llicsi! an; tli'', liii;/lit 
 .-.tar.-, in l'r.-,a, Major, anil oih'. Iji'yonil, wliicli forin.i tlii- I' i-licr':-! 
 
 Mnh liilimm. - Swf'aliii'' I'nl'-"', <>\i'' of llii: pnli'-; nf wlii''li 
 i - ii'diovi;'!. Till' Iniliaii-, airniii that, tlii' ciu ti'llat ii ai ni'ar 
 \i\ i that III' a. man wh'i was ova'P'oiiii' "vith lii'at, ainl in tlii- 
 Inni', iil'i-ra])!' |iullci| 11]) one of till' |)')li'S IV'ini thi; loi|;_'i'. 
 
 MnliiKj. — l,i)iin. 
 
 Xuii Iff iii'iiiii (jii'iiil. — Man in a caiioi; hunt in;_' a, loon. 
 
 Alt wdk-Ut-vyiik-u-iinnij. — Tlio companions sailin;,'. 
 
 m\ 
 
 :iC 
 
 ■m 
 
 m 
 
 rONfKi;.\i.\(; r.rMiSF.s;, rAIJ.I.VC STAIIS, 
 AM) COMKTS.i 
 
 Cnlika; Ii(! Moli:iinin(;'lans, who sil})l»oS(;(l Hint tlio 
 iallin'4 stars arc; tin; (irohrands wlicrcwitJi tlio, ni,(,(| 
 an^^n-Js drive away tin; Imd, wlioii tiioy apinfjacji too 
 n"ar IIm; cinfjyrfian, or vor^^o of lieiiAcii, tli<; Indians 
 l)i:li(;v(;d tlio falling star an oinoii of some calamity 
 
 ^ Ojibway : an-nv.nrj o-okun-na, comet. 
 

 
 IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 y 
 
 // 
 
 
 f/. 
 
 
 1.0 
 
 I.I 
 
 1.25 
 
 1^128 |2.5 
 us 1^2 |2.2 
 
 U 11.6 
 
 .%. 
 
 /2 
 
 ^J> 
 
 
 /,. 
 
 
 ^^. 
 
 '/ 
 
 '^*-' ^ 
 
 "".^V 
 
 4^ 
 
?>>.«• 
 
 
 ;\ 
 
'1i! 
 
 V 'I 
 
 I 
 
 li ! 
 
 41,1 '|l' 
 III 
 
 74 
 
 INDIAN MYTHS. 
 
 upon eartli, — as, in truth, they considered all phenom- 
 ena of the sky. Tiie appearance of a comet was the 
 cause of great consteruation and fear, altliough not 
 occasioned by any such belief as Wliiston, tlie philoso- 
 pher, is said to have expressed, which was to the ellect 
 tiiat the Deluge was produced by " an uncourtcous salute 
 I'rom the watery tail " of one of these erratic visitors. 
 
 It is said that a sachem of the Mingo tribe, being 
 observed to look at the great comet which appeared 
 October 1, 1G80, was asked what he thouglit was the 
 meaning of that prodigious appearance ? He answered 
 gravely, " It signifies that we Indians shall melt away 
 and this country be inhabited by another people." 
 
 The New Zealander has a great terror of any phe- 
 nomena of the sky, esi)ecially of the falling star, which 
 he allirms to be an omen of death to .some one of his 
 chiefs, — a superstition that reminds us of the lines by 
 Shakespeare : — 
 
 When beggars die there are no coniets seen ; 
 
 The heavei's themselves blaze forth the death of princes. 
 
 By certain Indians an eclipse was believed to be an 
 evil creature that seized upon the sun ; and, unaware of 
 the distance of the fiery orb, they shot arrows to drive 
 the demon away. The Chinese had a similar super- 
 stition. These people, however, resorted to noise and 
 clangor to frighten the monster from its object. Agree- 
 ably with this idea of the Chinese, lien Jonson, in his 
 "Catiline," would make the sun itself startled by the 
 noise and clamor of battle : — 
 
 The sun stood still, and was, behind the cloud 
 
 The l)attlc made, seen sweating to drive up 
 
 His frightened horse, whom still the noise drove backward. 
 
 i 
 
 il 
 
 i nil 
 
 i 
 
 ( 1 
 
 * 1 
 
 
 •1 
 
 
 
 t 
 
 
 
 i 
 
 ' ! ' 
 
 
 '\l 
 
 lA 
 
 ,iii 
 
 1 1 1 
 
STAR-WORSHIP. 
 
 75 
 
 Eclipses were believed by various nations to be of 
 supernatural import. The Mexicans have some super- 
 stitious fears in respect to them, and their priests have 
 an alle^'orical dance representing the devouring of the 
 sun. The Egyptian makes Typho, the god of darkness 
 and evil things, tlie originator of eclipses. 
 
 Tacitus, in his Annals, relates that an eclipse was 
 looked upon by the soldiery with superstitious awe ; and 
 to assist the planet in its labors, tlie air was made to 
 resound with tlie clangor of brazen instruments, with 
 the sound of trumpets and other warlike music. The 
 Whirling Dervishes also represent the circling of the 
 planets by their dances. 
 
 In further explanation of the ideas of the Indians in 
 regard to eclipses, there are accounts of its being caused 
 by an infant held in the arms of the god or goddess of 
 the planet under eclipse. It also is said of the sun's 
 eclipse, that a wicked female had attacked with intent 
 to slay him ; and this was the same female who is 
 the Indian's Si)irit of Death. By some tribes this 
 female is called Atahensic, and she is believed to be a 
 resident of the moon. It would seem that even the sky 
 was not free from the mutinies of the sex and their 
 disastrous machinations.* 
 
 The auroi'a borealis, among the Dacotahs, was repre- 
 sented as Wa-huu-de-dan, the goddess of war, who, when 
 the Indians were prei)aring for battle, appeared at the 
 chief's invocation, and instructed him how to act, — 
 where he would find the enemv, their condition, tlie 
 success or misfortunes that would attend the war-party. 
 The goddess was represented, as seen in the picture on 
 the next page, with hoops on her arms ; and as many of 
 
 ^ Relations dcs Jesnites. Sec also cliaptor on the Sun. 
 
76 
 
 INDIAN MYTHS. 
 
 these as she threw upon the ground indicated the num- 
 ber of scalps the warriors would take. If they were to 
 be unsuccessful, she would throw to the ground as many 
 broken arrows as tliere would be warriors killed and 
 wounded ; one such arrow is represented in tlie left 
 hand of the "goddess. 
 
 It is seen that Wa-hun-de-dan is pictured with seven 
 balls in tlie cap upon her head. It was in imitation of 
 these that tults of down were worn by Indians after 
 killing an enemy. The hatchet is the Indian's im- 
 plement of war. It is of 
 interest to observe the com- 
 bination of svmV>ols in the 
 figure ; the triaiujle in the 
 cap; tlmfour circles on the 
 arms ; and tiie imrcdklo- 
 yram that represents the 
 hatchet, — all of which form 
 a part of Indian hiero- 
 glyphics and have mean- 
 ing. Around the goddess, 
 in a semicircle, were rays in honor of a victory. This 
 goddess of war reminds us of the Valkyrior of Norway, 
 who, according to the Norwegian tradition, ride about 
 the sky in glittering armor. Among some Indian tribes 
 the belief prevailed that the radiant lights of the 
 aurora borealis were the ghosts of departed warriors, 
 who were moving along the horizon in shining gar- 
 ments. 
 
 As an illustration of the likeness of hiero- 
 glyphics, as well as of implements, tlie adjoin- 
 ing cut is noticeable. It represents a device 
 seen in the hand of a statue of a Hindoo god. 
 
STAR-WORSIIir. 
 
 77 
 
 Besides Wa-hun-de-dan, the goddess of war, there were 
 two gods — Eah, or 15ig Moutli, and Schuii-scliun-ah, 
 Ghmmeriug of the Sun — \vhom tlie Dacotahs invoked 
 in wiir. Of the two, Schnn-scliun-ah was the more 
 powerful, and to him were made the greater saerilices. 
 
 THE WAII-Ki:X-DEN-DAS,i Oil .AlETEUUS. 
 
 The Dacotahs hehl that tlie meteors were manittos of 
 both sexes, who, falling through the air, weie broken 
 into fragments, ]iarts of whieh fell to tlie earth. They 
 culled tiiem Wali-ken-den-das, the Mysterious Passing 
 1m res. The trail of light tliey believed to be the flowing 
 Iiidr waving iVoni the head. We might believe that 
 Lucifer himself belonged to the Wah-ken-den-da race, 
 whom 
 
 the ahiiif^lity Power 
 Ilnrli'd liciKllony lliiiiiiiig IVdiii the I'thcreal sky, 
 With iiidfuus ruin and coiubu.stion.'* 
 
 There was a tradition among these Indians that a man 
 was caught up while asleep by one of these Wah-ken- 
 deii-das, and carried through the air to a great distance. 
 As the fiery manitto bore the man along, he passed over 
 a lake in which were a large number of ducks ; and 
 they commenced such a terrible quacking that the 
 frightened Wah-ken-den-da so hastened his speed as to 
 become exhausted, and suddenly fell with his burden 
 upon the earth. It is a singtdar fact however that, 
 according to the story, the man found himself, alter so 
 long a ride, on the same spot where he had fallen asleep. 
 Several meteoric phenomena the Indians distinguish 
 
 ' Wah-ken-dcn-da, from Wahkcon, All-flier. 
 2 Paradise Lost. 
 
78 
 
 INDIAN MYTHS. 
 
 i'W m 
 
 from remote appearances, — remarking of the former, 
 
 "they belong' to us." 
 
 The peculiar star in the adjoining cut is a symbol of 
 A comparatively modern use in Indian pictogra- 
 
 <?[ > phy. The four rays, or short lines, projecting 
 * between the points of the star, are specially 
 
 notewortliy, as another illustration of the sacred number 
 
 so often met with in these investigations. 
 
 i'l 
 
 Ji!: 
 
 Night. 
 
 !,:!■ 
 
 
CHArXER VI. 
 
 o 
 
 Tlic niidillc devu'i' is a roprrsniitution of the sun, witli orp;ana of hcnrin.i; ; aiul the 
 IKiwcr of lin'iiiiiotiou is doiibtli'ss sigiiilied liy tliu tlirt'c iiluiiics : as Hy tlie l>ir<ls 
 tliroiigli the iiir, so iuovl'S the sun. Tiie tliice coiiceutric circles n i)resciit tlio 
 divinity of the sun ; and tliis symbol is of ancient use, bein^' rarely fnuiid in the 
 Iiiili:iii iii('to;,'r,iiihy of modern date. It is indeed as signiUcant as the tiimurti 
 of the Iliiidcios, which is iiictureil by exactly the same device. The liimido 
 circle is also an enibli:ni of the sun, us it is uf planets and stars. 
 
 THE SUN. 
 
 The habit of narrating tlie adventures of the gods was 
 universal anionic all tribes of Indians. Incidents were 
 tfiven with the most dramatic effect, occasioning laughter 
 or tears among the young people, and thrilling equally 
 tlie hearts of the warriors, the women, and children.^ 
 " In that pre-Columbian time," remarks j\Ir. Powell,^ 
 " before the advent of the white men, all the Indian 
 tribes of North America gathered on winter nights by 
 the shores of the seas, where the tide beat in solemn 
 rhythm ; by the shores of the great lakes, where the 
 waves dashed against frozen beaches ; and by the banks 
 of frozen rivers, flowing ever in solemn majesty, each in 
 its own temple of illumined space, and listened to the 
 story of its supreme gods, the ancients of time." 
 
 ' Washington Irving's "Astoria." 
 
 2 Director of the Bureau of Etlinology. 
 
 I 
 
I il 
 
 pi 
 
 80 
 
 INDIAN JIYTHS. 
 
 mi^ili 
 
 
 ,1, I 
 
 m 
 t 
 
 I ,,: 
 
 Cliristian worship is not iiinro draiiiatii', the lan- 
 gua^'e of its priests more fureihle, tliaii "that heard 
 ill the forests, where the wise oKl man tells, in the 
 sinijtle savage language, the story "f Ta-vwotz, when he 
 conijuered the sun-god and estaljlished the seasons ami 
 days." 
 
 It was in an evorgreen forest, relates this author, in 
 the liocky Mountain region, where a trilx) was gathered 
 under the great pines, and the tenijde of light from a 
 hlazing lire was walled in hy the darkness of midnight, 
 that the following myth was reeited by one of these 
 wise men, an Indian priest. : — 
 
 Onco upon a time Tii-vwotz, the liare-god,* was sittiu;.,' with 
 his family hy the caiiii)-lire in the st)lemu wuuds, anxiously 
 waiting for the return of Tii-vi, the wayward .sun-god. Weary 
 with long watching, the hare-god fi-ll a.slccp, and the sun-god 
 came so near that ho scorched the .sjioulders of Tii-vwolz. 
 Foreseeing the vengeance wiiich would he thus |)rovokeil, he 
 fled back to his cave beneath the earth. Tii-vwotz awoke in 
 great wrath and speedily determined to go and light the 
 sun -god. 
 
 After a long journey of many adventures the hare-god 
 came to the brink of the earth, ami, there watched long and 
 patiently till at la.st the sun-god coming out, he .shot an 
 arrow in his face ; l)ut the fierce heat c<insumed the arrow en* 
 it had finished its course. Then another arrow was sped, till 
 oidy one remained in his (piiver ; but this wa.s the magical 
 
 ^ Uoniarlcs Mr. Aniiidalc, in his work ujmn Kgyjitiaii Antirinitics : 
 "Tlic luiri'-god lias not liccii I'ouinl as a .sacnil animal in tho si^uliitinvs, 
 Init 1 havf^ pointed out its ai)i)('arance on tlie coin of tin' Mariotis. It 
 often appears as the initial of the wonl Ouonnofrc, Kevealer of (Jood, a 
 title of Osiris, and has been supposed to lie sacred to tliat deity, who, 
 or an inferior genius, is sometimes found with the head of a hare." 
 
Tlir Sl'N. 
 
 SI. 
 
 arrow that never failed its mark. TU-vwotz, licMiti}; it in liis 
 li.iiul, liftcil lliti Iku-1) to liis oyo nii'l liapli/cd it in a divim^ 
 tear; then the arrow was sped ami stnicjv the sini-;,'nd ruil in 
 the liu-e. and the; sun was shivered into a thoUhand lVa,L.'inents, 
 which fell to the earth and eaused a general conliai^Mtion. 
 Then Ta-vwot/, tlie hare-j^od, lied hdore the (Icstrnction he 
 had wroui,dit ; and as lu; lied, the burnin;.,' earth consiinied his 
 ft.'t't, consumed his lei^s, consumed his body, his hands i»nd 
 arms. All were consiuned but th(! head alone,' which rolled 
 arross valley and over mountains, llccint,' destruction from the 
 burnin;^ earth, until at last, swollen with heat, thi' eyes of tho 
 god burst, and the; t«'ars gushed forth in a 11o<m| which spread 
 over the earth and extinguished the tire. The sun-god was 
 now conijuered ; and ho appeared before a council of the 
 gotls to await sentence. 
 
 In that long council were cstaldisbed the days and nights, 
 the seasons and years, with the length thereof, and the sun- 
 goil was condemned to travel across the firmament by tho 
 same trail every day. 
 
 It is in Mexican liistory wc find it narrated that an 
 Tnca prineo ♦,dvos, as a reason for estal)lisbiug the worship 
 of another higher gjod than the sun, that it could only 
 move in one part of the heavens, and, consecpiently, 
 nnist have a ruler above itself — a su])r('nie <,'o(l. 
 
 The sun and moon and stars, what are they ? They 
 are men and women. At evening they sNvim in the 
 waters, they go down from sight in the west. In tlie 
 morning the sun cometh forth iit Vv'au-bu-nong, the 
 riace of Pireaking Light; and Indian legend ])ictures 
 the heavens a plain of limited extcnit, through which the 
 sun walked in the majesty of s ..human manhood — 
 
 1 In the rito of sacriCicc to tho sun, the head alone was inailf au 
 oflVriiig. Fide chapter on rictography. 
 
 G 
 
!' 
 
 82 
 
 INDIAN MYTHS. 
 
 II: 
 
 '! 
 
 if I 
 
 i 
 
 1, i;i 
 t 
 
 ■ .'vn 
 
 'III i 
 
 I! 
 
 I 
 
 a j,'o(l, overruling' unm. llo is ^'ivcr of good a morcifnl 
 sjtirit. 
 
 The (Miorokee Indian relates that a number of beiiij^s 
 were enii)loy('d in construeting the sun, which i)lanet 
 was made first. It was the intention of the ci'eators 
 that men should live always; but the sun, havin«^ sur- 
 veyed tlie land, and, linding an insulliciency I'or tlieir 
 support, changed this design, and arranged that they 
 sliould die. Tlie daughter of the .'^un was first to suffer 
 under this law. She was bitten l»y a serpent, and died. 
 Tliereupon the sun decreed that men should live always. 
 At the same tinu;, he connnissioned a few persons to take 
 a box, and seek the spirit of ids daughter, ami return 
 with it encased tiu^rein. In nowise must the box be 
 opened. But the box was opened ! Immortality fled ; 
 men must die. 
 
 This picture represents adoration to divinity, and is a 
 
 device found upon ,'i rock by the Abbe 
 O ) ( • • ) I )onienecli. The deity is represented by 
 
 the union of three synd)ols : that of the 
 
 earth, the oval figure witli feet appended ; 
 
 the cross of the winds ; and tiie conc(!n- 
 tric circles, — uniformly having reference to the sun. 
 
 " I adore thee, Niscaminou, give us food " (liincaini- 
 nou, nif/)icmouj/ ninem marcodam), cries tlie Indian. 
 It is related by Vicrre Uiard that those Indians whom 
 he visited possessed sacred robes in which they dressed 
 themselves previous to their invocations to this i)lanet. 
 As in most parts of the East, these Indians believed the 
 sun to be a male god, the moon the female, and wife of 
 the male god. According to Pere le Jeune, from this 
 union sprang an offs])ring, of whom it was said that 
 when it was in the arms of either parent darkness fell 
 
THE SUN. 
 
 83 
 
 upon tlio earth. The Idack spots on the moon were at- 
 tiibiitecl to the shadow of a Ixjnnet, — in answer to 
 a question, concerninj^' its cause, by a reverend lather; 
 iiu inij)ruvised answer for the occasion, doubtless, as 
 that "Mrnient for the head was more French than 
 Indian.' 
 
 l>y certain Indians the god of tlie sun was called one 
 of the twin sons of Atahensic,'*^ by tliem believed to be 
 the ruling goddess of tlie moon ; an<.l, again, tlie sun 
 and moon were mentioned as brother and sister, — tlieir 
 rclatiunship thus varying with the various beliefs of the 
 diflcrent tribes. 
 
 The following legend illustrates the latter belief : — 
 
 THE WORSHIP OF THE SUN, AND THE DREAM 
 
 OF ONAWUTAQUTO. 
 
 On the shores of Ijuke Huron there lived, a long time ago, 
 ail aged Ojibway and his wife, who had an only son — a very 
 beautiful hoy — whoso name was Onawutaquto, or Ho that 
 catches Clouds. These parents were proud of their son, and 
 anticipated the time when they should see liim a celebrated 
 wiu-rior. But when Onawutaquto arrived at the proper age, 
 ho was unwilling to submit to tlio fast prescribed to youths 
 entering manhood, which very much disturbed his parents, 
 who denied him food at their lodge, giving him only char- 
 coal M'itli whicli to blacken his face, according to the custom. 
 Finally he consented to their wishes, and left the lodge for a 
 place of solitude. The night came on, and the youth sh'pt. 
 In his dream a beautiful female came down from the clouds 
 and stood by his side. " Onawutaquto," said slie, " I am 
 
 1 Relations des Jcsuites, 1634, p. 26 ; and Vimont, 1642, p. 54. 
 ^ In E<;yptian mytli the goddess Isis is represented as giving breath 
 to Osiris, the Truth-speaking, the divinity of the sun. 
 
If 
 
 w 
 
 fi 
 
 i 
 
 Hi 
 
 I' 
 
 il 
 
 III : 
 
 I , I 
 
 HI 
 
 INDIAN MYTHS. 
 
 comf! for you ; follow in my ft>nt.st('i)s." Tlio yonn^' man 
 olK'ycij, anil prcsi-ntly foiiml liiinsf-il" asccndinj,' j^rudiially 
 al)itv(( tilt! trrtis, wlii'n>, piissin;,' Ihroui^'h an oritico in tlm 
 donils, III' |)i'iTi'ivi'il tliiit li« had ariiviMl npon a bcuntiriil 
 plain. I''(illu\vin;^' liis i^'nidi- he cntiTcd a s|ili;iiili(lly i"nr- 
 ni.->luMl I'mIj,'!', nil oiH! ii'uU> {>{' which ihvni wen-, hows ami 
 arrows, cliihs and spoars, and various warlike iniphMiionts, 
 tippi'd with silver. ( Mi tl: 'itlicr siih; were articlcis exelu- 
 sivi'ly ht'lonj^'inj,' to ffinah's, which were of the most elegant 
 description. 
 
 This, the youn^' man found, was tho homo of his fair 
 ;^niile, who, exhihitiii;,' to him a hroad rich helt that she M'as 
 t'lnliroidi'rinf,' with many eolors, .said : " Let mo conceal you 
 bi'iieath this helt, for my hrother is eoniinj,', and I must hide 
 you from him." Then, f)laein;.,' him in one corner of the 
 !')d<;e, sht concealed him entirely with the belt. Presently 
 lier brother canio in. lie was very richly dressed, and liis 
 whole ])er.son .shone as if ho had brij,'ht points of silver glit- 
 tering all over his garments. Without sjieaking, the brother 
 took down from the wall a v(M'y richly carved pipe, within 
 which he placed a fragrant smoking mixture, and r(>galed 
 himself When he had finislie(l, ho, turned to his .sister, 
 saying : "Nemissa, my elder .sister, when will you (piit these 
 practices'? Do you forget that the (Ireat .Sj)irit has com- 
 manded that you should not take away thi; children from 
 b(!low f perhaps you suppose that you have; elft.'ctually con- 
 cealed Unawuta«iuto, and J do nf)t know of his j)resence. If 
 you would not ollend me, send him immediately down to his 
 parents." But Nemis.sa was resolved to retiiin tiie young 
 man, and the brother desi.sted from urging his reqm.st. 
 Addressing the youth, ho said : "Come forth from your con- 
 cealment, and walk about and anuuso younself! You will 
 become hungry if you remain there." He then pro..ented 
 him a bow and arrow, and a pipe of red stone ^ elaborately 
 
 1 Vide Legend of tlie Rod V'\\)c Stone. 
 
THE SUN. 
 
 85 
 
 nniaincntcd. Tina was a signal that ho consented to tho 
 iii.ini;i^'(! of Muniissa to Una'"'ita(iuto, whiitli iiiniiudiutcly 
 touk plat^i'. Thi5 young niiin lound that tin.- liid;^f, which 
 was iKiW his honii', was sitiialtMl in the most dt'lighll'ul part 
 i-f the phiiu ; and ail tilings — iho lluwers ami liccs and 
 l,ir,|s — were m(»ro heaulii'ul than any on earth. The 
 stntaius ran more swiftly, and gleamed like silvi-r. 'I'lu^ 
 animals were lull of enjoyment, while the hirds wore feath- 
 ers of gorgeous colors. < )nawutaiiuto ohserved thiit the 
 hrother regularly left in the morning, returning in the even- 
 ing, when his sister would depart, remaining away a por- 
 tion of the night. This aroused his euriosity, and, wishing 
 to solve the mystery of this singular habit, he sought and 
 obtained con.-:;'nt to accompany the brother in one of his 
 daily journeys. They travelled over a smooth plain without 
 b(niiidaries, until Onawutaijuto felt exceedingly l.icigued and 
 very much in need of foo<l, and he asked his com[»anion if 
 there were no game in that region. " J'atience, my brother," 
 answered he, " we shall soon reach the spot where I eat my 
 dinner, and you will then seo in what way I am provitled." 
 After walking on a long time, they eamo to a place which was 
 spread over with V(;ry fine mats, where they sat down to rest. 
 There was at this place a round aperture in the sky, looking 
 through which Onawutarpito discovered the earth, with its 
 gleaming lakes and thick forests. In some places ho could 
 sec the villages of the Indians, and in others he saw a war- 
 party stealing upon the camp of its enemy. In another place 
 he saw feasting and dancing, wherc, on the green plain, young 
 men were engaged at ball. Along a stream the women w-ere 
 employed in gathering apuhva for mats. " Do you see," 
 said the brother, " that group of children playing beside a 
 lodge 1 Observe that beautiful and active boy," said he, at 
 the same time darting something at him from his hand.* The 
 
 ^ To concentrate a sunbeam upon and destroy his victim was be- 
 lieved to be in the power of a Jossakeed. There is, in the works of 
 
Ml ^' 
 
 3! 
 
 
 hi 
 
 
 * ' ! 
 ^1 
 
 
 
 
 
 
 1. 
 
 
 ' 
 
 1 1 
 
 1 '1 
 
 
 
 il 
 
 
 1 : 
 
 i' 
 
 i !! 
 
 
 80 
 
 INDIAN MYTHS. 
 
 child iinniodiately foil upon the {around, and was carried into 
 a lodgo where the people gathered in crowds; when Onawu- 
 taquto heard the Jossakeed, or priest, asking the child's life in 
 the fihes/u'i/Kxtm, or " song of entu-aty." To this entrtiaty tho 
 companion of Onawatatpito made answer, " JSend me uj) tho 
 sacrilice of a white dog." Immediately a feast was ordered 
 by the parents of the child ; the white dog was killed, iiis 
 (iarcass was roasted, and all the wise men and tho Jossakeed 
 of the village assembled to witness the ceremony. " There 
 are many below," said the brother to Onawutaipito, " whom 
 yon call Jossakeeds, because of their great success in tho medi- 
 cal science, but it is to mo they owe their skill. When I 
 have struck one of the people with sickness, the Jossakeed 
 directs them to look to me ; and when they send mo the 
 ottering 1 ask, I remove my hand ^ from off" them and they 
 recover." The sacrifice was now jjarcelled out in dishes, when 
 the master of the feast said : " Wo send this to thee, great 
 Manitto, thou that ilwellest in the sun." And immediately 
 the roasted animal came up to the two residents of the sky. 
 After partakin" this repast, they returned to tho lodge by 
 another wa^ It vas in this manner Onawutaquto lived for 
 som.e time ; but last he became wearied of such a life, and, 
 thinking of his nrls he had left, one day he asked pt^rmission 
 of his wife to i irn to tho earth, to which, with great reluc- 
 tance and with many delays, she consented. " Since you are 
 better pleased," she said, " with the cares and the ills and tho 
 poverty of your earthly life than with the ])eaceful delights of 
 the sky, — go ! I give you permission, and I will guide your 
 return ; but remember, you are still my husband. F hold a 
 chain in my hand by which I can draw you back whenever 
 
 Schoolcraft, a pinture representing an Indian priest in the act of pcr- 
 fornii'i'T this necromantic feat. 
 
 ^ The god Na-na-bou-jou is represented with a single arm and hand. 
 The Indiii'.s mention in their myths a god who had a magical hand, 
 called a, pointer, which pointed the place of game to the hunter. 
 
THE SUN. 
 
 87 
 
 1 will. Beware, therefore, how you venture to take a wife 
 among the people below. Should you ever do so, it is then 
 you shall feel the full force of my displeasure." As she said 
 this, her eyes Hashed and she straightened herself up with a 
 niajestie air, and — Onawutaquto awoke from his dream. II(! 
 found himself where he had laid down to fast, and his mijther 
 told him he had been absent a year. The change from the 
 beautiful realms in which he had been living, to the scenes of 
 earthly existence, was at lirst distasteful. He became moody 
 and abstracted. By degrees, however, these impressions wore 
 away, and he regained his inter»^st in terrestrial pursuits. 
 Xow, forgetting the admonitions of his heavenly spouse, ho 
 married a beautiful woman of his tril)e ; but his bride died in 
 four days after their marriage.^ Although thus reminded, 
 Onawutacpito soon married again ; when one day he left his 
 loilge for the purpose of hunting, and from that time never 
 was seen by mortal eyes.''^ 
 
 It is rehited by Jesuit writers, that the Indian con- 
 verts tliouglit that when they made their prayers, 
 they were invocations to the sun. It is also stated 
 tliat certain tril)es renamed the phmet, calling it 
 Jesus. The Indian's invocations were most eager 
 when in want of food. To a Jesuit Father they re- 
 marked that the best part of the Lord's Prayer was 
 
 1 J^ide " Foiu" Spirits of the Winds," — the sacred number, four. 
 
 2 Stories are found, as in the above, among all nations, of dif- 
 tVreiit p('rsona<j;es of mythie repute haviuf;; been translated from the 
 earth by unseen ogents. In Enghuul we find the niytli of the transla- 
 tion of a celebrated niagieian, called Merlin, into ui;kno\vn regions ; 
 and again we hear of the gentle King Arthur, of the i'amous Hound 
 Tiible, having been borne away from human ken by s(,me supernatural 
 agi'ucy. And our sacred Scripture gives the account of the translation 
 of Klijali to heaven in a chariot of fire, which, together with the talcs of 
 mythic history, must be read! a.s the language of correspondence. 
 
<,l 
 
 !^ 
 
 t' 
 
 *\> ■ 
 
 88 
 
 INDIAN MYTHS. 
 
 Il 
 
 ■■■si 
 
 i;il 
 
 li. 
 
 that wherein occurs, "Give us this day our daily 
 l)read." » 
 
 That the Indians believed that the god of day could 
 be made to stand still, — that he was subject to human 
 will, — the Ibllowiug curious myth manifests. 
 
 THE SUN ENSNARED. 
 
 When the animals reigned on earth they wore very fierce 
 and bloodthirsty, and they killed all the human beings then 
 living, except one small girl and her little brother, who lived 
 in great seclusion. The brother was of very small size, not 
 having grown beyond the stature of an infant, but his sister 
 was of the usual size of maidens ; and being so mucli larger 
 than he, she was obliged to perform all the labor necessary for 
 their sustenance. One winter day this young maiden in- 
 formed her brother that she should leave him at home when 
 she went out into the woods, although she had previously 
 taken him, fearing sonje accident might happen ; and she 
 gave him a bow and a few. arrows, telling him to conceal 
 himself until he saw a snowbird, which would come and pick 
 the worms out of the new-cut wood she had placed near by. 
 "When the bird appears," said she, "draw your bow and 
 shoot it ; " and she left him.^ 
 
 The young lad obeyed her directions, but he was quite 
 unsuccessful ; the bii\l came and he was unable to get a 
 shot at it; at which his sister, on her return, told him not 
 to be discouraged, and gave him permission to try liis skill 
 again. Accordingly, on the next day, to his great joy, he 
 
 1 " The Indians were more eager for temporal than for spiritual 
 snocor." — Pioneers of the New World, Francis Parkman, p. 361. 
 
 2 Great enconragetnent was given Indian j'outh in the art of hunt- 
 ing. A feast was made ujion the animal first killed, at which high 
 eacomium was bestowed \x\)o\\ the young hunter. 
 
THE SUN. 
 
 89 
 
 succeeded in shooting a fine large bird, which he exultantly 
 sliowed her on hei" return at nightfall. 
 
 " My sister," said ho, " 1 wish you wouhl take its skin olf 
 and stretch it, and v/heu I have killed more birds I will have 
 a coat made of the skins." 
 
 " But what shall we do with the body ] " said liis sister ; 
 t'lir as yet men had not begun to live on animal food.^ 
 
 "Cut it in two," he answered, "and season our pottage 
 with one half at a time ; " for the b(jy was wise, although of 
 little stature. 
 
 This was done, and the boy by perseverance succeeded in 
 killing ten birds, out of the skins of which his sister made 
 him a little coat. 
 
 " Sister," said he one day, " are we all alone in the world ? 
 Is there no one else living I " 
 
 " Tliere may be some others living," answered liis sister, 
 "but they are terrible beings, and you must never go into 
 their vicinity." . 
 
 This inflamed the lad's curiosity, and he determined to 
 explore the country and see if ho could discover any one. 
 After walking a long time and meeting no one, he became 
 tired, and laid down upon a knoll where the sun had melted 
 the snow. There he fell fast asleep, and while sleeping the 
 sun shone so hot upon him that it singed and drew up his 
 bird-skin coat, so that when he awoke he found that it bound 
 him, and on examining it he discovered that it was ruined ; 
 wliereupon he flew into a great passion and upbraided the 
 sun, vowing vengeance upon it. " Do not think you are too 
 high," shoiited he to the sun ; " I shall revenge myself." 
 
 On returning home he related his disaster to his sister with 
 great lamentation, and, refusing to eat, laid down as one in 
 a fast and remained in one position for ten days ; and then 
 turning over upon the other side remained ten days more, 
 
 1 This coiTcsponils with the tradition of tlie Shawnees, that man- 
 kind at one time lived only upon vegetable food. 
 
III 
 
 90 
 
 INDIAN MYTHS. 
 
 i 
 
 if ; 
 
 ;i 
 
 i:,: 
 
 Us, : ■ i 
 
 i 
 
 1 
 
 
 
 
 '., ,■ , 
 
 § ! ■ 1 1 
 
 !!|l 
 
 1: ^ 
 
 1 
 
 1 ■ 
 
 J::,, i 
 
 i 
 
 li 
 
 1! i 
 
 1, ii! 
 
 rl 
 
 i| 
 
 il: 
 
 .i,'l 
 
 when he arose and commanded his sister to make a snare for 
 him, for he intended to catch the sun. She replied that she 
 had nothing suitable for such a purpose ; she had only a bit 
 of deer's dried sinew/ witii which she coulil make a noose ; 
 but ho said that would not do. His sister then took some 
 of the hair from her head and made a string ; still, that 
 would not answer. Then she went out of the lodge, and, 
 while alone, muttered, IVeow obewy indapin. These being gath- 
 ered she twisted them into a tiny cord, which she carried to 
 her brother. The moment he saw the cord he was delighted, 
 and began pulling it through his lii)s ; and as fast as he drew 
 it, it changed into a metal cord, which he wound around his 
 body until he had a large quantity. He then ])reparcd him- 
 self, and set out a little after midnight that he might catch 
 the sun when it rose. He iixed his snare where the sun 
 would iirst strike the land, as it rose above the earth ; and, 
 sure enough, he caught the sun, so that it was held last in the 
 cord and did not rise. , 
 
 Now the animals who ruled the earth were immediately 
 put into a great commotion. They had no light, and their 
 consternation grew so great that they called a council to de- 
 bate upon the matter, and to appoint some one to go and 
 cut the cord ; for this was a very hazardous enterprise, as the 
 rays of the sun would burn whoever came near their source. 
 At last, after much discussion, the dormouse undertook the 
 work. The dormouse at that time was the largest animal in 
 the world; she looked like a mountain, when she stood up. 
 
 When she arrived at the place where the sun was ensnared, 
 her back smoked with the intense heat, and finally was re- 
 duced to ashes. iShe persevered, however, in her olforts, and 
 gnawed the cord in two with her teeth, freeing the sun ; while 
 at the same time she was reduced to a very small size, and in 
 truth has remained small ever since. To her is given the 
 name of Kug-e-heen-gwa-kwa, or Blind Woman. 
 
 ^ The sinew of the deer is believed to briuj? go(iil luek. 
 
 * 
 
THE SUN. 
 
 91 
 
 Some tribes of Indians believed tlie sun to be no 
 larger than it appears to the naked eye. 
 
 TIBIKGIZI.S, THE SUN OF NIGHT: 
 
 AN ALLEOOUY OF TUE SUN AND MOON. 
 
 Having known no one on earth except Ackwin,^ an aged 
 gmudmothcr, the beautiful maiden Ozhissheuyon determined 
 uiion seeking some acquaintance suitable to her age. So she 
 left her lodge, and pursued her way across the country. 
 When she had gone a short distance u^jon her journey, she 
 discovered, on the tenth day, a vacant lodge, which she en- 
 tered. Here she found ten distinct places in which the former 
 uc(nipants of the lodge had rested, and she concluded that 
 there were ten hunters to whom the lodj^e belonged. She 
 hail not been seated here long before her conclusions were 
 verilied by the entrance of ten brotliers, followed by one 
 younger. These brothers gravely entered the lodge in the 
 usual order, the oldest first and the youngest last, while the 
 maiden sat sliyly just inside the door. As the tenth brother, 
 on lookiug about, saw the downcast and lovely face of the 
 maiden, he approached, and, taking the gentle maiden's hand, 
 led her to his place of rest, saying : " I have become tired of 
 mending my moccasins ; now I sliall have some one to perform 
 the task for me." 
 
 After a year had elapsed, Ozliisshenyon brought a little 
 son into the world ; but the boy died. The loss was too 
 groat for the hunter, wlio sickened and died very soon after. 
 The widow now married the youngest of the remaining 
 l)rotliers, who died childless. She then married tlio next, 
 who also died without leaving an heir; and thus, in regu- 
 lar order, to the eleventh brother, who was aged, and whom 
 it became necessary for her to marry. But as love declined 
 
 1 Name of the goddess Earth in the Winnebago dialect. 
 
J ;(pi 
 
 
 jlj; I 
 
 iil ,1 
 
 92 
 
 INDIAN MYTHS. 
 
 1,1, 
 
 ■Mill J 
 
 1 ! 
 
 <l i 
 
 i I 
 
 !i 
 
 '',1, 
 
 
 i 
 
 in proportion as the age of lier successive husbands augmoiitod, 
 she married the hist without aflection. 'irievirig niucli I'uv 
 the loss of her lirst husband, and never having been recon- 
 ciled to the death of her lirst-born, Ozhisshenyon resolved to 
 llee from this, the last and aged partner. The lodgo in which 
 she and her husl)and dwelt was built and ornamented alter 
 the manner of the Chippewas' medicine-lodge — the door of 
 entrance being at the east, that of departure at the west. Tak- 
 ing up one of the stakes by the western door, the unhappy 
 wife, with her dog,^ entered a cavity that was in the earth 
 under the stake, and disappeared from sight, when the stake 
 immediately resumed its former position. She then took a 
 slow passage, occupying a whole day, from the place where 
 she disappeared to the other side of the earth, which is at 
 the east, where she found an aged man lishing in the sea. 
 
 " My grandfather," cried the woman, " the spirit torments 
 me." But Manabozho, for it was he, replied not. The woman 
 again cried : " My grandfather, the spirit torments me ! " 
 repeating the words twice over in imidoring tones ; when 
 Manabozho said, as if in anger: "Ila/fe, ivdhe ! you disturb 
 me ; you annoy me. There is no other spirit on earth than 
 myself. Depart this way!" a I he signed her to pass 
 upwards in the air, and go towards the west. This Ozhiss- 
 henyon did in yilent dbedience, Now Avlien the husband, on 
 finding his wife had disappeared, had sought a long time for 
 her, he came to the west door of his lodge, and, discovering 
 signs that the stake had been moved, concluded this to be 
 the place of her disappearance, and wrenched it up with 
 great violence when he entered the aperture in jiursuit. On 
 reaching the other side of the earth, he, also, found !Mana- 
 bozho sitting by the sea occupied in lishing, whom he ac- 
 costed rudely: " Where is my wife ; has she passed this 
 way ? " The old man made no answer ; at which the hunter 
 
 1 The (log here represents the star which is seen near, and as if 
 attendant on, the moon. 
 
THE SUN. 
 
 93 
 
 cried very loudly : " Speak ! tell me ! " " Wdhc, wdhe ! " an- 
 swered the old man. Thou the angry himtcr began abusing 
 him with coarse epithets ; when ^Manabozho reluctantly said : 
 "You have no wife j a woman passed here an : has gone to 
 the west, " pointing westward in the air. Immediately the 
 eager husband rushed upon the track indicated, neither giving 
 acknowledgment nor farewell to his informant, which excited 
 the anger of the aged fisherman, and he pronounced a curse 
 upon the rude hunter. "Go, go," said he, **you will run 
 after your wife as long as the earth lasts, without over 
 overtaking her ; and the nations who will one day be upon 
 the earth will call you Gizhigooko" (the Sun of Day), lii t 
 when the woman came round again to ^NEanabozlio, being 
 grateful to' him for aiding her in her Hight from her husband, 
 she told him to take her grandmother Ackwin,^ who was 
 alone, for his Avife. This Manabozho did, while, in acknowl- 
 edgment, he named the woman Tibikgizis (the Sun of the 
 Night). 
 
 The eleven brotliers of the foregoing legend were 
 representatives of the eleven months of the Indian 
 year, — a reckoning like the ancient Chaldee Zodiac 
 which consisted only of eleven signs. Every month, with 
 them, had a name expressive of the season. These are 
 tlie names as given by Mr. Schoolcraft ; — 
 
 March the Green moon. 
 
 April the moon of Pliints. 
 
 May the moon of Flowers, 
 
 June the Hot moon. 
 
 July the moon of the Deer. 
 
 August .... the Sturgeon moon. 
 
 September . . . the Fruit moon. 
 
 ^ Here we have the union of sun and earth ; which has been thought 
 to have allegorical meain'iig concerning the union of spirit aud matter, 
 in similar myths of other countries. 
 
 Wl-ij 
 
 w.i 
 
 if 
 
I 
 
 94 
 
 INDIAN MYTHS. 
 
 I'll iii hi'! 
 
 i 
 
 n^''' 
 
 
 'ill 
 
 ■,;i| 
 
 October .... the TiJivcllinp-moon. 
 [The titiic of joiinii'ying to tlair liiiritiiig-yvouuds.] 
 Novuiubcr . . . till- lU'iiver moon. 
 
 [The time these aniinals liilxTnate,] 
 Dcc'ombiT . . . the lluiitiiig-inoon. 
 January .... the CoM luuon. 
 February .... the Snowy moon. . 
 
 The moons were counted for tlic Indian year; but, 
 after observing twelve moons they add one more, whicli 
 they call the I^ost moon. 
 
 Anions; some tribes of Indians the sun is represented 
 by the bird Wahkeon, the All-liicr, a great bird or 
 eagle, which was an object of worship. It was asserted 
 that a featlier of this bird woidd render its wearer invisi- 
 ble and invulnerable ; and when a .sacrifice (which was 
 made by slaying a dog and hanging the body beneath 
 an image of the sun, or in later days, by branding a 
 horse and afterwards giving it freedom) was peculiarly 
 acceptable, it dropped a featlier from its wing in token 
 of satisfaction. We find a similar emblem in Egyptian 
 mythology, as their traditions hold that tlie hawk is the 
 bird of tlie sun ; and in their representations of Osiris, 
 the god of the sun, he is pictured with the head of a 
 hawk upon the figure of a man ; besides, an orb of the 
 sun on the head of a hawk was the emblem that signified 
 the name of Osiris.^ 
 
 Among the Hindoos the sun has two deities : the first 
 
 1 Osiris; os, much ; iri% eye. Vide cha|itcr on I'irds. 
 
 The Egyptian god He, or Ka, was called the Sun of both worlds, tho 
 celestial god of Edfou, and Socharis, the god who difTused his light to 
 the blessed in a future state ; by which the ancients represented the 
 Divine Being as source of spiritual and physical light. Baron Sweden- 
 borg describes a spiritual sun, corresponding to, and source of the nat- 
 ural sun. The Indians describe a fiery substance above the .sun, which 
 is ruler of all things, Wa-cheaud, the maker, or creative spirit. 
 
'f 
 
 TIIK SUN. 
 
 on 
 
 (if whom is called i^nrya, and is represeriLod. by paint- 
 ers, in a <,'oldeii car drawn by seven green horses, with 
 a Dawn lor charioteer, followed by spirits (^f sing'ng- 
 stars chanting praises; and tlasre are various Icgtuids of 
 his descending to earth, which no doubt are to be inter- 
 jireted in a syndiolical sense. The second deity is 
 Crishna, the IVdoved of Women, who, it would seem, 
 was the s[)irit of the sun, for whom Surya was regent. 
 It is related that when the Savanois Indians deliluiratiid 
 on any ini[)ortant allair, they offered the sun the fra- 
 grance of tobacco, Mhieh they smoked in their calumets. 
 This ceremony was jteribrmeil in the following manner. 
 At the cabin of one of the most distinguished chiefs a.s- 
 sembled the warriors of the tribe, when the chief, after 
 having lighted his pil)e,^ presented it three times to the 
 rising .sun : then guided it with both hands from the east 
 to the west, praying the sun to favor the nation. 
 
 The Huron and Natchez believed that their chiefs were 
 descendants of the sun ; and every morning — states Pere 
 Charlevoi.\, who relates the above fact — the chief, as soon 
 as tlie sun appears, comes to the door of his cabin, turns 
 himself toward the east, and utters a peculiar cry three 
 times, bowing down to the earth. Then there is brou'dit 
 a calumet, which serves only for this purpose ; this he 
 .'^mokes, and blows the smok(} of the tobacco towards 
 the sun. He then performs the same rite towards the 
 
 * Tlio Indian pipo, called Poagan, in the Algonkin dialect; in the 
 Winnebaf^op, Tnhncchoo ; the Dacotah, Chnindonhoopn. It is composed 
 of two jiieoes of a red stone, and highly polished. It is often two feet 
 long, its head einhcllished with carved figures, of various d(\signs. It 
 is of great consideration, being a sacred object used in rite and cere- 
 mony. Arch(coIo(jia Americana, vol. ii. 
 
 " lis s'cn scrient encore pour terminer leurs difft-rens, pour aflermir 
 les alliances, et pour parler aux etrangcr.s," observes Marquette. 
 
!'■ 9 '*: 
 
 9G 
 
 INDIAN MYTHS. 
 
 m 
 
 St : ' 
 
 I 
 
 j I 
 
 i;ii'< 
 
 i!;ll III 
 
 
 i; 
 
 '!,' 
 
 I !: 
 
 m' 
 
 I 
 
 ijiii I 
 
 wost, and aftorwiirds to the nortli and south. ^ Tlioso 
 chiefs iu;knowlo(lg(i no suporior hut tlio sun, from which 
 tlioy derive tlieir origin. Tlu; Iiuhans (hd not attrihuto 
 to tlie sun tlie fecundity f)f nature; hut liad an idea tliat 
 all vei^etation grows through its agency, and they altrih- 
 iite to it the jiower of sight, helieving tliat it rcrognizes 
 all things which its light penetrates, and, as is said of 
 Crishna in tlio Hindoo sacred hooks: "He [Crishna] is 
 at all times present oveiywhero ; just as fire, tliougli 
 concealed, is always present in wood." And it is added, 
 "Fire is never satisfied with wood." In the OJihway 
 dialect the sun is called Ka-no-waw-hiun-min-uk (He 
 that sees us). 
 
 A dream of the sun in the prescrihed feast was 
 believed to give occult power, l^estowing the faculty of 
 seeing all things. We find that tlie Indian's helief, that 
 the sun is a visual orb, is similar to the belief of the 
 Hindoo, who called the sun and moon the eyes of God ; 
 and it is also similar to the belief of the Persian, whose 
 god of the sun, Orniuzd, was designated by the title of 
 
 ' Tons adoraient le solcil et tonncrre, niais pratiqnaient pen dc super- 
 stitions, et n'honoraient point nne foulc dc gi'nics, coinnie les Huron.s 
 et les Ontaouais. (Rchitmis of 1G70, xi. 00, cl. 2; and 1G71, v. 48, 
 col. 2. ) Incurs priurcs otaicnt ordinaircmcnt acconipagneos d'une ofFrandc 
 do tabac en ])oudro. Ricn dc plus simple <]uc cettc ccrcinonic: le i)i'c- 
 niier des chefs, elevant vers I'objet de son culte scs deux mains rcmplics 
 deta])ac. " Aie piticdcnous," luidi.sait-il, *' tu es notre Manitou ; nuuste 
 donnons h furaer. Nous sommes souvent malades, nos cnfans nicurent; 
 nous avons faini. Ecoute-moi, Manitou, jc te doniie h, fumer. Que la 
 terre nous fournisse du ble, et les rivieres du poissoiis ; que la maladie 
 lie nous tuc point, et que la famine ne nous iiialtraitc plus si rudcment." 
 A chacune de ces demandes, les vieillards picsens repondaicnt par un 
 0-oh! vigoureusement accentue. La priere finie, le chef repandait par 
 terre, en I'honneur de son dieu, le tabac qu'il venait de lui offrir. Rela- 
 tions of 1670, xii. 99 ; and 1674, xii. 
 
 a 
 
 
 
 G] 
 C( 
 t 
 
 so 
 
THE SUN. 
 
 07 
 
 V'iM 
 
 the All-secinfj, and Kulir, the sun itself, is called the 
 Kye oi" Urnuizd. Jt is found that the New Zealanders 
 believe the stars to be the eyes of disembodied si)ir- 
 its ; which reniimds us of a description of Indra, the 
 Hindoo's ^'od of the firmament, who is pictured as a 
 beautiful youth whose <:;arinent is covered with eyes to 
 rei)resent the all-seein,Lf spirits of the stars. The noctur- 
 nal sky of the Mexican is represented (like the Indian's) 
 by a semicircle, covered with rounds resembling eyes ; 
 while the Persians are taught that the star-spirits' vision 
 extends through the universe. 
 
 A remarkable verse in the Veda illustrates the Hin- 
 doo's belief in the supremacy of the sun among gods : — 
 
 THE GAYATKI: OR, HOLIEST VEilSE OF THE 
 
 VEDAS.i 
 
 Let us adoro the supremacy of that divine Sun, the god- 
 head Avho ilhiniinates all, from whom all proceed, who recre- 
 ates all, to whom all nuist return, whom wo invoke to direct 
 our understanding aright, in our progress toward his holy 
 seat. 
 
 AViiat the sun and light are to this visible world, that are 
 the supremo good and truth to the intellectual universe ; and 
 as our corporeal eyes have a distinct perception of objects 
 enliglitened by the sun, thus our souls acquire certain knowl- 
 edge by meditation on the light of truth which emanates from 
 the Being of beings, — that is the light by which our minds 
 can be directed in the path of beatitude. 
 
 ^ At the time of the translation of this verso (1807) there was 
 some controversy, — anotlier Hindoo scholar endeavoring to assume a 
 greater excellence of translation ; but at length to Sir William Jones's 
 was given the precedonec. 
 
98 
 
 INDIAN MYTHS. 
 
 Tlio Oriental thus traces tlie f^raml c«nT('Si)oii(l(3nce 
 betvv(M!n material and si>iritual li[^'lit, the uneoiiscious 
 source of the universal worship of tiie sun ; for all wor- 
 slii[t of li;4ht is (luul)tless cleriveil from more ancient 
 ideas, foundcil in the con'esp(jndences of tlie natural 
 and spiritual laws of the universe. lA'^hi and sij,dit 
 correspond, liaving a living' association. No more suit- 
 nhlc enihlem of the latter can he foimd than the former. 
 They are spiritually and naturally interdependent. 
 The sun's li^ht was made to represent spiritual li^dit 
 anionj,' those who were free from idolatrous customs. 
 The hord, the IJj^ht of the World, is represented as the 
 sun — Sun of lii^diteousiless. We find St. John, in 
 Kevelations, saying : — 
 
 1 1); 
 
 "^ in 
 
 f! 'i 
 
 I li 
 
 i!i 
 
 ii 
 
 
 ' ,1 Hi. 
 
 m 
 
 1 
 
 <',! 
 
 Ifl 
 
 ■ i. 
 i (• 
 
 1 
 
 fliH ''''' 
 
 1 
 
 liyi 
 
 LL. 
 
 lilii 
 
 And 1 saw anutlicr iiii,i,'lity aiifjel come down from heaven, 
 clotli'Ml with a cloud; and a rainhow was upon his head, and 
 liis face was, as it were, the sun, and his feet as pillars of lire. 
 
 In accordance with which, Milton speaks of Lucifer's 
 seeing — 
 
 witliin km a ,£,'lnrious angel stand. 
 The saiiu! whom Jaha sain also in tlir sun. 
 
 I'lie arclianpol Uriel, one of the seven 
 
 Who, in (foil's ])resfn(M', nearest to his throne, 
 
 Stand ready at command, avd arc his fjirs 
 
 Tliat ruti through all the heavens, or down to the earth 
 
 Bear his swift errands, over moist and dry. 
 
 O'er sea and hind. 
 
 We find the custom of worshipping the sun, as prac- 
 tised in Jerusalem, referred to by Jo^ei»hus as the cause 
 of God's auger against and subsequent punishment of 
 the Jews. We also find in Ezekiel's vision (ch. viii.) 
 these two verses : — 
 
THE SIN. 
 
 09 
 
 Tlion said lio unto mo, Hast thou seen tliis, son of niau] 
 Turn tlit'f! yet again, aiul thou shalt see greater abominations 
 tlian these. 
 
 And he hrouglit rao into tho inner court of the Lord's 
 liouso ; Mild hehohl, at tlio door of tlie temple of tho Lord, 
 between the porch and altar, were about five-and-twenty 
 nieti, with their backs toward tho temple of tho Lord, and 
 their faoes toward tho east, and they worshipped the sun 
 toward the east. 
 
 In respect to tlio Indian's manner of worshipping tlie 
 sun, the following description is given as a more elalx)- 
 rate illustration : — 
 
 After the nations had divided into different classes, each 
 class stood in tho form of a quadrant,^ that they might 
 Inhuld tho rising luminary, while each held a particular 
 ollering to the sun. The warriors presented their arms, the 
 young men and women offered ears of corn and branches of 
 trees, and married women held up to his light tho infant 
 children. 
 
 These acts were performed in silence until tho object of 
 adoration visibly rose, when, with one impulse, they sang 
 this hymn : — 
 
 Groat Spirit ! Master of our lives. Great Spirit ! Master of 
 things visible and invisible, and who daily makes them visible 
 and invisible. Great Spirit ! Master of every other spirit, good 
 or bad ; command the good to he favorable unto us, and deter the 
 bad from the connnission of evil. 
 
 O Grand Spirit ! preserve the strength and courage of our war- 
 riors, and augment their numbers, that they may resist oppression 
 from our enemies, and recover our country and the rights of our 
 fathers. 
 
 1 The Chinese build their temples in a quadranp^-' ^r form, and these 
 people stand in the form of a quadrant during th^.. religious service. 
 VUlc chapter on the Earth and Moon. 
 
100 
 
 INDIAN MYTHS. 
 
 m 
 
 ll'illiill; 
 
 Grand Spirit ! preserve the lives of such of our old men as are 
 inclined to give counsel to the young. Preserve our children and 
 multiply their number, and let them be the comfort and suj)port 
 of declining age. Preserve our corn and our animals, and lot no 
 famine desolate the land. Protect our villages, guard our lives ! 
 
 Great Spirit ! when hidden in the west protect us from our 
 enemies, who violate the night and do evil when thou art not 
 present. Good Spirit ! make known to us your pleasure by send- 
 ing to us the Spirit of Dreams.^ Let the Spirit of Dreams pro- 
 claim thy will in the night, and we will perform it in the day ; 
 and if it say the time of some be closed, send them, Master of 
 Life, to the great country of souls, where they may meet their 
 friends, and where thou art pleased to shine upon them with a 
 bright, warm, and perpetual blaze ! 
 
 C 'irand, O Great Spirit ! hearken to the voice of the nations, 
 hearken to all thy children, and remember ua always, for we are 
 descended from thee. 
 
 ' lit 
 
 "I li: 
 
 !ll| 
 
 Immediately after tins address the four quadrants formed 
 one immense circle, and danced and sang hymns descrip- 
 tive of the power of the sun, till near ten o'clock. Thoy 
 then amused and refreshed themselves in the village and 
 camp ; but assembled precisely at the hour of twelve, and, 
 forming a number of circles, commenced the adoration of 
 the meridian sun. The following is said to be the literal 
 translation of the midday address : — 
 
 Courage, nations, courage ! the Great Spirit, now above our 
 heads, will make us vanquish our enemies ; he will cover our 
 fields with corn, and increase the animals of our woods. He will 
 see that the old be made happy, and that the young augment. 
 He will make the nations prosper, make them rejoice, and 
 make them put up their voice to him, while he rises and sets in 
 their land, and while his heat and liglit can thus gloriously shine 
 out. 
 
 The evening hymn, at the setting of the sun, was chanted 
 
 1 Job xxxiii. 16. 
 
THE SUN. 
 
 101 
 
 in these words, after the people had formed into the segment 
 of a circle : — 
 
 The nations must prosper ; they have been looked upon by the 
 Great Spirit. Wliat more can they wish ? Is not that happiness 
 enough ? See, he retires, great and content, after having visited 
 his cluklren with light and universal good. 
 
 Grand Spirit ! sleep not long in the gloomy west, but return 
 and call your people to light and life — to light and life — to light 
 and life.' 
 
 If a storm lowers, and long rainy days intervene 
 before the sun is again seen, the Indian implores his 
 reappearance in such words as these : " Shine thou, and 
 look upon us ! " The following extract from Sydney 
 Yendys' " Song of the Sun " might well represent the 
 sun-god in grand speech to the earth, the red maiden 
 of his love : — 
 
 I will spend day with you like a king ! 
 Your water sliall be wine because I reign ! 
 Arise, my hand is open, it is day ! 
 Kise ! As men strike a bell, and make it music, 
 So have I struck the earth and made it day. 
 One blows a trumpet through the valleys ; 
 So from my golden trumpet I blow day. 
 White-favored day is sailing on the sea, 
 And, like a sudden harvest in the land, 
 The windy land is waving gold with day. 
 
 To which may be compared the Indian's chant ^ to the 
 
 sun:- 
 
 Och auw naun na wau do ! 
 
 ( I am the living body of the Great Spirit above. ) 
 
 Och auw naun na wau do ! 
 
 Och auw naun na wau do ! 
 
 Och auu naun na wau do ! 
 
 ^ American Antiijuities. 
 
 ' From the works of Mr. Schoolcraft. 
 
102 
 
 INDIAN MYTHS. 
 
 i^ 
 
 1' 
 
 
 k' : i 
 
 : ii' ' ' 
 
 
 ir 
 
 ; 
 
 li';:i: 
 
 '!'|i|' 
 
 'i'l 
 
 Ah wauh wa iiaun e dowli ? 
 ( Ah say ! what spirit or body is this body ?) 
 [Ut-peatiiig four times.] 
 
 Ker zhig maid wa woash kun aun, 
 
 I-ge-zis ! 
 (The day I tread upon, Jiat makes a light — 
 Maker of light. ) 
 [Repeating, as before, tlie stanza four times, — the mystic number,] 
 
 It is declared by the Indians that the sun not only- 
 sees but hears all things ; accordingly, his pictography 
 O represents the luminary with semicircles at 
 either side of the orb, in the relative position 
 of ears ; and in order to express the god's 
 willingness to listen, the disc is made to dip, with an 
 appearance of leaning towards the supplicant. 
 
 Another chant, made by a prophetess, whose dream 
 in tlie prescribed fast elevated her to this position, hav- 
 ing dreamed of the sun and moon, is a repetition of the 
 words : — 
 
 I am the living body of the Great Spirit. 
 I am the living body of the Great Spirit. 
 
 According to the Navajoes, it was in this manner the 
 sun, moon, and stars were built and placed in the firma- 
 ment : — 
 
 At the beginning, when the people had all crept out of the 
 aperture in the cave in which tliey had previously dwelt, a 
 council of wise men was held to discuss the propriety of in- 
 troducing more light upon the earth, wliicli at that time was 
 very small, and was only lit by a twilight, like that seen just 
 at tlie breaking of dawn. Having deliberated some time, the 
 wise men concluded to have a sun and moon and a variety of 
 stars placed above the earth. They first made the heavens 
 for them to be placed in ; then the old men of the Navajoes 
 
THE SUN. 
 
 103 
 
 commenced building a sun, which was done in a large house 
 constructed for the purpose. 
 
 To the other tribes was contided the making of the moon 
 and stars, which they soon accomplished ; when it was de- 
 cided to give the sun and moon to tlie guidance of tlie two 
 duiub Flutors, who had figured with some importance as mu- 
 sicians in their former place of residence in the cave, and one 
 of whom had accidentally conceived the plan of leaving that 
 place for their present more agreeable quarters. These two 
 men, who have carried the two heavenlv bodies ever since, 
 staggered at first with their weight ; a.ui the one who carried 
 the sun came near burning tlui earth by bearing it too near, 
 before he had r(;ached the aperture in the mountain through 
 which he was to pass during the night. This misfortune, 
 however, was prevented by the old men, who pulled the 
 smoke of their pipes tov/ards it, whicli caused it to retire to 
 a greater distance in the heavens. These men have been 
 obliged to do this four times since the dumb man — the 
 Fluter — has carried the sun in the heavens ; for the earth 
 has grown very much larger than at the beginning, and con- 
 sequently the sun would have to be removed, or tlie earth 
 and all therein woukl i)erish in its heat. Now, after the sun 
 and moon had taken their places, the people commenced em- 
 broidering the stars upon the heavens the wise men had 
 made, in beautiful and varied patterns and images. Bears 
 and fishes and all varieties of animals were being skilfully 
 drawn, when ih rushed a prairie wolf, roughly exclaiming : 
 "What ft)lly is thisi Why are you making all this fuss to 
 make a bit of embroiderv 1 Just stick the stars about the 
 sky anywhere ; " and, suiting the action to the word, the vil- 
 lanous wolf scattered a large pile all over the heavens. Thus 
 it is that there is such a confusion among the few images 
 which the tasteful Navajoes had so carefully elaborated. 
 
 The Navajoes, like the Persians, believed the sun made 
 
m. 
 
 1U4 
 
 INDIAN MYTHS. 
 
 Ill i>:. I 
 
 I ^f I 
 
 'V"i' liv. 
 
 I. ■! 
 
 I !iMii ' 
 
 its daily exit through an aperture in the mountain ; but 
 in the Indian tradition it was that in which the Nava- 
 joes previously existed. Among the Persians, the sun, 
 on rising, was said to pass through a hole in Mount Cau- 
 casus, when occurred the break of day ; to which Milton 
 is supposed to allude in these lines : — 
 
 Ere the babbling Eastern scout, 
 Tlie nice morn on the Indian steep, 
 From her cabined loophole peep. 
 
 It is related by both Captain Carver and Pdre Charle- 
 voix, in their w'orks upon the Indians, that there was a 
 custom among them of speaking of the sun as dead when 
 it was set, — a custom recalling that among the Egyp- 
 tians, who wei'e in the habit of mourning in the autumn 
 for the lost Osiris, god of the sun, and in the spring 
 exulting over Osiris found ; while their dead were called 
 the Osiriana, by which they intended to signify that 
 they were gone to Osiris. 
 
 In tlie preceding legend it is seen, that, consistent 
 with the above, the Xavajoes give to the sun the same 
 place of nightly rest as is given to the dead in a legend 
 upon the " Origin of Man ; " and poetical fancy might 
 picture the sun-god occupied at his toilet in the manner 
 of the dead man who was found combing his hair, — an 
 occupation that is, Mr. Tennyson would make us helieve, 
 peculiarly agreeable to certain spirits of the sea : — 
 
 A mermaid fair, 
 Singing alone, 
 Comhing her hair, 
 Under the sea, 
 In a golden curl. 
 
 The belief that the sun and moon are borne along 
 their daily and nightly journey in the heavens by two 
 
 I i • 
 
THE SUN. 
 
 105 
 
 dumb fluters, indicated by the legend under con- 
 sideration, resembles Dante's conceit in his Divina 
 Commedia : — 
 
 The virtue aiul motion of the sacred orbs, 
 
 As uiiilh't by the woodman's liand, must needs 
 
 By bhsised movers be inspired. 
 
 These myths of the sun and moon may be compared 
 to similar ones among the West Indians, as the fol- 
 lowing description of their place of exit illustrates.^ 
 The island of Hayti preceded all other lanrls in its 
 creation. Therein were born the sun and moon, which 
 originally issued out of a cavern in the island, to give 
 light to the world. This cavern still exists above seven 
 or eight leagues from Cape Francois, now Cape Haytien, 
 and is known by the name of La Voute d Minguet. It 
 is about one hundred and fifty feet in depth, and nearly 
 the same in height, but very narrow. It receives no 
 light but from the entrance and from a round hole in the 
 roof, whence it was said the sun and moon issued forth 
 to take their places in the sky. The vault was so 
 fair and regular that it appeared the work of art rather 
 than nature. Upon these rocks various figures of Zemes'^ 
 (tutelary gods) were cut, and niches for the reception of 
 statues. This cavern was lield in great reverence, was 
 painted and adorned with green boughs and simple deco- 
 rations. Within were two images of Zemes. When 
 there was want of rain, the natives made pilgrimages in 
 procession to it, bearing with them offerings of fruits 
 and flowers, amid songs and dances. 
 
 ^ WashinfTton Irving's "Columbus." 
 
 '^ " Kind messengers between men and the supreme deity, Jocaliuna. 
 The images were believed to possess indwelling divinity." — Jauvis. 
 The Haytiens claimed their ancestry from the Zemes. 
 
 K 
 
 ^.'r. 
 
 
106 
 
 INDIAN MYTHS. 
 
 'fi-r^^lii 
 
 m : 
 
 3 if ! 
 
 Aim 
 
 "'him 
 
 III! i ! 
 
 IM 
 
 The " Pio&e Edda " gives an account of these planets 
 in a manner that is as quaint as those related above : — 
 
 The dwarfs — East, West, North, and South — stationed 
 at the four cardinal points, took the wandering sparks and 
 red-hot Hashes that had been cast out of Muspelheiiu, and 
 placed them in the heavens, both above and below, to give 
 light unto the world ; and assigned to every errant corusca- 
 tion a prescribed locality and motion. Hence it is recorded 
 in ancient lore that from this time were marked out the days 
 
 and nights and seasons. 
 
 As is said in the Voluspa : — 
 
 li !i 
 
 The sun that knew not 
 Where was her home ; 
 The moon that knew not 
 What was his power ; 
 The stars that knew not 
 Tlieir dwelling-place. 
 
 There is also in the same book, as in the Indian myth, 
 an explanation of the regulation of the course of the sun 
 and moon : — 
 
 " How doth All-father regulate the course of the sun and 
 moon 1 " said Gangler. " There was formerly a man," replied 
 Har, " named Mundilfari, who had two children so lovely and 
 graceful that he called the male Mani (moon) and the female 
 S61 (sun), who espoused the man named Glenur. But the 
 gods, being incensed at Mundilfari's presumption, took his 
 children and placed them in the heavens, and let Sol drive 
 the horses and drive the car of tlio sun, Avhich the gods had 
 made to give light to the world out of the sparks that flew 
 from Muspelheim. These horses are called Arvak and Alsvid, 
 and under their withers the gods placed two skins filled with 
 air to cool and refresh them, or, according to some ancient 
 tradition, a refrigerant substance called isarnhid. Mani was 
 set to guide the moon in his course, and regulate his increas- 
 ing and waning aspect." 
 
THE SUN. 
 
 107 
 
 In the Edda we have the traditionary wolves, which are 
 disturbers of peace among the luminaries of heaven. 
 
 " But tlui sun," said Gangler, " speeds at sucli a rate as if 
 she feared some one was pursuing her for destruction." 
 
 " And M'ell she may," replied Har, " for he that seeks her 
 is not far behind, and she has no way to escape but to run 
 before him." 
 
 "IJut who is ho," asked Gangler, "that causes her this 
 anxiety ] " 
 
 " There are two wolves," answered Har ; " the one called 
 Skoll pursues the sun, and it is he that she fears, for he shall 
 one day overtake and devour her ; the other called Hati, the 
 son of Hrodvitnir, runs before her, and as eagerly pursues 
 the moon that will one day be caught by him." 
 
 *' Whence come these wolves 1 " ^ asked Gangler. 
 
 " A hag," repHed Har, " dwells in a wood to the eastward 
 of ^Midgard,** called Jarnvid (the Iron-Avood), which is the 
 abode of a race of witclies, called Jarnvider. This old hag 
 is the mother of many gigantic sons, who are all of them 
 shaped like wolves, two of whom are the wolves thou askest 
 about." 
 
 An emblem seen in the hand of Agnl, the Hindoo god of fire. 
 
 £!^^ 
 
 Sunrise. 
 
 Sunset. 
 
 FIRE. 
 
 Fire was viewed as a mystery by the Indians. Re- 
 garding it as a kind of connecting link between the 
 
 ^ The wolf was regarded siiperstitioiisly by some Indians tribes ; and 
 it may be supposed that it was so regarded by the Romans, as Pliny 
 relates that the wolf's glance was able to destroy the power of speech. 
 
 2 Mid-earth, in Scandinavian story, is said to be formed from the 
 eyebrows of the giant Ymir. 
 
 * Three Indian symbols. 
 
 1 ■ 
 
 ■■1 
 
 m-m 
 
 1 llp^ll 
 
 HIml 
 
 ^B^^> - 1 
 
 BBfcl-'J 
 
 
 ■il^rii 
 
 
 H|f :: '1 
 
 
 m 
 
 Hi 
 
 W^^ 
 
 
 ^■' '-'^ 
 
 i ^^H 
 
 &;. ,', i 
 
 1 i^B 
 
 Wi'}' 
 
 1 Kh 
 
 M^tt' 
 
 flfiw 
 
 Si 
 
 
 ml 
 
 
 mm. 
 
 H 
 
 H 
 
 MMi 
 
 •i^* 
 
 \\m 
 
 1 
 
 m 
 
 M 
 
 ■i^s. 
 
 m 
 
 ,v;?^i 
 
 
 
 i 
 
 .■" it.-' 
 
 
 * ' 
 
 '•..•1 
 -■^1^- 
 
 -rf-^ 
 
 '1 
 
 
 
 

 108 
 
 INDIAN MYTHS. 
 
 '1:1,1,;; 
 ''! '''1 
 
 i 14 1 J" 
 
 .oM 
 
 : .,!, 
 
 ii' 
 
 
 H !'!,' 
 
 liii 
 
 liil!;: 
 I! 
 
 M: 
 
 M 
 h 
 
 111 ! 
 
 I 'I i 
 
 ill 
 
 liiii 
 
 I; , 
 
 lilJ 
 
 natural and supernatural world, they believed, as do the 
 Mohammedans, that spirits were able to dwell in it.^ It 
 was used by them in their sacrificial feasts as an emblem 
 of purity ; and when thus used, it was generally ob- 
 tained from Hint. Sometimes, however, it was obtained 
 directly from the heat of the sun. In this the Indians 
 resembled both the Mexicans and Scandavians, as these 
 peoples were accustomed to make use of Hint for kin- 
 dling their sacred fire. The Indians were sometimes 
 seen, in their religious rites, endeavoring to resuscitate 
 the sacred fire by lanning it with the wing of a white 
 bird ; for, as by the Hebrews, the breath was thought 
 impure. The fire that issues by friction of wood was 
 believed to come from the Spirit of Fire. 
 
 Pere Charlevoix gives an account of a holy fire kept 
 burning by the Jossakeed, in honor of the sun, which 
 none were allowed to use. 
 
 It is affirmed by the Cherokee Indians that fire was 
 believed an intermediate spirit, nearest the sun. A child 
 was waved over tlie fire, immediately after its birth ; 
 its guardianship was entreated for children. Hunters 
 waved their moccasins over it for protection against the 
 bite of serpents. They sjDcak of it as an active and 
 intelligent being. Some people of this tribe of Indians 
 represent the fire as having been born or brought with 
 them. Others, that they sent for it to the Man of Fire 
 across immense waters, and a spider was commissioned 
 to answer their prayers. On its web was brought the 
 mystic fire, but alas ! enemies captured it and it was 
 lost ; yet a certain portion remains inside the earth, from 
 
 1 "Know," said a Sliawnee Jossakeed, "that the life in your body 
 and the fire on yonr hearth are one and the same thing, and that both 
 proceed from the same source." — Tanner. 
 
THE SUN. 
 
 109 
 
 
 ^^:m 
 
 v.liicli the new fire (at the sacred feast of First Fruits) 
 is made. 
 
 Mr. Pidgeon describes a mound constructed in the 
 shape of a gigantic spi- 
 der. It seems to be an 
 illustration of the fore- 
 going myth. 
 
 The adjoining outline 
 of the mound is on a 
 scale of one inch to a 
 hundred feet. 
 
 Among various curi- 
 ous dishes, embossed with great taste and skill, found 
 by Mr. Layard in an Assyrian palace at Nimrud, was a 
 bowl engraved with the next device, which is a picture of 
 the scarabee. The illustration has the mystic symbols 
 
 of the triangle, oval, and cir- 
 cle, common in the device of 
 the Indian, very strongly em- 
 phasized ; and by its similarity 
 of outer lines suggests the 
 mystic scarabee as an appro- 
 priate name of the Indian 
 spider-mound. In Mexican 
 mythology we read of Yoalli- 
 chccatl, the wind, or spirit of 
 night, who descended from heaven by a spider's web, 
 and presented his rival Quctzalcoatl with a draught 
 purporting to confer immortality, but in fact producing 
 uncontrollable longing for home ; which is doubtless 
 an allegory of the coming of night, who spreads her 
 web of darkness upon the earth, and the consequent 
 flight of the sun, — Quetzalcoatl. 
 
.1 ; 
 
 110 
 
 INDIAN MVTIIS. 
 
 I ill, I 
 ill 
 
 If '11 -I 
 
 Ml 
 
 ■i il 
 
 111!: 
 
 II 
 
 Mm 
 
 There is an Indian niytlr tliat out of ashes arose the 
 form of a nuin, called Ti-cj^ua, which illustrates the Indian 
 belief that life resided therein. It was the custom of 
 some tribes to read in fresh-phu^cd ashes, left over night 
 lor that i»ur[)Ose in the wigwam where a birtli or a death 
 liad occurretl, a horoscijpe of the future ol' the departed 
 friend or of the new-born child, — any chance lines in 
 the ashes serving their purpose of divination. 
 
 Fire is believed t(j be endowed with the faculty of 
 si^ht. The Menoiuies tribes of Indians call the comets 
 sko-tic-nah-vio-Iiin, — the Seeing Fire. These fiery bodies 
 were represented with hair, — in the language of the 
 Ojibway, wa-weoi-e-zis-e niah-cjuh iah-koo-da. 
 
 It is related that the Creek tribes had a structure 
 built in the form of a rotunda, and coini)osed of three 
 circular lines, within which was constantly kept a lire 
 burning, guarded by the priests. This fire was newly 
 kindled on the occasion of the feast of First Fruits. 
 From this rotunda women were excluded. None but 
 priests attended or renewed the fire. There was in the 
 interior a spiral fire, curiously flaming up at an appointed 
 time. 
 
 Fire has had some religious significance to nearly all 
 nations of the earth. Throughout the Old Testament, fire 
 was spoken of as an emblematic token of the divine pres- 
 ence. So holy was the sacred fire considered in liome 
 that an early writer says it was believed to betoken the 
 godhead ; and, were it extinguished, it was only lighted 
 at tiie rays of the sun. Fire was extensively and promi- 
 nently employed in China as a sacred medium, between 
 the Ultimate Cause and human beings,^ and had a pre- 
 siding deity. The Egyptians regard this element as a 
 
 1 RiJd, on China. 
 
THE SUN. 
 
 Ill 
 
 voracious animal devouriiifr wluitover it seizes, ami, wlicn 
 satiiitod, cx[)iriii<,' with the ol»joct coiisuiued. Such was 
 the veneration (jI tlio Persians lor lire, it was re^i^'anled 
 as i)rofane to I'ced it with tlie human body. The I'ar-seea 
 of India worsliipjjed tlio lour elements, Ijut gave tlio 
 ])rominence to lire. Fire is supposed l)y the Hindoo to 
 be i)residcd over by a sul)ordinat(! spirit, who is called 
 Agni, to whom prayers are addrcjssed. 
 
 Kxidanation ol' the use of this agent as a synd)ol has 
 been nauhi in the philosophy of the law of correspond- 
 ence. Fire, or heat, proceeds from l)ivine Love, whose 
 essence is life ; wlierefore, in the Word, the sun is 
 end;lem of the self-existent Being, and, in the language 
 of correspondence, signilies Jehovah. Among the IJrah- 
 minical writings this expression is used : " Truth con- 
 stantly reveals itself by its own inward light, and the 
 divine fire continually burning in the soul is suiliciont 
 worship," — an idea agreeable to the philoso])her's ex- 
 ] Sanation, since divine fire symbolizes divine love, the 
 kindling llame of immortal souls. 
 
 " From the substance of that supreme spirit are dif- 
 fused, like spaiks from fire, innumerable vital spirits, 
 which perpetually give motion U) creatures exalted or 
 base." Such is the statement of the Hindoo sage, which 
 is but an elaborate expression of the Indian's idea of 
 the human soul, or the essence of life. It is stated that 
 the Persians worshipped fire with peculiar reverence, 
 because it represented tlie original fire from Ormuzd, 
 whose dwelling-place was in the sun. 
 
 The word Vedas, applied to the sacred ordinances and 
 laws of the Hindoo, is derived from a root meaning 
 light, or fire. In the Zend Avcsta of the Persians is 
 found this expression : " Kings are animated by a more 
 
 
 'W 
 
 phi 
 
 if 
 
 
112 
 
 INDIAN MYTHS. 
 
 'li; 
 
 II 
 
 .11 
 
 i 
 
 Ml 
 
 i|!i 
 'I 
 
 1 ! I 
 
 etliereal fire than othur mortals, such firo as exists in 
 upper sphcrus." 
 
 TIio sacred ceremonial, of which the accompanying 
 picture is an illustration, — drawn hy an artist sent to 
 our continent lor the purpose by (.^ueen Klizal)cth of Kul,'- 
 hmd, — f^Mves a view of our savages as they wore wIkmi 
 first known to the Englishmen, nnchanged by civiliza- 
 tion ; and as seen by William Pcnn, whose catholic 
 spirit marked itself in a wise non-interference with the 
 religion of a race of which he knew nothing, lliiuself 
 having passed through the ordeal of peisecution for 
 conscience's sake, he repeated not the same upon the 
 Indian. Had our forefathers cojjied the wisdom of this 
 noble disciple of an obscure sect, for which he had sac- 
 rificed much in the genirous enthusiasm of lii.s rich and 
 manly nature, different results would have followed their 
 many and untiring labors for the spiritual good of the 
 savages. Fine or imprisonment has never convinced the 
 conscience of man. This "William I'enn had experienced. 
 He gave orders that the natives should be unmolested 
 in their religious rites throughout his domain, and his 
 name was mentioned with reverence bv chief and tribe 
 among all the Indians. The love of the Indian for h'u-. 
 religion equalled that borne by other races. The elo- 
 quent King Philip vainly sought to restrain the white 
 men from desecrating the objects of worship among his 
 people, .pleading to be allowed to exercise his choice in 
 the manner of worship, while he expressed a desire for 
 friendship and peace. 
 
 In the ceremony of the Feast of Fire, the service of 
 worship related to the iiost vital belief of the Indian. 
 Fire was believed to be the heart of being ; upon it 
 depended all existence, corporeal and spiritual. The 
 
:he 
 
 ^ 
 
 
 ^;- :}^^-aj//r c "^/^i^ 
 
 ^« ^r 12 
 
 i 
 
Ill ^|: 
 
 'A 
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 i 
 
 ! ■ 
 
 
 
 m!^:i 
 
 1. ' j 
 
 i4 ^ 
 
 t 
 1 
 
 i 
 1 
 
 j 
 
 1 
 
 ii'W 
 
 .1 l.r<{i I i 
 
 breath 
 
 breathe 
 
 god; i 
 
 when i 
 
 there ^ 
 
 allowe( 
 
 partial 
 
 was nc 
 
 indwel 
 
 Jossal\ 
 
 the fla 
 
 nient 
 
 iiiatroi 
 
 chiefs 
 
 notice' 
 
 Jossal 
 
 the SI 
 
 design 
 
 which 
 
 on th 
 
 natioi 
 
 ing; ■ 
 
 heavj 
 
 few \ 
 
 phras 
 
 are u 
 
 niem( 
 
 of Fi 
 
 the C' 
 
 of th 
 
 the 
 
 was 
 
 the r 
 
' 
 
 THE SUN. 
 
 113 
 
 
 breath of life was identical with fire. It was alive. It 
 breathed and ate. " Perceive the lightning, the tiiuuder- 
 god; its food is a serpent, and it consumes the trees 
 when it visits the earth," Of a tree struck by lightning 
 there Avas the most careful avoidance. No hand was 
 allowed to touch its broken branches. A piece of wood 
 partially burned on the hearth remained untouched. It 
 was not permitted to be cut, for fear of wounding the 
 indwelling spirit of fire. In the Feast of Fire the 
 Jossakeed was pre-eminent. It was he who kindled 
 the flame upon the sacred hearth ; and by his appoint- 
 ment the procession formed for the dance, composed of 
 matrons and various branches of the mc-da-e-Jci, or of 
 chiefs who had passed the rite of initiation. It will be 
 noticed that the arrangement of the plumes upon the 
 Jossakeed is the same as that in one of the symbols of 
 the sun. The line in the foreground is doubtless to 
 designate the line of the square, or parallelogram, in 
 which the fire is kindled. Tlie locality appears to be 
 on the banks of the river, a favorite spot for tribal or 
 national rites of worship. The savages were fond of chant- 
 ing ; but their songs were all plaintive, and some of them 
 heavy and unmusical, says Pere le Jeune. Tliey use 
 few words, which they chant, varying the tone, not the 
 plirases. These chants accompany every ceremony. Tliey 
 are used to cure sickness, to propitiate spirits, to com- 
 memorate " a victory and mourn the dead. In the Feast 
 of Fire the chant occupied one of the principal parts of 
 the ceremony. It should not be forgotten that the notes 
 of the chants were alwavs in imitation of the voice of 
 the object of worship. The cry of haiin-ica-ioa , probably, 
 was the constant refrain in this chant, an imitation of 
 the mighty voice of thunder, — unmusical, perhaps, and 
 
 8 
 
 % 
 
 i 
 
p 
 
 
 j 
 
 ^3;;.i ■ 
 
 
 
 
 
 '1 
 
 V : 
 
 i: •: 
 
 
 
 ^0H 
 
 ||!i lililiii?! 
 
 Ill 
 
 •l I -J 
 
 w^ 
 
 H.\ 
 
 U 't .; 'i; 
 
 ■I ; 
 
 
 1 
 
 ! i 
 
 '1 : 
 
 114 
 
 INDIAN MYTHS. 
 
 heavy, as stated by Pere le Jeune, but calculated to 
 inspire dread and awe. The softer intonations were 
 illustrations of the whirring sound of flames, — much 
 like the sound of the wiugs of the flying bird, which 
 the Indian made representative of the heavenly agent 
 of fire. 
 
 RASA-MANDALA. 
 
 The myth related in regard to the Rasa-Mandala is as 
 follows : — 
 
 When a danco was given in honor of Chrishna, or Krishna, 
 by the sacred virgins, lie appeared to each maiden in the form 
 of a beautiful youth, and joined in the dance. The crowned 
 figures seen with the maidens represent tlie god in honor of 
 whom the ceremony was performed. 
 
 In this picture the sacred circle is seen. In the 
 hieroglyphics of the Chinese, one of the most ancient 
 symbols of the sun was that of a circle enclosing a 
 waving line, — an emblem also of Tae-keih, the original, 
 abstract principle of causation. It has been remarked 
 that a comparison between the hieroglyphics of Egypt 
 and those of China might unravel the characters on the 
 ancient temples of Egypt. 
 
 It is noteworthy that the instruments — which appear 
 to be small wands — in the hands of the maidens and 
 Chrishna, are placed in the line of a fylfot cross. The 
 picture might well be an illustration of the dance in 
 heaven, " vast as the spirit-land," described in the legend 
 of Sayadio; and also of Milton's lines, as elsewhere 
 quoted, descriptive of a dance in heaven. 
 
 The two central figures represent the sun and moon. 
 On the frontlet of the crowned figure, Chrishna, is seen 
 
 M 
 
 mi 
 

 m 
 
 
 81 ^Bfr^Hl^i^^K 
 
 1 
 
 
1 
 
 '--jm 
 
 w 
 
 
 Ilf 
 
 
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 m 
 
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 ft 
 
 n 
 
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 Ml: , 
 
 m 
 
 It 
 
 ! ^M 
 
 I 
 "1 J I 
 
 the syn 
 
 a fenica] 
 
 mystic 
 
 to repre 
 
 sents till 
 
 a siigges 
 
 had thei 
 
 of Ohrisl 
 
 A rep 
 
THE SUN. 
 
 115 
 
 the symbol emblematic of that god. The other figure is 
 a female divinity, on whose forehead we see the same 
 mystic emblem which, in Indian hieroglyph, is used 
 to represent the heart. The circle of worshippers repre- 
 sents the stars in their courses ; and it may be taken as 
 a suiifgestion that the Hindoos had an idea that the stars 
 had tlieir origin from the sun, there being a duplication 
 of Chrishna, the sun-god, in this planetary circle. 
 
 
 A representation of the god of the sun, as ruler of the four winds. 
 
 I 
 
I T 
 
 m 
 
 .■ > , 
 
 f ■. , 
 
 S: : 
 
 CHAPTER VII. 
 
 O 
 
 The first ligure is the Indian's sjinbol of the earth, the tortoise, used in pictogra- 
 phy. The second is a device to represent tlie goddess of tlie moon, with a " white 
 band around the throat." The crescent was a common hieroglyph of tlie moon. 
 
 THE EARTH AND THE MOON. 
 
 It is related by a certain Jesuit Father, that when he 
 asked one of tlie Indians, " Who created the heaven from 
 whence his goddess Atahensic fell ? " ^ he received the 
 subtle rejoinder : " Where was your God before he made 
 the earth ? " — "a question," cries the pious Catholic, 
 "St. Augustine himself was unable to aiiswer." 
 
 In our Sacred Word, light is described as the first 
 born ; and the earth then follows, succeeding the estab- 
 lishment of a firmament. The Indian declares the pre- 
 vious existence of light by his personification of day, 
 Hero of Dawn,^ who is ruler of the sun, while the crea- 
 tion of the eartli is the subject of a great variety of myths, 
 and is symbolized and used in divination. These* ac- 
 counts are not confined to aborigines of the American 
 
 * AtaeTisiCy'Rwcon dialect, — " she bathes herself, " literally; equally 
 represented as goddess of water and goddess of the moon. Vide Dr. 
 Briiiton's " Myths of the New World." 
 
 ^ Manabozho, according to Dr. Brinton . 
 
 1 . , ! 
 
THE EARTH AND THE MOON. 
 
 117 
 
 continent, but may be found where there are any traces 
 of myths of the creation. By some tribes it was de- 
 scribed as fiat, and pierced tlu'ough for a passage for the 
 sun. Tlie Hindoos also figure tlie surface of the earth 
 as fiat, but represent it in tlie form of a lily, which com- 
 pares with one of the Indian cup-shaped 
 devices of the earth, the circles being \^oog^ 
 symbols of the spirits within tlie earth. 
 Placing this with the line of the sky, we have the 
 shape of the " mundane egg. ' The following is a myth 
 relating to its creation : — 
 
 CREATION OF THE EARTH 
 
 A WINNEBAGO TRADITION. 
 
 I 
 
 In ancient days the Great Spirit awakened from a long 
 dream, and, finding himself alone, took a piece of his body 
 near his heart, and a bit of earth, and from them made a 
 nianitto.^ Being pleased with this creation, he made three 
 other raanittos in the same form. These arc the spirits of 
 the four winds — east, west, north, and south. After having 
 talked Avith these a little Avhile, ho created a female manitto, 
 who was this earth. She was first without covering, with 
 no trees and without grass. Perceiving this, the Spirit 
 created them, togetlier with a vast quantity of herbs. 
 Now, after this was done, the earth grew irregular in her 
 motions ; the Spirit was obliged to make four beasts and four 
 serpents, and place them under her for support. This ex- 
 cited the four Avinds, who blew upon her so furiously that 
 she rolled about more than ever. Then the Spirit created a 
 buffalo, and placed him beneath, after which her motions 
 became regular. 
 
 1 Manitto, — name for spirit. 
 
mi 
 
 ''3'i 
 
 I 
 
 118 
 
 INDIAN MYTHS. 
 
 m] 
 
 Hi 
 
 'Mi' 
 
 'I 
 
 
 'M 
 
 f! I 
 
 ;fl il 
 
 ill! 
 
 To an Indian the dream is an oracle, a foreseeing of 
 tlie future.^ Tlie condition in whicli the Creator dwelt, 
 previous to the creation of the world herein described, 
 agrees with the ancient idea in the East of the repose to 
 wiiich the Supreme returns after the exercise of his 
 creative energies. In Plato's " Tliiedo " this expression 
 is used : " The Creator, ailer arranging all things, then 
 retired to his accustomed repose;" which has been 
 quoted as bearing a striking resemblance to the follow- 
 ing in ;Moses' account of the Creation, and as one of 
 the proofs that I'lato was acquainted with the sacred 
 writings of the Hebrews : " And on the seventh day 
 God ended his M'ork, which he had made, and he rested 
 on the seventh day from all the work which he had 
 made." 
 
 Sidney Yendys has elaborated the idea in these 
 lines : — 
 
 where pavilioned in glooms He dwelt 
 In broodinj,' night for ages, perfecting 
 The glorious dream of past eterniti(!s, 
 A fabric of creation. 
 
 The Hindoo Brahma is represented, in his normal 
 state, in repose ; creation was represented as an energy 
 awakened. The later philosophical idea, that preser- 
 vation is continual creation, and action a necessary 
 concomitant to being, did not appear in this ancient 
 conception. Different, although not as characteristic as 
 the preceding myth, is the foUowin"- from one of the 
 Algonkin tribes : ^ — 
 
 1 Relations des Jesnites, 1642, p. 70. 
 
 2 This myth is found among the Wyandot Indians, who claim to 
 be the first tribe of Indians, and by whom migration is disclaimed. 
 "They came out of this ground," as was said by a chief, in pleading to 
 be permitted to remain in his ancestral domain. 
 
THE EARTH AND THE MOON. 
 
 119 
 
 The queen of heaven, Atahcnsic,^ liml been discovered in 
 an amour with one of the six gods who dwell in heaven. The 
 story was carried to Ataliocan, her lord. He seeks the (jueen. 
 He lifts her upon his arm, and hurls her from the walls of 
 the sky. IJehold ! a tortoise raises his hack from the abyss 
 of waters and receives her. Thereupon she is delivered of 
 twin sons, Inigoria (the (Jood Mind) and Inigohatea (tlui 
 Evil Mind). And the tortoise grew to an immense size, and 
 became the dwelling-place of all human beings.'^ 
 
 This myth has some points similar to the less poetical 
 Mexican myth in respect to one Cihuacohuatl (Serpent- 
 woman), who was believed to be the mother of the 
 human race, and was represented with a great serpent. 
 This woman was mother of two sons, as was Atahen- 
 sic, who were represented, according to Humboldt, in 
 the attitude of strife, which led liim to compare their 
 story with that of Cain and Abel. The dwelling-place 
 of Atabensic was believed by some Indians to be in the 
 moon. By others, to whom we assign the story of her 
 fall, she was thought to have her abode in Popogusso, 
 a region in the north, where she employed herself in 
 deceiving souls ; while her good son, called in one 
 dialect Jouskeka, opposed her evil arts and contrived 
 the victim's escape. 
 
 The common term for the goddess of the earth among 
 the Indians was Great or Grand Mother, and the tor- 
 
 1 In giving birth to the twin sons the goddess dies. A legend of 
 the Cherokee tribes rehites that of her body was constructed the moon, 
 and of her head, the sun. Before this all was darkness. 
 
 2 It is stated that among the Zabei, descendants of Cush, there is 
 the h'gend that the first man was the offspring of parents who dwelt in 
 tlie moon ; and from thence he came into the lower world, and was 
 called Apostolus Luncc. It was he who taught men to worship this 
 planet. Vide Sir Matthew Hale's " Origination of Mankind." 
 
rr 
 
 120 
 
 INDIAN MYTHS. 
 
 f' 
 
 Mi: 
 
 ffi 
 
 i 
 
 i 
 
 I 
 
 ■Mr 
 
 I' 
 
 11 1'i 
 
 toise was her emblem. Of this emblem, as the repre- 
 sentative of the goddess of the earth, tliore may be 
 found many similitudes in tlie myths of other countries. 
 The Cliinese regard it as ono of tlie four supernatural 
 animals that preside over the destinies of the Chinese 
 Empire, the three others being the stag (guardian of 
 literature), the phoenix (guardian of virtue), and the 
 dragon (guardian of national authority). 
 
 The Chinese also appropriate this symbol to divina- 
 tion. The tortoise was sacred to the Greek god Hermes, 
 who was identitied by the Greeks with the Egyptian 
 god Anubis, under the name Hermanubis. In the 
 Hindoo sacred books, Vishnu, in the form of a tortoise, 
 is represented bearing up the earth in the abyss of 
 waters, into which it had been plunged at the end of a 
 series of years called a kalpa} This god, also, after a 
 second series of years, is said to have so far demeaned 
 himself as to become a boar, the varaha, in which form 
 he brought the earth up out of the water upon his tusks. 
 The description of this animal is graphically portrayed 
 in the following manner : — 
 
 The boar was two yojanas in breadth, a thousand yojanas 
 higli, — of the color of a dark cloud, — and his roar was like 
 thunder ; his bulk was vast as a mountain ; his tusks were 
 white, sharp, and fearful ; fire flashed from Ins eyes like 
 lightning, and he was radiant as the sun ; his shoulders 
 were round, fat, and large ; he strode along like a powerful 
 lion ; his haunches were fat, his loins were slender, and his 
 body was smooth and beautiful. 
 
 This description may remind the reader of the mystic 
 
 1 Kalpa, or calpa, four hundred and thirty-two millions of years. 
 
THE EARTH AND THE MOON. 
 
 121 
 
 leviathan in that sacred poem of our Scriptures,^ the 
 beauty of which is unsurpassed: — 
 
 Who can o[)on tho doors of his face ] His teeth are torriblo 
 round about, 
 
 His scalus are his prido, shut up together as with a closo 
 seal. 
 
 One is so near to another that no air can come between 
 them. 
 
 Tlioy are joined one to another; tliey stick together that 
 they cannot be sundered. 
 
 By his ncesings a liglit doth shine, and his eyes are like 
 tlie eyeUds of the morning. 
 
 Out of his mouth go burning lamps, and sparks of fire 
 leap out. 
 
 Out of his nostrils goeth smoke, as out of a seething-pot or 
 caldron. 
 
 His breath kindleth coals, and a flame goeth out of liis 
 mouth. 
 
 Among the Ottawa tribe of Indians is found the 
 following tradition of the creation of the earth : — 
 
 Iff 
 
 MESSENGER WOLF. 
 
 When the earth, which was found in the claws and in the 
 mouth of the muskrat, began to expand itself upon the sur- 
 face of the Avater, Na-na-bou-jou sat, day by day, Avatching 
 its enlargement. When he was no longer able to see the 
 extent of it, he sent out a wolf, and told him to run around 
 the ground, and then return to him, that he might thus 
 know hoAv large it had become. The Avolf was absent only a 
 short time, and returned. After some time he sent him out 
 a second time with similar directions, and he was gone two 
 
 1 Job xli. 
 
Tr 
 
 r'2 
 
 INDIAN MYTHS. 
 
 years. A^'uin, after tliis, ho sent him out, and ho returned 
 no more. Then Na-na-bou-jou gave liis yuuii«^er Lrotliers, 
 Ne-she-mah, the animals, eaeli his pocuUar food. IIo in- 
 structed those animals which were to bo food for men, that 
 they shouUl not resist but permit th(!mselves to be slain, as 
 lonjj as the method of killin" was a merciful one. 
 
 The spirit of the earth was used as an interpretin^t,' 
 spirit and medium by the Jossakeed. To her was as- 
 cribed great supernatural power. She was represented 
 ill Indian tradition as ruler of minor spirits of earth and 
 air, — a belief unlike the Persian, that among all spirit- 
 ual agencies, except those of the minerals and plants, 
 the spirit of the earth is the least ; and to this spirit, 
 called by them Espendermad, human beings were sacri- 
 ficed by burying them alive. 
 
 The tortoise was thought by the Indian to be the 
 cause of all earthquakes, — " as, being weary of one posi- 
 tion, she turns herself, when all tilings quake and trem- 
 ble ; the trees are uptorn, huge rocks are loosened and 
 thrown from their resting-jdaces, hills are swallowed up 
 in yawning abysses, and the heavens seem to be con- 
 vulsed torms." As the Indian's custom of personi- 
 fy ir- .irth, and using a symbol to represent the 
 p .oation, is like a similar custom among the 
 Ea,..jrn nations; so if, as there is reason to believe, 
 Manabozho,^ who is one of the incarnations of the god 
 of the sun, is believed by them to be tlie husband of 
 Atahensic, spirit of earth, there will be found a simili- 
 tude not only among the Persians, who have a similar 
 myth, but among the Phcenicians also, wdio have their 
 Tautes and Astarte, which symbolized heaven and earth, 
 
 1 See Legends of Manabozho. 
 
THE EARTH AND THE MOON. 
 
 123 
 
 who, by soiiio nations were ealled Jupiter and Apia, and 
 by tlic Tliracians, Cotis and Uendis ; also, by tlie iniiabi- 
 tuut.s of (Ireece and Italy, Saturn and (.)ps. And we 
 find that the Scytliians adored the earth as a goddess, 
 and wife of a superior god. The Turks celebrated her 
 in their hymns ; and she figures yet again as tiie Frigga 
 of the Scandinavians, who was wife of the god Odin, 
 whose history resembles in some particulars that of the 
 Manabozho of the Indians. 
 
 It is related by A'imont,^ that the moon was the wife 
 of the sun, of which IManabozho is pronounced to be an 
 incarnation, and it also was allirmed that Atahensic made 
 this planet her dwelling-place. We should have there- 
 fore, to suppose that not alone as the spirit of the earth 
 was Atahensic represented, but as our Luna; yet not 
 with that attractive grace the poets attribute to the per- 
 sonification, but as a wicked power, fickle and change- 
 able, a deceiver of souls, — liable to an ignominious I'all 
 from heaven. But in one of their legends the moon 
 is described as the wife of the seasons, and pursued by 
 her last husband, January, escapes through the aid of 
 Manabozho, to whom, in gratitude she presents the 
 earth, under the title of Atahensic, again making that 
 deity the goddess of this planet. 
 
 The various changes of the moon afford the Indian, 
 says ]\Ir. Tanner, a method of measuring time, very 
 definite as to periods, but variable as to names. The old 
 men dispute among themselves how many moons there 
 are in each year. The 0-kee-zis, moon of January, 
 was believed to give longevity co those born in that 
 month. 
 
 "The moon," says the Indian, "is the old woman 
 
 1 Relations ties Jesuites, 1642, p. 54. 
 
 I-' 
 
 •J.t' 
 
■rr 
 
 124 
 
 INDIAN MYTHS. 
 
 wlio never dies. She keeps watch over all our actions.* 
 She has a white band around her throat," in allusion 
 to the white line of the crescent. She has six children : 
 the eldest is day, the next younger is the sun,^ and the 
 third is night. Her daughters are the " high revolv- 
 ing star" (alludi* ; to the polar star), and Venus, the 
 " child of the moon ;" and "she who wears a plume" is 
 the morning star. 
 
 This is an illustration of the Indian's constant and 
 close observation of the stars. He notes their changes, 
 their colors, and all their characteristics. If we could 
 really get at their ideas, we should find that nearness to 
 nature gives the aborigines a considerable knowledge 
 of astronomy. In a certain way they distinguish be- 
 tween the planets and the other stars. 
 
 An Indian prophetess portrays the goddess of the moon, 
 seen in her dream at the prescribed fast, 
 by a figure similar to this, which is given 
 in Abbe Domenech's work upon Ameri- 
 can Pictography. The symbol below the 
 crescent represents two islands, or land 
 upon water. 
 
 .Zs^ 
 
 The recognition in these fables and myths of the two 
 universal principles, the male and female, pervading the 
 animate and inanimate world, is instructive to one who 
 sees in " dark sayings of old " expressions of divine 
 truth. If it is accepted that the attributes of God are 
 
 1 The moon receives, or gathers up (to use a peculiar Indian phrase), 
 the souls of the female dead, it is stated by the Indians ; for women 
 are curious by nature, and the habits of the goddess are congenial to 
 them. 
 
 2 Of the Indian goddess the suu is born ; of the Egyptian Isis the 
 sun receives breath. 
 
 Uiil 
 
THE EARTH AND THE MOON. 
 
 125 
 
 Love and Wisdom, — ard of these might be predicated 
 these two principles, — have we not the duality which 
 the varied myth and fable strive to disclose ? 
 
 Plan of temple in which the Emperor of China offers sacrifice to the Earth. Here, 
 as so often elsewhere, we have the cross and parallelogram united. 
 

 ^' 
 
 :r^ 
 
 t 
 
 
 im^\' 
 
 "I I ' 
 
 iV\ 
 
 :? I 
 
 , I 
 I hi 
 
 1 • » I 
 
 itii 
 
 m 
 
 I r II 
 
 MP 
 
 il''! 
 
 CHAPTER VIII. 
 
 This is the modern figure of the sun, and differs from tlie more ancient Indian 
 device in the complete circle of its rays. 
 
 Symbol of the sky in which dwelt the creative spirit, the Breath-Master. 
 CONCERNING THE ORIGIN OF MAN.i 
 
 Myths and legends are relics of a departed day, when 
 credulity bore many a beautiful fancy and lorecious 
 image, and by its larger belief has sometimes neared 
 unwittingly the sphere of truth, as by its guileless faith 
 the ignorant child draws nearer Heaven. It is with 
 these its page begins ; for the origin of nations and 
 tribes is often obscure and although each has its 
 characteristic account, all appear to be founded on 
 conjecture. 
 
 The varying fancy of the Indian derives his species 
 from the heart of the Great Spirit, or from a snail, tree, or 
 crane, with equal equanimity. Evolution appears to 
 have no terrors to his sentiment of worship or religion. 
 Many of these stories of the origin of tiie red man, taken 
 in the letter, might be used in illustration of this modern, 
 and yet most ancient, theory. 
 
 1 In the Winnebago dialect, Wonga-ha; in Dacotah, Wee-chasha. 
 — Archccologia Americana, vol. ii. 
 
CONCERNING THE ORIGIN OF MAN. 
 
 127 
 
 THE TWO CRANES. 
 
 The Great Spirit created two cranes, a male and a female, 
 in the upper world, and, having let them through an opening 
 in the sky, directed them to seek a habitation for themselves 
 upon the earth. They were told, when they had found a 
 place which suited them, to fold their wings close to their 
 bodies as they alighted upon the chosen spot, when they 
 should be immediately transformed into a man and woman. 
 
 The pair Hew down to the earth, and spent a long time in 
 visiting different climes. They went over the prairies, and 
 tasted of the buflalo, which they found to be good, but they 
 also came to the conclusion that this food would not last. 
 They traversed the great forests, and tasted the flesli of the 
 elk, the deer, the beaver, and of many other animals, all of 
 which they found to be excellent ; but they feared the supply 
 of food from these sources would also fail. After making the 
 circuit of the Great Lakes, and tasting the various kinds 
 of lish with which their waters were supplied, they came at 
 last to the rapids at the outlet of Lake Superior, where tliey 
 found fish in great abundance making their way through 
 its noisy waters. They discovered that they could bo taken 
 with ease, and that the sup])ly was inexhaustible. " Here," 
 they said to each other, " is food forever ; here we will make 
 our homes." 
 
 Near the site of Fort Brady, "non a little knoll by the foot 
 of the Rapids of the St. Mary, which is still pointed out, the 
 cranes alighted, folding their wings as directed. The Great 
 Spirit immediately changed them into a man and woman, 
 who became the first parents and the progenitors of the Crane 
 clan of the Ojibways. 
 
 The following tradition relates the origin of man, as 
 given by the Winnebago Indians : — 
 
 •H 
 
 I 
 
 \ 
 
)7T 
 
 iir 
 
 :.fi . 
 
 •1 
 
 •1 
 
 M 
 
 •M 
 
 128 
 
 INDIAN MYTHS. 
 
 Having created the earth and the grass and the trees, the 
 Great Spirit took a piece out of his heart, near which had 
 been taken the earth, and formed the fragment into a man. 
 The woman then was made, but a bit of flesh sufliced for 
 her j therefore it is that the man became great in wisdom, but 
 the woman ^ very much wanting in sense. To the man was 
 given the tobacco seed, that, thrown upon the fire, it miglit 
 propitiate the messenger-manittos to convey prayers or sup- 
 plications; to the woman a seed of every kind of grain 
 was given, and to her were indicated the roots and herbs for 
 medicine. Now the Spirit commanded the two to look doAvn ; 
 and they looked down, when lo ! there stood a child between 
 them. Enjoining the pair to take caro of all the children 
 which they might (jbtain in the future, he created the male 
 and female the first parents of all tribes upon the earth. He 
 then informed them, in the language of the Winnebagos, that 
 they should live in the centre of the earth. The Spirit after- 
 ward created the beasts and birds, for the use of all mankind ; 
 but the tobacco and fire were given to the Winnebagos. 
 
 It is to the Cubans we are indebted for the following 
 version of man's origin ^ : — 
 
 1 
 
 m 
 
 m 
 
 il: ' 
 
 It was from the depths of a deep cavern in the earth that 
 mankind issued. Tliere were two apertures to this cavern, 
 one large and the other small : out of the largo aperture passed 
 the men who are of tall, majestic proportions ; and from the 
 small issued the men of diminutive size. Now these men 
 were a long time destitute of women. Wandering on one 
 occasion near a small lake, they saw certain animals among 
 the branches of the trees, which proved to be women. On 
 attempting to catch them, however, they were found to be 
 
 1 In the Winnebago, ITo-gaJuth ; and that of the Dacotah, IVee-ah. 
 — Archceologia Americana, vol. ii. 
 ^ "Washington Irving. 
 
o 
 
 tl 
 e 
 
 CONCERNING THE ORIGIN OF MAN. 
 
 129 
 
 slippery as eels, so that it was impossible to hold them. At 
 length they employed certain raca whoso hands were ren- 
 dered rough by leprosy ; and these succeeded in securing 
 four of these slippery females, from whom the world was 
 peopled. 
 
 It is with a different spirit we find woman spoken of 
 in the traditions of the Chinese ; but perhaps it may be 
 considered equally unflattering : — 
 
 Tien (the Creator) placed man unon a high mountain, 
 which Tai-Wang (the first man) ronu'n' d fruitless by his own 
 fault. He filled the earth ■'vith thorns and briers, and said : 
 " I am not guilty, for I could not do otherwise. ^Vhy did he 
 plunge us into so much misery] All was subjected to man at 
 the first ; but a woman threw us into slavery. The wise hus- 
 band built up a bulwark of walls ; but the woman, by an 
 ambitious desire of knowledge, demolished them. Our mis- 
 ery did not come from heaven, but from a woman. She 
 lost the human race. Ah, unhappy Pao See ! [first womanj 
 thou kindlest the fire that consumes us, and which is every day 
 augmenting. Our misery has lasted many ages. The world 
 is lost. Vice overflows all things like a mortal poison." 
 
 Yet among this people the idea obtains that melody 
 of tones arises from their opposite sex, through which is 
 harmony delighting the ear ! This accusation of woman 
 recalls tlie record in Genesis, which expresses the same 
 idea in a few words : — 
 
 The woman whom thou gavest to be with me, she gave 
 me of the tree, and I did eat. 
 
 In accordance with which, Milton speaks of — 
 
 innumerable 
 Disturbances on earth lirough female snares. 
 9 
 
 Mm 
 
 
 ^r'-;i 
 
 my 
 
^^:!^ 
 
 ■On 
 
 !' ' 
 
 BlMlll 111 ■ S 
 
 I"' 
 
 if - r 
 
 Ifil: ^^:' l!:J 
 
 ■! : 
 
 BHj' I 'Ml,l»i 
 II-' 
 
 130 
 
 INDIAN MYTHS. 
 
 It was a reason given by the Indians for making the 
 moon a feminine deity, that woman was not equal to 
 man ; for they believed that, as the celebrated Persian 
 poet, Firdousi, says, — 
 
 However brave a woman may appear, 
 Wliiitcver strength of arm she may possess, 
 She is but half a man ! 
 
 Pere Brebeuf states that he was informed by an Indian 
 that a package of immortality was presented to one of 
 his race, but with an injunction that it should not be 
 opened. A woman, with more curiosity than respect to 
 the gods, disobeyed the command. She opened the 
 package, and the flight of the spirit of immortality 
 ensued. 
 
 It is related by one of the Jesuits that he heard an 
 Indian exclaim, — forgetting liis hereditary in a national 
 prejudice, — when he had learned of the defection of Eve 
 and the wily temptations she presented to Adam : " They 
 say the first woman brought death into the world. That 
 which they say is true ; the women of their country are 
 capable of sucli malice." ^ 
 
 The Indians of California held a belief that formerly, 
 when one of tlieir number died, the body became full 
 of little animal manittos ; and, after these little crea- 
 tures had crawled over the body for some time, they 
 took all manner of shapes, — some of them a deer, 
 others an elk, an antelope, and other animals. But, on 
 its being discovered that a great many were taking 
 wingSj and with these, after having fluttered about a 
 little while, eventually sailed away, the wise men, — 
 
 * Relations des Jesuites, 1639, p. 12. 
 
 'd 
 
 2 
 
 the 
 ances 
 were 
 to be 
 3 T 
 
 shape, 
 power 
 
on 
 , a 
 
 COXCF.RNING THE ORIGIN OF MAN. 
 
 131 
 
 the old Coyotes,^ wlin wore the first Indians that ever 
 existed, and were in the shape of wolves,"^ — fearing the 
 earth miglit become depopulated in this way, concluded 
 to make a change in the manner of their disposal of tlie 
 dead, and ordered tliat, when one of their number died, 
 the body should be burned.^ After this was practised 
 the Indians began to assume the shape of men, al- 
 though very imperfect in all their parts. At first they 
 walked on all fours ; then tlicy began to liave some 
 members of the human frame, — one toe, one fiuger, one 
 eye, one ear. After a time they had two fingers, two 
 toes, two eyes, and two ears. Finally, by slow progres- 
 sion, they became perfect men and women. The habit of 
 sitting upright gave them the disadvantage of a loss of 
 the tail, which nevertheless was repaired by borrowing 
 from the foxes, wolves, and otlier animals. After this, 
 when they had taken the shape of men and women, 
 the manner of their spirits' exit from the body became 
 more uncertain. Some of the aged females of this tribe 
 assert that the spirit neither goes up nor down, but on 
 leaving the body takes a straight course over the earth 
 towards the east, where they come to a great sea, and 
 are launched in a large boat that awaits there to carry 
 the departed across. 
 
 ' Coyotes, from cnyoto, a wolf. 
 
 2 It is possible that tlie Indian attributed to his family-progenitor 
 the disposition rather than the form of the animal whom he claimed as 
 ancestor. There is a legend among some tribes, that their ancestors 
 were changed into wolves and other animals, and that these were yet 
 to be trnnsformcd into men. 
 
 3 This account of the use of fire, as the agent in attaining human 
 shape, affords an example of the universal belief in the supernatui'al 
 power of that element. 
 
 
 m 
 
 ^H|;";i| 
 
 H^^'''i 
 
 1 ^^n^'^''-'''^ 
 
 1 ffij^B'''''"' t'^'i 
 
 Hi| 
 
 if/ . 
 
 m 
 
132 
 
 INDIAN MYTHS. 
 
 r " 
 
 IrliiiHii 
 
 i 
 
 ■M'll 
 
 III 
 
 Jt^ 
 
 Tlie Me-da-e-ki, or Medicinc-trce. 
 
 tup: mystic trees. 
 
 On the celebrated quarry of red pipe-stone, tradition 
 relates that the Great Spirit, in ancient times, was ac- 
 customed to slay the bufl'alo ; and hence its color. Here 
 now is seen the impress of his feet, in the form of 
 those of a large bird. It luippened one day that a ser- 
 pent, in pursuit of food, crawled into this bird's nest. 
 In the nest lay an egg, that was suddenly hatciied 
 in a peal of thunder. The Great Spirit, then busy at 
 his work, caught a piece of the red pipe-stone and 
 threw it at tlie serpent. The serpent rose transformed 
 into a man, with all his endowments and privileges, 
 except that of locomotion. .His feet were rooted deep 
 in the ground. In this position he grew for ages. 
 He was older than a hundred men of to-day. At 
 length, at his side, equally rooted to the ground, ap- 
 peared a feminine form, when the serpent came, and, 
 by releasing their feet, permitted tliem to walk upon 
 the plains of the world. From these two sprang the 
 children of men. 
 
 Dr. Brinton relates a myth, found among the Huaro- 
 chisi Indians on the coast of Peru, in which it is stated 
 that at the beginning of things there were live eggs on 
 Mount Condocate ; these eggs opened, and from them 
 came forth five falcons, who were none other than tlie 
 Creator of all things, Pariacaca, and his brothers, the 
 four winds.^ The Persians give, as the origin of the 
 
 1 Dr Brinton's " American Hero Myths." 
 
 the 
 
i 
 
 CONCF.RNING THE ORIGIN OF MAN. 
 
 133 
 
 mixed condition of things, — good and evil in the uni- 
 verse, — the breaking together of a bad and good egg. 
 
 There is a myth in respect to trees in the lore of the 
 Ute Indians : — 
 
 At length on liis jdurnoy to give battle to the sun, Tii-vwits 
 arrived at the edge uf the wuild. Now to eonie to the sum- 
 mit of this clilf it is necessary to climb a mountain ; and 
 Ta-vwits could see three gaps in the mountain, and he went 
 up into the one on the left. Here ho demanded of all the 
 trees -which were standing by, of what use they were. In 
 reply eacli one praised its own qualities, the chief of which 
 was its value for fuel. Tii-vwits shook his head and went 
 into the centre gap, Avhcre he had another conversation with 
 the trees ; but he received the same answer. Finally he went 
 into the third gap, that on the right. After ho had ques- 
 tioned all the trees, he came at last to a little one, Yu-i-nump. 
 This modestly said it had uo use ; it was not fit for fuel. 
 "Good!" said Tii-vwits, and laid himself down under it and 
 slept. ^ 
 
 May we think the little one, Yu-i-nump, another 
 Ariel, this time of the American forestry, — that grum- 
 bling Ariel, whom Prospero threatens to peg within an 
 oak, since 
 
 Thou . . . think'st 
 It much to tread the ooze of the salt ileep ; 
 To run upon the sharp wind of the nortli ; 
 To do me husiness in the veins o' the earth, 
 AVhcn it is baked with frost ; 
 
 the " spirit too delicate," confined 
 
 Into a cloven pine ; within which rift 
 Imprisoned, thou didst painfully remain 
 A dozen years ; . . . . 
 . . . . where thou didst vent thy groans 
 As fast as millwheels strike ; 2 
 
 1 Mr. Powell, Director of Bureau of Ethnology. 
 
 2 "The Tempest," Shakespeare: act i. scene 2. 
 
 
w 
 
 rr' 
 
 134 
 
 INDIAN MYTHS. 
 
 auJ whose sad plight has its travesty in a luisadven- 
 ture of the hero of gods in Indian legeudj the venturous 
 Manabozho, as herein related : — 
 
 ■ ■' Hi ' if , ' 
 
 .1 ■ i'ii 
 
 fti 
 
 iM 
 
 i':!. 
 
 ■M\ 
 
 iilltl 
 
 THE TWO BRANCHES. 
 
 One day there was a groat noise in a tree under wliich 
 Manabozho was taking a nap. It grew louder, and, at length 
 exasperated, he leaped into the tree, caught tlie two brandies 
 whose war was the occasion of the din, and jjulled them asun- 
 der. But with a spring on either liand, the two branches 
 caught and pinioned Manabozho between them. Three days 
 the god remained imprisoned, during which his outcries and 
 lamentations were the subject of derision from evtjry quarter, — 
 from the birds of the air, and from the animals of the woods 
 and plains. To complete his sad case, the wolves ate the 
 breakfast he had left beneath the tree. At lengtli a good 
 bear, tlie che-mahn-dah, came to his rescue and released liim, 
 when the god disclosed his divine intuitions, for he returned 
 home, and witliout delay beat his two wives. 
 
 Says the Hindoo, in " Yafurda : " " As a tree is the 
 lord of the forest, even so without fiction is man ; his 
 hairs are leaves, his skin is exterior bark. Through the 
 skin flows blood ; through the rind, sap." 
 In Indian pictography is seen a rude 
 design of a tree, that was called the sing- 
 ing-tree. It had the faculty of emitting 
 curious sounds in a still day, or at night 
 when no wind was abroad. This was the 
 object of numerous offerings ; oven when 
 overthrown in a tempest, it remained an object of worship. 
 The trees were put to many uses by the Indians, not 
 only as fuel but as food. A voyager relates : — 
 
 1 
 CoasJ 
 
CONCEIINING TIIK ORIGIN OF MAN. 
 
 135 
 
 When wo had stitisliod oiirselvcH witli fish, one of tho 
 poopk', who came witli iks from thu lust villa^'c;, api)roa(;hu(l, 
 with a kind of laillo in ono hand, containing oil, and in 
 tho otiier something that rusemljlud tho inner riml of tho 
 cocoanut, but of a lighter color. Thi.s ho dipped in oil, 
 and, having eaten it, indicated by his ge.stures how pal- 
 atable he tlunight it. He then presented mo with a small 
 piece of it, which I choso to tasto in its dry state, though tho 
 oil was free from unpleasant smell. A square cake of this 
 was next produced, when a man took it to tho water near 
 the house, and, having thoroughly soaked it, ho reUirned ; 
 and after he had pulled it to pieces like oakum, put it into a 
 well-made trough about three feet long, nine inches wide, and 
 live deep ; ho then plentifully sprinkled it with salmon oil, 
 and manifested by his own example that wo were to oat of it. 
 I just tasted and foiinil tho oil perfectly sweet, without which 
 tho other ingredients Avould have been insipid. The chief 
 partook of it with great avidity, after it had received an addi- 
 tional quantity of oil. This dish is considered by tlieso peo- 
 ple a great delicacy; and on examination I discovered it to 
 consist of tho inner rind of the hemlock-treo, taken off early 
 in summer, and put into a frame, whicli shapes it into cakes 
 of fifteen inches long, ten broad, and half an inch thick. In 
 this form I should suppose it could be preserved a long time. 
 This discovery satisfied me respecting tho many hemlock-trees 
 which I had observed stripped of their bark.^ 
 
 In the Persian accounts of the rival work of Ormuzd, 
 king of light, and Arimanes, prince of darkness, in 
 tlie creation of the world, the following event is re- 
 lated, which bears some resemblance to the tradition 
 of the Mystic Trees. After the earth was created, 
 
 1 Sir Alexander McKenzie,' " Among tho Indians of the Northwest 
 Coast." 
 
r I 
 
 mm 
 
 
 If 
 
 ■'' 
 
 136 
 
 INDIAN MYTHS. 
 
 Ormuzd, by his will n,nd word, created <a ])ull, tlie sym- 
 bol of all life upon eiirtli. Aiiinaiies slew him ; but 
 drops from his body, fiiUinj,' into the ground, after- 
 wards produced various plants. Wiieii tlie elementary 
 particles of liis body luid l)een purilied in the light of 
 the sun forty years, they became tlie germ of the liibas 
 Tree, consisting of two closely intertwined stems. Into 
 these Ormu/.d infused tiie breath of life; and they be- 
 came the first man and the first Moman, named Mesliia 
 and i^^eshiaue. 
 
 There are traditions in respect to a mystic tree among 
 nearly all nations of the earth. Among the Chinese a 
 tradition is preserved concerning a mysterious garden, 
 where grew a tree, bearing apples of immortality, 
 guarded by a winged serpent, called a dragon. Among 
 the (Ireeks there was a tradition of a tree which grew 
 in Paradise, and bore golden apples of immortality, 
 guarded by three nymphs and a serpent. It was one of 
 tlie labors of Hercules to gather some of these apples 
 of life. In the Hindoo description of the Paradise of 
 Indra, a celestial fruit is spoken of, called amrita, 
 which confers immortality on whoever tastes it. In 
 Scandinavian tradition there is a myth related that has 
 significant features of resemblance to the Indian legend. 
 It states that when the gods had created the world, of 
 an ash-tree they made a man, and of an alder a woman ; 
 and the man they called Aske, and the woman Embla. 
 Odin then gave them life and soul. 
 
 Besides these two trees, there is mentioned an ash- 
 tree called Yggdrasill, which was believed to be a sym- 
 bol of universal nature. Under this tree the gods as- 
 sembled in council. Its branches were believed to 
 spread over the whole world, reaching above heaven. 
 
CONCERNING THE ORIGIN OF MAN. 
 
 137 
 
 It possessed three roots, very wide asunder. One of 
 tlieni extended to tlie iEsir (gods), another to the Frost- 
 giuuts; the third root was in lioaven, and it was under tlie 
 h(dy Urda-lbunt. U[)on its branches was perclied an 
 eagle, who knew many things ; between his eyes sat the 
 hawk called Yerdiirl'olnir. Tlie squirrel, liatatosk, runs 
 up and down the ash, and seeks to cause strife between 
 the eagle and Nidhoog, the gnawer, under the third 
 root, who is accompanied by a throng of serpents. 
 Four harts run across the bianches of the tree, and bite 
 the buds. There have betni many speculations and 
 eflbrts at explanation as to the significance of this tree, 
 among which is the following by Finn Magnusen : — 
 
 Yggdrasill is the symbol of universal nature. One of its 
 stems (roots) si)rings from the priinonlial abyss, — from the 
 subterranean source of matter, Hvergclmir, as it is termed, — 
 runs up through the earth, which it sujiports, and, issuing out 
 of the celestial mountain in the world's centre, spreads its 
 branches over the universe. 
 
 These wide-spreading branches are the ethereal or celestial 
 regions ; their leaves, the clouds ; their buds or fruits, the 
 stars. The four harts are the four cardinal winds ; the eagle, 
 the symbol of the air ; the hawk, of the wind-still ether ; and 
 the squirrel signifies hailstones, snowliakes, vaporous agglom- 
 erations, and similar atmospherical phenomena. Another 
 &tem springs in the warm south over the ethereal Urda- 
 fountain, in which are swans, and these denote the sun and 
 moon. The third stem takes its rise in the cold and cheerless 
 regions of the noith, over the source of the ocean, typified by 
 Mimir's Well. 
 
 In Mexican tradition there is mentioned a celestial 
 tree that distils milk from the extremity of its branches, 
 and around which are seated infants, who have expired 
 
 ' 
 
138 
 
 INDIAN MYTHS. 
 
 m 
 
 n 
 
 i!i 
 
 W 
 
 \:,\h 
 
 a lew days after their Lirth. Pere Charlevoix speaks 
 of a tree which was held sacred by the Indians, and 
 which grew in the neighborhood of Acadia; of "which 
 they were accustomed to tell many wonderful stories, 
 that remind one of the marvels of the Yggdrasill, It 
 was always loaded with offerings. In the legend en- 
 titled " Nishanaba and the Messenger Spirit," a mystic 
 tree is sent down from heaven to a sorrowinu' man. 
 
 Whether these various accounts of mystic trees have 
 one origin and are one in allegory, it is impossible to 
 state. The prevalence, however, of these accounts points 
 to similarity of meaning; and it is but just to apply to 
 the language of the Indians the interpretation of sym- 
 bolism antl correspondence universally applicable to that 
 of other ancient races. 
 
 HOW WASBASHAS, THE SNAIL, BECAME A MAN. 
 
 Upon the banks of the Missouri River there once lived a 
 snail, iu great enjoyment ; for he found plenty of food, and 
 was never in want of anything that a snail could desire. 
 At length, liowevor, disaster readied him. The waters of 
 the river ovorllowcd its banks ; and, althougli the little crea- 
 ture clung to a log with all his strength, — lioping thereby 
 to remain safe upon the shore, — the rising flood carried both 
 him and the log away, and they floated lielplessly many days, 
 until the waters subsided, when the poor snail was left upou'u 
 strange shore tliat was cov(>red with the river's slime, where, 
 as the sun arose, the heat was so intense that he was irre- 
 coveral)ly fixed in the mud. Oppressed with the heat and 
 drought, and famishing for want of nourislnnent, in despair he 
 resigned himself to his fate and prepared to die. But sud- 
 denly new feelings arose, and a renewed vigor entered his 
 frame. His shell burst open ; his head gradually arose above 
 
1! 
 I 
 
 V 
 
 CONCERNING THE ORIGIN OF MAN. 
 
 139 
 
 the ground ; his lower extremities assumed the character of 
 feet and legs; arms extended from his sides, and their ex- 
 tremities divided into fingers; and thus, oeneath the influ- 
 ence of the shining sun, he became a tall and noble-looking 
 man. For a while he was stupefied with the change ; he 
 had no energy, no distinct thoughts ; but by degrees his 
 brain assumed its activity, and returning recollection induced 
 him to travel back to his native shore. Kaked and igno- 
 rant, and almost perishing with hunger, he walked along. 
 lie saw beasts and birds enticing to the appetite ; but, nut 
 knowing how to kill them, his hunger was left unappeased. 
 
 At last he became so weak that he laid himself down upon 
 the ground in despair, thinking that he must die. lie had 
 not been lying thus very long, when he heard a voice calling 
 him by name, " Wasbashas, Wasbashas ! " He looked uj), and 
 before him beheld the Great Spirit sitting upon a white ani- 
 mal.^ And the eyes of the Spirit were 1''"'^ stars ; the liair of 
 his head shone like the sun. Trembling from head to foot, 
 Wasbaslias bowed his head. He could not look upon him. 
 Again the voice spoke, in a mild tone, " Wasbashas, why art 
 thou terrified?" "I tremble," replied Wasbashas, "because 
 I stand before him who raised me from the ground. 1 am 
 faint ; I have eaten nothing since 1 w\as left a little shell upon 
 the shore." The Great Spirit then lifted up his hands, display- 
 ing in them a bow and arrows ; and telling Wasbashas to look 
 at him, he put an arrow to the string of the bow, and sent it into 
 the air, striking a beautiful bird, that dropped dead upon tlie 
 ground. A deer then coming in sight, he placed another arrow 
 to the string, and pierced it througli and through. *' There," 
 said* the Great Spirit, " is your food, and these are your arms," 
 — handing him the bow and arrows. The beneficent r)eing 
 then instructed him how to remove the skin of the deer, and 
 
 1 " "Wc have five gods," states an Indian cliiof ; "our oliicf god 
 often appear.s to lis in the form of a groat liare." Vide Legend of 
 Tii-vwits, chapter on the Sun, and note on the hare-god. 
 
 
 
 Hi 
 
 ' If 
 
 ' 
 
u 
 
 
 140 
 
 INDIAN MYTHS. 
 
 I' i! 
 
 j'iSi 
 
 prepare it for a garment. "You are naked," said he, "and 
 must be clothed ; for although it is now warm, the skies will 
 change, aud bring rains and snow and cold winds." Having 
 said this, he also imparted the gift of fire, and instructed him 
 how to roast the ilesh of the deer and bird. He then placed 
 a collar of wampum ^ around his neck. " This," said he, " is 
 your title of authority over all the beasts." Having done tliis, 
 tlie Great Spirit arose in the air and vanished from sight. Was- 
 bashas refreshed himself with the food, and afterwards pur- 
 sued his way to his native land. Having walked a long 
 distance, he seated himself on the banks of a river, and medi- 
 tated on what had transj^ired, when a large beaver ^ arose up 
 from the channel and addressed him. " Who art thou 1 " 
 said the beaver, " that comest here to disturb my ancient 
 reign ? " 
 
 " I am a man" he replied. " I was once a creeping shell ; 
 but who art thou 1 " 
 
 " I am king of the nation of beavers," was answered ; " I 
 lead my people up and down this stream. We are a busy 
 people, and the river is my dominion." 
 
 " I must divide it with you," said Wasbashas ; " the Great 
 Si)irit has placed me at the head of beasts and birds, lishes 
 and fowls, and has provided mo with the power of maintain- 
 ing my rights ; " and then he exhibited the gifts of the Great 
 Spirit, the bow and arrows and the wampum. 
 
 " Come, come," said the beaver in a modified tone, " I 
 perceive we are brothers ; walk with me to my lodge, and 
 refresh yourself after your journey." So saying he con- 
 ducted Wasbashas, who had accepted the invitation with 
 
 .i;. ■ 
 
 I 
 
 
 ^ An Iroquois word, meaning mussel. It was of tbo mussel-slicll 
 tho Indian made his ivampum. 
 
 2 To the beavers, Little Wise People, the Indians denied immortal 
 life, but attributed a remarkable fidelity of affection, stating that, at 
 the loss of tlieir mates, none were ever known to solace themselves by 
 new marital relations. 
 
CONCERNING THE ORIGIN OF MAN. 
 
 141 
 
 great alacrity, to a beautiful largo village, where he was en- 
 tertained in the chiefs lodge, which was built in a cone 
 shape ; and, as the floor was covered with pine mats, it had a 
 very delightful appearance to the eyes of Wasbashas. 
 
 After they had seated themselves, the chief bade his wife and 
 daughter prepare for them the choicest food in their possession. 
 Meanwhile he entertained his guest by informing him how 
 they constructed their lodges, and described their manner of 
 cutting down trees with their teeth, and felling them across 
 streams so as to dam up the water ; and also instructed him 
 in the method of finishing the dams with leaves and clay. 
 With this wise conversation the chief beguiled the time, and 
 also gained the respect of Wasbashas. His wife and daughter 
 now entered, bringing in fresh peeled poplar and willow and 
 sassafras and elder-bark, which was the most choice food 
 known to them. Of this Wasbashas made a semblance of 
 tasting, while his entertainer devoured a large amount with 
 great enjoyment. The daughter of the chief now attracted 
 the eyes of Wasbashas. Her modest deportment and cleanly 
 attire, her assiduous attention to the commands of her father, 
 heigiitened very much her cliaims, which in the estimation 
 of the guest were very great ; and tlie longer Wasbashas 
 gazed upon the maiden, the more deeply he was enamored, 
 until at length he formed the resolution to seek her in mar- 
 riage ; upon which, with persuasive words, he spoke to tho 
 chief, begging him to allow his suit. The chief gladly as- 
 sented ; and, as the daughter had formed a fovorable opinion 
 of the suitor, a marriage was consummated, — but not with- 
 out a feast, to which beavers and friendly animals were 
 invited. From this union of the snail and beaver the Osage 
 tribe has its origin. 
 
 I 
 
 1^ -i 
 
 Iff 
 
 |r t 
 
 It 
 
 3,V *.! 
 
is\ 
 
 mVfr 
 
 142 
 
 INDIAN MYTHS. 
 
 
 ':il 
 
 MYTHICAL TRADITIONS OF THE MIGRATION OF 
 THE RED PEOPLE. 
 
 There are various traditions among the Indians of 
 tlieir people liaving lived under the earth, as will be 
 seen in the legends of the Navajoes, and also of the 
 xVlgonkins, — a race o\ rspreading the larger part of 
 the North and AVest at the time of tlie visits of the 
 Jesuits. These traditions, hinted upon in their legends, 
 are sometimes developed in mythical story. One of these 
 relates that when under the earth, or on tlie other side, 
 an opening was accidentally discovered, through whicli 
 was seen the light of the sky. In this opening there were 
 vines in luxuriant growth, stretching upwards towards 
 the light beyond ; tliese formed an easy ladder, up whicli 
 the people clambered. While some were making their 
 journey, a fat old lady, midway upon the vines, gave a 
 disastrous pull, breaking the stem ; when she fell back- 
 ward upon those behind, consequently hurling them all 
 into the regions from whence they came. In anotlier 
 version of the same story, there is, in place of the account 
 of the old lady, that of a certain pig, which '.vas unable 
 to ft)llow tl»e other people in the journey, and conse- 
 quently became the sole proprietor of the territory in 
 which he was left. In yet another version of tlio story 
 the vine grew across a great river, Ouau-wc-yo-ha, the 
 Mississippi. 
 
 In relation to these mythical stories of migration. Dr. 
 Brinton remarks that " the most that can be said with 
 certainty is that the general course of migration, in both 
 Americas, was 'from high latitudes toward the tropics, 
 and from the great western chain of mountains toward 
 
CONCERNING THE ORIGIN OF MAN. 
 
 143 
 
 the east ; " from whence, if we accept the statement of 
 an Indian chief, they are " fast travelHng to the shades 
 of their fathers, towards the setting sun." Dr. Brinton 
 adds : — 
 
 These movements took place not in large bodies, under the 
 stimulus of a settled purpose, hut step by step, family by fam- 
 ily, as the older hunting-grounds became too thickly peopled. 
 This fact hints unmistakably at the gray antiquity of the race. 
 It were idle then to guess how great this must be, but it is 
 possible to set limits to it in both directions. 
 
 This able writer deduces evidences from geological re- 
 search, from ethnology, from the multitude of arrow- 
 heads found even upon surface ground, and botany, — 
 a record carrying the age of man in America not beyond 
 the present geological epoch. His citation of known laws 
 of plant life is especially interesting to the botanist : — 
 
 They declare that a very lengthy course of cultivation 
 is required so to alter the form of a plant that it can 
 no longer be identified with the wild species ; and still more 
 protracted must bo the artificial propagation, for it to lose its 
 power of independent life, and to rely wholly on man to pre- 
 serve from extinction. Kow this is precisely the condition of 
 tlie maize, tobacco, cotton, quinoa, and mandioca plants, and 
 of that species of palm called by botanists the Gnhelma spe- 
 cinsa. All have been cultivated from immemorial time by the 
 aborigines of America, and, except cotton, by no other race ; 
 all no longer are to be identified with any known wild spe- 
 cies ; several are sure to perish unless fostered by human care. 
 What numberless ages does this suggests How many cen- 
 turies elapsed ere man thought of cultivating Indian corn 1 
 How many more ere it had spread over nearly a hundred de- 
 grees of latitude, and lost all semblance to its original form ? 
 Who has the temerity to answer these questions ] The judi- 
 
 u il 
 
 y I 
 
I' 'I ■ 
 
 ■ft 
 
 ;;ili! 
 
 Ml 
 
 '1 'I I!' 
 
 144 
 
 INDIAN MYTHS. 
 
 cious thinker will perceive in them satisfactory reasons for 
 dropping once for all the vexed inquiry how America was 
 peopled, and will smile ut its imaginary solutions, whether 
 they suggest Jews, Japanese, or, as the latest theory is, 
 Egyptians. 
 
 Finally, agreeing with Professor Buschmann, Dr. Brin- 
 ton expresses the belief in an extensive intercourse 
 between the great families of the race, in very distant 
 ages, and a possible oneness of descent, which is the 
 only rational conclusion. With the present opportunity 
 for information, through the extensive research of an- 
 tiquary and historian, such a conclusion is inevitable ; 
 and a careful examination of symbols and customs may 
 add the evidence of the Indian's priority of race, as 
 geological research has shown a priority of continent. 
 
 THE FIRST APrEARANCE OF MAN, ACCORDING TO 
 
 THE NAVAJOES. 
 
 A great many years ago the Navajoes, Pueblos, Coyotoras, 
 and the white men all lived under the Cerra Naztarny, on 
 the Rio San Juan. Here they subsisted on flesh alone, for 
 thoy had with tliem all kinds of birds. These people were 
 obliged to live always in the twilight. Now among the Na- 
 vajoes were two dund) men, who were greatly skilled in vari- 
 ous things, among which was the art of playing on the Indian 
 flute. One of these, having accidentally touched the roof of 
 the cave in which they were dwelling, heard a peculiar hollow 
 sound, and became excited by curiosity to such an extent that 
 he determined to bore through the cave,, and discover what 
 was outside. He place'! his flute against the roof of the cave, 
 and made the raccoon first ascend and try to dig his way out ; 
 but the raccoon did not succeed. Upon his coming down, 
 
CONCERNING THE ORIGIN OF MAN. 
 
 145 
 
 the moth-worm took his place and succeeded in boring through 
 the roof, "when he found himself upon a mountain, surrounded 
 by water. Having thrown up a little mound, the moth-worm 
 rested himself; and, as he began to look around, ho dis- 
 covered four large white swans, placed at the four cardinal 
 points, erch carrying an arrow under eitlier wing. The 
 swan from the north first rushed upon him, and thrust an 
 arrow through his body on either side, eacli of wiiich ho 
 withdrew and examined attentively, exclaiming, " He is 
 of my race," and then he retired to his station. This was 
 repeated by the other three ; and after the ordeal was gone 
 through with, and each had resumed his former place, four 
 great ditches were made, which drained off' all the water 
 and left in its place a mass of soft mud.^ The M'orm now 
 carefully descended to the dumb man, and the raccoon passed 
 above ; but the first leap he made he went mid-leg deep into 
 the soft mud, by vhich his paws and legs were stained so 
 black that the marks have remained to this day. The dis- 
 comfited raccoon then made his way back again, when the 
 wind came forth and blew upon the mud and dried it up ; 
 after whicli the men and animals appeared, but their passage 
 from the cave occupied several days. First came the Nava- 
 joes, who had no sooner got up than they commenced a game 
 o( patole, of which they are passionately fond at the present 
 time. Then came the Pueblos, and other Indians who cut 
 their hair ; these commenced building houses. Last came 
 the white men, who started off toward the point where the 
 sun rises, and were not heard from until within the past few 
 years. Now the reason of separation might have been that, 
 on coming out of the cave, the different people spoke dif- 
 ferent languages, whereas they had previously all spoken the 
 
 
 i. 1 - . f .'f 
 
 l?;.ya 
 
 IK.f 
 
 l|f!.;-l': 
 
 
 ^ Is there any significance in the worm's being the first to appear 
 upon the inside of the mountain, since ■worms figure in the Cambrian 
 system as the only discoverable shapes of lift; that burrowed in the ooze 
 of a vast geological period ? See Miller's "Old Red Sandstone." 
 
 10 
 
 
 ■I'U'V 
 
 :&.-f^ 
 
146 
 
 INDIAN MYTHS. 
 
 same. It was found that tho beasts and birds, that had occu- 
 pied the cave also, on leaving it, innnediately betook them- 
 selves to the woods and plains, fdv they wore wild creatures ; 
 and so the (irand-mothcr,^ seeing her children's need, created 
 domestic animals for their especial use. 
 
 After this gift, and when four days had elapsed since they 
 had left tb.e cave, a death occurred. I'his caused great anx- 
 iety, and the deiid body was carefully laid aside ; but in four 
 days it disappeared. Then one of tho old men went down 
 into the mountain, where they had all formerly lived, to look 
 for the dead man, and found him there combiug his hair. 
 Since then he has several times been hoard to cry out, " All 
 who die will come down here, to live with me in our first 
 home." And for this reason tlie dead are placed under the 
 ground, where the sun lights up the dead men, during the 
 time of its disappearance at night. 
 
 ■i^lrr 
 
 lliiii 
 
 Many writers have stated that these myths contained 
 traditional history of the migrations of the red race ; 
 but a universal belief in an oricjin from the sun is 
 doubtless a more correct interpretation of their meaning. 
 
 "We find that it is through an opening in the sky that 
 the cranes are sent to earth. It is by the action of fire 
 upon the dead that human shape is attained. The ser- 
 pent, doubtless identical with that mentioned in connec- 
 tion with the god of the sun, is transformed into a human 
 being. A snail becomes a man through the agency of 
 the shining sun. It is in a cavern, wherein the sun dis- 
 appears at night, that the Navajo lias his first abode, 
 
 1 A reference, doubtless, to the mother-goddess Atahensic. To 
 tlie earth, ofFeriiigs wen; made, and these were thrown upon or de- 
 posited inside the ground. In burial of the dead the mourners are 
 Been to beat the earth beside the grave with their hands, while they 
 raise their voices in a plaintive chant. 
 
CONCERNING THE ORIGIN OF MAN. 
 
 147 
 
 I 
 
 — all pointing to tlie sun as the source of human life. 
 And who can marvel at this belief, however puerile the 
 mode of narration ? What more probable solution of 
 the cause of the cold rigidity of the dead body, than that 
 the Source of its warmth had withdrawn the heat, which 
 had returned to the Heart of the Sky ? ^ 
 
 The following narration, in which the relative posi- 
 tion of the three races is given, is sutliciently llattering 
 to the dominant race to have gained the car of the 
 Spanish hidalgo in the pride of his first appearance on 
 the continent. 
 
 The tradition had its origin among those Indians who, 
 on the first appearance of Spaniards, supposed them to 
 be children of the sun, and objects of worship. And 
 incidentally it may be remarked that history might find, 
 among the causes of the terrific warfare carried on by 
 the Indian nations against the early discoverers, the 
 rude and often cruel awakening from this belief; for 
 hatred springs quickly where once were reverence and 
 confidence, and frequently takes revenge upon the object 
 of credulity. The Jossakeeds, whose influence has not 
 been duly estimated, excited this mortification into 
 frenzy, and instituted, in the secret forests, tortures sur- 
 passed only by those practised by the mqre refined arts 
 of the monks of Spain. 
 
 The pride, that is the prominent feature of the Indian 
 character, was ill suited to bear the chagrin of becoming 
 a dupe to those who at the same time were taking, as 
 their right, those possessions that had been his beyond 
 the annals of tradition, and ridiculing the faith which 
 made the theft easy, — a faith which is nowhere more 
 
 ' One of the metaphoric terms for the sun in the language of 
 Aztec Indians. 
 
 (i 
 
 ^ 
 
 i 
 
 ffTT- 
 
 M 
 
 mm 
 
 •Mm 
 
 
 ^■#*>: ' 
 
 
 J 
 
nW'n 
 
 ;|V; 
 
 148 
 
 INDIAN MYTHS. 
 
 •ns::*^ 
 
 ' ' ' 
 . I 
 
 III 
 
 Hi?: 
 
 im 
 
 pathetically shown than by Mr. Parkman in his " Pio- 
 neers of the New World : " — 
 
 There appeared a woful throng, the sick, the lamo, the 
 blind, the niauued, the decrepit, brouglit or led fortli, and 
 placed on the earth before he perplexed commander [Cartier] 
 " as if " he says, '* a goJ ?ome down to cure them." His 
 
 skill in medicine bein^ behind the emergency, ho pro- 
 
 nounced over his petitioners a portion of the Gospel of St. 
 Jolm, — of infallible efficacy on such occasions, — made the 
 sign of the Cross, and uttered a prayer, not for their bodies 
 only, but for their souls. Next he read the Passion of the 
 Saviour, to which, though not comprehending a word, his 
 audience listened with gi'ave attention. Then came a distri- 
 bution of presents. 
 
 " Wliat," demanded an aged Indian chief of Sir Alex- 
 ander McKenzie, " can the reasons be that you are so 
 particular and anxious in your inquiries respecting a 
 knowledge of this country. Do not you white men 
 know everything in the world ? " 
 
 And again the same author relates: — 
 
 On my interpreter's encouraging the guide to dispel all 
 apprehension, to maintain his fidelity to me, and not to de- 
 sert in the niglft, — " How is it possible for me," he replied, 
 "to leave the lodge of the Great Spirit"? When ho tells me 
 that he has no further occasion for me, I will then return to 
 my children." As we proceeded, however [adds the author, 
 with customary unassuming candor], he soon lost, and with 
 good reason, his exalted notions of me. 
 
 In this incident the belief in the incarnation of the 
 Great Spirit is made evident. The reappearance of 
 Manabozho, worshipped under various names, was found 
 
 m 
 
CONCERNING THE ORIGIN OF MAN. 
 
 149 
 
 prevalent among various tribes of Indians, as was the 
 belief in the return of (>)uetzalcoatl among the Mexi- 
 cans ; and among whom, in respect to Cortes,^ a similar 
 misapprehension is related. Jjut the considerate treat- 
 ment of the savages by the nobler Scotsman, Sir Alex- 
 ander McKenzie, — wiio tells us of a similar miscuncep- 
 tiou of the Indians in respect to himself, — contrasts 
 with that of the Spanish commander, marking an indi- 
 vidual and national dissimilarity of character. 
 
 THE ORIGIN OF THE TIIKEE RACES : 
 
 A SKMINOLE TIIAUITION. 
 
 Having resolved to create mankind, the Great Spirit made 
 first a man whose skin was black ; which, on contemplation, 
 did not please him. lie therefore determined upon making 
 another trial, llis second effort was more successful ; this 
 creation proved to be a red man. But although gratified at 
 the improvement in the color of the second man, the Spirit 
 felt constrained to make another trial. He again went to 
 work, and created a man who proved to be white ; this was 
 satisfactory. Calling the three men befoi^ him, he exhib- 
 ited to them three boxes. The first box contained books 
 and papers ; the second was filled with bows and arrows and 
 tomahawks ; the third held spades, axes, hoes, and hammers. 
 The Great Spirit then addressed them in these words : 
 *' These, my sons, are the means by which you are to live ; 
 choose among them." The white man, the youngest brother, 
 being the favorite, was allowed the first choice. He passed 
 by the working-tools — the axes, hoes, and hammers — with- 
 out notice ; but when he came to the weapons of war and 
 hunting, he hesitated, e>. ining them closely. The red 
 
 ^ ^'Vcic Prescott's " CoiKjuest of Mexico." , 
 
 m^ 
 
 Ulm 
 
 ¥■:■ k-l':ii 
 
w ' 
 
 11 
 
 *, r- 
 
 150 
 
 INDIAN MYTHS. 
 
 
 ^i 
 
 miiii tri'ml)l(;(l, fur his whole, heart was full of tho desiro of 
 their ])osseasioii, and he fcarcil he was to lose them. JJut 
 tho white luaii fortunately, after delihcnating some time, 
 passed them ))y, and chose tho box of books. Tho red man's 
 turn eamo next: he seized upon the bows antl arrows and 
 tomahawks, and his soul was ^datl within him. Then the 
 l)la(!k man, the Spirit's lirst olfspring, having no choice Ici'L, 
 humbly took the box of tools. 
 
 Tho Congo negro would no doubt be astonished at 
 this account of the origin of the three races, as he 
 believes that the (Jreator took exceeding pains to make 
 liim black and beautiful ; and as an evidence of the 
 pleasure he felt after having finished the work, he 
 passed his hand caressingly over his offspring's face, 
 thereby lowering his nose to a near level with his face, 
 — which feature is still considered a living witness, 
 among many of the negro tribes, of the superior appro- 
 bation of their JMaker. 
 
 The Innuit Es(iuimaux, who is unsurpassed in his 
 aristocratic pride by any nation, would not only be 
 astonished, but indignant, at the Seminole's account ; 
 for he now maintains that his race was the second and 
 only successful effort of the Creator,^ who, having tried 
 first with the white man, cast him contemptuously aside 
 as irremediably imperfect. 
 
 There is a tradition, however, among the Marabous, — 
 the priests of the most ancient race of Africans, — very 
 similar to that of the " Origin of the Three Races ;" and 
 it is a somewhat significant fact that it bears marked 
 features of resemblance to a Shawnee tradition. It is 
 as follows : — 
 
 ^ Anguta is the name of the Innnit's Supreme Being ; and Sidne, f 
 his daughter, is a tutelary deity of the Innuit people. 
 

 CONCERNING TIIK ORIGIN OF MAN. 
 
 151 
 
 After the death of Xuali, his throo sons — ono of wlioiu 
 was white; the socond, tawny red; the tliird, bhick — agreed 
 to divide liis 'n-opcrty fairly, wiiich consistcul of gold and 
 silver, vestiue. .s of silk, linen, and wool, horses and cattle?, 
 camels and dromedaries, sheep and goats, arms and furniture, 
 corn and other provisions, besides tobacco and jjijies. Having 
 spent the greater part of the day in assorting these diiferent 
 things, the three sons were obliged to defer the partition of 
 the goods till the next morning. They therefore smoked a 
 friendly pipe together, and then retired to rest, each to his 
 own tent. After some hours of sleep, the white brother 
 uwoke before the other two, — being moved by avarice, — 
 arose and seized the gold and silver, together with the precious 
 stones and most beautiful vestments, and, having loaded the 
 best camels with them, pursued his way to that country 
 which his white posterity have ever since inhabited. The 
 Moor, or tawny brother, awaking soon afterwards with the 
 same intentions, and, being surprised that ho had been 
 anticipated by his white brother, secured in great haste the 
 remainder of the liorses, oxen, and camels, and retired to 
 another part of the world ; leaving only one coarse vestment 
 of cotton, ])ipes and tobacco, millet, rice, and a few other 
 things of but small value. The last lot of stuff fell to the 
 share of the black son, the lazief t of the three brothers, who 
 took up his pipe with a melancholy air, and, while he sat 
 smoking in a pensive mood, swore to be revenged. 
 
 m 
 
 WS: M 
 
 THE TRADITION OF THE CHOCTAWS. 
 
 Many winters ago the Choctaws commenced moving from 
 the country where they lived, which was a long distance to 
 the west of the great river Mississippi, and far beyond the 
 Moiintains of Snow\ They travelled a great many years ; 
 being led by a Jossakeed, who walked before them bearing a 
 
 ^'; m 
 
 '^r'^ 
 
Wk 
 
 152 
 
 INDIAN MYTHS. 
 
 I 
 
 '"If. I 
 
 I: 
 
 red pole, which lie fixed in the ground every night where 
 they encamped. This pole was found each morning to be 
 leaning toward the east : and they were told Ly the Jossa- 
 keed that they must continue to travel eastward as long as it 
 jjointed in that direction ; hut wIkui it stood upright, tliere 
 they should live, for so the Great Spirit directed. Journey- 
 ing on, they came to a sloping hill ; and there, when tli<! \h)\o 
 was fixed upright, it was found to staJid firm, without lean- 
 ing either to the east or west, north or south. ^ And so they 
 pitched their encamj)ment, which was one mile sijuarc, with 
 the men encamped on the outside, and the women and chil- 
 dren in the centre. And this was the central jdace of the 
 old Choctaw nation, called Xah-ne-wa-ye — the fc''o])ing 
 
 Hill. 
 
 1 Sotno writers aflTn'm that the rod, or i)ole, put forth green leaves 
 in one night, according to ancient proijliecy. 
 
 Wl 
 
 Fire, and its indwelling divinity. 
 
 Ml 
 
CHAPTER IX. 
 
 -A. 
 
 T^ 
 
 I lie liorizontal line rcpresciils tli(! cjirtli. The black halls, ahove and below the 
 line, iiKlicate evil iiiliucricts liciiii iMuiiiltfj.s on anil beneath the earth. The lirst 
 symbol rejiieseMts ;iii ininiieal serpent-god beneath the earth. The middle sym- 
 bol is called the evil inc-da-c-lcl ; and t might be an appropriate symbol of the 
 tree of life and the serpent of Kden. 
 
 CONCERNING THE ORIGIN OF EVIL, AND ITS 
 PERSONIFICATION. 
 
 As the pious Marquette journeyed along the Missis- 
 sippi, his eye was often offended by remarkable pictures 
 on the tall cliffs that border that river. Tliese pic- 
 tures, he concluded, were rf a diabolical nature. They 
 renunded hini; he said, thai the " devil was lord para- 
 mount of the wilderness." A remarkable description of 
 the oricrin of one of these so-called lords of the wilder- 
 ness is found in a legend discovered among the North- 
 western tribes: — 
 
 THE EVIL SriRIT A MISTAKE OF THE GREAT 
 
 SPIRIT.i 
 
 Metowac, or Long Island, was formerly a vast level i)lain, 
 that, having once been overwashed by the sea, was exceed- 
 ingly smooth and seemed like a large, sandy table. It was 
 
 1 Tills lof^ciid, tninslatcd by Mrs, E. Orkcs Sinitli, is attributed to 
 an Indian by tiio name of lagou, and is regarded as an aceurate ren- 
 dering of th(^ Indian lliongbt. For the sake of brevity, only the simple 
 ideas of the legend have been copied by the author. 
 
 ■'fi 
 
 Hi 
 
154 
 
 INDIAN MYTHS. 
 
 upon this plain the Great Manitto, the Master of Life, 
 worked out liis creations unuisturbed ; for tlie sea encircled 
 hiiu on every side, livrc he formed those eai'ly creations 
 which were of such gigantic size that he himself found it 
 ditlicult to control them ; for he always gave to each certain 
 elements, the laws of which tiiey controlled until he took 
 back their life to himself Here also he would fre(|uently try 
 his creations, and, giving them lite, would set them in motion 
 upon the island ; when, if they did not suit him, he wouhl 
 withdraw their life from them befoi'e they escaped. There are 
 now seen u])on this island little lumps, or green tussocks, 
 where the (Jreat Manitto had connuenced some innnense 
 quadrupeds, and, iinding them unsuitable for his purpose, 
 had destroyed them on tiio very spot whereon they had been 
 formed. It was in tliis manner he constructed his animals : 
 He placed four cakes of clay at proper distances upon the 
 ground, and then slowly worked upwards as (me constructs a 
 canoe. After the animal was finished, ho dried it a long 
 time in the sun ; then, opening a place in its side, he entered 
 it and remained many days. When he came forth the sliivcr- 
 ing creature swayed from side to side, shaking the island by 
 its motion. If his ajjpearanco was pleasing in his master's 
 sight, he was allowed to depart upon the north side of the 
 island, passing through the sea to the opposite shore. At 
 one time the Great Manitto occupied himself a long time in 
 building a creature of marvellous size, which was an object 
 of great curiosity to the little manittos, who often visited it ; 
 but it was stid more curious to tlie Puckwudjinnies and the 
 Nibanabas,^ who found great amusement in hiding behind its 
 ears or capering along its back, — sometimes sitting within 
 its moutli, perched ui)on its lower teeth, — while the foolish 
 little things thought the Great ISIanitto could not see thorn, 
 for he was deeply absorbed in his work. But the Great 
 
 If 
 
 * Nibanabas: literally, Little Men who A''anish. 
 Deities.) 
 
 (See chapter on 
 
CONCERNING TIIK ORIGIN OF KVIL. 
 
 155 
 
 Manitto can sec all things ; lie can see through all the crea- 
 tures he has made. 
 
 iS^ut withstanding the pains witli wliich the Great Manitto 
 worked over the animal, it proved too large for his taste ; 
 besides, he was unwilling to give lif(! to a creature that would 
 have so much strength ; and so he concluded to kuve it Avliere 
 it was. Thus neglected, the weight of the monster caused it 
 to i)arily sink down into the island, where it hung suppcn'ted 
 by its heatl and tail. 
 
 After this the Great Spirit amused himself by making 
 very small creatures ; but, on finding tliat they were n(jt so 
 attractive as the Puckwudjinnies and Nibanabas, he wijuld 
 receive their life into himself, and then cast their bodies 
 within the frame of the unlinished animal. In tliis way 
 a great variety of oddly sha[)ed tilings were liid together in 
 what was called the Iloncommon, or Place of Fragments. 
 
 One day Kitchi Manitto moulded two pieces of chiy into two 
 large feet, like those of a panther. lie ditl not make four ; 
 there were but two. He slipped his own feet within tlicm, 
 and was i:)leased to iind their tread was light and springy, 
 SO' that he might walk with noiseless speed ; and, taking his 
 feet out, he made a pair of very long legs. These ho caused 
 to walk, and linding their motion was easy he fastened upon 
 them a round body, covered with large scales, like an alliga- 
 tor's. But the figure doubled forward ; S(j, catcliing up a 
 black snake that was gliding by, he fastened it to the body 
 and let it wind itself about a sapling near by, wliich not 
 only held tlio body upright, but made a very good tail. 
 The Great Manitto had made the shoulders broad and strong, 
 like those of a bulFalo, covering them witli hair, and making 
 the neck very short and thick and full at the back. 
 
 Thus far the Master of Life had worked with little 
 thought ; but, when ho came to the head ho reflected a long 
 time. He took a round ball of clay into his lap, and worked 
 it over with much care. Musing deeply, patting the while 
 
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156 
 
 INDIAN MYTHS. 
 
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 the top of the ball, he almost forgot the work to he done ; 
 for he was considering the panther-feet and bullalo-neck. 
 Tims the hall became very broad and low. liellecting upon 
 the sports of the Puckwudjinnies and Nibanabas, who had 
 made the eye-sockets of the great unfinished animal a sort 
 of gateway, out of which tlicy leaped with much merriment, 
 lie concluded to make the eyes lilve those of a lobster, and 
 tlien the creature could see on all sides. The forehead lie 
 made broad and low, and the jaws were set witli ivory teeth, 
 and were made heavy and strong, with gills on either side. 
 The nose was like the beak of a vulture, and a tuft of 
 porcupine quills made the scalp-lock. 
 
 Here the Great Manitto paused. Molding tlie head out at 
 arm's length, he turned it from side to si<le. He passed it 
 rapidly through the air, and saw the gills rise and fall, the 
 eyes Avliirl, and the beak look keen ; and he became very sad. 
 He had never made such a creature, one with two feet, — 
 a creature who should stand upright and see upon all sides, 
 — yet he resolutely placed the head upon a pair of shoulders. 
 Night now ai)proached, and with it a tempest arose. Heavy 
 clouds obscured the moon, and the wind swejjt over the island 
 in lierce gusts ; the beasts of the forest began to roar, and the 
 bats skimmed through the air. A panther approached, and 
 with one foot raised and bent inward looked at tlie imaye, 
 smelling of the feet that were like his own. A vulture 
 swooped down and made a dash at tlie beak, but the Manitto 
 brushed him away. Then came a porcupine, a lizard, and a 
 serpent, each attracted by a likeness to itself. The Master of 
 Life veiled his fat(^ many hours, while the strong wind swept 
 by him. Seeing that like attracts like, the idea grew into his 
 mind that he would have some creatures who should be made, 
 not like the things of the earth, but after his own image. 
 Many days and nights he reflected upon this. 
 
 He saw all things. Now, as he raised his head, he noticed 
 that a bat lit upon the forehead of the image, its great wings 
 
CONCERNING THE ORIGIN OF EVIL. 
 
 157 
 
 spreading on each side ; and ho rose up, took the bat, and 
 held its wings over tlie image's head. Since then the hat, 
 when ho rests, hangs his head downwards. He tlien twisted 
 the bo'ly of the bat from its wings, liaving taken its hfe ; 
 by which means, as he held the bat over the image's 
 head, the Mdiole thin part of the bird fell down over its 
 forehead, like a hooded serpent. The Great Manitto did 
 not cut olf the face below, but went on, making a chin and 
 lips that Avere linn and round, that they might shut in a 
 forked tongue and ivory teeth. He knew that, with the lips 
 and chin, it Avoulcl smile when life was given it. The imago 
 was now entirely completed, except the 'arms ; and the 
 Manitto saw that, with a chin, it must have arms and hands.^ 
 He grew more grave, for he had never given hands to any 
 creature ; but he did not hesitate. He made the hands and 
 arms very beautiful, after the fashion of his own. 
 
 The work was then finished ; but the INIaster of Life took 
 no pleasure in it. 
 
 Ho began to wish he had not given it hands. Might it 
 not, when trusted with life, create'? Might it not thwart 
 oven himself] 
 
 He looked long at the image. The Master of Life saw 
 what it Avould do, should ho give it life. He knew all things. 
 
 He now put fire into the image, and a red glow passed 
 through and through it. But lire is not life. 
 
 Terrible and fierce was its aspect. Tho lobster-eyes wore 
 Hke burning coals, and tho scales of its body glistened with 
 fierce light. 
 
 The Manitto opened tho side of the image. He did not 
 enter. 
 
 1 In Tndian pictograpliy the hand is cml)l("matio of tho {-rophetic 
 art. Among other devices it is seen sculptured upon a rock in Inde- 
 pendence County, Ohio. It also is a device used by tho Mexicans, and 
 is seen on a frieze of one of the temples, — an emblem of Ilucmac, the 
 Strong Hand. 
 
158 
 
 INDIAN MYTHS. 
 
 
 liiiil 
 
 
 I ! 
 
 By his command the image walked around the island of 
 Metowac, that ho might sec it move. 
 
 He now put a little life into it ; hut ho did not take out 
 the fire. Ho saw that the creature's aspect was very terri- 
 ble, but that it could stuilo in such a manner that it ceased to 
 be ugly. 
 
 The Croat Manitto dwelt long upon these things, and 
 finally decided that such a creature — made up mostly of 
 beasts, with hands of power, a chin lifting its head upwards, 
 and lips holding all things within themselves — must not live. 
 
 U})on this decision he took the image in his hands and 
 cast it into lioncommon, the Place of Fragments; but he 
 forgot to take out the life. 
 
 The fall was great, and the creature lay a long time with- 
 out motion among the discarded creations that had been 
 thrown there lifeless. 
 
 When a long time had elapsed, the IMaster of Life heard 
 a groat noise in lioncommon ; and, looking in, he saw the 
 ugly image sitting up, trying to put together the old frag- 
 ments that had been cast within the cavern. 
 
 He gathered a largo heap of sand and stones, and closed 
 up tlie mouth of lioncommon. 
 
 The noise now grew louder; and when a few days had 
 passed the earth began to shake, and hot smoke issued from 
 the ground. Tlie manittos of sea and land crowded to Me- 
 towac to see wdiat was the cause of the disturbance. 
 
 For the first time, it occurred to the Manitto that he had 
 forgotten to take the life from the image he had cast within 
 the cavern ; and he therefore came to watch the result of his 
 mistake. 
 
 While ho and the manittos stood close by the cavern listen- 
 ing to the noise, Avhich contiinially increased, suddenly there 
 was a great rising of the sand and stones ; the sky grew 
 dark with wind and dust, fire ran along the ground, and 
 water gushed high into the air. 
 
 ii*,?<i 
 
 
COXCKUNING THE ORIGIN OF EVIL. 
 
 159 
 
 Terrified by tlieso sights the nianittos retired with tear ; 
 when, with a great, nisliing sound, the image came furth 
 fnim tlio cavern. His hfe had grown strong within him, 
 fed by the burning lire ; and at the sight of him every 
 earthly cn^aturo trembling hid, while, Idling the air with 
 their cries, the manittos lied from the island, shrieking : 
 " Mdtcfd Manilto! Matchi Mauittol" 
 
 It was the Evil S[)irit. 
 
 Ill MoliaininGdaii tradition Adam is created upon a 
 vast i)lane of the oartli, and the progress of his forma- 
 tion is watched by spirits. The similarity of place in 
 the creation of JMatchi Manitto recalls the question of 
 a savage related by Eliot, " Whether the Devil or man 
 was made first ? " 
 
 Although the savage adhered to his superstitions 
 with the t, -. '.'ity belonging to the character of his race, 
 there is ev " 'io»., .1 those legends, subse(piently narrated, 
 that the religious teaching of the missionary found 
 ground of assimilation in his mind; as Scriptural phrase- 
 ology is often a[>propriated in the language of his descrip- 
 tion. This indication of a partial acceptance of Chris- 
 tian tenets, so engrafted ujjou his own 1)eliefs, miglit 
 have been an occasion of encouragement to the pioneer in 
 the grand and licroic work of Christianizing the Indian. 
 
 It is true it would seem but a gleam of light in the 
 dark labyrinth of sujx'rstition to those teachers of our 
 religion; for the Indian's "best graces" were termed by 
 the Apostle Eliot '• but as mere flashes and pangs," while 
 his " weak questions" or, in his own phrase, "papoose 
 questions " were received in a manner " that cooled their 
 bohlness." But one of their people — the protege of 
 Amos Lawrence, "Mr. Copway, who was himself an illus- 
 tration of this truth — remarks : — 
 
,|| ill ■w 
 
 i; 
 
 IGO 
 
 INDIAN MYTHS. 
 
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 It can bo proved that tlio introduction of Christianity into 
 the Indian tribes has been productive of an immense good. 
 It has changed customs as okl as any on earth. It has de- 
 tlironed errc»r and enthroned truth. This fact is enough to 
 convince any one of the injustice and falsity of the common 
 saying that "the Indian will be Indian still." (Jive the 
 Indian the means of CLlucation, and ho will avail himself of 
 them. Keep tiiem from him, and, let me tell you, he is not 
 the only loser. 
 
 The wise prophecy of this conclusion is at length 
 accepted oy statesman as well as humanitarian. 
 
 The Indian's idea of evil spirits is somewhat diflerent 
 from that of other nations, as he dwells more particu- 
 larly upon their ndschievous and destructive qualities 
 as freaks of a nature still capable of goodness. 
 
 It has been said ^ that the Indians had the idea that 
 a spirit can be good when necessary, and do evil when 
 he thinks fit ; which might be interpreted in these lines 
 of Milton : — 
 
 For spirits, wlien they please, 
 Can eitlier sex assume, or both ; so soft 
 And uncoinpounded is their essence pure, 
 Not tied or manacled with joint or limb, 
 Not founded on the brittle strength of bones 
 Like cumbrous llesh ; but in what shape they choose. 
 Dilated or condensed, bright or obscure, 
 Can execute their airy purpose. 
 And works of love or enmity fulfil. 
 
 That the savages believed in the tractability of tlie 
 Devil is shown by the question to the Apostle Eliot, — 
 " if there might be something, if only a little, gained by 
 praying to him." It was discovered that they held the 
 
 1 Schoolcraft. 
 
1;. 'H'V, 
 
 CONCKRNING THE ORIGIN OF KVIL. 
 
 161 
 
 
 evil machinations of spirits in as mucli dread as the 
 Chinese or Persians, or even tlie ancient Celts. ^ 
 
 In the Indian legend there is shown a sinular custom 
 to that which has prevailed among all Eastern nations, 
 by which the person of the Evil One is pictured as an 
 amalgamation of a great variety of animals, — repre- 
 sented, as among the Germans, by cloven feet, bat- 
 wings, saucer-eyes. 
 
 In speaking of a goblin, called Ourisk by tbe Scottish 
 Gael, — whose form was like that of Pan, something be- 
 tween a man and a goat, the nether extremities being in 
 the latter Ibrm, — Sir Walter Scott remarks, in his 
 " Letters on Deraonology and Witchcraft : " — 
 
 It is not the least curious circumstance, thai from this 
 sylvan deity the modern nations of lAirope have borrowed 
 the degrading ;ind unsuitable eml)lems of tlie goat's visage 
 and form, — the horns, hoofs, and tail, — with which they 
 have depicted the author of evil when it pleased him to show 
 himself on earth. 
 
 That these emblems obtained in the East, Mdiile the 
 same, witli slight additions, were used in the West, is 
 evident ; and it may be thought a proof of a communion 
 of ideas at some period ; nevertheless it is reasonable to 
 suppose the use of parts of these various animals grew 
 out of the natural belief that there existed in the attri- 
 butes of the mind of tlie Evil One the dispositions known 
 to belong to these animals. 
 
 The making tlie Evil One a production of their Great 
 Sj)irit, as in the legend of Matchi Manitto, is not 
 peculiar to tlie Indians ; but that, through a mistake, 
 his life was left in him after he was formed, is distinc- 
 
 ^ See also, "Relations des Jesuites." 
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 INDIAN MYTHS. 
 
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 tively original. Tlie tnulitions of the Iliiidoo unito 
 tlic destroying and the ivpKxhicing i)iin(;ii)le in one 
 deity, called Siva, wlio is an emanation IVoin IJralinia. 
 In Egypt, the beneficent and destructive gods, Osiris 
 and Typho, are believed to be twin-brotliers, and also 
 emanations from tlie Eternal Soul. In tlie Persian 
 mythology, evil — which is there called Arimanes, prince 
 of darkness, and brother of tlie beneliceuL Ormuzd — 
 is thought to be a production or emanation from Zeruane 
 Akerene, the one supreme essence. 
 
 The Indian had not arrived at a belief in an omni- 
 present evil spirit, premeditatedly created by the Great 
 Spirit for the pur})oso of tempting mankind, with the 
 privilege of destroying, were he able. This was left to 
 a different people. The origin of the preservation of 
 this dread being, — attributing it to a mistake of the 
 Creator, — is as wise a way of quieting the haunting 
 question of the origin of evil as that taken by many 
 philosophers, A belief in the existence of a personal 
 devil is connnon to mankind. The belief continues to 
 have its adherents in the Christian world, — not to the 
 extent of a certain sect in Persia, called Yezidis (Devil 
 Worshi))pers), who attribute omnipresence to tliis mighty 
 angel, Melek el Kout, whose powers are fully to be 
 restored at a certain period when he assumes his high 
 estate in the celestial hierarchy, reminding us of Milton's 
 lines : — 
 
 Who can yet Ijclicve, tliougli iiftcr loss, 
 That all these puissant legions whoso wiles 
 Hath, emptied Heaven, shall fail to reaseend, 
 Self-raised, and repossess their native seat ? ' 
 
 The personification of a principle or attribute known 
 
 1 Speech of Lucifer, in " Paradise Lost." 
 
CONCKRNING THE ORIGIN OF KVIL. 
 
 163 
 
 to reside in the soul is coiniiion iuuon<,' all nations. The 
 virtues have liad their [lersonilications ; many ot" tlie 
 vices also. iUit either, se[)arate from tiie scnil, is as 
 inij)ossible as health or disease existent witliout the 
 mortal body. Man is a reee})tacle of the principle of 
 ])rimal good ; the attribute of evil is a distorted use 
 of til is principle. Satan, the deity of evil, has the 
 varying sliape of the changeable pliases of the human 
 Avill, made up of the varied qualities of the soul; and 
 these qualities are best exemplified in the dispositions 
 of lower animate life. And hence (may it not be sup- 
 posed ?) arose the universal practice of picturing evil in 
 an image made up of various i)arts of those beasts 
 whose jiropensities exhibited the disorderly dispositions 
 of the human mind. 
 
 In the preceding we have only given an illustration 
 of the idea of the Indian concerning a male principle 
 of evil. There is, however, a female manitto, — a sort 
 of luiman .s//?'i!7jc, or ichneumon, — surpassing the male 
 creature in the malignancy of her disposition. A liev- 
 ercnd Father f'ives this account : — 
 
 It is true that the male manitto is not possessed with 
 attributes of great malice, but ho has a wife, qui est U7ie vraye 
 diahhsse. Of the evil male it is only to be said that he pre- 
 sides over wars, and gives the victory to those Avho are pleas- 
 :*:. ■ him. " AVherefore," says my Indian host, "I pray all 
 day L lat his favor should be with us, and he should not 
 regard the Iroquois." But for the female, she is the cause of 
 all the maladies which are in the Avorld. It is she who slays 
 the men ; otherwise they would not die. She fills herself 
 with their flesh, gnawing it entirely away, and man's brains 
 are lier choicest viand. Evil, indeed, must have been her 
 appetites. As for her person, she was pictured embonpoint. 
 

 
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 INDIAN MYTHS. 
 
 Her robes are described as composed of fine hair, tlie locks of 
 the men and women she has slain, and her voice is like the 
 roar of flames. " Although we cry," ^ complains the Indian, 
 " we beat tho tambour, we dance, tliat the diablesse shall not 
 strike the blow of death, she does her deed so slyly we cannot 
 defend ourselves, for we see her not." 
 
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 That there is an antidote for the malignant works of 
 these evil beings, we are to be persuaded by the follow- 
 ing narrative : — 
 
 It is when a Catholic is in the company of the Indians that 
 the devil ceases from disturbing them; ])ut should a Huguenot, 
 instead, be preseUc, there is no cessation to the disturbances. 
 Now it happened that one of these latter, a Calvinist, jier- 
 ceiving something of the kiiid, yet doul)ting, appealed to God 
 to manifest its truth, promising to become a Catholic should 
 he bo convinced. Then the devil ceased his (or her ]) trou- 
 bling at once, and let the savage go in peace. Consequently, 
 the professor of Calvin renounced his creed.^ 
 
 That corporeal punishment is effective in ridding the 
 soul of temptation is shown by this relation : — 
 
 Hearing a great stamping, leaping, and loud cries in the 
 outer room, I opened the door, says a zealous Pi-re, Avhen my 
 eye was met with the sight of one of our converts chastis- 
 ing iiiraself, amidst great upbraidings. As he saw me he 
 desisted ; and to my inquiry as to what ho was doing, said 
 that he had a desire to leave his present wife, whom he did 
 
 1 Mr. Tiumer mentions the unrestrained weeping of those who were 
 afllicted. 
 
 They make continual complaints, constantly rcpeatini; ed-ui-y, "it 
 is hard," in a whining and plaintive tone oi" voice. So writes Sir Alex- 
 ander McKenzie, of the Indians of the extreme Northwest. 
 
 * Fere le Jcuno. 
 
CONCERNING THE ORIGIN OF EVIL. 
 
 165 
 
 not love, for a woman whom he did love. This devil pur- 
 sued him incessantly, and to rid himself he had resorted to 
 whij^ping. 
 
 It is related that the Chinese believed evil to be femi- 
 uiue, but that she was necessary to the male creation. 
 
 THE FIRST BATTLE BETWEEN INIGORIA AND 
 INIGOHATEA, GOOD AND EVIL.i 
 
 The (Jreat Spirit created Good and Evil, brothers. The 
 one went forth to make beautiful things, ami all pleasant 
 places were the products of his labor; the other busied him- 
 self in thwarting his brother's plans. lie made hard and 
 flinty places in the earth, and caused had fruits to grow. In 
 truth, ho was continually employed in making mischief 
 throughout the whole universe. 
 
 Good had jjutiently endeavored to repair the effects of 
 Evil's mischievous works ; but, finding his labor woukl never 
 be completed, one day, while thinking over this, he deter- 
 mined to destroy his brother. Xot wishing to use violence, 
 
 1 Perhaps no myth has beon so ofteij quottvl — remarks Dr. Brinton, 
 in a discussion as to the Indian's idea of an evil spirit — as confirmatory 
 of tlie Indian's belief in tlic dual f^ood and evil spirits, as that of the 
 ancient Iroijuois, which narrates the eoidliet between the first two 
 brothers of our race. It is of undoubted native origin and venerable 
 antitiuity. Neverth(dess we perceive that Christian influence, in the 
 course of two centuries, has given the tale a meaning foreign to its 
 original intent, as in the case of the version of Father Brebcuf. mis- 
 sionary to the Ilurons in 1636. Moral dualism can only arise in minds 
 where the ideas of good and evil are not synonymous with those of 
 pleasure and pain, for the conception of a wholly good or wholly evil 
 nature re(|uires the use of these terms in their higher ethical sense. 
 The various deities of the Indians, it may safely be said in conclusion, 
 jiresent no stronger antitheses than those of aninent Greece and Rome. 
 Fide Dr. Brinton's "Myths of the New World," p. 65. 
 
ftl^lli 
 
 
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 jiliiiil 
 
 1 a Ii ; : * i 
 
 166 
 
 INDIAN MYTHS. 
 
 lie meditated some time as to the moans that lie would use 
 to cause his death. At length he concluded upon a i)lan, 
 and, going to his hrother, proposed a race with him. To 
 this Evil consented, and together they decided upon a place 
 for the race. 
 
 " First tell me," said Good, " that which you dislike the 
 most." " iJucks* horns," ^ replied Evil, "and now tell me 
 what is most hurtful to you { " " Indian gruss-braid," '^ an- 
 swered Good. This Evil tiien procured in largo (][uantities 
 from his grandmotlier, Mishiken, who liad created it. This 
 ho placed in Good's racecourse, thickly strewing it upon the 
 ground, and hanging it all along upon the trees ; while Good 
 tilled his brother's course with bucks' horns. 
 
 The (I'lesiion now arose between the brothers, who should 
 start first in the race; and, after some dispute. Good was 
 allowed the preference. lie accordingly started, Evil follow- 
 ing. After running some distance, feeling fatigued. Good 
 stooped, and gathering up some of the grass-braid ate of it ; 
 which reinvigorated liim so much that he tired out Evil, 
 who, panting and breathless, crie<l out to his brother, request- 
 ing him to stop and wait for him ; but Good was unwilling 
 to do this, and so continued his way until he reached the 
 goal. In th(i mean time Evil toiled along, encountered every- 
 where by the dreaded horns, until at last he besouglit his 
 hrotlier to relieve him from going any farther ; but no, Good 
 insisted on his running his course ; whereupon, at sunset, Evil, 
 wearied out, ft.'U down in his path, when he was (juickly de- 
 spatched by his brother with one of the horns. The victor 
 then returned to the lodge of their grandmother, whom ho 
 found in an ill-humor ; for she loved Evil best, and was greatly 
 grieved at his tlefeat. Now at night Evil came and re(]uested 
 permission to enter the lodge, but his brother denied him 
 
 1 It was tho horn of the scrpent-gotl which was used in the vic-da- 
 e-ki. Vide chapter on Rites and Ceremonies. * 
 
 '^ In another rendering, the wild rose. 
 
CONCERNIXG THE ORIGIN OF EVIL. 
 
 1G7 
 
 admission. " Then," said Evil, " I go to the northwest, 
 and you shall sue no niorc ; but all who follow will be in 
 the same state in which I am. They will never return to 
 earth. Death shall keej) them forever." Thereupon ho 
 departed to the Land of Silence. 
 
 It may be interesting to note that this legend lias 
 been ascribed to a possible tradition among the Indians 
 of the murder of Abel by Cain, as related in Biblical 
 history. 1 The strife of these two brothers may be com- 
 pared to that of the two brothers — Ormuzd, king of 
 light, and Arimanes, jirince of darkness — in Persian 
 niytliology ; each of whom are emanations from the 
 same deity, and between whom there was a continual 
 strife, while to Arimanes is attributed all the warring 
 principles in the earth. It is surely a curious fact 
 tiiat Arimanes is represented as having his residence 
 in the north, — the region into which the Indian spirit 
 of evil tlees, with a dire threat, after his defeat ; in 
 reference to which place we find it related, in l*ersian 
 story, that when Arimanes, through various strategies, 
 had brought ^[eshia,^ the first man, to worship him, 
 among the forms of his worship was that of pouring 
 milk toward the north, as a libation to the spirits 
 of darkness, and their power was greatly increased 
 thereby. 
 
 The north has an evil reputation in Eastern legend. 
 The chill region of "thick-ribbed ice" is a suitable aljode 
 for this most negative of all beings, the Melek el Kout, — 
 
 1 ITuinlmltU. 
 
 '^ Is there more than an accidental .similarity between this name and 
 hiishikcn, the Indian name of earth? In the Old Testament, Adam 
 means 1/nsf. ; and Iiomo (Latin for human being) is allied to /lumus, or 
 the ground. 
 
^ 
 
 108 
 
 INDIAN MYTHS. 
 
 ■k ■ ■ 
 
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 <'l 
 
 f 
 
 .Jilt 
 
 I'M' 
 
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 of that sliiikin<^^ soul, wlio seeks, in some h(.'terogeneoiis 
 being, a sca}ieg()at for undcsiralilo bunUins. Consist- 
 ently, Milt(jn j)laees his shining Sutun enthroned in the 
 same locality : — 
 
 At lrii<,'tli into tlu! limits of the norfh 
 Tlicy ciiiuc, iiikI Satuu to liis irgal svnt 
 High on ii hill. 
 
 But wherever his abode, in ice or fire, his machinations 
 may well l)e dreaded, as the following myth indicates:— 
 
 THE WORKS OF THE EVIL SPIRIT. 
 
 While the (Jreat Si)irit had been at work, tho Evil Sj)irit 
 was asU'cp. lie now awoke ; and on findinj^ how imuih the 
 Oreat Sjiirit had created, he went to work himself, (luito stn-e 
 of l)eing able to do as much. His first ellort v>as to try to 
 make an Indian ; but, through .some mistake in the ingredi- 
 ents, a black man was j)roduced. Ho then endeavored to 
 make a black bear, and it turned out a miserable grizzly 
 creature.^ Ho then made several serpents, Ijiit they were 
 filled with poison. He commenced work in the veg(jtable 
 lin(^, and created a set of useless herbs ; lie made a few ugly 
 and distorted trees, and sowed broadcast myriads of thistles. 
 To comi>lete the sum of his machinations, he tempted the 
 creations of the CJreat Spirit to evil ; he maile some of the 
 Indiiuis steal and murder and lie. AVith tho Evil Spirit 
 the (Ircat Spirit is to have a battle ; and at that time there 
 will be darkness four days and nij^hts, there M'ill be thunders 
 and lightnings, and then the wicked will go to tho Evil 
 Si)irit. At that time the earth will be destroyed again by a 
 great ilood of waters ; but tho (Jreat Sj)irit, who will always 
 exist, will restore it again. 
 
 ^ The grizzly bear was desiiised by some Indians, who woiild not 
 eat its meat. 
 
CONCKKNING THE ORIGIN OF EVIL. 
 
 1C9 
 
 r»iit Arlinixiies, prince of darkness, in Persian story, 
 out-rivals the Winnebago devil : — 
 
 Onrmzd, tlio king of light, and Arimanes, the prince of 
 (lurkni'ss, bi)tli eumnuted from tlie Eternal One, and conse- 
 (|iu'ntly were lirotlu-rs. Arimanes, who was the second 
 enuinati(»n, hcciinie jealous of Ormu/.d, the lirst born ; on 
 account of which feeling, the Eternal One condcnined him 
 to remain tlm.'e thousand vears in the realm of shadows, 
 wliero no ray of ligiit could penetrate, l)uring the time 
 of tills exile, Ormuzd made the firmament, the heavenly 
 orbs, and celestial spirits, without Arimanes's knowledge. 
 When the period of his banishment expired, he came forth 
 from the shadowy realms of his exile into the light ; and, 
 dazzled by its ])eauty, his old feelings of envy were excited 
 to such a degree that ho resolved to compete with Ormuzd 
 ill everything. He found that Ormuzd had created six 
 Amshaspands, — Immortal Holy Ones, — guardians of the 
 six planets, and attendants on himself, wiio presided over the 
 seven. Arimanes now created seven spirits, called Archdevs, 
 in opposition to the Amshaspands ; and attached them to the 
 seven planets, to paralyze their ellorts of good and substitute 
 evil. Then (iiuding ;hat Ormuzd had created twenty-eight 
 gentle and kindly spirits, called Izeds, — the chief of whom 
 was the radiant Mithras, — which presided over sun, moon, 
 and stars, showc^red beneficent gifts upon the earth, endeavored 
 til jirotect it from evil inlluenees, and served as messengers 
 lirtween men and the superior spirits, the Amshaspamls) he 
 made twenty-eight spirits, called Devs, to defeat the influence 
 of the Izeds, by spreading all manner of disorder and distress; 
 and for their leader he created a serpent, with two feet, named 
 Aschmogh. Hut his work was not yet completed ; for 
 Ormuzd, in the plenitude of his power, had created another 
 order of spirits, called Fervers, — who were infinitely more 
 numerous, for they were the ideas which Ormuzd con- 
 
 
 s^-^ .?1 
 
 
It 1 
 
 # 
 
 170 
 
 INDIAN MYTHS. 
 
 ceived bofore he proceeded to the creation of the world. 
 Hence they were the jirchetj'iH^s of everything that existed ; 
 the vivifying principles which animated all things in the 
 universe ; and the guardians of stars, men, animals, plants, 
 and all other created things. Every mortal had one of these 
 spirits hy his side through life, to protect him from evil. 
 Even Ormuzd himself was supposed to have his attendant 
 Ferver. 
 
 Ariraanes had now to set ahout making a multitude of 
 genii, who opposed the benevolent operations of the Eervers; 
 so that everything had an attendant bad spirit as well as 
 good one. Perceiving the industry of his brother Arimanes, 
 Ormuzd commenced creating again ; he made an egg con- 
 taining kindly disposed spirits. But Arimanes made a 
 counterpart, containing an equal nundjer of spirits of 
 hatred ; then, to add to his disastrous work, he broke the 
 eggs together, and good and evil became mixed in the new 
 creation. 
 
 After this, Ormuzd created the earth and its inhabitants. 
 This was done in six successive periods, when, on the seventh, 
 there was a festival among the good spirits. It seems that in 
 this creation Arimanes was not excluded ; he was allowed 
 to aid in creating the opaque elements. J>ut when Ornuizd 
 created, alone, a guardian spirit to watch over every human 
 being, Arimanes, greatly exasi)erated, made an evil spirit to 
 attend upon and tempt them through life. These wicked 
 ones slipped into their thoughts, and said : " It is Arimanes 
 who has given the sun and moon, and all good things." And 
 when they listened to this suggestion, Ariiiiiincs cried aloud 
 from his realm of shadows : " men, worship us!" To 
 harass and destroy the good animals of the earth, Arimanes 
 made wolves and tigers and serpents and venomous insects. 
 By eating a certain kind of fruit, he transformed himself into 
 a serpent, and went gliding about on the eartli to tempt human 
 beings. His Devs entered the bodies of men, and produced 
 
CONCKRNING THE ORIGIN OF EVIL. 
 
 171 
 
 all manner of diseiust's.' They eutcn'd into their minds, und 
 incited them to sensuality, falsehood, and reven^'o. Into 
 every department of the world they introduced discord and 
 death. AVhen Oriuuzd tried to lead men against Arimanes, 
 they deserted him and joined the enemy, thus enabling him 
 to gain tlio ascendency three thousand years. 
 
 ^ Til is idea, of the body Ixiing possessed with evil spirits when 
 diseased, is also the Indian's Wief; and we find the suine Indicf in the 
 New T<'stiinient. It is rational that \m{]i physical and mental disease 
 should be attributed to luuiai di&urdcr, and euuaciiUeuUy tu evil spirits. 
 
 The EvU Priest. 
 
l^W 
 
 
 '1- 
 
 
 r 
 
 
 1 
 
 
 
 
 ■;■ 
 
 ■>! 
 
 CHAPTER X. 
 
 r-l 
 
 Ill 
 
 
 I;, 
 
 k; 
 
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 ! .. 
 
 K:b!-i,i„l 
 
 "Weighed in the path, and found light." 
 LEGENDS OF THE DEAD, AND BUKIAL RITES. 
 
 Black was the Indian's .symbol of evil, death, and 
 mourninjf. A l)lack orb signilied the dej)arture of the 
 soul, wliose transit was believed to be like that of the 
 sun's departure at night. " I shall soon be dead," says 
 tlie dying Indian, "as is the sun in tlie great waters, 
 the yitch<>gitdic-(juin-mc ; but 1 shall live again, as lie 
 lives." 
 
 Legends of tlie dead are perha])s the most accurate 
 exponents of the condition of religious thought among 
 ancient peoples. They are the expression of the most 
 earnest powers of the mind. The Indians of our conti- 
 nent had many myths concerning their dead, in which are 
 disclosed tlieir ideas upon the future of the dejiarted soul. 
 These ideas were retained long after conversion. Fere 
 Brebeuf, on describing heaven to one of his converts, re- 
 ceives this rejoinder : " Tiiat is a heaven for your race ; I 
 prefer to go to my ancestors." " And great," says the Jes- 
 uit narrator, " is tlie temerity of the Indian who seeks 
 any other than his own class in the Place of Souls." 
 
 " An Indian," states a chief to Mr. Tanner, " was made 
 a convert to the religion of the white people. He died. 
 
LKGKXDS OF THK DKAD. 
 
 173 
 
 hut on coming' to tliu gate of tlio wliit(3 man's hoaven 
 and demanding adniittance, the sentinel replied: "J)e- 
 ])art! In llio west are your vilhiges, — there are the 
 }»e()i>le of your race." J>ut on foHowing the direction, 
 anil arriving at the Place of the Dead, his demand for 
 admittance was again met by a refusal. " You have 
 cliosen the white man's god ; you were ashamed of your 
 people. Let tlie wldte man's god take care of you. 
 Tiius will it Ije with the Indian who is false to the 
 beliefs of his ancestors." 
 
 THE Lovmrs vision of the happy island. 
 
 Thoro was (»nce a very Ix'autiful girl, more beautiful tlian 
 all the Indian maidens of her tiilx', who died .suddenly, on 
 the eve of her uiiirriage to a Ijandsonio young chief; and, 
 although her lover was brave, his heart was not proof against 
 his loss. He mourned as one without hope. After her burial 
 he sat near the spot where hor remains were deposited, with- 
 out speaking, musing and dreaming of her he had lo.st. War 
 and hunting had no charms for him. He pushed aside his 
 bow and arrows, for his heart was dead within him. He had 
 lioard the old people say that there was a path that led to the 
 Land of Souls, and ho determined to follow it. With this 
 resolution he left the remains of his beloved, and, after making 
 some preparation for the journey, set out at an early hour 
 t»f the morning. 
 
 At lirst lie hardly knew which direction to take, for he was 
 t,'uiiled only by the tradition that he must go southward. 
 For a while he could discover no change in the appearance 
 of the country ; forests, hills, valleys, and streams had the 
 same familiar look that they wore around his native home. 
 Tiioro was snow upon the ground, however, Avhen he set 
 out ; and it was sometimes seen clinging in thick mats 
 
iwr 
 
 174 
 
 INDIAN MYTHS. 
 
 '*' 
 
 ii. 
 
 ■ H' 
 '.i.l. 
 
 ,Ji,(i 
 
 ujHUi th(! trpofi and hushes, hut iit hMi^'th it began to dimin- 
 ish, and finally, as ho tmvcUed swiftly along, ti)taily di.sap- 
 poarcid, when the forest assumed a more cheerful appearance. 
 The trees appeanul to he ])utting forth their leaves, ami sud- 
 denly, as if hy enchantment, as he walked (»nward, he found 
 himscilf surrounded hy the budding llowers of i^pring; the air 
 seemed warm upon his cheek, while overhead, instead of win- 
 try clouds, the sky was cL i', and his ears were saluted with 
 songs of birds.^ 
 
 The lover's heart beat quickly at these changes, for ho knew 
 ho was in the right path, as ai)[)earances agreed with the 
 traditions of his tribe. As he sped along, ho discovered 
 a footpath, which lie followed, and was led through a dark 
 grove, then up a long precipitous ridge, on the extreme sum- 
 mit of which he came to a lodge. In the doorway of this 
 lodge stood an old man, whose hair was white as snow, and 
 vhose eyes, though deeply sunken, had a wonderful brilliancy. 
 Ho had a long robe of skins thrown loosely around his shoul- 
 ders, and a staff in his hand. The young lover accosted him 
 and began to tell his story, when the old man interrupted 
 him by saying : " I have expected you, and had just risen 
 to bid you welcome. She whom you seek passed here a few 
 days since. Enter my lodge, for therein she rested, being 
 fatigued, and I will answer all your inquiries, and give you 
 direction for your journey from this point." 
 
 Having entered and rested within the lodge, according to 
 the old man's invitation, the young lover, impatient of delaj'^, 
 soon issued forth from the lodge-door, accompanied by the 
 venerable chief. ** You see yonder gulf," said the chief, "and 
 the wide-stretching blue plains beyond. It is the Land of 
 
 I' 
 
 II 
 
 ''» r 
 
 ii! 
 
 1 "Memoire sur les Moeurs, Coustumes, et Keligion des Sauvages 
 dc rAmtTique Septentrionalc." •' Jacques Quartier trouva los o?turels 
 dii pays fermement convaincus de rimmortalite de Tame : Le dit 
 peuple, ecrit-il dans sa relation, n'a aucune creance de Dieu qva. vaille." 
 NiciioLAs Pekkot. 
 
LKGKNDS OF THE DKAD. 
 
 ITo 
 
 Souls. You stand upon its l)or<lors, ami my loilj;n is its gat(i 
 of entrance ; but you cannot take your luxly nlong with you ; 
 leave it hero with your \>..x and arrows, your bundle and 
 your dof,' ; you will find it safe on your return." ^ 
 
 So saying', he turned and reentered his lodj;u, and tho 
 freed travelhi* IxMinded forward as if his fe<'t wore win<,'ed. 
 lie fonml, as he thus sped forward, that all thinj^s retained 
 their natural colors and shapes, e\ee|)t that thry .seemed more 
 beautifid, — tho colors being richer and shapes more comely; 
 and h(! would have thought that evcrytliing was tho samo 
 as heretofore, had hv n<»t seen that tlu; animals bounded 
 across his path with the utmost freedouj and conlidence, and 
 birds of beautiful idumago inhabited tho groves, and sported 
 in the waters in fearless and undisturbed enjoyment. As 
 he passed on, however, ho noticed that his passage was not 
 impeded by trees or other objects; ho api>eared to walk 
 directly through them. They wove, in fact, but the souls of 
 trees, and ho then became sensible that he was in the Land 
 of Shadows. 
 
 When he had travelled some distance through this country, 
 which continually became more and more attractive, ho camo 
 to the banks of a broad lake, in the centre of whi(!h was a 
 beautiful island ; and tied upon the shore of this lake he 
 found a canoe of white, shining stone, within which were 
 white paddles that seemed to be of the same shining materiah 
 
 He immediately entered tho canoe and took the paddles in 
 his hands, when, to his joy and surprise, on turning around, 
 he discovered the object of his search, the young maiden, in 
 another canoe exactly the counterpart of his ; who, having 
 imitated his motions in gathering up the paddles and making 
 preparations for embarking, followed him as he pushed off 
 from shore. 
 
 
 if! 
 
 
 1 Fide Dr. Brinton's " Myths of the New World " (p. 249), in which 
 is the statement that we are to find ati explanation of tho soul's joivney 
 in the tenet that the sun ia its destination. 
 
'.J'llr? 
 
 17G 
 
 INDIAN MYTHS. 
 
 p. 
 
 l> I'. 
 
 vtV 
 
 •(?.i 
 
 i 
 
 
 \ •■ 'i\ 
 
 Tho waves of the luki; soon boi^Mii to rise, and, at a dis- 
 tance, looked ready to sid)mei'ge tliem in their watery embrace ; 
 but yet, on approaciiing tlieir white edges, thc^y seemed to 
 melt away. Still, as these enormous waves followed each 
 other iu (juick succession, it kept them in continual fear ; for 
 they felt no certainty but that some one of them might ])reak 
 upon their canoes and bring them to destruction ; while, added 
 to this ])eri)ctual fear, the water of the lake was so clear that 
 it disclosed to their all'righted ga/e large heaps of bones of 
 human beings who liad perished before. And, as they moved 
 on, they saw many persons struggling and siidving in the 
 waves. Old men antl W(jmen, and young men and maiilens, 
 were there ; and but few were able to pass over. The children 
 alone were seen to glide on without fear. However, notwith- 
 standing tli(;ir terror, th(! young man and maiden moved 
 unharmed along, for their deeds in life had been free from 
 evil,^ and the Master of Life had decreed their safety ; and, 
 at length, they leaped out upon the shore of the Happy 
 Island, tho place of their destination, and wand(;red together 
 over the blis"^ tields, where everything Avas formed to de- 
 light the e Mid )lease the ear. The air itself was like food, 
 and nourislied f i strengthened them. There were no tempests. 
 No one shiver i'or the want of warm clothes. No one suffered 
 from hunger. -o one mourned for the dead. They saw no 
 graves, 'i'hoy heard of no wars. Then; was no hunting of 
 animals, dliadly the young lover would have remained for- 
 ever with his beloved in this beautiful land, but this was 
 
 ^ It is lu'lipvod hy Dr. Brinton nnd otliers that the distiiK'tion ho- 
 twnon good and the evil, as liorc shown, is either attributabh; to a false 
 interpretation or to Christian instruction. There is a diversity of statc- 
 n' nts in regard to this siibject, as in respeet to the belief in a Supreme 
 I'c"i::q. We find that Biard makes this statement: " lis tiennent I'im- 
 mor'alite de I'ame et le recompense des bons et des mauvais confiisc'ment 
 et en general ; mais ils ne passent pas plus avant en reeherches ny souci, 
 commo cela doibt estre j occupez tousjours on preoecupez ou des necessitez 
 de la vie ou de leurs ns et coustumes." (Ch. viii. p. 20.) 
 
 ,ii \ 
 
LEGENDS OF THE DEAD. 
 
 177 
 
 ;^:f■ I'o. 
 
 not permitted ; for, altliough ho did not see the Master 
 of Life, liC heard his voice in a soft breeze which conimaudod 
 his return : " Go back," said the voice, " to the land from 
 whence you came. Your time has not yet come ; your work 
 is not linislied, and the duties for which I made you are not 
 completed. JJeturn to your people and accomplish all the 
 duties of a brave man. You will be the ruler of your tribe 
 for many years. My messenger at tlio gate shall instruct 
 you in your future work, when he surrenders your body. 
 Listen to him, and you shall afterwards rejoin the spirit 
 which you must now leave behind. Slie is accepted, and 
 will dwell hero f<jrevcr, as young and as happy as when I 
 called her from the Land of Snows." And with this the 
 Lover's Vision closed. 
 
 It appears that all tribes of Indians did not believe 
 that the employments of the future would l)e similar 
 to those of the present life ; war and hunting would 
 cease. It is, however, a general belief among them that 
 the spiritual life and its avocations are similar to those 
 of the earthly life. The cause of certain apparent dif- 
 ferences in beliefs regarding the employments of the soul 
 may be looked for in the difterent opinions regarding 
 the soul itself. It has been related by some authors 
 that the Algonkin tribes believed in two souls residing 
 in the body. One of these souls was believed to keep 
 tlie body animate, and remain with it during sleep ; the 
 other, less closely allied to the body, moved about at 
 will; and it was for the physical soul, — if it may be 
 so called, — which animates the sleeping body, that the 
 Indian placed food beside his dead, and left with it all 
 the implements used by the person before decease.^ 
 
 In respect to this belief, P6re Charlevoix states that 
 
 1 Pere le Jeune, Vimont, and others. 
 12 
 
'!,,! , 
 
 & 
 
 178 
 
 INDIAN MYTHS. 
 
 ■;!■ 
 
 
 '1 
 
 
 I' 
 
 ff ^ 
 
 
 1 
 
 . ( 
 
 'i 1 
 
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 t 
 
 1' 1 
 
 i ! 
 
 the Indmns affirmed that the soul which possesses the 
 same inclination as previous to death, remains near the 
 corpse several days, and finally depai'ts in tlie shape of 
 a dove ;^ while tlie other soul leaves tlie body but to 
 iio into another human form. The children, havin<j: 
 eujoyed life but a short time, were allowed to begin 
 u[)on earth a new existence, and were buried by the 
 sides of the pathway, that the women, as they passed, 
 niiuht gather the souls. These souls nmst be fed ; and 
 it was to fulfil this duty that tliey carried provisions to 
 the graves. But as time elapsed and this rite was dis- 
 continued, they were obligt-l to accustom tliemselves to 
 last. It is said that the Dacotahs believed tliat each 
 person has four souls : one wanders about the earth and 
 recpiires food ; a second watches over the body ; the 
 third hovers around its native village, while the fourth 
 goes to the Land of Spirits. Tliis belief, which prevails 
 among many Indian tribes, is similar to tliat of the Chi- 
 nese, who affirm that the body possesses three souls, 
 wiiich at death are separated : one of tjiese remains in 
 the house as its protector, to which incense is daily 
 oflered by the surviving members of the family ; anotlier 
 becomes the guardian divinity of the sepulchre, to whose 
 honor a small stone tablet is erected, witli the words 
 " happy spirit," " guardian of the tomb," " s])irit behind," 
 or something similar ; the third passes into the invisible 
 state, to receive lionors and offerings rendered by its 
 worshippers on a platform of stone prepared for their 
 accommodation at the head of the grave. In nund^er of 
 souls the Chinese agree with the Romans, who attribute 
 to every man a threefold soul, which, after the dissolu- 
 tion of the body, resolves itself into the manes, the anima, 
 
 ^ P6re le Jeune states the same. 
 
LEGENDS OF THE DEAD. 
 
 179 
 
 3,Hi • i.j,r-,.. 
 
 or sjnrihis, and the umhra, to each of wliich a different 
 place is assigned. The Persians lield the beUef that 
 the soul of man, instead of a simple essence, — a spark 
 of that eternal light whicli animates all things, — 
 consists (and this is according to the philosophy of 
 Zoroaster) of live separate j3arts, each having pe-* 
 culiar ottices : the fcrohcr, or princii)le of sensation ; 
 the hoo, or principle of intelligence ; the rouh or 
 rouan, the principle of practical judgment, imagina- 
 tion, volition ; the akho, or principle of conscience ; the 
 j(i7i, or principle of animal life, which is the fifth and 
 last. When the first four of these, which cannot subsist 
 in the body without the last, abandon their earthly 
 abode, the Jan mingles with the winds, and the akho 
 returns to heaven with the celestial ronhs (or spirits), 
 because, its office being to continually urge man to do 
 good and shun evil, it can have no part in the guilt of 
 the soul, whatever that may be. The hoo, the rouan 
 and the fcrohcr, united together, are the only princi- 
 ples which are accountable for the deeds of the man, 
 and which are accordingly to be examined at the day 
 of judgment. If good predominates, they go to heaven ; 
 if evil, they are despatched to hell. The body, they be- 
 lieve, is a mere instrument in the power of rouan, and 
 tlierefore not responsible for its acts. After death, the 
 ahho has separate existence, as had the fcrohcr previ- 
 ous to birth ; these are sometimes called " unembodied 
 angels," and are spiritual prototypes of every reasonable 
 being destined to appear on earth. ^ 
 
 The belief in more than one soul inhabiting the body 
 is very frequently found in the records of superstition 
 among various peoples. The New Zealander holds 
 
 ^ Fi-aser's work on Persia. 
 
 I 
 i 
 
 if 
 
 
180 
 
 INDIAN MYTHS. 
 
 k 
 
 ^^:- 
 
 1 i 
 
 r 
 
 
 7.-) ■ , 
 
 i i' 
 
 / ' ' , 
 
 ■J' 
 
 
 h 
 
 I m 
 
 i 
 
 Ill'; 
 
 ii 
 
 up 
 
 
 
 ' ii 
 
 ii; 
 
 that a separate immortality is given each of the eyes 
 of the deceased ; the spirit of the left eye ascends 
 to heaven, rnd is seen as a star in the sky ; tlie spirit 
 of the right eye takes flight to Keinga, a place beyond 
 the sea. 
 
 This diversity of ideas concerning the soul, and belief 
 in its divisibility, make the ofierings of food to the 
 dead consisten*^^ with pictures of happy spirits in Ely- 
 sian fields. While one soul may be devouring the dain- 
 ties laid by the grave, its dual may be flitting through 
 illimitable fields, in entranced felicity, — like those lovers 
 pictured in the previous legend, undesirous of delicate 
 viands, since " the air itself is like food, and nourishes 
 and strengthens them." 
 
 As in Plato's " Atlantis : " — 
 
 In one word, what water and sea is to us for our ne- 
 cessities, the air is to them ; and what air is to us, ether is 
 to them. 
 
 Both the Hindoo and Egyptian held the belief that 
 there was a peculiar virtue in the air breathed by dis- 
 embodied souls, which they called ether, the fifth element, 
 in which was a scale of existences susceptible to trans- 
 migration. " The human soul," states one autlior,^ " was 
 represented among some triljes as a dark and sombre 
 image, with feet, hands, and head, — in brief, the entire 
 shape of human bodies. Therefore, it was said the soul 
 eats and drinks, and food was offered to their shades." 
 By some Indians the best part of this food was burned as 
 an offering, the spirit of which was believed to be that 
 part consumed by the soul, as in a similar ceremony 
 among the Chinese. 
 
 1 Relations des Jesuites. 
 
LEGENDS OF THE DEAD. 
 
 181 
 
 mm 
 
 " Whither depart these souls ? " queried Pere le Jeune, 
 when conversing on this subject. " They go to a grand 
 village, where departs the sun at night." " Your coun- 
 try," said the Pere, " is a great island surrounded by a 
 sea ; liow are the souls of men and beasts, with all their 
 riches, to pass over ? Does there lie a vessel awaiting 
 them at those shores ? " " Nay, they go on foot, passing 
 lightly the water." " But the deep, how walk over that ? 
 It is a vast ocean." " Thou deceivest thyself ; there is 
 a place where the lands are united, making a conven- 
 ient passage for the souls of the dead. It is from the 
 north coast." " Is this the cause of the ice in those re- 
 gions ? " rejoined the Jesuit, — to which there was given 
 no response. 
 
 In this journey it is related that the old and the young 
 were excepted. The old, remaining near their homes, 
 are often heard opening or shutting their cabin doors; 
 and the voices of children ring in the air as they shout 
 while chasing the birds. These are they who sow the 
 plains with corn. A roasted fragment is often found 
 left by them ! 
 
 The Cliippewa Indians believe that, immediately after 
 tlieir death, they pass into fiUother world, where they 
 arrive at a large river, on which they embark in a stone 
 canoe, and that a gentle current bears them on to an 
 extensive lake, in the centre of which is a most beauti- 
 ful island; and that within sight of this deliglitful 
 abode they receive that judgment for their conduct 
 during life, which determines their final state and unal- 
 terable allotment. If their good actions are declared to 
 predominate, they are landed upon the island, wliere 
 there is to be no end to their happiness, which how- 
 ever, according to their notions, consists in an eternal 
 
 m, 
 
 ^^i 
 
 Km 
 
 mn 
 
 
 
 %» 
 
'T! 
 
 182 
 
 INDIAN MYTHS. 
 
 
 
 iS. ?■ 
 
 if!': 
 
 J. 't . 
 
 1 , 
 
 X . .'1 
 
 
 5.1 I:;' 
 
 enjoyment of sensual pleasure and carnal gratification ; 
 but if their bad actions weigh down the balance, the stone 
 canoe sinks at once, and leaves tlieni with their lieads 
 only above water, to behold and regret the reward en- 
 joyed by the good, and eternally struggling, but with 
 unavailing endeavors, to reach the blissful island from 
 which tliey are excluded. 
 
 liy other tribes tlie way of the souls is described as 
 well-trodden and broad. Tliere is a gigantic strawberry 
 for the refresliment of the journeying soul. Tliere is a 
 great rock i)ainted in various colors, that marks the 
 passage. They meet a man who scalps the dead and 
 ])reserves the hair.^ 
 
 There is a dog who guards a slippery log over which 
 the souls seek to glide, beneath which is a boiling fiood. 
 Those who fall therein are transformed into fishes. 
 
 The Indians vary much in their accounts of the i)lace 
 of departed spirits. By some tribes it is supposed that 
 these spirits dwell under the earth, where shines the 
 sun during the time of its disai)pearance at night. 
 
 This is the more uni . ersal belief. It is related that 
 the Egyptian monuments show the spirit of the dead 
 rising from the tomb to mingle with the beams of the 
 sun ; and their ancient Book of the Dead, rirc-em-hron, 
 relates, as the term is translated, their Outgoing as, or 
 with. Day. 
 
 1 Sur sa route elle rencontre nne cabane, ou loge un certain Osce- 
 tarach, c'est-a-dire Perce-tete ainsi appelle parce qu'll ouvre la tete des 
 ames ct en retire la cervelle qu'il garde. . . . 
 
 " Contradiction : car si I'ame est immortelle, elle ne peut etre tuee 
 ny par 1' can ny par le pillon." 
 
 Assnrcinf-nt. Mais il ne s' agit pas de trouver un procede logique 
 dans les assertions des sauvages. La veritable question se rcduit au fait 
 de savoir si cette croyance a vraiment existe chez eux, et non si elle est 
 raisonnable ou absurde. {Relations des Jesuites.) 
 
LEGENDS OF THE DEAD. 
 
 183 
 
 Among tlie Mexicans, the praises sung to a wife dying 
 in giving birth to her child make reference to the 
 dawn : — 
 
 woman, strong and toil-emkiring ! child, — beloved, 
 l)oautiful, tender dove, — thou hast con(|uered ! Up with 
 thee ! lireak from sleep ! Already the morning shoots 
 through the clouds! Hie thee to the house of thy father; 
 let thy sisters, the celestial women, carry thee. 
 
 By others the place of the departed spirits is believed 
 to be in the south, and this also was called the i nn's 
 place. 
 
 There were tribes of Indians who believed the merid- 
 ian heavens to be their future dwelling-place. It was 
 the same Indians who called the ]\Iilky Way a Pathway 
 of the Dead ; and it was their custom to light fires upon 
 the grave of their dead, which were kept burning for 
 four days, during which time spirits of the deceased 
 were supposed to have arrived safely in the Land of 
 Spirits, — a i)ractice not dissimilar to that of the Cal- 
 ifornia Indians, who kept watch over the graves of their 
 dead three days after decease, to keep away the evil 
 spirits. 
 
 Tlie Winnebagoes had a similar fear of the disturb- 
 bance of the evil spirits ; for they swept the grass about 
 the grave in a circle from six to twenty feet in diameter, 
 over which they believed the evil spirits could not 
 pass. 
 
 The burial of their dead was accompanied with a 
 great variety of superstitious rites. In describing tlie 
 ceremony of burial, Mr. Johnston said he noticed one 
 who gave utterance to his sorrow by loud and broken 
 wails, while he drew lines upon the sand, accompany- 
 
 lOi 
 
 
 4 -v 
 
 
 
 
 m 
 
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 wm 
 
184 
 
 INDIAN MYTHS. 
 
 I -I 
 
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 1,, I, 
 
 ing the act with these words, addressed to a group of 
 Indians near him : "We are like these lines, — to-day 
 we are here, and can he seen; hut death takes one away, 
 then another, as the wind wipes out these lines in the 
 sand, until all are gone." 
 
 Then, stooj)ing, the speaker passed his hand over the 
 lines : " They are all gone, even now," said he ; " like 
 them we shall vanish, and shall be seen no more." 
 
 On carrying the body of a distinguished chief to its 
 place of interment at Prairie du Chien, in 1825, a 
 requiem was chanted by a band of one hundred warriors. 
 The chant is translated in the following w(jrds ; of its 
 accuracy Mr. Tanner makes no doubt : — 
 
 Grieve not, our brother ; the path thou art walking 
 Is that in which we and all men must follow. 
 
 r.ii-. 
 
 hi' 
 
 'h U\ 
 
 The same intonations, the same words, were continued 
 until the body was deposited in the grave. 
 
 The burial of an Omaha chief is thus described : — 
 
 Upon a promontory, on the banks of the Missouri River, 
 upwards of four hundred feet high, is an Indian mound. In 
 this mound, which overlooks a large area of country and is 
 seen several miles distant along the river, was buried the cele- 
 brated chieftain, Blackbird, in the following manner. 
 
 His corpse was robed in the richest furs that he possessed ; 
 his head was decorated with tlie featliers of the war-eagle, 
 and in his hand was fixed the tomahawk which liad seen 
 brave service in the war-path ; after which the chief was 
 placed astride his war-steed, which was alive, and loaded with 
 all the trappings belonging to an Indian warrior. A mound 
 then was raised over them, on the summit of tlie hill. On 
 top of the mound a staff was erected, from which hung the 
 scalps the chief had taken. 
 
LEGENDS OF THE DEAD. 
 
 185 
 
 There are some features in tliis description that are 
 simihir to that of Saxo Granimaticus, as uiven in a work 
 by Sir Walter Scott. This relates the manner of burial 
 of the two Norse chiefs, Assuit and Asmund : — 
 
 Theso warriors were buried in a mound that was formed 
 after the ancient cuHti>ni, in what was called the Ago of Hills ; 
 that is, when it was the custom to bury persons of distin- 
 guished merit or rank on some conspicuous spot which was 
 crowned with a mound. Ami with them were placed the 
 war horses of the two champions, and these horses wero 
 buried alive. 
 
 There are two manittos who are conspicuous in the 
 Land of the Departed ; one of whom is called Chibiabos, 
 who, like the Egyptian god Osiris, and the Hindoo judge 
 of the dead, Yania, was master over the realms of the 
 dead, and was believed to take charge of the soul on its 
 entrance into this region. It was thought that some- 
 times he would not allow the soul a resting-place with 
 him, but would send it adrift in space ; and it was often 
 a question eagerly asked by the relatives of the deceased, 
 if Chibiabos allowed the departed soul to enter and dwell 
 with him in the realms of the dead. 
 
 The other raanitto conspicuous in the T^nd of the 
 Departed was called Pauguk, who was represented as a 
 hunter of men, bearing with him an invisible bow and 
 arrow. 
 
 The person of this manitto was pictured in the form 
 of a man. Among other superstitions respecting the 
 dead, there is a belief in a funereal phantom which hov- 
 ers over damp and swampy places, and is, in their belief, 
 the unlaid manes of some departed friend. 
 
 In the poem, " Yamoiden, a Tale of the Wars of King 
 
 
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 m 
 
 
 
 !*J|V| 
 
 
 
^'"W,^^^ 
 
 l,l' 
 
 !« »■■ 
 
 
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 « nil 
 
 I; 
 
 186 
 
 INDIAN MYTHS. 
 
 riiilip," published in 1820,i the followiug reference is 
 made to this phautoni : — 
 
 Oh, saw ye that ♦^Iciiiniiif,' unotiitlily light, 
 
 AV^liere it winds o'er tlie iiiour I'roiu our hight ? 
 
 'T ia tlie soul of a warrior who sleeps with the slain. 
 
 This soul is Ijelieved to await a sacrifice to be made 
 to him, such as placing ujtou his grave some coveted 
 article of personal properly retained hy his friends at 
 his decease. 
 
 This reminds us of a belief of the Hindoos, wlio hold 
 that departed souls are dependent on the good ollices of 
 those wlio survive them. Sacrifices are therelbre per- 
 formed for the souls of the deceased. Water, with pre- 
 scribed prayers, is their daily offering. It is supposed 
 that these abridge the term of tlieir punishment for 
 sins committed in the body; if neglected, the desolate 
 spirit may be ]eft to hover about its buried form. 
 
 It appears to have been believed that it was possible 
 to enter tlie eternal realms ' . search of souls. This be- 
 lief is not common to all races, as is the belief in future 
 existence. Its most illustrious exami)le may be that of 
 the Greek myth of Orpheus seeking Eurydice, to which 
 the following legend bears some resemblance ; or that 
 tale to which the quaint Chaucer refers, in his descrip- 
 tion of the friendship between Perithous and Theseus : 
 
 That when one was dead, sothly to telle. 
 
 This felaw wente and sought him down in helle. 
 
 ^ For this work the author is indebted to Dr. Cyrus Briggs, for- 
 merly a resident of Rhode Island, where the scene of the poem is 
 laid. 
 
LEGKNDS OF THK DKAD. 
 
 187 
 
 SAYADIO, AND TIIF, MAGIC CUP. 
 
 Vory sad was the heart of Sayudio, for his sister had dc- 
 parli'd to the Laud of .Souls, to the Isle of tlio Blessed. With 
 his head covered and hent to the ground in the deepest dejec- 
 tion, he spent many liours in mournful rellection. On a 
 certain night, wht-n thus meditating on his loss, Sayadio re- 
 ceived intimation fronj his manitto that it was permitted him 
 to go to the Land of .Semis, and once mure greet his heluved 
 sister, lie madi' prci)aratiuns with iiasto and started on his 
 journey, resolving to l)ring her back on his return. Ilia 
 |)ath was long and tedious, and he had nearly given up his 
 purpose in despair, when he met an old man, who gave him 
 a magic cui), with which ho might dip up the spirit of his 
 sister, should he succeed in limling her, and he went on with 
 a buoyant stei> ; but when he had reached the Land of Souls 
 he was astonished to lind that the spirits all fled from him. 
 As his sister was among them, ho persisted in calling lier 
 name over and over again, although there was no response. 
 At this time, according to tlie custom of the isle, the inhab- 
 itants began to gather for a dance ; and Ta-ren-ya-wa-go,^ tlio 
 master of ceremonies, seeing the perplexity of the young man, 
 kindly offered to aid him by furnishing him with a mystical 
 rattle of great power. Very soon the deep-sounding tmvaiegun, 
 or spirit-drum, was beaten for a choral dance, Tarenyawago 
 accompanying with the music of the Indian flute. The effect 
 was instantaneous : the spirits commenced a strange and be- 
 wildering dance, in circles as vast as the spirit-land. Sayadio 
 saw his sister among the dancers, and, making a sudden sweep 
 with his cup, dipped up the entranced spirit, securely fasten- 
 
 ^ Ta-ren-ya-\va-fjo, — Holder of the Heavens ; who, according to 
 David Cusick, the Indian historian, visited liis people in tlie early days 
 of their existence, and " talked with them face to face," but on their 
 becoming corrupt, his visits ceased. 
 
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 188 
 
 INDIAN MYTHS. 
 
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 iiig her witliin ; but this was in opposition to the cfTorts of 
 tho captivated soul. 
 
 Retracing' his stops Sayaclio soon readied his lodge, with his 
 precious charge in perfect safety. His own and Ids sister's 
 friends were immediately summoned, and tho body of the 
 maiden brought from its burial-place, to bo reanimated with 
 its spirit. Kverytliing was ready for the ceremonies of the 
 resurrection, when the thoughtless curiosity of t)no of tho f(!- 
 nialo friends frustrated all ; she jjeeped into tho magic cup, 
 and out Hew tho imprisoned soul ! Consternation idled all 
 hearts. Tiio brother was called. Overwhelmed willi grief, ho 
 gazed frantically into tho sky, calling upon the dei)arted spirit 
 to return ; but there was no response. Ko sign of her ho 
 had lost was seen in its blue vault. Sayadio returned to his 
 lodge in despair, and, mourning in silence sought no more to 
 recall his dead. 
 
 f;i 
 
 lii! 
 
 MAGICAL WATERS, 
 
 A large company of warriors went forth on the war-path. 
 They travelled over many lands. They suffered from hunger ; 
 and had not one of their number owned a magic cup, contain- 
 ing water in such abundance that it was inexhaustible, they 
 would have died from thirst. But tho more they drank, tho 
 more there was within the cup. How great was the power in 
 tho water shall be told. 
 
 Cin-au-av was dead and all people mourned, for he was a 
 man of great influence. Cin-au-iiv was a god. llis brother 
 had a cup of such mysterious quality that the waters con- 
 tained within it would cure the sick and raise the dead. 
 The dead Cin-au-iiv lay on the plain, and his brother camo 
 and sprinkled him with the magic water. The dead man im- 
 mediately arose, saying : "Why do you disturb me] I had a 
 a vision of mountains, brooks, and meadows, — of cane on 
 which honeydew was plenty." But Cin-au-av took the cup 
 
LEGENDS OF THE DEAD. 
 
 189 
 
 and drank from it. When tho god ceased drinking, thero 
 was no water left. 
 
 There was a belief prevalent among tho Indians that 
 the spirits of tiio dead eould be recalled after death by 
 th aid of powerful medicines, or charms. 
 
 The ceremony of dancing, it is to bo borne in mind 
 in reading tlie legend of Sayadio, was often used in 
 sacred ceremonials of rejoicing among the Indians as 
 well as among other peoples. Thi.s dance, in circles vast 
 as the Spirit Lind, reminds us of the description in 
 " Paradise Lost " of a dance in Heaven : — 
 
 Tliat day, as other solemn days, they spent 
 
 In song and dance nbont the sacred lull. 
 
 Mystical dance, which yonder starry sphere 
 
 Of planets and of lixcd in all her wheels ^ 
 
 Resembles nearest, mazes intricate, 
 
 Eccentric, intervolved, yet regular 
 
 Then most, when most irregular they aeom ; 
 
 And in their motions harmony divine 
 
 So smoothes her charming tones, that God's own ear 
 
 Listens delighted. 
 
 ADVENTURES OF A WARRIOR'S SOUL. 
 
 According to Grecian legend, the soul has power to 
 leave the body for a length of time and resume it, as 
 one dons a garment. Among the Indian myths the 
 legend herewith given is remarkable as an illustration 
 of this belief, while it reveals a watchfulness over the 
 phenomena of the mind, and its deathless activity and 
 independence of the body, ratifying to the student of 
 the thinking powers of savages. 
 
 ^ Of planets and fixed stars iu uil their wheels (?). 
 
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 190 
 
 INDIAN MYTHS. 
 
 In a great battle fought between two tribes of Indians, 
 a warrior of eminence was Avounded, and his companions 
 thought he was dead. Tiiey placed his body in a sitting 
 posture on the field of battle, his back being sui)ported by a 
 tree, and his face turned towards the enemy's country. Tliey 
 placed on him liis head-dress of feathers, and leaned his bow 
 against his shoulders; they then left him, and returned to 
 their homes. 
 
 The warrior, however, heard and saw all they did. Al- 
 though his body was deprived of muscular motion, his soul 
 was living within it. He heard them lament Ids death, and 
 f(dt their touch as they set him upriglit against the tree. 
 " They will not be so cruel as to leave mo here," he thought 
 t( .iHuself. *'I am certainly not dead. I have the use of 
 my senses." And his anguish was extreme, Avhen he saw 
 them, one after another, depart, until he was left alone 
 among the dead. He could not move a limb nor a muscle, 
 and felt as if he were l)uried in his own body. Horrid ago- 
 nies came over him. He exerted himself, but found that he 
 had no power over his muscles. At last he appeared to leap out 
 of himself. He first stood up, and then followed, his friends. 
 He soon overtook them ; but, when he arrived at tlieir camp, 
 no one noticed liira. He spoke to them, but no one answered. 
 He seemed to be invisible to them, and his voice appeared to 
 ha" 3 no sound. Unconscious, however, of his body's being 
 left behind, he thought their conduct most strange. He de- 
 termined to follow them, and exactly imitated all they did, 
 — walking when they walked, running wlien they ran, sleep- 
 ing Avhen they slept ; but the most unbroken silence was 
 maintained as to his presence. "When OA'^ening came, he 
 addressed the party. " Is it possible," said he, " that you do 
 not see me, nor understand mel Will you permit me to 
 starve wlien you have plenty ? Is there no one Avho recol- 
 lects me t " And with similar sentiments he continued to 
 talk to them, and to upbraid them at every stage of their 
 

 LEGKNDS OF THE DEAD. 
 
 191 
 
 homeward journey ; but his words seemed to pass like the 
 sounds of the Avind. At length they reached the village ; and 
 tlie women and (iliildren and old men came out, according to 
 custom, to welcome the returning war party. They set up the 
 shout of praise : ^^ Kamamljiiig ! Kumamljinfj ! Kumamljinrj I 
 They have met, fought, and conf[uered ! " was lieard at every 
 side. Group after group repeated the cry, — 
 
 *' Kumaiuljiiig ! Kuinandjiiig ! Kumamljing ! 
 They have luet, fought, and coiKiiiered ! " 
 
 His absence was soon noticed ; but this did not mar the 
 general joy. The sight of scalps made every tongue vocal. 
 A tiiousand inquiries were made, and ho lieard his own fate 
 described, — how he fought bravely, Avas killed, and h'ft 
 among the dead. " It is not true," replied the indignant 
 chief, " that I was killed and left among the dead upon the 
 field of battle. I am here. I live, I move. See me ! " No 
 one answered. Ho then walked to his lodge. Ho saw his 
 wife tearing her hair, and lamenting his fate. He asked her 
 to bind up his wounds. She made no reply. Ho placed his 
 mouth close to her ear, and called for food. She did not 
 notice it. He drew back his arm and struck her a blow. 
 She felt nothing. Thus foiled, he determined to go back. 
 He followed the track of the warriors. It was four days' 
 journey. 
 
 During three days he met with nothing extraordinary ; 
 but on the fourth, towards evening, as he drew near the 
 skirts of the battlefield, he saw a fire in tiie path. Ho 
 stepped on one side, but the fire also moved its position. 
 Ho crossed to the other side : the fire was still before him. 
 Whichever way he took, the lire appeared, and barred his 
 approach. 
 
 At this moment he espied the enemy of his fortunes in the 
 Moccasin, or flat-headed snake. " My son," said the reptile, 
 " you have heretofore been considered a brave man ; but be- 
 
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 192 
 
 INDIAN MYTHS. 
 
 ware of this firo. It is a strong spirit. You must appease 
 it by the sacred gift." The warrior put liis liand to his 
 side ; but he liad left his sack bcliind liim. " Demon ! " ho 
 exclaimed, addressing the flame, " why do you bar my ap- 
 proach ] Know that I am a spirit. I have never been 
 defeated by my enemies ; and I will not bo defeated by you." 
 So saying, he made a sudden effort, and leaped through the; 
 flames. In this effort he awoke from his trance. He had 
 been eight days on the battlefield. lie found himself sitting 
 on the ground, with his back supported by a tree, and his bow 
 leaning against his shoulder, as his friends had left him. Ho 
 looked up and beheld a large ghee nieiv, or war-eagle, sitting 
 in the tree, which he immediately recognized as his guardian 
 manitto and totem. This bird had watched his body, and pre- 
 vented other birds of prey from devouring it. He arose and 
 stood a few moments, but found himself weak and emacia- 
 ted. By the use of simples, and such forest arts as he was versed 
 in, he succeeded in returning home. When he came near, he 
 uttered the sa-sa-kwan, or Avar-cry, which threw the village 
 into an uproar ; but while they were debating the meaning of 
 the unexpected sound, the wounded chief was ushered into 
 their midst. He related his adventures as before given, and 
 concluded his narrative by telling them that it is pleasing to 
 the spirits of the dead to have a fire lit upon the graves at 
 night, after their burial. He gave as a reason that it is four 
 days' travel to the place appointed as the residence of the 
 soul, and it requires a light every night at the place of its 
 encampment. If the friends of the deceased neglect this 
 rite, the spirit is compelled to build a fire for itself. 
 
 The Indians believed in angel 'visitants, according to 
 the following legend : — 
 
ji: 
 
 LEGENDS OF THE DEAD. 
 
 193 
 
 THE MYSTEUIOUS VISITORS. 
 
 It was evening. A lumter's wife sat alone in her lodge, 
 waiting tor tlic return of lier husband. Heaving the sound 
 of a])iH'oa(;]iing footst(>i)s, she liastily Avent to the door, from 
 which she belield two females ai)proaching in the darkness, 
 whom she kindly bade enter her lodge, at the same time in- 
 viting them to remain through the nigh As they entered, 
 the wife observed that they were strangi 's in the laud, and 
 that they were very shy, keeping their faces partially covered 
 with the garments that they had carefully ilrawn about them 
 to shade themselves from observation ; but in the litful light 
 of the fire, the portion of their faces that could be seen looked 
 wan and emaciat^ed, and their eyes seemed very much sunken. 
 '•■ ^Merciful spirit ! " cried a voice from the opposite part of 
 the lodge, " There are two cor[)ses, clothed with garments ! " 
 The hunter's wife turned around, but seeing no one she con- 
 cluded the sounds were but a sigh of wind. She trembled, 
 however, and felt ready to sink to the earth. Her husband 
 now returned, and his i)resence dispelled her fears. He had 
 been successful in hunting, and threw upon the ground a 
 large, fat deer. *' ]]eliold, what a fine ftit animal !" cried the 
 mysterious females ; and they immediately ran and pulled off 
 pieces of the whitest fat, which they ate greedily. The 
 hunter and his wife looked on with astonishment, but re- 
 mained silent. They thought their guests might have been 
 famished. Next day, however, the same unusual conduct 
 was repeated. The strange females tore off the fat from the 
 hunter's game, and devoured it Avith eagerness. The third 
 day the hunter thought he would anticipate their wants by 
 tying up a portion of the fattest pieces for them, which he 
 placed on the top of his load. They accepted it, but still ap- 
 peared dissatisfied, and went to the wife's portion and tore off 
 more. The hunter and his wife were surprised at such rude 
 and unaccountable conduct, but they made no remarks, for 
 
 13 
 
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 194 
 
 INDIAN MYTHS. 
 
 thoy respected tlu'ir visitors, and Im 1 observed that tliey liad 
 been attended with unusual good hick during their visit ; 
 besides, the strangers were very modest in their behavior in 
 all other respects, always seating themselves quietly in tlio 
 back part of the lodge, and never speaking through the day. 
 At night they would occupy themselves in procuring wood 
 for the h)dge, and they were never known to stay out until 
 dayliglit. They were never heard to laugh or jest. 
 
 The winter had nearly passed away witliout anything 
 uncommon happening, wlien one evening the hunter was 
 delayed until a late hour; and the moment he entered with 
 his day's hunt, and threw it at the feet of his wife, the two 
 females began to tear the fat otf in such an unceremonious 
 manner that the wife's anger was excited. She endeavored 
 to restrain herself, liowever, but she was unable to conceal 
 her feelings entirely ; her looks betrayed her displeasure. 
 The guests observed her, and at once became reserved and 
 appeared uneasy. The good hunter perceived this, and in- 
 quired of his wife the cause. She assured him that she 
 had spoken no harsh word to them. In the niglit he was 
 disturbed by the sound of weeping, and soon discovered 
 that his guests were in great grief. He arose on his couch, 
 and addressed them as follows : '* Tell me," said he " what 
 it is that gives you pain of mind and causes you to utter these 
 sighs 1 Has my wife given you offence, or trespassed on the 
 rights of iiospitality ? " 
 
 "We have been treated," they answered, "by you with 
 kindness and affection. It is not for any slight we have 
 received that wo weep. Our mission is not to you alone. 
 We come from the Land of the Departed Spirits to test 
 mankind, and try the sincerity of the living. Often we have 
 heard tlie bereaved say that if the dead could be restored, 
 they would devote their lives to make them happy. Wo 
 were moved by the sounds of bitter lamentations, which 
 have reached the ears of the departed, to come upon earth 
 
LEGENDS OF THE DEAD. 
 
 195 
 
 and make a proof of the sincerity of those who mourn. 
 Three moons were allotted us by the Master of Life to 
 make the trial. ^lore than half tlie time had been success- 
 fully passed when the angry feelings of your wife indicated 
 the irksomeness you felt at our presence, and has made us 
 resolve on our departure." 
 
 The two guests then continued to talk to the hunter and 
 his wife, and, giving them instructions as to their future life, 
 pronounced a blessing upon them. " There is one tiling which 
 we wish to explain," said they ; " it is our conduct in pos- 
 sessing ourselves of that delicacy that properly belonged to 
 your wife, and which was the choicest part of the hunt. This 
 was done as a test. Pardon us. We were the agents of the 
 Master of Life. Peace to your dwelling ! " 
 
 As the sound of their voices ceased, darkness fell over 
 the place ; and the hunter and his wife, unable to see their 
 guests, heard them leave the lodge, and soon their departing 
 footsteps were lost in the distance. 
 
 FEAST OF THE DEAD. 
 
 The Feast of the Dead is a ceremonial about which 
 centred the most profound interest, preparations for 
 which were made with tlie utmost care.^ Articles of 
 clothing were saved against this time during many years ; 
 fur it was at the interval of twelve years (or ten, accord- 
 ing to some authorities) that the feast occurred. At this 
 time all the deceased bodies of the tribe were exhumed, 
 or taken from skins stretched upon high poles whereon 
 they had been laid, swathed, and protected from vultures 
 of the air. These were borne upon the shoulders of 
 surviving relatives, and placed within a fosse dug for 
 
 1 Fide Perrot, iii. p. 37 
 tie leurs morts." 
 
 " Maniere dont les sauvages font la feste 
 
 
. ,. 'i |l t I ! ■— 
 
 
 196 
 
 INDIAN MYTHS. 
 
 >IK' 
 
 'v! ,:)' 
 
 II' 
 
 Ah 
 
 A!- 
 
 
 JF' i 
 
 tlie purpose. The processiou inarclied singly, as was 
 the custom on the war-])ath. All acted simultaneously 
 and in silence. At a given signal each deposited his 
 burden, and together tlieir offerings were given ; then 
 all raised their voices in loud lamentations and harass- 
 ing cries, followed by profound silence. Yet again the 
 lament was resumed, to be followed by a similar silence, 
 and this was at length broken Ijy the multitude in a 
 melancholy chant. 
 
 To tlie priests, who were witnesses of one of these 
 ceremonies, the sound was full of terror. Horrified, they 
 began a chant of tlie De Trofundis, ho})eful that those 
 among the deceased who had accepted a " True Faith " 
 might be saved from " the diabolical iniluences of these 
 devices of the devil," as they said. It is to be regretted 
 tliat the origin of this rite was not sought by the au- 
 thors of its description, as it is asserted that it bore 
 an important part in the Indian's religious ceremonies. 
 
 An inference may be made from "lielatious des Jesu- 
 ites " that it was connected with a belief in tlie stated 
 departure of the souls of the dead from tlie land of the 
 living. This appears to hint at a belief corresponding to 
 the Hindoo's, and the twelve years might have been the 
 prescribed time for the souls to pass the cycle of their 
 migrations. This fixture of certain length of time would 
 appear to be similar to the Chinese belief that death 
 was fixed by numerical order. It was declared, in the 
 Great Plan of the Shu-King, that there is a natural 
 and moral order of the world, which it constructs upon 
 numerical formulas. 
 
 To enable the soul of the dead to have immediate de- 
 parture, some Indians M-ere observed to strike the tent 
 wherein rested the body, at the same time filling the 
 
 1 ' ■,'*'!' 
 

 LEGENDS OF THE DEAD. 
 
 197 
 
 air with cries and loud clamor. As the breath departed, 
 they who were watching drew breatli together and made 
 their voices ascend, — so seeking to hasten the departure 
 of tlie tarrying souls, whose contact, they believed, 
 would produce death among the children. 
 
 An ordinary doorway was . not used to bear out the 
 body, the cause of which was inquired by Lallemant. 
 " It is the door of the living, not of the dead," was an- 
 swered. " Yes," said the missionary, " but when you 
 slay a castor, its body is brought through the doorway 
 of the living." " That is a beast," replied the Indian. 
 " Ah ! then your door is that of the beast ? " sneer- 
 ingly rt\joined Lallemant. " Yes, assuredly, that is true," 
 was gravely- assented. 
 
 It was in a sitting posture that certain tribes buried 
 their dead, — the same as that of the mummies of the 
 East, — and this posture gave the figure the appearance 
 of a mammoth chrysalid, when closely wrapped. It 
 may have been significant of the metamorphosis, as the 
 shape indicates. 
 
 The funeral vases of the Indians were made of unpol- 
 ished pottery of a dark color, composed of shells and 
 clay, mixed and baked. This vase is without a foot ; 
 and the lip is slightly turned, and externally ornamented 
 by impressions made on the vase when wet. In these 
 vases were deposited the food-offerings for the departed. 
 A vase of this description was excavated on the banks of 
 the Kennebec in Maine, together with a large quantity 
 of wampum. Near these was exhumed the skeleton of 
 a large-framed man. As the art of making pottery was 
 not made use of by the Kennebec tribes, we infer the 
 body to have been that of a Southern Indian.^ 
 
 1 Both vase and waraiium are in the author's possession. 
 
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 1 SiiS 
 
 '•I 
 
 l!i! 
 
 198 
 
 INDIAN MYTHS. 
 
 Like the Chinese, the Indians held their ancestral dead 
 in great reverence. At their common repasts some por- 
 tions of the food were offered in sacrittce, — thrown into 
 the fire or upon the earth. It occurred, not many years 
 since, that a party of curiosity-hunters, seeking to get 
 enlightenment concerning the contents of an opened 
 mound, selected an Indian to accompany them to its 
 precincts. On uearing the spot, the savage turned on 
 the party in a frenzy of distress and enraged agony. 
 It was only by drugging him witli liquor that he 
 was made more tractable, — a suitable resort for such 
 desecrators. 
 
 But reverence for the departed did not extend, among 
 some tribes, to their enemies. We find this narration 
 in Sir Alexander McKenzie's Journal : — 
 
 Before us appeared a stupendous mountain (in the extreme 
 northwest), whose snow-clad summit was lost in the clouds ; 
 between it and our immediate course flowed the river to 
 which Ave were going. The Indians informed mo that it was 
 no great diotance. We set forward, and came to a largo 
 pond, on whoe"- bank we found a tomb, but lately made, 
 with a pole, as usual, erected beside it, on which two figures 
 of birds were painted ; and by them the guides distinguished 
 the tribe to which the deceased belonged. One of them, 
 very unceremoniously, opened the bark and showed us the 
 bones which it contained ; while the other threw down the 
 pole, and having possessed himself of the feathers tliat were 
 tied to it, fixed them on his own head. I tlierefore conject- 
 ured that these funereal memorials belonged to an individual 
 of a tribe at enmity with them. 
 
 According to one account given by this author it 
 appeared that this tribe of Indians buried their dead ; 
 
LEGENDS OF THE DEAD. 
 
 199 
 
 but subseqiiently, when anotlicr of the family died, the 
 remains of the person who was last interred were taken 
 from the grave and burned ; so tliat the members of the 
 family are thus successively buried, and burned to make 
 room for each otlier, and one tomb proves sufllcieut for 
 a family through succeeding generations. The larger 
 1)ones, however, were not buried, and these were those 
 seen suspended in rolls of bark upon the poll desecrated 
 by the Indian guides. Great care was bestowed upon 
 the grave. A mother is seen by the travellers engaged 
 in clearing a circular spot of about five feet in diameter, 
 beneath which lay her dead, of the weeds and grass 
 upon it, these not being allowed to remain. It is related 
 that an opening is left at the foot of the grave for the 
 exit of the dead. 
 
 RETRIBUTIVE EFFECTS OF THE DIVINE RULER'S 
 
 DECISION. 
 
 Once upon a time the Cin-au-iiv brothers met to consult 
 about the destiny of the U-in-ka-rets.'^ At this meeting the 
 younger hrotiun" said : " Brother, how sliall these people 
 obtain their food 1 Let us devise some good plan for them. 
 I Avas thinking about it all night, but could not see what 
 would be best, and when the dawn came into the sky, I went 
 to a mountain and sat on its summit and thought a long 
 time ; and now I can tell you a good plan by which they can 
 live. Listen to your younger brother. I look at these pine- 
 trees, — their nuts are sweet ; and tliere is the vs, very ricli ; 
 and there is the cactus full of juice. On the plain you see 
 the sunflower, bearing many seeds ; they will be good for the 
 nation. Let them have all these things for their food, and 
 
 1 Indian name for his own race. 
 
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 200 
 
 INDIAN MYTHS. 
 
 when tlioy have gathered a store, they shall put thcin in the 
 ground, or hide tiuMu in the rocks ; and when they return 
 they shall iind abundance, and having taken of them as they 
 need, shall go on. And yet when they retiun a sccDud time 
 there shall still he plenty ; and though they return many 
 times, as h»ng as they live the store shall never fail ; and thus 
 will be supi)li('d with abundance of food Avithout toil," 
 
 "Not so," said the ehler brother, "for then Avill the people 
 become idle and worthless, and, having no labor to perform, 
 engage in quarrels. Fighting Avill ensue, and they will destroy 
 each other, and the people Avill be lost to the earth ; they 
 must work for all they receive." Then the younger In-other 
 answered not, but went away sorrowing. The next day he 
 met the elder brother and accosted him thus : " Urotlier, 
 your words were wise; let the U-in-ka-rets Avork for their 
 food. ]>ut how shall they bo furnished with houcydew'? 
 I have thought all night about this ; and when the daAvn 
 came into the sky, 1 sat upon the summit of a mountain and 
 did think ; and now I Avill tell you how to give them honey- 
 dew. Let it fall like a great snoAV upon the rocks, and the 
 Avomen shall go early in the morning and gather all they 
 desire, and they shall be glad." 
 
 '* No," replied the elder brother, " it Avill not be good, ray 
 little brother, for them to have much, and find it Avithout 
 toil ; for they Avill deem it of no more value than dung, and 
 Avhat we give them for their pleasure Avill only be Avasted. 
 In the night it shall fall in small drops on the reeds, Avhich 
 they shall gather and beat Avith clubs ; and then it Avill taste 
 very sweet, and, having but little, they Avill prize it more." 
 
 And the younger brother Avent aAvay sorroAving, but re- 
 turned the next day and said : " ^My brother, your Avords 
 were Avise ; let the AVomen gather the honeydew Avith much 
 toil, by beating the reeds Avith clubs. Brothei', Avhen a man 
 or a Avoman or a boy or a girl or a little one dies, Avhere 
 shall he go '] I have thought all night about this ; and Avhen 
 
 Ik 
 
LEGENDS OF THE DEAD. 
 
 201 
 
 tho dawn came iutu the sky 1 sut upon the top of the niuiin- 
 taui and did think. Let mo tuU you what tu do : whiai a 
 inau die-s, send liiiu haek wliere the morning returns, und 
 then will all his friends rejoiee." 
 
 " Xot so," saitl the elder brother, " the dead shall return 
 no more." The little brother answered him not, but bending 
 his head in sorrow went away. (Jne day the younger Clnau-Uv 
 was widking in the forest, where he saw his brollier's son >it 
 play. Taking an arrow from his (piiver he slew the boy, 
 and when he returned ho did not mention what he had done. 
 The fatiier supposed the boy was lost, and wandered around 
 in the wcjods for many days and at last found the dead ehild, 
 and mourned his loss for a long time. One day the younger 
 Cin-au-liv said to the elder : " You made the law that the 
 dead should never return ; I am glad you were the first to 
 suffer." Then the elder knew that the younger had killed 
 his child, and ho was very angry and sought to destroy him ; 
 and as liis wrath increased, the earth rocked, subterraneous 
 groanings were heard, darkness came on, fierce storms raged, 
 lightning flashed, thunder reverberated through the heavens, 
 and the younger brother fled in great terror to his father 
 Ta-vwotz.^ 
 
 I 
 
 ?■* • ••' t 
 
 
 ' ^f *. til 
 
 
 
 1 "Report of Bureau of Etlmology," Powell. 
 
 This device represents the frocl of the sun in his relations to human life. The closed 
 cross, signitying death, is placed in the locality of the heart in the human body. 
 Tlie god takes the life, or makes the heart cease to pulsate, to close up ; and he 
 draws its living warmth to himself, which act is denoted by the line from the 
 sun to the centre of the cross. 
 

 CHAPTER XL 
 
 Ilt'iircseutatioii of Uiikatalic. 
 
 f 
 
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 !;?;■ 
 
 
 i 
 
 STORIES OF TK/NSMIGRATION AND TRANSFORMATION. 
 
 Stories of the transmigrutiou, us also of the trans- 
 formation, of the human soul, mark the mythoL^gy of 
 the Indian ; for it is a sort of Gobelin tapestry, the woof 
 of which is inwoven with flitting figures of transforming 
 souls. An ambitious boy ascends the skies, and takes 
 the glowing shape of a star ; three brotliers form in the 
 shining i)lain a group of heavenly bodies ; a mouse 
 also finds celestial elevation by creeping up a rainbow, 
 and at the same time gnaws the bright threads for an 
 opening through which a captive of the skies may slip 
 to earth. 
 
 Indian legend relates that there resides in the depths 
 of the sea one who presides over these fluctuations of 
 the human soul. This animal was called Unkatahe, in 
 one dialect. I* was believed he had power over human 
 diseases. There is related the following myth concern- 
 ing him : — 
 
 \\\ 
 
 C(| 
 
 i{ 
 cll 
 
TRANSMICIRATION AND TRANSFOIJMA IION. 
 
 203 
 
 T'^iikiitiilK! t'litorod tlio vilhigo of my tril)(>, took mc in tlio 
 sitirit Ujore I was born, ami carricil iiio down into the gijiit 
 ilfci). As wo passed by his iussociatcs in the water, they 
 civeh ^ave nie yood advice ; and when I camo to the last of 
 tlie circde of gods he <j;uvu mo a drnin, and infjvnied me that 
 wh(!n I struck it and used the language of t'lo gods, every- 
 tiiing woulil conic to pass as I wished. 
 
 Unkatahe is the object of many incantations. In liis 
 fe(;t we see the crescents. On his head, whicli is the 
 emblematic (nrcle, are the horns denoting the moon, from 
 which rises tlie spiral lire. The black front-line denotes 
 dcatli. In this combination we see the Indian's idea of 
 the iidhience of the moon over death, and the relation 
 of water to life, as this mystic animal is always por- 
 trayed as a dweller in the water. 
 
 Tiiere is a peculiar feature in the Indian belief: the 
 migration of the soul is regulated by an occurrence in 
 human life. The mystic dream of the religious fast 
 establishes what form the soul shall enter : for the 
 animal or planet seen then, which is adopted as a totem 
 in natural life, is that into which the soul passes after 
 death. 
 
 It seems also that it was believed that the soul might 
 resume the human form more than once ; as it has been 
 stated that a certain Indian believed he had lived 
 through two generations. He had died twice ; and to 
 live out the present race he was born a third time, after 
 which he was to die, and never more to come to this 
 country.^ 
 
 Of the Chippewas it was related that they had an 
 idea of the transmigration of the soul ; so that, if a 
 child is born with teeth, they instantl;, imagine, from its 
 
 ■M 
 
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 ^ Relations des Jesuites, 1639, p. 46. 
 
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 204 
 
 INDIAN MYTHS. 
 
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 premature appearance, tL.t it bears a resemblance to 
 some person who bad lived to an advanced period, 
 and that he had assumed a renovated life with these 
 extraordinary tokens of maturity.^ 
 
 Change of form was not alone the privilege of man, 
 but it was an especial prerogative of the gods. The 
 metempsychosis of Manabozho is the theme of ever 
 varying story. He is represented as Hitting from one 
 body into another, assuming the shape of man or beast, 
 as suited his pleasure, as was the case with Vishnu. 
 
 The doctrine of tlie transmigration of the soul is found 
 ia the most ancient books of tiie Hindoo ; from which, 
 it has been surmised, Pythagoras borrowed many of his 
 tenets. According to these books, the highest IJruhmin 
 may gradually sink himself, by sin and neglect of duty, 
 lower and lower, until he is condemned to reappear in 
 the world, after various transmigrations, as a pariah or 
 a reptile. The Chinese have also a belief in the trans- 
 migration of the soul, its pre-existence, and a trans- 
 mission of the soul of an ancestor through one generation 
 to another ; which last belief is shown by the history 
 of tlieir Lamas, and is not dissimilar to a tradition 
 among the Jews, — which was that the soul of Adam 
 was transmitted to Abraham, and from him it passed 
 to King David, and would again animate the ]\Iessiah, 
 whom they yet expect. 
 
 The Egyptians, who also taught the transmigration of 
 the soul, stated that the most impure souls were those 
 which were obliged to return to the earth in tlie form of 
 swine. It was only by a slow process of transmigiution 
 from one animal to another that these souls ever were 
 able to resume the dignity of human beings ; except 
 
 ^ Sir Alexander McKeuzie. 
 
 bapt 
 am 01 
 bles 
 
 all li 
 
 life, 
 W 
 
 the s 
 
TRxVXSMIGRATION AND TRANSFORMATION. 
 
 205 
 
 i 
 
 M'hen one happened to l)e used in an annual sacrifice to 
 Osiris, and thereby expiated his sin. 
 
 Among other superstitions in regard to the trans- 
 migration of the soul, it is related that Pythagoras inter- 
 dicted the use of beans for food, as they contained the 
 souls of the dead. It would seem probable tiiat the 
 philosopher was acquainted witli the fact that in Egypt, 
 where the use of the bean for food was not allowed, the" 
 fragrant blossom of the golden bean was sacred to 
 Osiris, who was called the Lord of the Dead. The bean 
 was used by the Indian Jossakeed in the rattle by 
 which he frightened away the evil spirits which entered 
 the body of the sick. At the ceremony of baptism, in 
 Mexico, the three children appointed for the purpose ate 
 toasted maize, mixed with boiled beans. 
 
 It is stated of the Mexicans that they constructed 
 idols of seeds, and then ate them, believing the god thus 
 became incarnated. An alHux of spiritual life was be- 
 lieved to be bestowed through the germinating power of 
 the seed. It is a myth among the Ute Indians, that the 
 weeping of their god, Tavwotz, caused seeds to flow anew 
 upon the earth with the fall of liis tears, — a divinely 
 baptized gift. A picture of the sun 
 among the Indians of Nicaragua resem- 
 bles a bean, — rite, myth, and symbol 
 all having reference to the mystery of the essence of 
 life, and its reproduction and incarnation. 
 
 We find this account relating to the use of seeds in 
 the sacred rites in Mexico : — 
 
 In the festival of Huitzlipochth, the sacred virgins, with 
 grains of roasted maize, and other seeds, mixed together with 
 honey or the blood of children, made an idol of the god, 
 which they clothed in rich garments and seated on a litter. 
 
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 206 
 
 INDIAN MYTHS. 
 
 On the morning of this festival they carried this idol in pro- 
 cession around the city of Mexico, and then to the temple, 
 Avhere they prepared a great quantity of the same paste, 
 which they called the flesh and blood of Huitzlipochtli. 
 After a certain form of consecration the idol Avas sacrificed 
 after the manner of other sacrilices of human heings ; and the 
 body was broken in small pieces, which, together with those 
 portions called his flesh and bones, were distributed among 
 the people, men, women, and children, who received it with 
 miiny tears, fear, and reverence, as it was an admirable thing, 
 saying they did eat the flesh and bones of God.^ Such as had 
 any sick folks demanded thereof for them, and carried it with 
 great reverence and devotion. 
 
 It is related by Mr. Tanner that a messenger brought 
 to his village a communication from the G reat Spirit ; 
 and one of the rites attendant upon receiving it was that 
 of drawing through the hand four strings of beans, 
 gently and from the upper end of the strings dowmvards. 
 These seeds were claimed to be composed of the body of 
 a Shawnee prophet. It is believed by the laborers in 
 Leicestershire, England, that insanity may be produced 
 by sleeping in a bean-field. 
 
 The Chaldeans have a theory in respect to human 
 souls, that in a primeval age of purity men were formed 
 with wings, but through sin lost them ; but, unlike the 
 
 1 That the soul, or thinking principle, requires sustenance, lest it 
 perish, is many times said in our Sacred Scriptures, as is seen in the 
 expressions ; " Man does not live by bread alone, but by the word 
 of God ;" " I am that bread of Ufe ; " "He that eateth my flesh and 
 drinkcth my blood, dwelleth in mo and I in him ; " and "Whoso eateth 
 my flesh and drinkcth my blood, hath eternal life," 
 
 We may not raise the sacred rite of the Mexicans into the spiritual 
 sense of these words, yet the need of the human soul disclosed in the 
 institution of the rite is met by this divine meaning. 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 207 
 
 prophecy of the Hindoo — that declares if the pure gem 
 of love is found they will be recovered — it is by a long 
 succession of transmigrations, that they will be able to 
 resume them. " Transmigration of the soul," says the 
 Hindoo Indian, " is like the human footstep. The soul 
 does not quit one body until another is ready for its 
 reception." In relation to this belief we aj^pend the 
 following extracts ^ from " Laws of ^Menu," as found in 
 the Hindoo's sacred scriptures : — 
 
 Action, either mental, verbal, or corporeal, bears good or 
 evil fruit, as itself is good or evil ; and from the actions of 
 men proceed their various transmigrations, in the highest, the 
 mean, and the lowest degree. Of that threefold action, con- 
 nected with bodily functions, dis]^)osed in three classes, and 
 consisting of ten orders, be it known in this world that the 
 heart is the instigator. 
 
 Devising means to appropriate the wealth of other men, 
 resolvinf' on anv forbidden deed, and conccivintc notions of 
 atheism or materialism, are the three bad acts ot the mind. 
 Scurrilous language, falsehood, indiscriminate backbiting, and 
 useless tattle arc the four bad acts of the tongue. Taking 
 elfects not given, hurting sentient creatures without the sanc- 
 tion of the laws, and criminal intercourse with the wife of 
 another, are the three bad acts of the body. And all the ten 
 have their opposites, which are good in an equal degree. 
 A rational creature has a reward or a punishment for mental 
 acts, in liis mind ; for verbal acts, in his organs of speech ; 
 for corporeal acts, in his bodily frame. For sinful acts mostly 
 corporeal, a man shall assume after death a vegetable or min- 
 eral form ; for such acts mostly verbal, the form of a bird or a 
 beast ; for acts mostly mental, the lowest of human conditions. 
 
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 1 From the Works of Sir William Jones. 
 
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 208 
 
 INDIAN MYTHS, 
 
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 By tlio vital souls of those men who have committGd sins 
 in the boily reduced to aslies, anotlier body, composed of 
 nerves with five sensations, in order to be susceptible of tor- 
 ment, shall certainly be assumed aft(;r death ; and being inti- 
 mately united with those minute nervous particles, according 
 to their distribution, they shall feid in that new body the 
 Jiangs inflicted in each case by the sentence of Yama. When 
 the vital soul has gathered the fruit of sins which arise from 
 love of sensual pleasure, but must produce misery, and when 
 its taint has thus been removed, it approaches again those 
 two most refulgent essences, — the intellectual soul and 
 divine si)irit.. They two, closely conjoined, examine without 
 remission the virtues and vices of that sensitive soul, accord- 
 ing to its union with which it acquires pleasure t>r pain in 
 the present and future woi^ds. If the vital spirit had prac- 
 tised virtues for the most part, and vice in a small degree, it 
 enjoys delight in celestial abodes, cloiiicd with a body formed 
 of pure elementary particles; but if it li;;d generally been 
 addicted to vice, and seldom attended to virtae, then shall it 
 bo deserted by those pure elements, and having a coarser 
 body of sensible nerves, it feels the pains to which Yama 
 shall doom it. 
 
 Goodness is declared to be true knowledge ; darkness, gross 
 ignorance ; passion, an emotion of desire or aversion. Such 
 is the compendious description of those qualities which attend 
 all souls. 
 
 It is he (the Divine Spirit) who, pervading all beings in five 
 elemental forms, causes them, by gradations of birth, growth, 
 and dissolution, to revolve in this world, until they deserve 
 beatitude, like wheels of a car.^ 
 
 ^ Vide Chap. II., Spirits of Winds. " WHiitliersoever the spirit was 
 to go, they went ; thither was their spirit to go ; and the wheels were 
 lifted up over against them : for the spirit of the Uving creature was in 
 the wheels." Ezckiel i. 20. 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 209 
 
 The belief in transmi,i!;ration and transformation very 
 likely arose from observation of nature. Tiie meta- 
 morplioses of insects appear to mirror the transit of 
 the flitting soul. Some underlying universal law, in 
 all life, seems to be indicated by these ever-recurring 
 transformations, equ;dly found governing human and 
 animal life. Nature thus jiersuades us that Psyche, 
 the living tenant of the human frame, has liberty to 
 change her garb, Hitting from one sphere to another, and 
 asserting the impossibility of death. We perceive that 
 life never becomes death ; as truth never becomes false- 
 hood, nor love, hatred. Life is an imperisliable essence, 
 traversing the seen and unseen in the varying conditions 
 of transition. Life in man flits from sight; the natural 
 eye cannot follow. His chrysalid is vacant, his depar- 
 ture unseen. Profound mysteries environ his soul's 
 escape. But what may be inferred from Nature ? She is 
 uniform in her work. Transition and development are 
 the exercise and labor of the universe. The seed of the 
 plant is the demure chrysalid of its own renewal. The 
 human life is not outside nature's laws. The so-called 
 natural law is also spiritual law. As all life is spiritual, 
 all law is spiritual by which life is governed. Law is 
 another name for the Divine Mind. Divine Mind is the 
 arbiter of human destiny, in common with that of the 
 plant and the insect ; the circle of the wide arms of 
 Eternity enfolds human life, together with all other ani- 
 mate tilings. Death, throughout the kingdom of nature, 
 is simply transmigration. In human, as in animal, veg- 
 etable, and mineral life, it is the era of transition. It is 
 true, the transit is effected by subtle processes, and in- 
 visible ; but analogy teaches that it is as safely effected 
 as in the case of the journeying life of the plant. 
 
 14 
 
 
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 210 
 
 INDIAN MYTHS. 
 
 Nothing dies ; all suffer change. But shall we believe, 
 with the Hindoo, the escaped human soul sheathes 
 itself in the body of a beast ? The dispositions of ani- 
 mals — representatives and illustrations of man's affec- 
 tions and passions, implying kindred intelligence — 
 point, like a terrible Nemesis, to the possibility of this 
 transition. But in the metamorphoses of insects we 
 find no mirror of such a change ; the typical form re- 
 mains, while all is develoj)ment, not degradation. The 
 individuality of species is sacred. Transition has its 
 laws of constancy ; it keeps a fixed type in all its revo- 
 lutions.^ It is yet to be discovered that a particular 
 species glides out of its individual and typical form to 
 inliabit and reproduce that of another. The metamor- 
 phosing insect is but as a wheel that turns on its 
 axis. It is the symbol of the metamorphosis of the 
 human soul, which expands, but does not change the 
 essential character of its being. 
 
 ORIGIN OF 0-PE-CHE, THE ROBIN-EEDBREAST. 
 
 It was the desire of an ambitious hunter that his only son 
 should obtain a powerful guardian spirit, and, when the 
 proper time arrived for the lad to fast, he gave him mi- 
 nute directions for his conduct, bidding him be courageous 
 and acquit himself with a manly spirit. Whereupon the 
 young lad went into the se-ra-lo, or vapor-bath lodge, — wliich 
 is apart from others and contains hot stones, upon which is 
 
 1 And Gofl said : Let the earth bring forth grass, the herb yielding 
 seed, and the fruit-tree yielding fruit after his kind, whose seed is in 
 itself, upon the earth ; and it was so. 
 
 And God said : Let the earth bring forth the living creature after 
 his kind, cattle, and creeping thing, and beast of the earth after his 
 kind; and it was so. — Genesis i. 11, 24. Fide 1 Corinthians iii. 8. 
 
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 1 8. 
 
 TRANSMIGRATION AND TRANSFORMATION. 
 
 211 
 
 poured cold -water until the lod'^o. is filled Avith steam, — and 
 having remained within this lodge as long as necessary, came 
 out and plunged into the cold water of the river. This process 
 he repeated twice, and then went, accompanied by his father, 
 to a secret lodge within the deep shades of the forest, which 
 had been expressly prepared for him, where he laid himself 
 down upon a mat woven by his mother, covering his fico in 
 silence, upon which his liitlier took his departure, promis- 
 ing to visit him on the morning of each day. Each succeetl- 
 ing morning for eight (lays the hunter presented himself 
 before his son, when he would give him kind words of 
 encouragement, commending him for his perseverance. On 
 the eighth day the lad's strength failed rapidly and he lay 
 totally unable to rise or move, while his limbs had the rigidity 
 of one about to die. On the ninth he addressed his father 
 with this appeal : ** j\[y father, my dreams are not good ; the 
 spirits who visit me are unfavorable to your wish. Permit mo 
 to break my fast, and another time I will try again. I have 
 no strength to endure longer." 
 
 " My son," replied the father, " if you give up now all will 
 bo lost. You have bravely persevered in your fast nine days. 
 Only a little time now remains ; some other spirit will come to 
 you. Strive my lad a little longer." 
 
 The lad covered his face again and lay perfectly still, 
 neither moving nor speaking until the eleventh day, when ho 
 again faintly whispered his request. " To-morrow," answered 
 the father, " I will come early in the mornings and bring you 
 food." Silence and obedience were all that remained to the 
 lad. He seemed like one who was dead, and it was only by 
 closely watching that it could be perceived that he breathed. 
 Day glided into night, and night into day, but time was 
 unmarked by him. He lay motionless, while the forest trees 
 bent and whispered in the breeze, and the river ran its hasty 
 course, in whose sparkling waters he had plunged in the full 
 strength of dawning manhood. The twelfth morning came, 
 
 
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 212 
 
 INDIAN MYTHS. 
 
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 li/. 
 
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 and at its earliest dawn tlio hunter appeared with the prom- 
 ised repast. 
 
 On drawing near to the lodge he heard sounds from witliin, 
 as if of some one talking. Stooping to look through a small 
 opening ho discovered his son sitting up, and in the act of 
 painting his hreast and shoulders as far as his hands could 
 reach, while he was muttering to himself : " My father has 
 destroyed me ; he would not listen to my requests. I shall 
 be forever happy, for I have been obedient to him even 
 beyond my strength. My guardian spirit is not the one I 
 sought ; but ho is just and pitiful, and has given mo another 
 shape." 
 
 At this the father broke into the lodge, exclaiming : " Ning- 
 wis ! Ningwis ! — My son! my son! leave me not, leave 
 me not 1 " But the lad, on the instant, even as the old man 
 spoke, was transformed into a beautiful bird, — the 0-pe-che, 
 the liobin-Redbreast, — and flew to the top of the lodge, where 
 he addressed his father in these words : " Mourn not my 
 change, I shall be happier thus than I should bo as a man. 
 I could not gratify your pride as a warrior, but I will cheer 
 you with my song and strive to produce in you the buoy- 
 ancy I feel. I am now forever free from cares and pains 
 such as mankind endure. My food is furnished by the fields 
 and mountains, and my path is in the sweet, bright air." 
 
 Thus speaking he spread his wings and flew away. 
 
 But 0-pe-che delights, say the old wise men, to live near 
 the lodges of his people. Often he takes a stand on the 
 highest branch of a tree, and to foretell some one's coming he 
 cries n^doan-vmtch-e-go, n\loan-watch-€-go ; but when his pre- 
 diction proves false, he flies dow a and hides in the thick 
 rushes, crying, die! che! die! die! 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 213 
 
 pre- 
 ,hick 
 
 THE BOY AND THE WOLVES; OR, THE BROKEN 
 
 PROMISE. 
 
 In tlie depths of a solitary forest a hunter had built his 
 lodge, for he was weary of the companionship of the people 
 of his tribe ; their habits of deceit and cruelty had turned his 
 heart from them. With his ftimily, his wife and three chil- 
 dren, he had selected a homo in the solitude of the forest. 
 Years passed by while he peacefully enjoyed the quiet of his 
 home, or the more attractive pleasures of the chase, in which 
 he was joined by his eldest son. At length his peacefiU 
 enjoyments were interrupted : sickness entered the solitary 
 lodge, and the hunter was prostrated upon his couch never 
 more to rise. 
 
 As death drew near, he addressed his family in these words : 
 " You," said he turning to his wife, " you, who have been the 
 companion of my life, shall join me in the Isle of the Blessed. 
 You have not long to suffer. But oh, my children ! " and he 
 turned his eyes affectionately upon them, " you have just 
 commenced life ; and, mark me, unkindness, ingratitude, and 
 every wickedness is before you. I left my tribe and kindred 
 to come to this unfrequented place, because of the evils of 
 which I have just warned you. I have contented myself 
 with the company of your mother and yourselves, for I Avas 
 solicitous that you might be kept from bad example ; and I 
 shall die contented if you, my children, promise to cherish 
 each other, and not to forsake your youngest brother." 
 
 Exhausted with speaking, the dying hunter closed his eyes 
 foT a few moments, and then, rousing himself with a great 
 effort, he took the hand of his two eldest children and said : 
 " My daughter, never forsake your youngest brother. My 
 son, never forsake your youngest brother." 
 
 ** Never ! never ! " responded both ; and the hunter sank 
 back upon his pallet and soon expired. 
 
 His wife, according to his predictions, followed him after 
 
21-i 
 
 INDIAN MYTHS. 
 
 I; 
 
 
 5' ^ 
 
 rt , 
 
 
 I. 
 
 ,'' I ' 
 
 f^ 
 
 ml 
 
 I'ljil! (I 
 
 I'S 
 
 I 
 
 St 
 
 ll'lil? 
 
 I 
 
 l^f!;|ii|, 
 illli 
 
 the Iji'iof expiration of eiglit months ; but in her last momonts 
 she reiuindcd tiie two ohihh'cn of the promise made their 
 father. Daring the winter following their mother's death, 
 the two elder children were exceedingly thoughtful in regard 
 to their brother, who was a mere child and very delicate and 
 sickly ; but when the winter had passed away, the young 
 man became restless, and at length determined to hnsak his 
 promise to his father, and seek the village of his father's tribe. 
 
 lie communicated this determination to his sister, who 
 repli(!d : " My brother, 1 (;annot wonder at your ilesire, as we 
 are nut prohibited the society of our fellow-men; liut we 
 wore told to cherish each other, and jtrotect our litrlo brother. 
 If we follow our own inclinations, wo may forget him." 
 
 To this the young man made no reply; but, taking his bow 
 and arrows, left the lodge and never returned. Several 
 moons passed after his departure, during which the girl ten- 
 derly watched over her little brother; but at length the 
 solitude of her life became unendurable, and she began to 
 meditate escaping from the care of her brother, and leaving 
 him alone in his helplessness. She gathered into the lodge 
 a large amount of food, and then said to her brother, " My 
 brother, do not leave the lodge ; I go to seek our brother, and 
 shall soon return." 
 
 Then she went in search of the village of her tribe, whore 
 she hoped to find her elder brother. When she reached the 
 village, she was so delighted with the novelty of society and 
 the pleasure of seeiug others of her own age that she entirely 
 forgot her little brother. She found her elder brother nicely 
 settled in life, he having married very happily ; and, on re- 
 ceiving a proposal of marriage herself, abandoned all thought 
 of returning to the solitary lodge in the forest, accepting a 
 home in the village with the young man who became her 
 husband. 
 
 As soon as the little brother had eaten all the food col- 
 lected by his sister, he went into the woods and picked ber- 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 215 
 
 lies and Juy up roots, that satLsficJ liis huDgor as long as tho 
 •wi'iither was mild ; but, when tho winter drew on, ho M'aa 
 obliged to wander about in very great distress for want of 
 food. Ho often passed his nights in the clefts and hollows 
 of old trees, and was glad to eat the refuse-meat left by tho 
 wolves ; and he became so fearless of those animals that ho 
 would sit by them while they devoured their prey, and the 
 animals themselves were so accustomed to him that they 
 seemed ph^asiid witli his presence, and always left some of 
 their food for him. Thus the little boy lived on through 
 the winter, succored from hunger by the wild beasts of tho 
 woods. 
 
 When the winter had passed away and the ice had melted 
 from tho Great Lake, ho followed the wolves to its open 
 shore. It lia])pened ono day that his elder brother was fish- 
 ing in his canoe on tho lake, and, hearing the cry of a child, 
 hastened to the shore, where at a short distance from him ho 
 discovered his little brother, who was singing plaintively these 
 
 lines : — 
 
 Xcsia, Kcsia, shug vmh, gushuh ! 
 
 Nc mien gim-icw ! Nc mien gun-icw ! 
 
 My l)rother, my brother ! 
 I am tuniing into a wolf ! 
 I am turning into a wolf ! 
 
 a 
 ler 
 
 At the termination of his song, he howled like a wolf; 
 and tho elder, approaching him, was startled at seeing that 
 the littlo fellow had indeed half turned into a wolf, when, 
 running hastily forward, ho shouted, " My brother, my little 
 brother, come to me ! " But the boy fled from him, while he 
 continued to sing : ** I am turning into a wolf! — Ne mien gini- 
 ieio ! Ne mien cfiai-ieiv !" Filled with anguish and remorse, 
 the elder brother continued to cry, "My brother, my little 
 brother, come to me ! " But the more eagerly he called, the 
 more rapidly his brother fled from him, while he became 
 more and more like a wolf, until, with a prolonged howl, his 
 
I '■''■] ll 
 
 21G 
 
 INDIAN MYTHS. 
 
 
 l| llllll 
 
 Jt!!!|'! 
 
 
 ij 
 il 
 
 'i! 
 
 
 ii'i 
 
 1 
 
 ill 
 
 whulo body was transformed, when ho bounded swiftly away 
 into tlio dopths of the forest. 
 
 The elder brother, in the deepest sorrow, now returned to 
 liis villa^'c, where with his sister he lamented the dreadful 
 fate of his brother until the eiid of his life. 
 
 THE ORIGIN OF THE WHITE-FISH; OH, THE 
 INCONSTANT WIFE. 
 
 There is a singular legend among the Indians of the 
 transformation of an inconstant wife into the white-fish, 
 after having been killed and buried beneath the ashes of 
 her hearth by her husband :^ — 
 
 After the wife was buried, the husband passing upwards 
 through a tree, became a spirit ; when ho commenced an 
 aerial battle with his wife. The noise of their contentions 
 continually filled the ears of their two sons, who were jour- 
 n(3ying soutlnvanl, making them wretched. 
 
 The woman was determined to have the guidance of her 
 children, while her husband was e(pially resolved that she 
 should not. The two, doing battle, kept close by their sons, 
 — the father nearest, for he was lighter-winged, and the 
 m *her following in hot i)ursuit. 
 
 way was devious and intricate; and the husband, not 
 j in a gentle humor, flew through tangled woods and 
 aark ravines, and finally turned into a thicket so dense with 
 thorns that when his wife, after sora(; scrambling, made her 
 exit, it was Avith her head only. Her dissevered body had 
 been left in the bramble-bushes. The husband accelerated 
 his flight, thinking she would never attempt to follow in 
 such a predicament, but she still pursued him in this head- 
 long manner ; her desire for her sous seemed to augment rather 
 
 ^ The story appears to be an allegory. Possibly it is derived fr jm 
 observation of the habits of the shrike. 
 
 
 thi 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 217 
 
 Jill 
 
 tluui decrease in her forlorn state. On tlie third day of their 
 journey the chihlren rcacluul the rapids of Bawating. Hero 
 tlie father informs them that lie is transformed into a wood- 
 peelcer, and encioiu'agiiigly ailds, that l)ird sel(U)m if ever was 
 attacked hy birds of [nvy ; while he takes oc{;asion to order 
 them to await their giandfather, Osliuggay, who would take 
 them across the river. After a little time this old gentleman 
 appeared, and the two sons were borne safely over the river 
 upon his long neck. The mother now arrived at tlie banks 
 of tlie river, and entreated Oshuggay to convoy her across also, 
 telling him that she was in pursuit of her children. Oshug- 
 gay was not at first pt!rsuaded by her entreaties ; for he knew 
 her character, and addressed her with a long lecture, in which 
 he speaks of the effect of such an example as hers upon man- 
 kind. But the head persisted in her entreaties to be carried 
 across the river to her sons, using all her blandishments, and 
 talking as if she were still a woman. 
 
 Becoming weary of her importunity, Oshuggay promised to 
 convoy her across, on the condition that she should not touch 
 tlie bald part of his head, but mount upon the crooked or 
 hollow part of his neck, — to which she agreed. Then Oshug- 
 gay str(;tched his long neck across to the bank, where the 
 head was imi)atiently waiting, — Avho immediately mounted, 
 liut when Oshuggay had withdrawn his head about half way, 
 on perceiving that she had forgotten her pledge he dashed 
 her upon the rocks ; and the small fishes in the water 
 quickly fed upon the fragments of her skull and brain, there- 
 upon growing to very large white-fish. " From this time 
 fiirward," said Oshuggay, *' these fish shall be very abund- 
 ant, and remain in these rapids to feed the Indians and 
 their children from generation to generation."^ 
 
 ^ It is related that the small white shell-fish the white-fish live upon, 
 ami the white substance in its gizzard, are to this day believed by the 
 Indians to be the brains and skull of the Inconblant Wife. 
 
 lir- 
 
 
 1^ 
 
 
 
w 
 
 ^^■m 
 
 bI' 
 
 ■ Ji."ii 
 
 1 
 
 ■ "" 
 
 1 
 
 1 *' 
 
 
 
 218 
 
 INDIAN MYTHS. 
 
 THE SPECTRAL CANOE. 
 
 I 
 
 
 
 if 
 
 iff' 
 
 "( i|ii'll:f:::i 
 
 'I'll 
 
 ''i! 
 
 i 
 
 I 
 
 1 '-I 
 
 1 
 
 
 
 111 
 
 
 1 . 
 
 1 , 
 
 Ampata was the faithful companion and wife of a brave 
 young hunter and warrior, by whom she had two children. 
 I'ogether with her husband and children, she lived in great 
 happiness, always following him in all the vicissitudes of his 
 wandering Ife. With him and her children she passed 
 quiet winters in the seclusion and shelter of the forest, and 
 pleasant summers upon the banks of some river, wheie 
 she and her children spent the long summer day in fishing. 
 After a few years her husband became a celebrated warrior ; 
 and then sorrow entered the peaceful family, for, accorcfing 
 to the habit of his tribe, he souglit another wife. This was 
 a grievous thing to Ampata. Her husband's reason, that it 
 would give him influence in his tribe, as he wished to marry 
 a chief's daughter, had no effect upon her. She fled from 
 him to her father's lodge, taking her children. Here the 
 winter wore quietly away ; and when the spring opened, she 
 followed her father's band down to the Fall of Waters,^ 
 where, having waited her opportunity, she embarked in a 
 canoe with her children. On approaching the falls, the 
 increasing velocity of the current rendered the paddles of but 
 little use, and she rested with them suspended in her hands, 
 while she arose and uttered this lament : 
 
 " I loved him Avith the love of my heart. I prepared for 
 him with joy the fresh-killed meat, and swept with boughs 
 my lodge fire. I dressed for him the skin of the noble deer, 
 and worked with my hand the moccasins that graced his 
 feet.'^ I waited, while the sun ran his daily course, for his 
 return from the chase ; and I rejoiced in my heart when I 
 heard his footstep approach my lodge. He threw down liis 
 burden at the door. I flew to prepare food for him. He 
 
 1 St. Anthony's Falls. 
 
 2 The Indian women appeared to take more pride in the dress of 
 their warriors than iu their own. Sir Alexandeu McKenzie. 
 
 W; 
 tri 
 de 
 
 1)0 
 C0( 
 
 vet 
 
 lioj 
 
 tl.^ 
 
his 
 He 
 
 S9 of 
 
 TRANSMIGRATION AND TRANSFORMATION. 
 
 219 
 
 departed from me. I can live no longer. My children add to 
 my grief. I have lif ed up my voice to the Master of Life. I 
 have asked him to take back my life. I am on the current 
 that fulfils my prayer. I see the white foam on the water ; 
 it is my shroud. I hear the murmur from below ; it is my 
 song. Farewell ! " 
 
 They saw her enter the foaming torrent. An instant the 
 canoe was suspended upon the brink of the Falls; tiien it 
 disappear(!d for ever. Since then the canoe of Ampata Sapa 
 has sometimes been seen by moonlight plunging over the 
 Falls, while strange elk and fawn are seen on the shore. 
 
 THE MAGICIAN'S CALUMET. 
 
 Many winters ago a magician lived upon earth who pos- 
 sessed a marvellous calumet. This calumet was never smoked 
 but by its owner, Avho was seen using it with great pleasure 
 at his lodge door each successive day of the year. Now, 
 when he was tranquilly smoking, to the astonishment of all 
 witnesses, beautiful young pigeons would take form in the 
 wreaths of smoke that curled about the magician's head, and 
 with many circles wing tlieir flight through the air. 
 
 MOOWIS, THE SNOW-IMAGE, AND THE INDIAN 
 
 COQUETTE. 
 
 There lived in a large Indian village a noted belle, who 
 was greatly admired by all the warriors and hunters of the 
 tribe. Among these warriors there was one young man who 
 desired greatly to make this maiden his wife. But he had 
 been rejected in an insulting manner ; for she was a fearless 
 coquette, and acted according to her own pleasure, without 
 regard to others. She had, in reply to his attentions, placed 
 her three fingers upon her thumb, and deliberately opened 
 them in his face, — which is an expression of the highest con- 
 
 m^ 
 
 Wi'm'/'^'i 
 
 
 m 
 
 f"ii( 
 
I J 
 
 MP 
 
 if* ' 
 
 
 220 
 
 INDIAN MYTHS. 
 
 
 -V 
 
 'Hil 
 
 '; ';! 
 
 terapt j upon which he liad retired from her presence in deep 
 dejection. As the refusal was made in the presence of others, 
 it was soon reported all over the village, to his great mortifi- 
 cation. This young man became vei»y moody and taciturn, 
 and finally took to his couch of skins ; and would not leave 
 it, even when the villagers prepared to break up camp and 
 move off to the place of their summer residence. But wlien 
 they had completed their preparations, and had left him soli- 
 tary and alone, he arose ; and after listening attentively until 
 all were silent far and near, he then, with great animation, 
 betook himself to action, for he had resolved on this singular 
 stratagem of r '^.nge. 
 
 Calling upon his personal manitto for assistance, ho care- 
 fully gathered up all the soiled bits of cloth and fragments of 
 finery, and the cast off-clothing and ornaments that had been 
 either forgotten or lost by the departed band. Tliis motley 
 collection he then carefully restored to its original beauty, 
 piece by piece ; and made a part into coat and loggings, 
 which he trimmed elaborately with beads. He also selected 
 material for moccasins, wliich he garnisliod Avith beads. 
 Having done this, he searched for cast-out bones ^ of animals, 
 pieces of skins, bits of meat ; and cementing them together 
 with snow and dirt, he pressed them firmly into the clothes 
 that he had prepar d. So he fashioned them into the shape 
 of a tall, handsome man, in whose hand he jilaeed a bow and 
 arrow, at the same time decorating his head with a frontlet 
 of feathers. Again calling upon his manitto, he bade the 
 image stand forth, breathing upon him the breath of life ; 
 and the image stood forth a living man, — a man made of 
 rags and dirt. " Moowis," said the young man, " follow me, 
 and I will direct your actions henceforth." 
 
 1 Vide Briuton, p. 257. It was believed that one of the souls dwelt 
 in the bones ; that these were the seeds which, planted in the earth or 
 preserved unbroken in safe places, would in time put on once again a 
 garb of flesh and germinate into living human beings. 
 
 em 
 
 mal 
 
 Thil 
 oftf 
 
TRANSMIGRATION AND TRANSFORMATION. 
 
 221 
 
 Tho two walked straight forwanl to the summer encamp- 
 ment, where they were received with great attention by tho 
 whole- band. Great was the admiration felt and expressed 
 by tho Indian maidens for Moowis, the handsome stranger ; 
 and chief among these admiring maidens was the belle who 
 had so haughtily refused the young man. Completely 
 infatuated, she invited him and the discarded lover to tho 
 lodge of her mother ; where her hospitality would have soon 
 put an end to the Snow-imago's career by placing him nearest 
 the fire, had ho not adroitly contrived to take another seat, — 
 a manoeuvre that at the same time saved him from dissolu- 
 tion and secured the grateful admiration of the belle, who 
 considered his removal from the honored scat by the fire an 
 indication of a magnanimous and hardy spirit. Moowis, 
 readily perceiving his accidental advantage, commenced a tri- 
 umphant wooing ; and the rejected young man — who accom- 
 panied him to the lodge with the secret hope that the belle 
 might show some kindness toward himself — departed, leav- 
 ing tho successful lover to establish himself in tho bride- 
 groom's seat by tho side of the maiden. ^ 
 
 On the morning following the marriage, Moowis arose, and, 
 adjusting his plumes, gathered up his bow and arrows, when, 
 turning to his wife, he said : " I must go, for I have impor- 
 tant business to transact, and there are many hills and 
 streams between me and the object of my journey." 
 
 " I will go with you," replied his bride. 
 
 " It is too far," ho replied ; " and you are little able to 
 encounter the perils of th.. way." 
 
 " It is not so far but that I can go," she responded ; '* and 
 there are no dangers that I will not fully share with you." 
 
 Moowis now went to tho lodge of his master, tho young 
 man, and related to him tho replies of his bride, so full of 
 
 ft 
 
 1 To preserve order in the lodge, each person is assigned a fixed seat. 
 This is called the ahinos. It would be gross impropriety for one inmate 
 of tho lodge to take the ahinos of anothen 
 
f'lnip 
 
 kSP', 
 
 222 
 
 INDIAN MYTHS. 
 
 
 '.«»■: 
 
 iSii 
 
 
 LI 
 
 ijillfi; 
 
 1 M 
 
 ' ;i::i!i: 
 
 devotion. Pity for a moment entered the breast of the 
 rejected lover. " But it is her own folly," he said ; " she 
 has turned away from the counsels of prudence, and she must 
 submit to her ftite." 
 
 Then Moowis, the Snow-image, departed, followed by his 
 wife at a distance, as was the custom. The way was rough 
 and iniricate, and she was unable to keep up with his rnpid 
 pace, although she struggled hard and perseveringly to do so. 
 Moowis had been long out of her sight when the sun arose 
 and commenced the work of dissolution ujjon his snow- 
 formed body. As he began to melt away, his misguided 
 bride found piece after piece of his clothing in the path ; 
 his mittens, then his moccasins, his leggings and coat, — each 
 were found upon the ground in their original soiled condition. 
 But still she followed, over rocks and across marshes, wherever 
 she espied a bit of his garments. 
 
 " Moowis ! Moowis ! " at last she cried ; " ni7i ge won e 
 win ig ; ne won e xoig !" ("you have led me astray; I have 
 lost my way ! "). But she received no reply ; and, almost 
 frantic with fear, she wandered through the wood, sometimes 
 wildly leaping over a fallen tree or springing upon a high 
 rock, still hoping to see her lost husband walking in the 
 distance. 
 
 Day after day departed, and yet she walked on ; while 
 through the woods her voice could be heard calling, 
 " Moowis ! Moowis ! nin ge won e win ig ! " Alas ! there 
 was no reply. The deluded wife wandered on for many 
 months, until fatigue and exposure brought her to a lonely 
 and unlamented death. And now, in the deep recesses of the 
 wood, her unhappy voice is often heard repeating, — *' Moo- 
 wis ! Moowis ! nin ge won e win ig ; ne won e wig ! " 
 
 tor 
 
CHAPTER XII. 
 
 O 
 
 Mystic Para; •ilogram. 
 CEREMONIALS, RITES, AND SYMBOLS, i 
 
 The mystic parallelogram represents fire ; its inmate, 
 the deity who is believed to rule the affairs of life, and 
 whose figure combines the sacred oval and circle, the 
 plumes and feet signifying the divinity's power to fly or 
 walk as may suit his pleasure. This device may be 
 compared with a Hindoo statue which is described as 
 the Great Spirit, — the soul with feet and wings, mani- 
 fested in the ahime of heaven. 
 
 The six deities who are objects 
 of worship — the sun and moon, 
 together with the four winds — 
 
 are represented by the six symbols in the above 
 
 parallelogram. 
 
 The high-priest, or Jossakeed (the Pontifex 
 
 Maximus, as Torquemada said of Quetzalcoatl), 
 
 is symbolized by the quaint cut at the left. 
 
 1 " Tradition of doctrines is oral ; the tradition of ceremonials is 
 ocular." Samuel Jarvis's " Discourse on Religion of Indian Tribes." 
 
 xy '^er XT 
 
 <'" A. 
 
 m 
 
 i 
 
 I '«,' * ■■ 
 
 V'-j ■ 
 
 
 W'- 7 
 
 ^ 
 
 
 11 
 
 
 h'V' 
 
 

 224 
 
 INDIAN MYTHS. 
 
 1:41:?;; 
 
 t I 
 
 i' I ■ 
 
 ill 
 
 jit ; 
 
 The cut below represents a Me-da-c-Jd lodge, in the 
 form of the sacred triangle, upon which is the 
 cross of the winds. Tlie circles within indi- 
 cate that the lodge is filled with nuinittos, or 
 star-spirits. 
 
 The adjacent picture of tlie Indian Jossakeed 
 rejiresents him at the moment of divination. It was by 
 the movement of his body, by gesture, and by the look of 
 the eyes, that the Indian added to the force of his words 
 in chant and <iugury, as in oratory. The articulation 
 of his words was peculiar, and the pronunciation was 
 guardedly different from that of ordinary speech. In 
 this the priest assumed that he used language under- 
 stood only by the gods. The bird upon the side of tlie 
 head is tlie insignia of his ofiice. The gusli-kc-pi-td- 
 f/un, or medicine-sack, hangs from the belt at the right 
 side. This sack was sometimes made of human skin ; 
 and especial qualities were claimed to enter the contents 
 from this kind of a sack. That the Jossakeed himself 
 believed in the power of his incantation cannot be 
 doubted. We learn of the grief of these priests at the 
 time of the epidemic of the smallpox, brought among 
 them by the Europeans, on finding all their efforts una- 
 vailing among their dying people. Over and over again 
 they made unavailing efforts to destroy the evil spirit 
 that had so possessed the bodies of their patients. 
 Finally, one and all took their emblems of incantation 
 and instruments of cure, and threw them into the adjacent 
 waters, thus sacrificing them to Unkatahe. The misery 
 of sorrow into which this plunged them and their peojile 
 can only be understood when we realize their ancient and 
 time-honored belief in the art which they practised. So 
 desperate, indeed, did the patients become, that many 
 
y 
 
 90 
 

 im 
 
 mw 
 
 \Mm 
 
 t 
 
 d 
 
 tl 
 
 b( 
 
 of 
 
 ca 
 
 alj 
 
 til 
 
 be: 
 
 nia 
 
 eqi 
 
 uec 
 
 cor 
 
 dor 
 
 lea( 
 
 con 
 
 Ind 
 
 the 
 
 eve] 
 
 Inc 
 
 beli 
 
 The 
 
 the 
 
 catii 
 
 111 
 
 2 
 
 from 
 and 
 
 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 225 
 
 destroyed themselves, either by drowning or beating 
 their bodies against the trees. 
 
 Tlie Ojibway Indians, relates Mr. Cop way ,^ had three 
 depositories for sacred records near the waters of Lake 
 Superior. Ten of tlie wisest and most venerable men of 
 the nation dwelt near these, and were appointed guar- 
 dians over them. Fifteen years intervened between 
 the opening of these records. If any vacancies had 
 been caused by death, others were chosen in tlie spring 
 of the year ; and in the montli of August these were 
 called to witness the ceremony. As they were opened, 
 all the information respecting them was given. After 
 this the plates were closely examined ; and if any had 
 begun to decay, they were taken out, an exact copy was 
 made and placed in its stead. The old one was divided 
 equally among the wise men. It was very highly val- 
 ued for being deposited; every fibre was sacred, and was 
 considered capable of endowing tlie possessor with wis- 
 dom. These records were written on slate-rock, copper, 
 lead, and the bark of birch trees. It is claimed they 
 contain the transcript of what the Great Spirit gave the 
 Indian after the flood, which has been transmitted by 
 the hands of wise men to other parts of the country 
 ever since. There is a code of moral laws, which the 
 Indian calls a Path made by the Great Spirit. They 
 believe a long life will result from obedience thereto. 
 The records contain certain emblems, which transmit 
 the ancient form of worship, and the rules for the dedi- 
 cation to the four spirits who alone are to expound them. 
 In them are represented how man lived before death 
 
 2 Copway's "History of the Ojibways." The name of the tribe is 
 from their use of a peculiar moccasin, gathered from the tip of the toe 
 and at the ankle ; ojibivay, — "gathering." 
 
 15 
 
 i 
 
 
 
 
 Ilk 
 
ni: 
 
 
 
 
 1:1 
 
 ,ii-,. 
 
 ;;i 
 
 m 
 
 i 
 
 ill ^ 
 
 :fr 
 
 Jl 
 -Hi 
 
 Jll' 
 
 ■ill! 
 i h 
 
 22G 
 
 INDIAN MYTHS. 
 
 entored the world ; and the path lie then followed 
 marked out an e.\aini)le for those of the present time. 
 
 For the place iu which to construct these depositories, 
 the most unfreijuented spots were selected. A ditch of 
 filleen feet was made, large cedar trees were suidv around 
 the excavation, in centre of which was placed a large 
 hollow cedar log, sealed at one end with gum. The open 
 end, lying uppermost, was made the receptacle of the 
 records, after heing enveloped in the down of geese or 
 swan, which was changed at each examination. These 
 feathers were afterwards used in war, as they were sup- 
 posed to have a protective power. When camping, a 
 few of these feathers were left near each place where 
 the warriors held their war-dance. 
 
 Such was the care and solicitude of the Indian for his 
 sacred records and symhols of worship, whose rites, ac- 
 cording to ]Mr. Copway, were held in that degree of vene- 
 ration, their revelation to strangers would have been a 
 sacrilege. This concealment from the curious, and in some 
 instances sneering, foreigner often rendered the efforts of 
 the blinded missionary fruitless ; who then asseverated 
 that the Indian was destitute both of sentiment or for- 
 mula of worship. Yet the myth, the pictured rock, and 
 painted pebble — itself as grotesque as the josses of the 
 Chinese — should have conveyed the fact that the Divine 
 dwells omnipresent in the univer.se, that where the soul 
 is, there is a receptacle for God. Varied though its 
 worship, it is yet subject to divine intuitions. 
 
 As to the Jossakeeds ^ and Mcdas, medicine-men, may 
 
 1 Jcruka, "to peep and mutter," Ojibway, — in reference to tlicir 
 investigating occult thing.s, and their .speech. The Manit/o-siou of the 
 Algonkins and Dacotahs i.s transkted, "knowing divine things," and 
 "dreamers of the gods." The Cherokees called their priests Possessors 
 of Divine Fire ; the Iroquois, Keepers of the Faith. 
 
CEREMONIALS, RITES, AND SYMliOLS. 
 
 ?27 
 
 be attributed nearly all those legends in this work that 
 have any religious significancej the following description 
 of them is given. 
 
 There were three secret associations or societies in the 
 Indian tribes, which cultivated medical and occult knowl- 
 edge, using picture-writing as helps to their memory : 
 the prophets, seers, or Jossakeeds ; the ]\Iedas, or profes- 
 sors of medical knowledge ; and the AVabenos, ^vhose 
 orgies were al\\'ays held at night. The society of the 
 Wabenos is deemed the most impure, and is the most 
 diabolical in its rites and ceremonies. To these socie- 
 ties candidates were admitted with great ceremonies, 
 and after long trials and preparations, during which 
 the secret charms of the members were exhibited 
 to each other in profound secrecy and under solemn 
 obligation. 
 
 The ^ledas society was a fraternity of physicians, whose 
 practice was supposed to be accompanied with supernatu- 
 ral manifestations. These manifestations usually bore 
 a striking likeness to mesmeric influence, and exercised 
 more power upon the imagination of the Indians tlian 
 any other phenomena.^ In "Wood's "New England's 
 Prospect "2 we find the following upon this class of 
 Indian conjurers : — 
 
 m 
 
 t- 
 
 11 .1. 1,8 
 
 m 
 
 I '' ' '/ 
 
 m 
 
 ^i' 
 
 rS if* 
 
 Their pow-wows^ betaking themselves to their exorcisms 
 and necromanticke charraes, by which they bring to pass 
 
 1 Schoolcraft, 
 
 2 Printed at London, 1684. 
 
 ^ In the records concerning the Indians who were residents of Con- 
 cord, Mass., in 1646, there is the following statute : "There shall be 
 no more powwoiving amongst the Indians ; and if any shall hereafter 
 poivicoiv, both he that shall powivow and he that shall procure him to 
 2WVW0W shall pay twenty shillings each." 
 
A. 
 
 tmim 
 
 228 
 
 INDIAN MVTHS. 
 
 ill' 
 
 I 
 
 il 
 
 tl' 
 
 mi, 
 
 8traii<;o thinj^s, if wee may bcliovo the Indians, who report of 
 Olio Pisdiicunnawa, that heo can make water hnriie, tlie rocks 
 move, the trees dance, luiitaiuorphizo himselfo into a llaniinjf 
 man. But it may be objected this is but deceptio visus. Heo 
 will theri!f<n'o doe more, for in winter, when there is no 
 greono leaves to bo got, bee will bunio an old one to ashes, 
 and putting those into the water, produce a new greene leufo, 
 which you shall not onely see, but substantially handlo and 
 Carrie away ; and make of a dead snake's skinne a living 
 snake, both to bo seen, felt, and heard ; this I write but 
 upon tho report of tho Indians, who conlidently affirm 
 stranger things. But to make manifest, that by (Jrod's per- 
 mission, tliorougli tho Devil's^ helpe, their ciiarmes are of 
 force to produce eflects of wonderment, an honest Gentleman 
 rcilated a storio to meo, being an eyo witness of tho same : 
 a Pow-wow having a patient with the stumpe of some small tree 
 runne thorough his footo being past tho euro of his ordinary 
 surgery, betooko himselfo to his charraes, and being willing 
 to show his miracle before tho English stranger, heo wrapped 
 a piece of cloth about the foote of tho lame man ; upon tho 
 wrapping a Beaver skinne,'^ tliorougli which heo, laying his 
 moutli to tho Beaver skinne, by bis sucking charms heo 
 brought out the stumpe, which heo spat into a tray of water 
 returning the foote as whole as his fellow in a short time. 
 The manner of their conjuration is thus : Tiie parties that 
 are sick or lame being brought before them, the Pow-wow 
 sitting downe, tho rest of the Indians giving attentive audi- 
 ence to his imprecations and invocations, and after the vio- 
 
 1 The association of thought is greater than appears hero in con- 
 necting the work of Pis-sa-can-na-wa with those of the devil, as tho 
 Jossakeed doubtless, when metamorphosing himself into a flaming man, 
 was in the effort of representing the god of fire, whose symbol is tho 
 serpent ; but it must be remembered that the Indian priest made this 
 species of animal emblematic of supernatural life, and not of Satan. 
 
 ^ The skin of the beaver was believed to lie of medicinal effect. 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 229 
 
 con- 
 
 ^s ti\o 
 
 lis the 
 ic this 
 
 lent expression of many hiJeous bellowing and groaning, heo 
 makes a stop, and then the auditors all utter a short Canto ; 
 which done, thf; l^ow-wow s.iil ])roceeds in his invocations, 
 sometimes roaring like a IJeare, (jther times groaning like a 
 dying Horse, i'luning at the mouth like a cliased lioar, suuting 
 on his naked breast and thiglis with such violence as if heo 
 were madde. Tims will hee continue sometimes halfe a day, 
 spending his lungs, sweating out his fat, and tormenting his 
 body in this diabolicall worship ; sometimes the Devil for re- 
 ({uital for their worshi]), recovers the partie, to nuzzle them 
 up in their devilish Religion. In former times hee was wont 
 to carrie off their wives and children, because hee would drive 
 them to these Matters, to fetch them againe to confirme their 
 beliefe of this his muche desired authoritio over tliem. 
 
 Thomas Morton relates that the medicine-iimu would 
 " make ice appear upon faire water in niidsuniuier, and 
 cause thunder to be heard when the sky was clear ; " 
 upon which he concludes the conjurer was "a consort 
 of the Devil." These descriptions of the Indian con- 
 jurations may remind the reader of the custom among 
 the Chinese of employing for physicians aged female 
 diviners, who dress themselves in the fantastic style of 
 the nation, somewhat exaggerated, and perform a cere- 
 mony of dancing to the gods in the room of the sick. 
 In this dance the wildest postures are introduced, while 
 the dancer beats an iron drum that she carries for the 
 purpose. The noise of the drum and the effort in danc- 
 ing are thought to propitiate the spirits. In this sor- 
 ceress the healing art is thought to be centred, for it was 
 believed that, — 
 
 The old enchantress well could say 
 What would befall on distant day ; 
 And by her art omnipotent 
 Could from the watery element 
 
 i 
 
 ^■1. I 
 
 ipi';- 
 
 m 
 
 ;*:;?'! 
 
m;.- tigjiMH 
 
 'SIM' 
 
 
 ^v.' 'HHii 
 
 Hi 
 
 
 EIv'' '!?» 1 
 
 ml 
 
 
 Bf 'f' 'j I'll li 
 
 Kl 1 
 
 
 m- ' ' ' 
 
 -'i' 
 
 
 Ff 'J ' 
 
 
 
 \f''- 
 
 
 
 rT * ' 
 
 
 
 1^: 
 
 '■ ' 
 
 
 
 IP 
 
 !1p 
 
 
 t ■ 
 
 f: 
 
 i 
 
 !■ . 
 
 1 
 
 230 INDIAN MYTHS. 
 
 Draw fire, and with her magic breath 
 Seal up a draf^oii's eyes in death ; 
 Could from the flint-stone conjure dew ; 
 And of all things invisible 
 To human sight, this crone could tell.i 
 
 The dress of the Medas of the celebrated Mandan 
 Indians, whose tribe is now extinct, was a medley of the 
 animal and vegetable kingdom. All anomalies in nature 
 were used as of great medicinal effect in the construction 
 of this professional garb. The skin of the yellow bear 
 usually formed the most important feature of the dress, 
 and to this were sometimes attached the skins of snakes, 
 and the hoofs of deer, goats, and antelopes. 
 
 The custom of the Indian Jossakeed of wearing cere- 
 monial robes is not peculiar to his nation. The Chinese 
 appear, relates a distinguished author, in the earliest 
 ages, to have had some dress consecrated to the service 
 of the priesthood, which was first of all made of the 
 skins of animals ; while state-caps are now sometimes 
 made of the fur of animals, or the down and feathers 
 of birds. 
 
 The Jossakeed was distinguished from the Meda by 
 higher occult knowledge. It was to him the Indians 
 went to have their dreams expounded and their omens 
 explained. Through him they usually learned the wishes 
 of the subordinate spirits, or manittos; for he was 
 believed to receive communications from these super- 
 natural beings by Ackwin, the Grand-mother of the In- 
 dians, who was called the gossip, or babbler. Though 
 the Jossakeed was their prophet and their priest, it is 
 of him the early missionary speaks with animosity, in 
 atiirming that he kept the " devil for his sentinel." 
 
 1 Firdousi's "ShahNkmeh," — Atkinson's translation. 
 
 tor, 
 
 Iiu 
 
 nii.sl 
 
 wi( 
 
 pre,"! 
 
 win 
 
 taofJ 
 
 well 
 
 lIFIIli3l.i 
 
IS 
 
 iu 
 
 CEREMONIALS, RITES, AND SYMBOLS. 
 
 231 
 
 " The beloved speech," as they termed their tradition- 
 ary lore, was claimed to be preservad solely by these 
 men, and they composed the songs for dances and 
 feasts. It is related by JMr. Catlin, that the Jossakeed 
 was supposed to have power over the elements, and 
 could cause rain to fall when there was a drought ; and 
 ]\Ir. Schoolcraft asserts that such was their faith in his 
 power, they believed him able to bring the dead to life. 
 There was a story told among some of the Indians, of their 
 Jossakeed's destroying an Indian maiden by concentrat- 
 ing a sunbeam upon her through a loophole of her lodge, 
 where she lay sick on her couch. It was believed that 
 this class of prophets could cause sickness and death, 
 even were they not present with the victim. Among 
 the ancient Indians, according to the Shawnees, the 
 Jossakeeds practised tlieir art wit^ '^ut feigning. They 
 were true prophets. These prophets were members of 
 the ]\Iedawin, ox the Society of the Medas, but in the 
 society there was no succession of office. An Indian 
 was obliged to endure protracted fasts, and frequently 
 use the vapor-bath, before being received as a regular 
 Jossakeed ; and should he be false to his office, and use 
 the influence of evil spirits upon his patient, there was 
 a law that he should be put to death. 
 
 Occupying the prominent place of prophet, interpre- 
 ter, and physician, the Jossakeed's influence over the 
 Indians was of a character not justly appreciated by the 
 missionaries. All was pronounced absurd, grotesque, or 
 wicked. But a history of the medical art shows tliis 
 prescription given for epilepsy at Frankfort, in Germany, 
 which does not p... the Indian Jossakeed to a disadvan- 
 tage in the art of healing : " Take of polypode of oak, 
 well dried and reduced to a subtle powder, of the moss 
 
 ?.♦*•■ 
 
 IP*?"!' l"S,i1 
 
 I" I ' i 
 
 'Ill 
 
 

 232 
 
 INDIAN MYTHS. 
 
 
 ii 
 
 if) 
 
 
 
 mi 
 I 
 
 I'll 
 
 S 
 
 ifiili 
 
 !|!i|| 
 
 •rl 
 
 i 
 
 grown on a human skull wJw has suffered a violent death, 
 of the parings of buniau nails of the hands and fuet — of 
 each, two drachms ; of the root of dried peony, half an 
 ounce ; and of true oak mistletoe, half an ounce. This 
 last must be gathered in the decline of the moon." 
 
 The rite in the name of religion, performed over the 
 dying by the priest of his nation and belief, has always 
 a sacred import. The buffoon humor of certain narra- 
 tions of such scenes among the Indians is as repulsive 
 as it is discreditable to humanity. Cleared from their 
 coarse settings, they appeal to every Christian heart. 
 The priesthood are tne conservators of all those ele- 
 ments best calculated to strengthen spirituality among 
 the people to whom they minister. Tiiis is as true in 
 relation to the heathen as the Christian ]3riest. The true 
 Jossakeeds — and there were, as has been stated, those 
 who were stigmatized among the Indians as false — 
 eminently illustrate this ; they were the leaders of their 
 people. In the following scene the sanctity of religion 
 may not appear, yet in the performance of such rites all 
 the recipient's hopes of immortality may have been 
 centred. 
 
 A chief lies dying upon the field, having received a 
 death- wound from an enemy. The Jossakeed, being 
 called, appears in the garb appropriate to the office ; it 
 is the skin of a yellow bear. This covers his head ; the 
 claws lie upon his wrists and ankles. ■ He carries the 
 mystic rattle containing the sacred seeds.^ A segment 
 of a circle is formed around tlie dying chief; through 
 the opening moves the Jossakeed. In all tilings he 
 seeks to illustrate the animal of his representation, — in 
 voice, in gait, in movement. On nearing the body, 
 
 1 Emblems of resurrection. 
 
 his 
 
 Bean. 
 
 2 
 
 Great 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 233 
 
 crouching, he leaps upon it, and then turns it from 
 side to side, making outcries and gutteral ejacuhitions, 
 and sounds of anxiety or distress. This he does until 
 the breath departs, when arising, the priest in silence 
 walks away into the forests. If the yellow bear is the 
 totem of the chief, the drama of this representation is 
 expkiined. The Jossakeed is guardian of the soul's 
 transit ; perhaps, in his retirement to the f<jre.st, he 
 carries the soul, so aiding in its transformation ^ to the 
 animal of his totem. The yielded breath of life — to the 
 Indian conception, life itself, as the winds are gods^ — 
 is transferred to the priest, to be breathed forth again. 
 When the rite of burning the body of the dead is per- 
 formed, it is related that the priest receives the spirit 
 into his hands from tlie burning body, and then 
 breathes it upon some person selected for the purpose, 
 who takes the name of the deceased in addition to 
 his own. 
 
 As an illustration of the Indian's distinction between 
 his true and false prophets, the following incident is 
 given by Mr. Tanner, — whose disbelief in the Shoshone 
 medicine-man is shown in this assertion, that "if the 
 Great Spirit had communications to make, he would 
 make them through a white man, not an Indian:" — 
 
 f\ 
 
 iK^m^: 
 
 
 Iff 
 ?■?■•■• i. < 
 
 mu 
 
 y» 
 
 MUK-KWAH. THE PRETENDER. 
 
 Naudoway was sick, and a medicine-man of the Crees was 
 employed to cure him. "Give me," said the medicine-man, 
 " ten beaver-skins, and I will cure him." The hunters had 
 
 ^ Vide Transmigration and Transformation, Ch. XI, — the Sacred 
 Bean. 
 
 ^ And as his name of the Supreme also shows. Vide chapter on the 
 Great Spirit. S]nrit and wi7id are synonoinous. 
 
. ; 'J 
 
 T 
 
 
 1 > , 
 
 .f • *■,- 
 
 
 %-. 
 
 V*: ■ 
 
 
 
 , 
 
 '•H; , 
 
 
 
 
 
 
 |! 
 
 I I • 
 
 NSi! 
 
 i 
 
 234 
 
 INDIAN MYTHS. 
 
 i:'i 
 
 # 
 
 but nine, but a piece of valuable cloth answered for the 
 tenth. The jiatieiit then was carried to the medicine lodge, 
 in which sat the physician beside a iire. An examination 
 now ensued. Muk-kwah ejaculated, and made strange 
 sounds, but these, he said, came from the breast of the sick 
 man, for therein dwelt bad tire. After blowing his breath 
 and rubbiug the body of the patient, a ball was seen to drop 
 from his hand. Thi ho took up and rubbed, and then 
 threw into the fire, when a loud whizzing was heard. (The 
 ball had been covered with powder to produce the noise.) 
 I>ut the patient was not recovered. Then, said the Muk- 
 kwah, the sick man has a serpent in his breast. This will 
 take another day. On the following day, with similar opera- 
 tions, he drew a serpent from the breast of Naudoway, which 
 was carefully put away lest it might be the occasion of a 
 similar sickness in others. Nevertheless, Xaudoway did not 
 recover. Then ridicule and derision followed Muk-kwah. 
 His voice, his incantations, and ejaculations were mimicked. 
 He became the laughing-stock of his people. ' 
 
 In the effort of the medicine-man to cure his patient, 
 mention is made of a ball which drops from his hands. 
 It is claimed that when the god of lightning strikes a 
 tree, a round ball of flame enters the earth at its roots. 
 We associate the ceremony of the priest, in tlie burning 
 of the ball, with his worship of fire, to which deity it is 
 an offering. An anti(j[ue, globular stone was found in 
 the Ohio Valley, on which, with two other characters, 
 
 was sculi)tured the parallelogram, which, as 
 /A 'W has already been mentioned, is an emblem 
 
 of fire. Another mode of operation in the 
 cure of the sick is related by Sir Alexander McKenzie. 
 
 On ray return I found the native physicians busy in i)rac- 
 tising their skill and art on the patient. They blow on him, 
 
 seei 
 
 tin 
 
 dep: 
 
 anil 
 
 fire. 
 
CEKEMONIALS, RITES, AND SYMBOLS. 
 
 235 
 
 and then whistled ; at times they pressed their extended 
 fingers, witli all their strength, on his stomach ; they also put 
 their doubled forclingers into his mouth, and spurted water 
 from their own with great violence into his face. To support 
 these operations the wretched sufferer was held up in a 
 sitting posture ; and when they wero concluded he was laid 
 down, and covered with a new robe made of the skins of 
 lynx. I had observed that his belly and breast were covered 
 with scars, and I understood that they were caused by a 
 custom, prevalent among them, of applying pieces of lighted 
 touclnvood to their flesh, in order to relieve pain or demon- 
 strate their courage. He was now placed on a broad plank, 
 and carried by six men into the woods, where I was invited 
 to accompany them. I could not conjecture what would be 
 the end of this ceremony, — particularly, as I saw one man 
 carry fire, another an axe, and a third dry wood. I was, 
 indeed, disposed to suspect that, as it was their custom to 
 burn the dead, they intended to relieve the poor man from 
 his pain (he was suffering from ulcers on his back and knee), 
 and perform the last sad duty of surviving affection. When 
 they advanced a short distance into the wood, they laid him 
 upon a clear spot, and kindled a fire against his back, when 
 the physicians began to scarify the ulcer with a very blunt 
 instrument, the cruel pain of which operation the patient 
 bore with incredible resolution. The scene afflicted me, and 
 I left it. 
 
 f 
 
 I 
 
 ft" i; i':'} 
 
 
 tit; 
 
 IS 
 
 n 
 
 In the pictography of the Ojibway Indians a bear is 
 seen represented with a line running from the mouth to 
 tlie heart. The heart, in most cases of incantation, is 
 depicted in its natural position in the body of man or 
 animal. With the figure is tlie parallelogram denoting 
 fire. 
 
 A -she-mang guit-to iah-na ish-ko-tang. 
 A-slie-nahng guit-to iah-na, 
 
 (I made myself look like fire), 
 
 
 - ■ 1 
 
 m 
 
 "m 
 
 W. 
 
 
w^ 
 
 ' -fi '■' ".■ 
 
 i-?;f 
 
 23G 
 
 INDIAN MYTHS. 
 
 if: 
 
 A ' 
 
 
 
 
 !;(' ' 
 
 >$"■ 
 
 's;:,!. 
 
 ■V ' . 1 
 
 it'^. ■••,■ 
 
 
 IS if"! ■ 
 
 
 i: 
 
 1 iVi ■ 
 
 
 i 
 
 is the song, sung witli many repetitions and little 
 variation. " This," explains Mr. Tanner, " is a medicine- 
 man, disguised in the skin of a bear. The small paral- 
 lelogram, under the bear, signifies fire ; and they, by 
 some composition of gunpowder, or other means, con- 
 trive to give the appearance of fire to the mouth and 
 eyes of the bear-skin, in which they go about the 
 village at night, bent on deeds of mischief, oftentimes 
 of blood. But the customs of the Indians require of 
 any one who may see a mctai, or medicine-man, on one 
 of these excursions, to take his life immediately. Wlio- 
 ever does it is guiltless." Of one of these evil metai, 
 Mr. Tanner relates that a dark stigma lay upon him 
 among his tribe, as it was rumored he had killed and 
 eaten his own wifg. 
 
 THE FAST. 
 
 It was the habit of the Indian warriors to oblige their 
 sons to go through a kind of probationary fast at the 
 period of maturity, during which time they were sup- 
 posed to receive their guardian spirit, who generally 
 appeared to them in their dreams. If, however, they 
 had no intimation of this tutelar god, they believed 
 themselves forsaken of their Great Spirit, Pere Charle- 
 voix, in speaking of these fasts, makes the following 
 remarks : — 
 
 Among these people, whom some have represented as having 
 no idea of religion or a deity, almost everything appears to bo 
 the object of religious worship, or at least to have some rela- 
 tion to it. Some have fancied that their fasts were only in- 
 tended to accustom them to hunger, and I agree that they 
 may be partly designed for this end ; but all the circum- 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 237 
 
 stances which accompany them leave no room to doubt that 
 religion is tlie principal motive, as their observance ol' dreams 
 indicates ; for it is certain that these dreams are esteemed as 
 real oracles and communications from heaven. 
 
 TI:ere are a variety of facts to justify this conclusion. 
 The fast had a religious significance, for it was required 
 of the Jossakeed in liis initiation into the fraternity 
 of the sacred, or medicine society, and made a mystic 
 rite in other ceremonials. Certain legends point to a 
 similar belief to that of the Hindoo, a gradual absorp- 
 tion into deity by abstinence and contemplation. 
 
 Among the Mandan Indians this fast was often ac- 
 companied with physical torture, the endurance of which, 
 however, was allowed to be optional with the youths 
 under probation. Mr. Schoolcraft thus describes the 
 vapor-bath ledge, the ser-a-lo, or madodisnon, which is 
 used in this rite : — 
 
 "Whatever number of persons are to enter the vapor-bath 
 lodge, its vault can have only four ^ or eight suppcjrting poles. 
 Make a s(piare or an octohedron upon the ground ; fasten the 
 branches of a young flexible tree at each corner ; bend these 
 branches toward the centre of the lodge, so as to make them 
 converge toward the centre ; bind these arches well together 
 at their point of convergence, in such a manner as to form a 
 vaulted roof, which has not more than three or four feet of 
 elevation. Make a collar, at half the height of the lodge, of 
 layiieres, so as to embrace each arch-pole and consolidate the 
 whole. Spread the blankets on the top, leaving a passage 
 to slip in, and the lodge is constructed. 
 
 1 "We must seek," remarks Dr. Brinton, "in mythology the key 
 to the monotonous repetition and the sanctity of this nuiiibcr ; pnd, 
 furthermore, we must seek it in those natural modes of expression of 
 the religious sentiment, which are above the power of blood or circum- 
 stance to control." 
 
 I 
 
 L<i 
 
 \\i 
 
 ■1'" > 
 
 
 
 
 
 
 hi 
 
 M 
 
 '? 4 
 
 m 'I Ml 
 
'>•■■( i 
 
 I, r • 
 
 ;l»; 
 
 •MT 
 
 238 
 
 INDIAN MYTHS. 
 
 
 
 1 «ii 
 
 •ii'! 
 
 
 
 ji! 
 
 
 
 !ii:i 
 
 
 
 if 
 
 1 
 
 i 
 
 1 
 
 This lodge is held sacred from all intrusion when there 
 are inmates within it. From this lodge the Indian youth 
 was conveyed to another, of extreme privacy, where he 
 was left to fast a prescribed number of days, until the 
 appearance of an oracular vision. To fast iov a religious 
 purpose is a well-known custom among religious devo- 
 ;tees. The rite, therefore, is only peculiar in its manner 
 of performance. 
 
 THE TOTEM.i 
 
 Tlio totem is a symbol of the name of the progenitor, — 
 generally from some quadruped or bird or other object in the 
 animal kingdom, — which stands, if we may so express it, as 
 the surname of the family. It is always some animated ob- 
 ject, and seldom or never derived from the inanimate class of 
 nature. Its significant importance is derived from the fact 
 that individuals unhesitatingly trace their lineage from it. 
 
 By whatever names they may be called during their life- 
 time, it is the totem and not their personal name that is 
 recorded on their tomb, or adjedatig, that marks the place 
 of burial. Families are thus traced when expanded into 
 bands or tribes, the multiplication of which in Xorth Amer- 
 ica has been very great, and has increased in like ratio the 
 labors of the ethnologist. The turtle, the bear, and the wolf 
 appear to be primary and honored totems in most of the tribes, 
 and bear a significant rank in the traditions of the Iroquois, 
 and the Lenapis or Delawares. 
 
 The following from a Navajo Indian of New Mexico 
 is a traditional account of the origin of the totem : — 
 
 Very many years ago the Grand-Mother brought from her 
 
 ^ Totem, correctly do-daim, derived from the Ojibway ; odamih, name 
 for a town ; neen dodam, "my totem friend (or fellow)." T'^idc School- 
 craft. 
 
 m 
 
 not 
 
 tlier 
 
 tun 
 
 case. 
 
 inhc 
 
 rest 
 
 of tl 
 
 slion 
 
 oriiri 
 
T 
 
 CKRI'MONIALS, RITES, AND SYMBOLS. 
 
 239 
 
 homo in the distant West nine races of men^ in the following 
 forms : first, the deer race ; second, the sand race ; third, the 
 water race ; fourth, the bear race ; lifth, the hare race ; sixth, 
 the prairie-wolf race ; seventh, the rattlesnake race ; eighth, 
 the tolxicco-plant race ; ninth, the reed-grass race. 
 
 Having placed them on the spot where their villages now 
 stand, she transformed them into men, who built the present 
 pueblos, and the distinctions of the tribes are now kept up. The 
 narrator of the above tradition was of the deer race ; that is, 
 the deer was his totem ; and throughout his tribe the belief 
 prevailed that, on their death, their souls would transmigrate 
 into the form of the animal of their totem. "-^ 
 
 Pere le Jeune states that the Indians believed that 
 the pronunciation of the name of the deceased would 
 resuscitate him. 
 
 It is related of the Navajo Indians that the name of 
 their dead was never allowed to be spoken. If, however, 
 
 1 "Those who are unwilling," remarks Dr. Cnshman, "to accept the 
 position taken by many who liave sought for the origin of the Indians, 
 — namely, tliat tliey are descendants of tlie lost tribes of Israel, — 
 have objected that the numbers do not agree. If, in the Indian tradi- 
 tion, the number were ten instead of nine, thej' would probal)ly consider 
 the tradition as having a greater semblance of truth. It is no occasion 
 of difiiculty that the tradition should speak of the division of the Israel- 
 itish tribes as different races in their new home ; but the discrepancy 
 in number is considered, perhaps, as falsifying the tradition ; still, may 
 not the very number bo an evichmce of its truthfulness, for, although 
 there were twelve tribes in Israel, and but two of them, as such, re- 
 turned after the captivity, there could be but nine left, if, as was the 
 case, the Levites were scattered among them, as a tribe without an 
 inheritance of its own, which never had a geographical position, as the 
 rest did in their own land, and became very naturally the prototypes 
 of the medicine-men of the other nine," — a suggestion of Hignificance, 
 should one become an advocate of this almost obsolete theory of the 
 origin of the Indians. 
 
 2 Fide chapter on Transmigration. 
 
 p-;^^' 
 ''M'- 
 
 2 f-^A 
 
 l'.^i'a 
 
 hi 
 
1 1 1'"^ 
 
 240 
 
 INDIAN MYTHS. 
 
 pr*. ; 
 J'' 
 
 ;.,! , 
 
 
 '^^li 
 
 Ki| 
 
 I ;■!' 
 
 1!, 
 
 ill";! 
 
 :' il^' 
 
 l)y accident it was uttered, there was a visll)le shudder 
 among the auditors. And as this name was inscribed 
 upon their adjetiKjs also, it may he inferred the sacred- 
 ness with which it was liekl was caused hy its being tlie 
 totem name, as described by Mr. Sclioolcraft. When- 
 ever the name of ' '^ Great Spirit is uttered by the 
 speaker in the Me Feast, all the audience, who are 
 
 wrapped in the deepest attention, respond to it by the 
 interjection, Wah-a-ho-ho-ho-ho-ho ! the first syllable be- 
 ing uttered in a quick and loud tone, and each of the 
 additional syllables fainter and quicker, until it ceases 
 to be lieard. The Indians believe the .speaker touches 
 the Great Spirit when he mentions his name, and the 
 effect on the audience may be compared to a bhjw on a 
 tense string, which vilirates shorter and shorter, until it 
 is restored to rest. This interjection is used in the rite 
 of initiation.^ 
 
 The significance of the totem is evident from the 
 practice at religious feasts of taking the postures char- 
 acteristic of the animal of their totem, in the mys- 
 tic dance that accompanies all Indian festivals ; the 
 voice of which animal was imitated, it is thought, by 
 the Indian warrior in his sas-sah-keivi, or war-whoojD, 
 which, according to Mr. Tanner, intimidates and over- 
 comes the weak, or those who are surprised without 
 arms in their hands, while it rouses the spirit of such 
 as are prepared for battle. It has also a surprising 
 effect upon animals, says the same author, who had seen 
 "a buffalo so frightened as to fall down in its steps, 
 being unable to run or make resistance." A bear, on 
 hearing this cry, was so terror-stricken as to drop help- 
 less from the tree in which it was mounted. The obli- 
 
 the 
 lias 
 kint 
 the 
 
 dra^^l 
 
 the 
 
 Thei 
 
 then 
 
 1 Tanner. 
 
 super] 
 their 
 
 it^rt 
 
 
CKRKMONIALS, RITKS, AND SYMBOLS. 
 
 241 
 
 gutions of the totem are srriipulously regarded. luter- 
 marriiigo among tlie families of the .same totem was 
 considered criminal ; a violation of this rule was pun- 
 ished with death. ( )f whatever clan, friendly or hostile, 
 the same totem bound those possessing it to all the 
 rights of hosi)itality, succor in distress, and friendship, 
 as in the case of blood relations. This name is never 
 changed ; while the common name is often changed, on 
 going to war, or at the occurrence of any remarkable 
 event. 
 
 SACRED FEAST.S. 
 
 The ceremonials of the sacred feasts of the Indians 
 are of various kinds ; their object is described as having 
 reference now to a god, to medicine, or to war.^ 
 
 When the Indians make their feasts they remove all fire 
 from the lodge, and rekindle it before the food is put on to 
 cook, so as to bo sure and not have anything unclean about 
 the feast. For my part, I am forced to Ijelieve these feasts 
 have been handed down from the children of Israel, but 
 have through time lost all their original features and merits. 
 . . . The fea,st of first-fruits is strictly regarded among 
 the Sioux. An Indian will not eat of his fruits until he 
 has made a feast. All meats offered must be of the best 
 kind. In all the Indian's sacred feasts incense is offered in 
 the following manner : After the feast is over, the host 
 draws a large coal or two from the fire, and some leaves of 
 the cedar ^ are laid thereon, and all the dishes are perfumed. 
 Then the Indians leave the lodge for home, taking with 
 them the dishes. 
 
 1 Mr. Prescott. 
 
 2 Among tlie Dacotah l.. ., the white-cedar tree is believed to have 
 
 supernatural power, and its leaves are burned as incense to propitiate 
 
 their gods. 
 
 16 
 
 J 
 
 
 i.¥. 
 
 r-. 
 
 
 «i 
 
 'I!' 
 
^IW'^ 
 
 242 
 
 INDIAN MYTHS. 
 
 Moftts f()rl)i(l(lon uro strictly csdiowed by tlio Indians; hut 
 tribes diller in tlio kinds of meat fcirbidden. In sonw; of their 
 feasts tli(^y have to eat all of the food cooked. iS'ot a morsel 
 of the f(jod must fall to the ground ; for if it does, the gods 
 will bo disiih^ased, and some groat calamity befall the In- 
 dians. Th(! ])on('s from the meat are all gathered up, and 
 cither burned with the sacred hre or thrown into the water, 
 so that the dogs cannot get them nor the women trample 
 upon them. 
 
 The f(^ast most universal is that of the Medawa, wliicli 
 is thus described by Mr. Sclioolcraft : — 
 
 This feast was an ancient ceremony. It is accompanied 
 with dancing, and is sometimes called tho Medicine dance. 
 The members, or communicants of this feast, constitute a 
 society, having .secrets known only to tho initiated. Gentle- 
 men of the Masonic fraternity have discovered unmistakable 
 evidence that there is a similarity between the secret signs 
 used by tho members of this society and those of the Free- 
 masons.^ Like them, they have a secret in common with 
 societies of the same order wherever located, and, like them, 
 have different degrees, with secrets belonging to each res])cc- 
 tively, in the same society ; but, unliko the Masons, they 
 admit women and children to membership. 
 
 They have no regular or stated time for holding this feast ; 
 and all the members do not attend at the same time, but only 
 such as are invited by the master of the feast. Persons 
 desirous of joining this society will in some cases use the mo^t 
 rigid economy for years, to enable them to lay up goods to 
 
 1 This is a well authenticated fact ; and travellers in the West have 
 met with Indians who were seemingly perfectly acquainted with the 
 various Masonic signs and emblems, Mr. E. R. Emerson, while in 
 the vicinity of the Upper Lakes on aji exploring expedition, had with 
 him an aged Chippewa chief who indicated by indisputable signs that 
 he was acquainted with the secrets of this society. 
 
 o: 
 
 tl 
 
 al 
 
 pr 
 mj 
 
 brl 
 
 is 
 
 b]J 
 up( 
 an[ 
 
the 
 lie in 
 I with 
 
 that 
 
 CKRKMOXIALS, BITES, AND SYMBOLS. 
 
 243 
 
 pay the initiiitluii fee. This lee is not fixed at any stipu- 
 lated amount; those who join pay accordinj,' to their ability. 
 8onietinu' j^oods to the amount of two or three hun(hed 
 dolhirs are <,MV('n hy an indivi(hud, Cloods given for this pur- 
 pose generally consist of l)lankt'ta, broadcloths, calicoes, wam- 
 pum, and trinkets, and are given to the medicine-men, who 
 perform the ceremony of initiating the member. When one 
 or more persons make application to join the society, prepara- 
 tions are made for a feast and dance, which is held in an 
 arched lodge, constructed of poles, and covered with tent- 
 cloth and otiier material. The size of the bower is made to 
 conform to the number of persons to be invited ; and this 
 number depends much on the ability of the person who makes 
 the feast. The width of a bower is about sixteen feet; the 
 length varying from ten to seventy-five yards. The members 
 of the society sit on each side of the bower, the centre being 
 reserved for dancing. Candidates for admission are required 
 to fast three days previous to being initiated. At some period 
 during this fast they are taken by the old medicine-men to 
 some secluded secret spot, and instructed in the doctrines and 
 mysteries of the society ; and it is said that the candidates 
 are during this fast subjected to a severe sweating process, by 
 covering them with blankets and steaming them with herbs. 
 The truth of this is not here vouched for ; but the appearance 
 of the candidate, when brought forward to be initiated before 
 the public, corroborates it. 
 
 The public ceremony of initiation usually takes place 
 about eleven o'clock a.m. The exercises of dancing, singing, 
 praying, and exhorting, which precede the initiation, com- 
 menced the previous morning. Before the candidates are 
 brought forward, the ground through the centre of the arbor 
 is carpeted with blankets, and broadcloth laid over the 
 blankets. The candidates are then led forward and placed 
 upon their knees on the carpet, near one end of the bower, 
 and facing the opposite end. Some eight or ten medicine- 
 
 * 
 
 I 
 
 1 
 
 Jill " 
 
 
 
 5 ■,■* .-'^i 
 
 
 s::.:'i 
 
 l\i ■' :' 
 
 Sli 
 
 p 
 
 U';!'"'! 
 
 
 II. 
 
 Ft "vi* zjt 
 
m. 
 
 m: 
 
 I, 
 
 I. 
 
 
 »''S 
 
 (fi; 
 
 ':!!! 
 
 r 
 
 !■ 
 
 ill 
 
 
 "ft: 
 
 244 
 
 INDIAN flffYTHS. 
 
 men then march in single file round the bower, Avitli their 
 medicine-bags in their hands. Each time tliey ])erform the 
 circuit they halt, and one of them makes a short address. 
 This is repeated until all have spoken. They then form a 
 circle, and place their medicine-bags on the carpet before 
 them. Tlien they commence retching and making efibrts to 
 vomit, — bending over until their heads come nearly in con- 
 tact with their medicine-bags, on Avhich they vomit or deposit 
 from their mouth a small white sea-shell about the size of a 
 bean. This they call the medicine-stone, and claim that it 
 is carried in the stomach and vomited on these .jccasions. 
 These stones they put in the mouths of their medicine-bags, 
 and take their position at the end of the bower, t ^posite to 
 and facing the candidate. They then advance in line, as 
 many al)reast as there are candidates. Holding their medicine- 
 bags before them with both hands, they dance forward, — 
 slowly at first, and uttering low guttural sounds as they 
 approach the candidates, their step and voice increasing in 
 energy, until, with a violent Ouc/h ! they thrust their bags 
 at their breasts. Instantlv, as if struck with an electric 
 shock, the candidates fall prostrate on their fices, — their 
 limbs extended, the body quivering until tlie muscles become 
 rigid in every fibre. Blan'cets are then thrown over tliem, 
 and they are suffered to lie thus a few moments. As soon as 
 they show signs of recovering from the shock, they are assif=ted 
 to their feet and led forward. ^ledicine-bags are then put in 
 their liands and medicine-stones in their mouths. They are 
 then medicine-men, or women, as the case may be, in full com- 
 munion and fellowship. The now members now go round 
 the bower with the old members in .'^ingle iile, knocking 
 down members promiscuously by thrusting their medicine- 
 bags at them. 
 
 After continuing this exercise romo time, refro 'iments are 
 brought in, of which they all partake. Dog's flesh is always 
 a component part of the dish served on these occatiions. 
 
 |i 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 245 
 
 After partaking of the feast, tliey generally continue the 
 dance and other exercises f(jr several hours. The drum and 
 rattle arc musical instruments used at this feast. The most 
 perfect order anil decorum are preserved throughout the 
 ceremony. 
 
 The members of this society are remarkably strict in their 
 attendance at this feast ; nothing but sickness is admitted as 
 an excuse for not complying with an invitation to attend. 
 Members sometimes travel fifty miles, and even farther, to be 
 present at a feast when invited. It is remarkaljle that neither 
 want uor a thirst for w liskey will tempt the members of this 
 society to part with their medicine-bags. Whether these 
 men possess the secret of mesmerism or magnetic influence, 
 or whether the whole system is a humbug, is diiticult to 
 determine. A careful observation of the ceremonies of this 
 order for six years has been unable to deti;ct the imposture, 
 if there be one; 'and it is unreasonable to suppose that an 
 imposition of this character could be practised for centuries 
 without detection. Tlx're is no doubt that the tribe generally 
 believe that their mecucine men possess great power. 
 
 The adjoining cut is a representation of the sidereal 
 heavens. Tlie two lines of dots on the upper side sig- 
 nify the stars in their multitude. The 
 
 Mexican Indians indicated the stars in : : T I I I .' I 
 the same way. The short perpendicular | t j | M I f 
 lines bcLLath symbolize the celestial in- Medicine House. 
 liuence of tha stars upon human life. It was the Indian 
 l)elief that the star-rays would cause transformation,^ for 
 to each star was attributed personal will. This conscious 
 force, however, was subject to a superior power, whicli 
 directed its action. 
 
 Among the traditions of the Indians are found 
 
 1 Fide chapter on Transmigration . 
 
 a 
 
 m 
 
{'\k: 
 
 '»!;-■■ 
 
 2-lG 
 
 INDIAN MYTHS. 
 
 accounts of tlie origin of this feast, wliich show thtit 
 its ceremonials were l)elieved to liave been estaljli.shed 
 by sui)ernatural agency, as will be seen in the fol- 
 
 lowing legend : — 
 
 il 
 
 i.ifi' 
 
 mil 
 
 THE ORIGIN OF THE SACRED FEAST, THE AIEDAWA. 
 
 Manabozlio and (Jhilnabos lived on intimate terms in close 
 riitirement ; fur they were brotliers, and of superior powers of 
 mind and body, and W(;re constantly enga;^'ed in i)laniniig for 
 the good of mankind. One would have supposed that such 
 enipliyment would hav(i received lii^^h encomiums from all 
 created beings, but it was not so. There are .spirits among 
 the manitt(js who are of an envious disposition; these spirits 
 inhal)it almost every imaginable place upon tlio eartli, and 
 are rife witii con.spiracies. Should any one Ixi engaginl in 
 good w(n'k, he is interrupted tln'ough some mischievous prank 
 ])erformed }»y them. 
 
 Manabozho had warned his brother again.st their machina- 
 tions, and cautioned him not to separate himself from his 
 side, as he was tlui more powerful of the two. But, ncjtwith- 
 standing his advice, (Jhibialjos ventured alone ujjon the ice 
 of tlie (Ireat Lake one day ; Avhen, as soim as he had reached 
 the centre, the malicious manittos broke the ice and plunged 
 him to the bottom, where tluy hid his b(jdy. N(;ws of the 
 disaster quickly reached Manabozho. lie was inconsolable. 
 He [)aced l)ack and i'orth Ufjon the shores of the lake, idling 
 the air with his cries. Then he began war upon the manit- 
 tos, and precipitated great numbers into the deei)e.st al)yss. lie 
 us(ul all manner of means to torture them ; and finally, weary 
 with his laljors, he .sat down six ytjars to lament, ])reviously 
 blackening Ids face in tokcm of his gric^f The whole country 
 now was Idled with the sound of his lamentations and his 
 cri(!s for Chibiabos, whose nami! he uttered in prolonged wails. 
 
 His inconsolable .sorrow tilled the repentant manittos with 
 
 '''I 
 I'll 
 
 ii 
 tl 
 
 ■•i:3j 
 
 i : 1 
 
k'l 
 
 CERKMONIALS, RITES, AND SYMIJOLS. 
 
 247 
 
 dread ; and they consultcid together, in order to find a way by 
 Avhioli they might lessen it. At last, the ohUist and wisest of 
 them, who had had no part in the death of Cniibiahos, ollered 
 to unch'rtake the task of reconciliation. Ih; l)ade the manittos 
 Iniild a sacred lodge close t(j that of Manabozho, and prepare 
 a siim])tn(ius feast. The manittos obeyed ; anl, taking a \n\n\ 
 niled with choice tobacco, they assembl(!(l in order, one b(!- 
 hind the other, each carrying under his arm a sack formed of 
 tiie skin of some favorite animal, — as a beaver, an otter, or 
 a lynx, — lilhid with precious medicines culled fnnn vari(His 
 plants. Tlicy ap])roached Manabozho, and invited him to 
 their feast, with many phiasing words and ceremonies. To 
 their joy, raising his head and uncovering, Manab(Jzho washed 
 oil" his mourning color antl then followed them. When tluiy 
 had reached the sacred lodge, the Juanittos j)olit(!ly oiferod 
 him a li(iuor [)re])ar(jd from the choicest medicines, as at 
 once a pro[)itiation ami an initiative rite, which Manabozho 
 drank at a single draught, and his melancholy instantly de- 
 })arted. TIk! manitt(js commenced their songs an<l dances, 
 united with various cercmoni(!S : some shook thtnr sack at 
 him as a token of skill ; some exhiliited the skins of birds 
 idled with smaller birds, which, by some art, would hop out 
 of the throat of the l)ag ; and others showed curious tricks 
 with tlu'ir drums. All sang, all danced, all acted, with the 
 utmost gravity and earnestniiss of gesture, Ijut with perf(!ct 
 exactness of time, motion, and voice. 
 
 Manabozho was curiid. Ho ate, danced, sang, and smoked 
 the sacred pipe;. Tims, the mysteries of the grand feast, 
 the Medawa, were iirst performed. But to show more fully 
 th(!ir re{)entanc(!, the previously recreant manittos unit(td their 
 jMiwcrs to bring the lamented (.'hibiabos to life. This they 
 succeeded in doing; but it was forbiddcai that he should 
 enter tlui sacnnl lodge, and they gave him through a chink 
 in the wall a burning coal, and bade him go and preside ovcir 
 the Country of Souls. They also bade liim make a fire with 
 
 i' •■ r 
 
 
 :< I'M 
 
 m 
 
 m i'^ 
 
 vfV' 
 
 iV.i. 
 
 '■tiy 
 
 ^ 
 
 m 
 
 m 
 
 m 
 
 mi 
 
 'in 
 
 J I 
 
 -Uji 
 
m;. v.f -i V 'f^ 
 
 
 1 1. Pit 
 
 -f' ■ 
 
 It'' 
 
 248 
 
 INDIAN MYTHS. 
 
 the coal, to light his kindred to that country ; and thid firs 
 must never be extinguished, for all the future dead would 
 have need of light in their pathway to the Country of Souls. 
 
 From the village of his childhood, 
 
 From the homes of those who knew him, 
 
 Passing silent through the forest, 
 
 Like a smoke- wreatli wafted sideways, 
 
 Slowly vanished Chibiabos ! 
 
 Where he passed, the branches moved not, 
 
 Where he trod, the grasses bent not ; 
 
 And the fallen leaves of last year 
 
 Made no sound beneath his footsteps. 
 
 Four whole days he journeyed onward 
 
 Down the pathway of the dead men ; 
 
 On th(! dead-man's strawberry feasted, 
 
 Crossed the melancholy river, 
 
 On the swinging log he ci-ossed it, 
 
 Came unto the Lake of Silver, 
 
 In the stone canoe was carried 
 
 To the Islands of the Blessed, 
 
 To the land of ghosts and shadows. ^ 
 
 The scene of private sacrifice is the lodj^e of the 
 person who performs it, which is i)repared for that 
 purpose, by removing everything out of it, and spread- 
 ing green branches in every part, The fire and ashes 
 are taken away. A new hearth is made of fresh earth, 
 and another fire is liiihted. The owner of the dwelling 
 remains alone in it; and he begins the ceremony by 
 spreading a j)iece of new cloth, or a well-dressed moose- 
 skin neatly painted, on which he opens his medicine- 
 bag and exposes its contents, consisting of various arti- 
 cles. The principal of them is a kind of household god, 
 whicli is a small carved image about eiLilit inches long. 
 Its first covering is of dowu^ over whicli a piece of birch- 
 bark is closely tied, and the whole is enveloped in sev- 
 
 1 " Song of Hiawatha," by II. W. Longfellow. 
 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 249 
 
 eral folds of red and blue cloth. This little figure is 
 the object of the most pious regard. The next article 
 is his war-cap, which is decorated with the feathers and 
 p]i',mes of rare birds, beavers' and eagles' claws, &c. 
 There is also suspended from it a quill or feather lor 
 every enemy whom the owner has slain in battle. The 
 pipe, tobacco, roots, and simples complete tlie contents. 
 These articles being all exposed, — and the stem of the 
 pipe placed upon tlie two forks, in position not to come 
 in contact with the ground, — the master of the lodge 
 sends for the person he most esteems, who sits down 
 opposite to him. The pipe is then tilled and fixed to the 
 stem. A pair of wooden pincers is provided to put tlie 
 fire in the pipe, and a double-pointed pin to empty it 
 of tlie remnant of tobacco wliicli is not consumed. This 
 arrangement being made, the men assemble, and some- 
 times the women are allowed to be humble spectators ; 
 while the most religious awe and solemnity pervades 
 the whole. The mi-chini-wais, or assistant, takes up 
 the pipe, lights it, and presents it to the officiating 
 person, who receives it standing, and holds it between 
 both his hands. He then turns himself to the east, and 
 draws a few whifs, which he blows to that point. The 
 same ceremony he observes towards the other three 
 (piarters, with liis eyes directed upwards during the 
 whole of it. He holds the stem about the middle, 
 between the three first fingers of both hands; then 
 raising them upon a line with his forehead, he swings it 
 three times round from the east, with the sun, and, 
 after pointing and balancing it in various directions, he 
 reposes it on the forks. He then makes a speech to 
 explain the object of the meeting, concluding with 
 thanks to the Master of Life, and supplication for his 
 
 
 T 
 
 ,M< 
 
 f «"i 
 
Riil! 
 
 w 
 
 
 250 
 
 INDIAN MYTHS. 
 
 future protection. He then sits down, and, at the 
 moment, the whole company utter an exchiniation of 
 approval, a protracted ho ! prolonging the last letter. 
 The iiii-cJimi-wais then takes up the pipe and holds 
 it to the mouth of the othciating chief, who, after 
 smoking three whiffs, makes a short supplication to 
 the Master of Life, and then goes around, taking his 
 course from east to west, to eveiy person present, who 
 individually says something to him on the occasion. 
 The pipe being smoked out, after turning it three times 
 around his head, he drops it downward and replaces it 
 in its original j)osition.^ 
 
 -,Vi 
 
 m 
 
 M 
 
 f' 
 
 \'', ■ 
 
 ? 
 
 ^ 
 
 
 ,?fi/f 
 
 J , 
 
 
 
 f A 
 
 , 
 
 m ' ' 
 
 :' 
 
 SACRIFICE TO THE FOUR WINDS. 
 
 To these manittos, the four spirits of the winds, the 
 Jossakeed appealed in his capacity of diviner and 
 prophet. For them was constructed a lodge, in which 
 was placed the presiding Jossakeed, who on entering 
 invited each spirit to receive incense from his calumet. 
 When this invitation had been given, there was a 
 silence among the people ; they looked in the air to 
 see the spirits come. The Jossakeed sang, and a few 
 chanters joined ; the lodge shook ; a noise and extra- 
 ordinary confusion arose. It was thought to be the 
 spirits, who were coming from the four corners of the 
 earth. There were, besides the four spirits above named, 
 four manittos of lesser degree, making eight — a sacred 
 number — who attended the Jossakeed. The first spirit 
 to arrive was Ackwin, the spirit of the earth, who 
 was the interpreting spirit. After her ap[)earance, the 
 
 1 Sir Alexander McKeiizie, iji "Narration of Habits aud Customs of 
 the Chippewayan Indians." 
 
 if 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 251 
 
 four manittos previously invoked l)y the Jossakeed 
 made their appearance. Whenever a manitto arrived, 
 a heavy blow was heard upon the ground, like the fall 
 of some heavy article, and the lodge was rudely shaken. 
 When the spirits were assembled the council began, 
 Speaking was heard in the lodge ; there was much order 
 in the discussion, the spirits .speaking only one after the 
 other, but each with a different voice. The people sat 
 listening to these sounds in silent awe, and with fixed 
 and breathless expectation. The sacred lodge was be- 
 lieved to be filled witli spirits of omnipotent power, 
 wlio had come, at the bidding of the chief prophet, from 
 the remotest parts of the earth. And it was also 
 believed that the Jossakeed could send these agents to 
 the uttermost bounds of the world in a few seconds, to 
 do his hii] -Mig, 
 
 bo 't to fly, 
 
 To srt'im, to dive into the fire, to ride 
 
 On the curled clouds ; 
 
 for the Jossakeed, like Prospero, had power to command 
 these " dainty spirits " at his pleasure. In this cere- 
 mony the people expected to receive information in 
 regard to the causes of certain distempers, and answers 
 to their speculations in respect to their future life. 
 Questions like the following were often asked : " Where 
 is the body of him who was drowned in Lake Supe- 
 rior ? " " Has the person who recently died been allowed 
 by Chibiabos to enter tlie Place of Departed Spirits?" 
 " What is the sickness of my child ? '' At each of these 
 (juestions the lodge was seen to be rudely shaken, when, 
 if the interpreting spirit was sufficiently appeased by 
 presents of tobacco and other things, which afterwards 
 became the property of the Jossakeed, it gave an 
 
 m-^ 
 
 AM J 
 
 
 
 :!j 
 
 
 ,J 
 
 .a*!Si« 
 
Ik 
 
 252 
 
 INDIAN MYTHS. 
 
 'ft'' 
 
 answer. The ans\^■er, if the question was in regard to 
 sickness, was sometimes like tlie following: " The soul 
 of the patient is no longer in his body. An evil spirit 
 has carried it off. It is imprisoned. A powerful spirit 
 must be sent for it." Thereupon, the relatives gave 
 something for a messenger spirit to go in search of the 
 soul.^ 
 
 lil;-- 
 
 
 M 
 
 MM 
 
 «l 
 
 i 
 
 i : 
 
 
 o.t''lP' 
 
 
 
 1^ 
 
 iJ 
 
 My 
 
 WORSHIP OF THE CONCH-^HELLS. 
 
 A Facred service is described as a rite of worship of 
 the conch-shells. Two of these were taken from a place 
 appropriated to the care of objects of religious regard, 
 within the Sacred Square, and were filled with a bitter 
 liquid made from a species of the tea-plant, the cus- 
 suna, or ycqwii. These were carried by two attendants 
 to the chief, who sat upon a seat painted white. At the 
 moment of presentation the attendants cry yah in loud, 
 shrill accents. Bowing, and then turning, they face 
 each other with hands crossed low upon their breasts, 
 when they add the syllables o-hc, prolonging the last 
 syllable till the breath expires. A pause for an instant 
 is made, when with the new respiration they int<:/ne in 
 lower key, but in a full, rich voice, the syllable ivah. 
 Mr. Adair, with other early writers of the seventeenth 
 century, believing the Indians were Israelites, seeks to 
 prove that this exclamation was the name of Jehovah, 
 — in the Indian tongue Yah-o-he-wali ; and the origi- 
 nal mystic Hebrew name is even more like the Indian 
 
 lit Wcis an opinion often held by the Iiulians, that Avhen a person 
 was very feeble and sick his soul had left the body, but it might lie 
 brought back by a messenger spirit ; which is similar to a belief held 
 among the Greeks, that a person could send his soul out of his body, 
 and after a length of time it would return to it. 
 
CEREMONIALS, RITES, AND SYMI'.OLS. 
 
 word tluu) the modern corrupted form. The prouuncia- 
 tiou of this ancient form of the word — JaJu), the holy 
 name of four k'tters — wab i'orbiddeu among the Israel- 
 ites, as was the totem-name among the Indians.^ Tlie 
 assertion of Mr. Adair, that Yah-o-he-irdk was an invo- 
 cation to the Supreme Deity, is justifiable, altliough his 
 zeal in proving his theory as to the origin of the Indian 
 nmst be thought more i)iou8 than wise ; yet it should be 
 remendjered that William Penn, and many other.s not 
 easil} led into error through sentimental regard for the 
 Indians, were inclined to his view; and it is not impos- 
 sible that future research may revive these obsolete the- 
 ories by transferring the drama of the Hebraistic cos- 
 mogomy to this, the elder world. 
 
 Tiie terminal sound vmh to the invocation appears to 
 have reference to the living spirit, which, the Indians 
 Ijelieved, dwells in fire. Dr. Brinton translates it by 
 our Englisli word ivhite, in explanation of the name of 
 i\Ianab()zho, whom he states might be called properly the 
 Great White One. In Dacotah it is the Indian name 
 for snow, — probably in reference to the color of that 
 lovely transformation of the rain through atmospheric 
 alchemy, by which we have the white crystals of the 
 winter storm, that are, according to Thoreau, created in 
 enthusiasm and finished in an ecstasy. White is one of 
 the Indian's sacred colors. It is of interest to trace this 
 word in the dialect of a single tribe, — that of the Da- 
 cotahs, as given in an Indian vocabulary in the " Ar- 
 chffiologia Americana ; " for its repetition is significant, 
 as it shows the Indian's sense of the omnipresence of 
 his Supreme Deity. The name given God by this tribe 
 is Wah-klwn-tutKj-hah, and that for lightning is icah- 
 
 1 Josephus, book ii. chap. 12. 
 
 ;«?<!• 
 
"ft 
 
 
 ; ' t ; 
 1 :i:.:. 
 
 254 
 
 INDIAN MYTHS. 
 
 || 
 
 1 1 ,4 1 i,ii 
 J. 
 
 i 
 
 111 
 
 ko7i(j-dcc ; for man, iccc-chas-ha ; and woman, ivce-ah ; for 
 the moon, believed to give length of life, ha-ynit-oo- 
 ivee ; and night, ha-Jiai-pcc ; for the stars, icce-zah-kohsk- 
 kcli. ; tliat is, " sun suspended." Spring, the time of the 
 renewal of life, is spoken of as waij-i/n-ai/-too. 
 
 It has been stated that in some dialects this syllaltlc 
 forms part of every descriptive word of animate things 
 that are possessed of desirable qualities. The invoca- 
 tion of Yo-Jui-wah is declared to have been universal 
 among the Indians, the word varying in sound only as 
 the dialects of the tribes differed. One autlior related 
 that the ceremonials of a feast at which he was present 
 began by the chief's rising from the principal place, the 
 central seat of a semicircle, painted wliite, — the circle 
 being in a crescent, according to AVilliam Penn, — and 
 making a shrill cry of ho, or yo, when all present re- 
 sponded with a prolonged intonation of the word luah. 
 
 A conch-shell was found in a mound a few years 
 since bearing the appearance of great antiquity. It 
 may be concluded that the worship of the shell arose 
 from the Indian's belief in aerial gods, and that he con- 
 jectured that there was an aerial spirit whirring its 
 delicate wings like an invisible and imprisoned hum- 
 ming-bird — that marvel of Indian fancy — in the re- 
 verberant shell. 
 
 In the Hindoo illustrations of Vishnu, whose attribute 
 is Preservation, is seen in the left extended hand the 
 cankh, a sea-shell of the genus Buccinum. This shell 
 distinguishes Vishnu, whose attributes it represents, and 
 is only found in the illustrations of this deity. 
 
CEHKMONIALS, RITKS, AND '.SYMBOLS. 
 
 255 
 
 M KDICIN E-SACK (GUSII-K K ri-K-TA-GlTN). 
 
 Tho inetlicimj-sack, vhicli was the pj/m^t'.s of tlio 
 American Indian, was usually formed of the skin of 
 the animal of which he dreamed in his fast, when 
 changing from youth to manhood. This sack was oi-na- 
 mented in various ways, according to the fancy of the 
 owner, and was held in great reverence. Feasts were 
 often made in honor of it, while sacrifices of some favor- 
 ite dog also were offered, if they imagined its jjresiding 
 manitto was offended. Within these sacks was placed 
 some article of supernatural import, such as green 
 plumes or a medicinal herb, — as these were held to be a 
 charm against disaster. These charms were kept sacred, 
 and were not allowed to be seen, — a custom that was 
 never violated, even among the bitterest enemies. 
 
 Mr. Calvin Cushman, who was a missionary among 
 the Choctaws, relates that among that tribe there was 
 kept a kind of box, instead of the individuid sack, 
 containing some kind of substance which was consid- 
 ered sacred, and kept entirely secret from the common 
 people; and this box was borne by a number of men 
 who were considered pure and holy. Whenever these 
 Indians w'ent to war with another tribe, they carried 
 this box ; and such was its purity in their view, that 
 nothing would justify its being rested on the ground. 
 
 ""y a clean rock, or scafl'old of timber was considered 
 sutriciently pure for a resting-place for the sacred coffer. 
 And such was the veneration of all the tribes for it, that 
 whenever the i)arty owning it was defeated and obliged 
 to leave it on the battlefield, the conquerors would by 
 no means touch it. This box, together with the rites 
 and ceremonies of these Indians, were thought by Mr. 
 
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 IMAGE EVALUATION 
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 I.I 
 
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 7 
 
 ^5. 
 
 ^N^ 
 
 ^ 
 
 v 
 
 4 
 
 C 
 
 V 
 
 
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 ti 
 
 256 
 
 INDIAN MYTUS. 
 
 Cusliman to give mucli reason for the belief, entertained 
 by some, tliat they were descendants of Abraluun, and 
 that the box was an imitation of the Ark of Covenant. 
 
 .-Ji .. 
 
 ' :'■ i. 
 
 II 
 
 
 PREPARATOllY CEKEMONY OF THE YOUNG 
 WAKiaOK. 
 
 On the first day the youth begins his prescribed fast 
 and purification, preparatory to entering upon the war- 
 path, by eating two handfuls of button-snakeroot, pow- 
 dered for the purpose ; and afterwards he drinks a 
 decoction made from the leaves of this plant. In the 
 sunset and dusk of evening he eats a little boiled 
 corn. This is repeated four days. On the fifth he puts 
 on new moccasins and goes out from the lodge, wherein 
 he had remained during these ceremonies. Twelve 
 moons he abstains from eating the meat of bears, 
 turkey-cocks, fowls, and any bucks except the old ones. 
 He does not touch his ears or head^ with his hand. 
 For four moons a separate fire is required upon which 
 to cook his food, which may be done by another person, 
 who must partake of the food first, however, and after- 
 wards serve the youth with separate utensils. Every 
 new moon he drinks the decoction of the button-snake- 
 root, and a fast is observed until evening, when the 
 boiled corn is eaten sparingly. The twelfth moon is 
 observed with the ceremony used on the first four days. 
 The fifth day of this moon the " spine of the corn " is 
 burned and the ashes rubbed over his person. When 
 this moon has expired, the madis-do-wan, or sweating- 
 lodge, is entered, and after a profuse sweat, a bath in 
 
 ^ TIio head was sometimes made a sacrificial offering to the sun. 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 257 
 
 the adjacent waters is taken, when the youth becomes 
 a young warrior, prepared lor taking the war-path. 
 
 THE WAK-MEDICINE. 
 
 A wiklcat, in early ckxys, became troublesome, way- 
 laying and attacking the Indian people. After a council 
 it was concluded best to slay this wildcat ; and this 
 was done, although this species of animals was believed 
 to preside over the occult ceremonies of the mrdas. 
 The body of the wildcat was burned, and the ashes 
 carefully preserved. About the same time there ap- 
 peared a serpent in the water. The old wise men, 
 standing on the banks, sang to it, at which it lifted 
 itself a little above the water. The wise men renewed 
 their invocations, and the serpent raised its head, show- 
 ing one horn. This the wise men cut off. Tiiev 
 continued their songs, and the serpent lifted the other 
 horn. The wise men cut this one off. This was its 
 fourth and last appearance. The seri)ent was seen no 
 more. Xow of a fragment of these horns, and a little 
 of the ashes of the burned wildcat, a marvellous drink 
 is prepared. The warrior is made brave when he par- 
 takes of this medicine, or me-da-c-Jd. 
 
 It may be concluded that the serpent of the waters is 
 the sacred Unkatahe, presiding over the transmigration of 
 souls. There 
 seems to be 
 an association 
 of ideas, in 
 this myth, 
 
 with the belief in the moon's influence upon longevity, 
 and in an appointed guardian over the transmigration of 
 
 17 
 

 !,■ J 
 
 'IK 
 "rjf ; 1 
 
 
 ' ■■ - ' 1 I 
 
 
 '.; I 
 
 258 
 
 INDIAN MYTHS. 
 
 ff'3 V 
 
 the human soul; for the serpent is represented with 
 horns resembling a crescent, which is an emblem of life 
 
 among the Indians, and the wildcat 
 has four small crescents for feet, as 
 seen in the pictures. 
 
 Remembering the myth of the 
 creation, in which it is related tliat 
 the goddess of the moon was pre- 
 cipitated from heaven upon the 
 waters, where she gave l)irtli to those 
 elder gods, rulers of tlie primeval worhl, tlie four winds, 
 and considering the name of the moon in one dialect, 
 — nepa (I sleep) and nlj) (I die), — the association of 
 ideas seems appropriate. 
 
 We perceive in the bath of the youthful warrior, and 
 the use of ashes, both in drink and anointment, illus- 
 trations of the Indian's belief in these two elements, 
 fire and water, as the guardian powers over human 
 existence. In his worship of Unkatahe and of Ata- 
 hensic, and his incantations to the wildcat, these are the 
 influences he invokes. It is tliese divinities whose 
 protection he seeks. 
 
 / ,' ! 
 
 I ■ 
 
 
 DIVINATION, AND CUSTOMS OF INDIAN WARRIORS. 
 
 The push-Ji.waw-gunmc-(/c7aah gun, or cleared ground, 
 for the purpose of divination, ro-zau-hun-ziche gun, is 
 made in the following manner. A spot of ground, in 
 the form of a parallelogram,^ is cleared of the turf. The 
 soil is then made soft and fine, and enclosed with poles ; 
 no foot must step upon it. The chief sits down at one 
 end, opposite the enemy's country, and, with song and 
 
 * The parallelogram signifies fire. Vide Tanner. 
 
 * ■ J 
 
CKREMOXIALS, RITES, AND SYMBOLS. 
 
 259 
 
 \ 
 
 > 
 
 supplication, places before liim, on the margin of the 
 piece of ground, two sniiill round stones.^ Entreating 
 the Great Spirit to disclose the direction he should lead 
 his war-party, the chief requests the principal warriors 
 to offer incense or smoke from their calumets ; a fire 
 is struck, the stones are seen upon the opposite margins 
 of the ground, and their line of direction is tlie result of 
 the ro-zau-hun-zichc gun. At this place various offer- 
 ings are made, — beads, locks of hair, pieces of clotli, the 
 jt'-bi-Kf/, or memorials of the departed ; these are after- 
 wards carried into battle, left on the plain, or if possible 
 tlirust into the body of the wounded or dead. 
 
 The three first times a man accompanies a war-party, 
 the customs of the Indians require some peculiar obser- 
 vances. The young warrior must constantly paint his 
 face black, must wear a head-dress of some kind, and 
 the vessels from which he eats or drinks must be 
 touched by no other person. He is not to eat or rest 
 during the day ; and when he halts, his face must be 
 turned to his own country, that the Great Spirit shall 
 perceive his wish to return home again. 
 
 The encampments of the warriors are enclosed by 
 sticks or poles in the form of a square, with an opening 
 towards the enemy's country ; within wliich are arranged 
 first the principal warriors, chiefs, and old warriors, next 
 tlic younger men, and last the new warriors, on the 
 extreme end of the encampment. All sleep with their 
 faces towards their own countries. The accoutrements 
 of eacli warrior are held sacred ; they must be neither 
 stopped over nor handled. To wet the feet is an evil 
 omen, or to walk in a beaten path. If compelled to 
 
 ' The globular stones, found in a mound and already mentioned, 
 were probably used in rites of divination. 
 
260 
 
 INDIAN MYTHS. 
 
 
 IWil 
 
 I'll I 
 
 cross a stream, or pass over a swamp, the water is 
 wiped off with sticks or grass. Bowls of birch-bark are 
 marked with a line through the centre ; from one side of 
 which the warrior drinks in going to battle, — from the 
 other, on his return. These bowls are not carried home, 
 but left on the prairie, or suspended from trees within 
 a day's journey of his village. 
 
 Any man who is preparing for war, and whose su])ply 
 of moccasins, or of powder and ball, or any other com- 
 mon and necessary article has failed, takes a specimen of 
 what he needs, — if moccasins, one of these, — and walks 
 about tlie encampment, pausing a moment before such 
 of his companions as he hopes will supply his demand. 
 He has no occasion to say finything ; usually immediate 
 compliance is given ; but if not, the chief, dressed as 
 for battle, accompanied by other warriors, goes from one 
 to another and takes the necessary articles from those 
 who have the largest quantity. 
 
 " i! 
 
 ■ :\u 
 
 CEREMONY ON THE RETURN OF A WAR-PARTY. 
 
 The return of a war-party is the occasion of a sacred 
 ceremony of rejoicing. The ground within their lodges 
 is swept, and utensils, used during their absence, carried 
 out. The warriors decorate themselves with swan's- 
 down, a tuft of loug white feathers being affixed to the 
 crown of the head ; and red and black figures are 
 painted on their bodies. Approaching their homes, 
 they raise their voices in the usual song, whose words 
 are thought to resemble the syllables in the name of 
 Jc-ho-vah. In their hands are borne branches of pine, 
 to which are hung the scalps of the enemy slain in 
 battle. Arriving at one of the houses, wherein are 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 261 
 
 tlieii" sacred symbols, the chief, at the head of the com- 
 pany, walks in a contrary direction to tlie course of 
 the sun, crying, yo-Jic-he-waJi-wah, and all repeat, yo- 
 hc-hc-wah-ivu/i, while the circle is made. Opposite the 
 door is the war-pole ; and upon blocks, arranged for the 
 puri)ose, is placed a box, constructed of pieces of wooti 
 securely fastened together in the form of a sipiare, — 
 the middle of three sides extending a little, the fourtli 
 being fiat for convenience in transportation upon the 
 back of the Op;ie whose ottice is taken only after cere- 
 monials of initiation. This box is fastened close with 
 hickory splinters ; its contents are of the most pious 
 mystery and occult nieauing.^ When the box is depos- 
 ited, silence ensues, all having seated themselves. 
 
 To sit down was an act that indicated peace and 
 friendship. It was the expression used by the warriors 
 in their invitation to William Penn and others to unite 
 with tliem in a treaty. Tliey sj)eak of their god, Xa-na- 
 bush, as having sat down when he had created men and 
 animals, — "Thus have I sat down, and the spirits of 
 the earth above and belorv have listened to me sitting 
 here." 2 
 
 At length the warriors rise, and following their chief 
 make the circle of the war-pole, crying tlie peculiar 
 words, as before, three times. Successively and in order 
 they then go into the house, wherein is the liearth on 
 which is the sacred fire. Three days and three niglits 
 are given to fasting, during which time the warriors 
 drink a warm decoction of hutton-snalccroot. The w^omen 
 
 11 
 
 
 HpI 
 
 
 H 
 
 
 lu^^K^^^^Kl 
 
 1 The Sacred Box mentioned by Mr. Cushman. 
 
 '•* " And Cod rested an the seventh day." Genesis. Vide chapter 
 on (Origin of ^/an. The idea of the repose of Deity, after the creative 
 art, was nni versa]. 
 

 1 , i ', ' 
 
 ■i! 
 
 M 
 
 m 
 
 m 
 
 If 
 
 
 262 
 
 INDIAN MYTHS. 
 
 staud besidu the door iu two rows, the fii-st ui^dit of the 
 last, wliere they cry, Jlu-ha-hr-Ju; with a shrill voice ; 
 lollowiiig tliis ulteruiice is an entire sileuce. Tiie chief, 
 from time to time during the last, comes out with Ids 
 warriors ; and, shouting tlie war-whoop, makes tiie circle 
 of tlie war-pole, waving as before tiie pine brandies 
 with tiie scaljis appended. Finally a general procession 
 is formed, the chief as before at the head, wlien all 
 move in orderly succession, the women last, around the 
 chief's lodge, from the east to tiie nortii ^ the men singing 
 the death-song. Then they fix on the top of the house 
 a branch, with a piece of a scalp fastened to it ; after 
 which they visit each house of the village, placing a 
 pine branch and scalp-lock upon each, and the spirits of 
 the dead being thus appeased, all ceremonial ends. 
 
 
 !,!•';: 
 
 ,.if.;ir: 
 
 
 
 PRAYER TO THE RULER OF THE WINDS. 
 
 From an island in Lake Superior a party of hunters started 
 to cross the lake on tlieir way homo. Tliero were ten canoes. 
 It was early dawn, after a night of jjerfect calm and (luiiit. 
 The liunt(!rs rowed forward some distance, when simulta- 
 neously all ceascsd rowing ; and the chief of the party, in a 
 loud voice, made the folhnving supplication to the (Jreat 
 Spirit, ruler of the winds: "O (treat Spirit, you have 
 made this lake, and you have made us, your children ; wo 
 appeal to you to keep the water calm, and let us pass over it 
 in safety." He then threw an offering into the lake, others of 
 the party doing the same ; when all recommenced rowing 
 in silence, while the chief began a chant, which was con- 
 tinued until the passage was made. 
 
 ^ It was in the north that the Evil Spirit was believed to have his 
 dwelling-place. 
 
CERKMOXIALS, RITES, AND SYMBOLS. 
 
 263 
 
 THE SE-SE-GWAM, — SONG OF ENTREATY. 
 
 At niglitfiill, when all hiul rctireil to rest, the natives" 
 begun to sing in a manner very clillereiit from what I had 
 heard. It was not accrompanied either with dancing or 
 drum or rattle, but consisted of soft, plaintive tones, and a 
 modulation that \\ as rather agreeable ; it had somewhat the 
 uir of church niusic.^ 
 
 This chant, nieutioned by Sir A. McKenzie, is referred 
 to by those who have lived with the savages. It is 
 described as a nielaiicUoly sound heard iu the stillness 
 of tlie night. In the biography of Mr. Tanner, mention 
 is made of these chants ; and the following incident 
 seems to be an explanation of their purport : — 
 
 AVii(!n the snow had fallen, and the weather began to 1)0 
 cold, so that we could kill no more bears, we began to sull'er 
 from hunger. One morning Xet-no-kwa rose very early and 
 left the lodge. Who did not return that night, but the next 
 day towards evening, as we were lying down inside the lodge, 
 she came in, ami, touching Wa-me-gon-a-brun on the shoul- 
 der, said : *' My son, you are a great runner ; and now let us 
 see with what speed you will go and bring the meat which 
 the Great Spirit gave nie last night. Kearly all night I 
 jtruyed and sang; and when I fell asleep near morning, the 
 Spirit came to me and gave me a bear to feed my hungry 
 children. You will iind him in that little copse of bushes in 
 the prairie. Go innnediately ; the bear will not run from 
 you, even if ho sees you coming.'' 
 
 * Sir Alt'Xiiiulor McKciizio. 
 
 - The directions were tolloweii, and th'- Var captured, — a uniform 
 result, according? to Mr. Tanner; who dou .1, however, that Net-no- 
 kwa's eyes were actually holden by sleep when she saw the bear. 
 Nevertlicless, a faith in his own dreams is the constant feature of Mr. 
 Tanner's Biojrraphy. 
 
'% 
 
 
 
 W4 
 
 :.i :;2 
 
 2G4 
 
 INDIAN MYTHS. 
 
 In tlio story of the dream there was some artifice, 
 according,' to Mr. Tanner. He, however, i'reiiuently 
 Hilates tliat Net-no-kwa, lii.s adopted Indian juother, 
 directs him in the hunt, hy a dream, following' a night's 
 jtrayer and cliant. The conchuhn;^' remark, relates to 
 the heliet' that tlie Great Spirit bade certain animals 
 ]»ernut theni.selves to be slain for food, if this was done 
 in a merciful manner. Net-no-kwa believed the animal 
 she had seen would act in obedience to the (Jreat S])irit; 
 he would not run from the hunter, for he was given 
 her for her children. 
 
 The chant, prior to the dream, was doubtless a prayer 
 to be directed as to the locality of the game, to be 
 shown the haunts of the bear, which were to be sought 
 in perfect faith on awakening. I'niting this belief in 
 divine guidance through dreanu-, with that in divina- 
 tion by lire, in which the S})irit is believed to disclose 
 the direction of a successful hunt over the foi-est or 
 plain, we perceive the dei)endence these savages I'elt in 
 their relations to him whom they called the Master of 
 Life. 
 
 THE FEAST OF FIRST FRUITS. 
 
 In building the sacred tire, a branch of poplar, willow, 
 or white-oak is cut from the tree. A hole is bored i)artly 
 through it ; and, with another piece shar))ened for the 
 purpose, friction is made by revolving this within the 
 hole, by which fire is gathered} This is cherished 
 with fine chips, and fixnned with the wing of a white 
 swan. An earthen vessel, consecrated for the puri»o.se, 
 receives the burning mass ; and the priest then carries 
 
 1 This word is also used iu reference to the deity's withdrawal of the 
 spirit from its cartldy body. 
 
CKKKMONlALS, HUES, AND SYMBOLS. 
 
 205 
 
 tlu! fire to tlio altar, which is overhun;,' with ;^reuii 
 liuughs, and phicus it tlieroon. Tlion fruits are hr(niL;ht, 
 which have been carei'iilly anointed witii hears oil, and 
 laid iii)on the fire. So great is tlie demand for ljear"s 
 oil, for this and kindred [)uri)oses, at the least of First 
 Fruits, that it requires the most active labor of the 
 various tribes to provide it in suilicient ([uantiiies. 
 
 The altar used in the sacrifice was yearly rebuilt. 
 Xi) portion of a past sacrifice was allowed to remain on 
 llie sacred hearth. The hearth was first swept clean. 
 Tlien a few roots of the button-snakeroot were laid at 
 the bottom, with small leaves of tobacco; and to these 
 were added small ([uantities of carefully selected fruits. 
 Over this was put marley clay, sprinkled with clean and 
 pure water. 
 
 The use of oil in sacrifice by the Indian will remind 
 the student of the Sacred Scriptures of the Jiin of oil 
 used in sacred worship by the Jews. The law of pcace- 
 oll'erings is set down in Leviticus as follows : — 
 
 If yc olfor it for a tlmiiksgivinj,', then yo .shall oH'or with 
 the sacrifice of thanksgiving unleavened cakes mingled with 
 oil iuul vnileavencd wafers anointed with oil, of luie flour, 
 fried.i 
 
 The oblation of first fruits was regulated accordiuji to 
 the following commandment : — 
 
 As for the oblation of first fruits, ve .shall offer them unto 
 the Lord, but they shall not be burnt on the altar for a sweet 
 savor. ^ 
 
 Among the Attick laws was the following enactment : 
 "Let sacrifices be performed with the first fruits of the 
 
 I ■ 
 
 ;.(■■ 
 
 1 Leviticus vii. 12. 
 
 ^ Leviticus ii. 12. 
 
li- 
 
 •i'll' 
 
 2GG 
 
 INDIAN MYTHS. 
 
 eartli." * It is related that it was tin; custom of the 
 Atlieuians to burn hcrh.s and iilants as an odbrin" 
 Leaves, hranclies, roots, and I'ruits, all were Inirned in 
 the ohliition. 
 
 T(j s\V(h;1) clean the place of sacrillce, i» not unlike 
 the can; shdwn in the law of Moses, that the priest 
 shall ])Ut off his {^'arnients of fm linen, and put on 
 (jtlier <,'arnients, and carry forth t^.o ashes without tlie 
 camp unto a clcdu jdace.^ 
 
 Tlie arran<^(!in(!nt of the dance at the ieast of First 
 Fruits in tlie illustration will be seen to be that of the 
 sacred circle.^ 
 
 It is ndated that three circles were made around the 
 lire, as was done by the Athenians in their ceremonies 
 in honor of Nei)tune, in accordance with an enactment 
 of Lycurgus. When the ceremony of the dance was 
 concluded, all ])ainted their bcjdies with white clay, and 
 then formed a prcjcession and marched out of the sacred 
 Sijuare, within which was the altar and (ire, and passed 
 onward to the river, or lake, wherein they bathed. 
 
 The Chinese liave a record that fire was discovered 
 by one Suy-jin, or Fire I'roducer, by boring a piece of 
 ■wood, — which was done, probably, in nearly the same 
 manner as among the Indians. 
 
 In the feast (jf First Fruits the greatest gravity ac- 
 companied tlie ceremonies ])revious to the games and 
 fefisting, when all was hilarity and joy. This ceremony 
 was the culmination of tlie ha])py days of sunmier, 
 when open-air life had no obstacles. All friendly tribes 
 joined in partaking of, as they had united in providing 
 
 • " ArchiBologia (Jiieca." J. Potter, D. IX, Archbishop of Canterbury. 
 2 LtivititMJH vi. 11, 
 
 * An etching by John Wythe, in 1690. 
 
^ 
 
 '4 
 
 
 '-s 
 
 NX 
 
•VJ 
 
 ^fr 
 
 :*:■ >» 
 
 
 for, 
 
 the 
 
 lea 
 
 boi 
 
 eae 
 
 cUf 
 
CEREMONIALS, RITES, AND SYMBOLS. 
 
 267 
 
 for, tlie genunil thanksgiving. The autumnal season, 
 the period of transition, when the trees dropped their 
 leaves, and also the time when they first began to 
 bourgeon in spring, were called Achc-les-ca-toucth, and 
 each had its guardian divinities, as related in the 
 cliapter on deities. The Harvest Feast is a universal 
 custom. 
 
 m 
 
 .•■■s*BI',v 
 
'1 
 
 lii •':: ' 
 
 w4 
 
 CHAPTER XIII. 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 
 
 The Priest of Secotan was the JossakeeJ of one of the 
 tribes, who called themselves the Eeal People, the Leiini- 
 Lenape. Their meaning in the use of this expression is 
 explained by the fact that they disclaimed migration, 
 having come out of this ground ; alluding to the conti- 
 nent, and their especial locality, which is now called 
 Virginia, — in honor of that queen whose interest in the 
 natives of the New World was the occasion of sending 
 the artist whose etching is here reproduced. It was said 
 by one of the Indian chiefs that their people were of 
 unmixed blood, remaining as they were created, in con- 
 tradistinction to the mixed blood of the Anglo-Saxon 
 settlers. 
 
 The illustration portrays the Jossakeed in ordinary 
 dress. The preparation of the skin, seen on the priest's 
 shoulders, was as careful as that used in tanning choic- 
 est skins by civilized people. The success of their work 
 is worthy of admiration. The knot on the shoulder was 
 probably composed of the deer's sinew, which was be- 
 lieved to bestow strength on the wearer. 
 
 The records of the Ojibways have a twofold meaning, 
 states Mr. Copway, an Ojibway Indian : the hieroglyphic 
 symbols refer to their religion ; the picture-writing is 
 used in medicine, hunting-songs, stories, and communi- 
 cations of various import. 
 
•^ 
 
 .^r 
 
 V^f^>t^'^- x^^-.^ 
 
 r 
 
 W^M 
 
 -> 
 
 Ml 
 
exan^ 
 
 Tamil 
 
 whicl 
 
 i:)ront 
 
 noa7i\ 
 
 nc-iu(\ 
 
 holojH 
 
LANGUAGK, PICTOGRAPHY, SYMBOL, AND SONG. 2G0 
 
 The imines of animals were imitations of the sounds 
 they produced ; the names of trees signified the sound 
 they appeared to make ; thus making the name a des- 
 cription of the tiling, — according to wluit is believed 
 to be the i)rimitive origin of names. Thus sec indi- 
 cated the sound of waters upon the rocks ; and sahse, 
 the commotion of waters. It was found, in making up 
 an alphabet for the Cherokee dialect, that /, I, r, v, and 
 X were excluded. These gentle savages, at the end of 
 a word, made a liquid note resembling our vowel a ; 
 this produced a flowing sound, compared best, perhaps, 
 to the flow of water. Certain Indian names of bodies 
 of water are very beautiful, — for instance, the familiar 
 name Mi/i-nc-ha-Jia, meaning " laughing water," as the 
 poet Longfellow has correctly rendered it. Ath-a-has-ca 
 is rendered " meeting of many wtiters ; " Min-nc-so-ta, 
 " sky-tinted water." A complete understanding of In- 
 dian words mi<>ht reveal matters of the highest interest 
 to the linguist. There is now, inadequate as has been 
 the study of the language, evidence that it has that 
 which our Saxon words retain, the pith of sententious 
 meaning ; notwithstanding certain words have been 
 growing, according to one writer, since the flood, for 
 one Indian word, as Dr. Francis Lieber truly remarks, 
 is equal to ten of ours, and a single letter has generally 
 the meaning of a whole word in our language. As an 
 example of the synthetic character of the language, Mr. 
 Tanner mentions the word hc-meen-VMiu-hnm-me-na, 
 which expresses approbation, — he the inseparable 
 pronoun, in the accusative plural ; mccn, from nr-me- 
 noan-dun (I love, or am pleased) ; and vxm-hnm, from 
 ne-ivaw-bo-man (I see), — which would be termed a 
 holojjhrasiic word by Dr. Lieber. 
 
270 
 
 INDIAN MYTHS. 
 
 The term for the red race among the i^lgonkin trihes 
 is Unish-aba. Unish is a prefix, meaning " in general," 
 or " all ; " and aba, from i-am-ba, or i-a-ba, is the mascu- 
 line or feminine name for an individual. Among the 
 Ojibways, years are counted by winters, ^K-bo-an. A 
 moon is called gee-zis ; and if in contradistinction to the 
 sun, de-bik (jec-zis, or " night-sun." The word of which no 
 human language is destitute, and which is placed at the 
 threshold of every tongue by the grammarian, is, in the 
 Ojibway, ne sagccm (" I love," active) ; in the passive, 
 ne sageau-ego (" I am loved "). A vowel preceded by a 
 consonant is long. A vowel followed by a consonant is 
 usually short. A vowel between two consonants is short. 
 A vowel standing by itself is always full or long.^ 
 
 Dr. Jarvis states, in his discourse upon the Indian 
 tribes, that it was his opinion that there were but three 
 radical languages spoken by the Indians. 
 
 The fact of the Indians having a complete system of 
 signs, by which they made communications among all 
 tribes on the continent, is interesting. An Indian, it 
 has been stated, would by his sig > "talk all over," his 
 whole body being made use of to convey a message.* 
 The sapient Hindoo teaches : — 
 
 As words from an echo, so the eye and the motions of the 
 body are comprehended by the sagacious. Let prudent men, 
 therefore, give counsel in secret. 
 
 By winks, by the walk, by action of speech, by the motion 
 of the eye and the lip, a wise man discovers the mind. 
 
 ^ Schoolcraft. 
 
 * Said Ke-wa-ze-zhig to an audience in AUston Hall : " If you will 
 be so kind as to notice my gestures and the expression of my face, it 
 will help you very much," — in an apologetic allusion to the short two 
 years' study ho had given our language. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 271 
 
 An effort at inculcating moral principle was some- 
 times made in the song of certain Ojibvvay priests. 
 
 Ah-ne-ah-gah kah-necn-na 
 Kc-taus-san-wa-un-na kc-mis-sc-go-na. 
 
 (Your own tongue kills you. 
 You have too mucli tongue. ) 
 
 This song is illustrated by the figure of a man holding 
 an arrow reversed. A line is extended from the mouth 
 to the arrow. The body of the man is covered with 
 marks of the injuries he desired to inflict on others, but 
 which have reverted on himself. 
 
 A WAR SONG IK INDIAN PICTOGRAPHY, i 
 
 I will haste to the land of the foe, 
 With warriors clad with the bow. 
 
 I will drink the blood of their very heart ; 
 I will change their joy into sorrow's smart ; 
 Their braves, their sires, will I defy. 
 
 They are in their homes now, happy and free, 
 No frowning cloud o'er their camp they see ; 
 Yet the youngest of mine shall see the tall 
 Braves scattered, wandering, and fall. 
 
 The warrior is represented by the figure of a man, 
 with a bow about him, and arrows in his hand. The 
 
 1 Copway, the Indian historian. 
 
 \'f\ ml 
 
;LiJ 
 
 I '■'! ,' 
 
 272 
 
 INDIAN MYTHS. 
 
 plume of the eagle waves upon liis head, indicative of 
 his ac(iuaintiiiice witii war-life. Tlie next H<fiire i';}»re- 
 sents a watcliing warrior. The third rei)resent.s a person 
 with tlie hear^ uf a woman, as symbolized by tlie n)ark 
 in tlie cheek, an in lication that the best of the enemy's 
 warriors were to fall, and tliat their wail must be lieaitl 
 like the wail of a woman. The wigwam,^ willi iis 
 smoke curling upward, indicates a council-fire and the 
 defiance of an attack. The other wigwams are seen 
 without fire, aud the black one signifies silence and 
 death. 
 
 When the minds of a war-party were fully aroused 
 to the sul)ject of war, and they were prepared to give 
 utterance to their feelings by singing and dancing, their 
 priest or Jossakeed composed a song to be accompanied 
 with dancing. 
 
 WAR S0NG.2 
 
 The eagles scream on liigli, 
 They whet their forkJid Beaks ; 
 Raise, raise the battle-cry ! 
 'T is fame our leader seeks. 
 
 The birds of the brave take a flight round the sky, 
 
 They cross the enemy's line. 
 Full happy am I tliat my body should fall 
 
 Where brave men love to die. 
 
 1 Properly, wig-gc-xvTiam. 
 
 2 A free translation by Hoffman. 
 
LANGUAGK, PICTOGRAPHY, SYMBOL, AND SONG. 273 
 
 DEATH SOXG.i 
 a'-ue-tuii-ge'-zuio. 
 
 Undor the hollow sky, 
 Strott'hed cii tln' prairie lone, 
 Centre of ylory, I, 
 Hleeding, disdain to groan ; 
 But like a battlc-ery, 
 Peal forth niy thunder-moan, 
 Baim-wd-wd ! 
 
 II. 
 
 Star, morning .star, whose ray 
 Still with the dawn I see, 
 Quenehlcss throu<;h half the day 
 Gazing thou seest nie ; 
 Yon birds of oamfge, they 
 Fright not my gaze from thee i 
 Baim-^vd-wd J 
 
 III. 
 
 Bird, in thine airy rings 
 Over the fo .man's line, 
 \Vhy do thy ilapping wings 
 Nearer me thus incline ? 
 Blood of the Dauntless ^ brings 
 Courage, <J bird, to thine ! « 
 
 Baim-ivd-wd I 
 
 1 A translation given by C. F. Hoffman, which, it is stated, M-ould 
 bear a close and critical comparison with the original Indian. The 
 word Baim-ii'd-u'd is spoken so as to represent the sound of the voice of 
 the thunder-god, and in general is of more frequent repetition in their 
 oii;,'inal songs than as given by Mr. HoffMian. 
 
 - Fraternized bands of warriors in the Northwest, who had sworn 
 never to leave a brother on the battle-field. 
 
 18 
 
274 
 
 INDIAN MYTHS. 
 
 
 lit-' 
 
 i 
 
 i^ 
 
 ? f 
 
 IV. 
 
 H;iik to those spirit notes, 
 Ye liigh iiciocs divine, 
 llyiniieil IVoni your godlike throats 1 
 The song of i»riiise is mine, — 
 lUinc! whose grave-iKMinon i floats 
 Over the I'oenian's line ! 
 Ittiiia-wd-icd! 
 
 ME-ZEX-NE-NEEXS. 
 
 Bark, skin, pieces of wood, precipitous rocks, or 
 bowlders, coustitiited the material fov inscription in 
 pictography, which was simply a record of concrete 
 ideas, suggested by the power of association. If none of 
 these articles were available, the Indian nsed ashes, 
 on which he traced the picture with a quill from a 
 bird's feather ; and M'hen the tracing was done the 
 feather was burned, having been fixed in the heart of 
 the form traced ; and from this an augury was made. 
 As an example of these me-zen-nt iwcns, Mr. Schoolcraft 
 mentions the i)icture of a bear, which, he says, recalls to 
 an Indian the ideas, not merely of a particular kind of 
 (piadruped, but of a strong, clumsy, black, and cunning 
 animal, with powerful claws, whose flesh is deeply coated 
 witli a tender kind of white fat, and whose skin is suita- 
 ble for particular jnirposes. The animal is fond of sw^eet 
 berries and fruits, loves certain precincts, and is to be 
 hunted in a certain way. To 'capture him and to foil 
 his sagacity are superior achievements. To ensure suc- 
 cess in this, the Indian draws a figure of the animal, 
 depicting its heart, with a line leading to it from the 
 
 1 A flag at the head of a grave, which it was deemed sacrilegious 
 to disturb. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 275 
 
 mouth. By uttering iucantations of magic words, ho 
 conceives himself to get power over tiiis heart. He 
 believes he can control its emotions and desires, lie 
 (haws him from his lair. He leads him into his own 
 path iu the forest. 
 
 AN INCANTATION. 1 
 
 Hear my power [alluding to voice, or (Iriim] ; 
 
 My swiftness luitl vonguauco are the eagle's ; 
 
 I hear the world over. 
 
 The hear shall obey the magic of my lodge ; 
 
 My secret lodge is double [two divining-stoues]. 
 
 Fear then, man ! 
 
 A serpent shall enter thy vitals, — 
 
 Can a 1 lear escape my arrow ? 
 
 Can a bear fly from magic ? 
 
 My njedicine is strong. 
 
 These incantations are at the same time symbolized 
 by significant gestures. 
 
 Mr. Tanner mentions and illustrates a song for medi- 
 cine-hunting, by which success is believed to be attained 
 in this art, that required attentive study for two years. 
 For this the instructor exacted the payment of a large 
 number of beaver-skins. The Ojibways relate that in 
 using the charms and song for four days, one of this 
 tribe succeeded in bringing into the midst of the village, 
 at Was-waw-gun-niidc, a live moose, in such a state of 
 fatuity that he made, although uninjured, no effort to 
 escape ! Tliere are twenty-seven figures, together with 
 the incantations, in the song, pictures of which are to 
 be found in Mr. Tanner's Biography. 
 
 
 1 From the works of Schoolcraft. 
 
•\. 
 
 * . ■ 
 
 I, ' I ■ 
 
 
 
 I ' I 
 
 fil 
 
 'M 
 
 i-ii. 
 
 ■I I : 
 
 II 
 
 270 
 
 INDIAN MYTHS. 
 
 The structures used for tl\vellii)j,'.s among the Clierokee 
 Iiidians were iilii.steretl on the interior with red or 
 wliite clay, on which were portrayed various objects 
 and synihols. ()u the color ol" ihe wall de[)en(U'd tho 
 color of i)aint used in tlie pictography ; if while, the 
 pictures were riid ; but if the wall was red, they were 
 blue. (Jreat variety was disclosed, — animals, plants, 
 trees, llowers, men with animal heads, and rice irrsn. 
 These hieroglyphics, states ^Mr. Scpiier, were made in 
 bold and lirm outlines, conveying meaning, passion, and 
 admonition. 
 
 NA-XA-BUSII, THE INTERCESSOU. 
 
 I. 
 
 lVaw-nc-(jr-ah-na (jah-nc-(jcah-na manitto-icah-rju gah-gc-zhc-hah- 
 gimio gah-ne-gc-ah-na. 
 
 (I wished to be boru ; I was born ; and after I was boru I created all 
 the spirits.) 
 
 II. 
 
 Gcc-she-hah-ga manitto-ivha-ga. 
 
 (I created the spirits.) 
 
 Such is the chant attributed to Na-na-bush when he 
 assumed the form of a man. The god is pictured with- 
 out the right arm, and in the hand of the left is held a 
 serpent. 
 
 Ka-ha-hc-ah-na na-nah-hoo-slioo 
 0-tish-ko-tah n ma -jJie-kc-sha. 
 
 (He sat down, Na-na-bush ; 
 His fire burns forever.)' 
 
 This chant reveals the belief, universally held, — 
 legends and myths of which are found in all tribes of 
 
LANGUAGE, I'lCVOGRAl'IIY, SYMBOL, AND SONG. 277 
 
 tho Imlians, — that at one time the Creator assumed 
 the huiuaii runn. Xa-iui-hiisli is but one of the many 
 names, varying' with tho dialect of the tribe, that was 
 giveu thi.s spirit.^ 
 
 A 
 
 A MESSAGE. 
 
 n: 
 
 Mu-ilaeki Lodge. Great Lodge. 
 
 TaaA 
 
 Woods. Wigwam. 
 
 Wigwam. 
 
 Cauoe. 
 
 Come. 
 
 Lake. 
 
 Iliver. 
 
 <> 
 
 Great Spirit. 
 
 Hark to the words of Sa-gc-niali : 
 
 The great modieine-lodge will be ready in eight days. 
 
 Yc who live in the woods and ne.'.r the lakes, 
 
 And by streams of watci', ooine with your 
 
 Canoes, or by land, to the worship of the Great Spirit ! 
 
 In Chinese inscription the open ti'iangle is seen, as in 
 the device between the two wigwams. 
 
 IJeads and shells used in conveying a message are 
 colored, and each has a meaning according to its place 
 on the string: black signifies war or depth; white, 
 peace and prosperity. Numeral, are marked on the 
 shell. The knot gives information of the starting-point 
 
 1 Vide Manabozho, C'h. XI 
 
i;i 
 
 278 
 
 INDIAN MYTHS. 
 
 '1: 
 
 |i!#-.'' 
 
 ■T'''' 
 
 
 
 i 
 
 m 
 
 
 if 
 
 of the message, or the name of the person sending it. 
 In stringing the shells or beads the end of the sentence 
 is strung first, so that tlie beginning of the message 
 comes first to the receiver's hand as he unrolls it, to- 
 gether with a peculiar knot. This manner of correspond- 
 ence is tlie most common. Three years ago, says Mr. 
 Copway, the Delawares sent communications in this way 
 to the Shawnees in Sandusky, Lake Erie, and they to 
 the Ojibways in Superior and Huron. 
 
 The Indians counted by tens, and, as it was often by 
 the hand that they conveyed the number, tliey gave a 
 name to each digit. The cross "yC denoted all tlie 
 cardiiv ■ points; the completeness or whole of anything 
 was denoted by tlie fuU number of the fingers, with 
 somewhat the force of the Roman numeral X, or ten. 
 Thus the cross stood for the human shape, or it repre- 
 sented all the heavenly powers, the four gods. 
 
 These are the names of the numbers in the language 
 of the Indians of the Chocktaw tribe : — 
 
 1. — Chiphaha. 
 
 6. — Ilanndhle. 
 
 2. — Toogctlo. 
 
 7. — UntoogiXlo. 
 
 3. — T'ootcliena. 
 
 8. — Untootchena. 
 
 4. — Oosta. 
 
 9, — Chalhdle. 
 
 ' . — Tahlahe. 
 
 10.— Pokoole. 
 
 For ten and one, poJcook aawa chiphaha ; ten and two, 
 pokoole aawa toof/dlo, and so on. SJcoch choohc har^re, 
 interpreted, is " the old one's hundred," — that is, a thou- 
 sand ; other large numbers having similar descriptive 
 names. 
 
 Eeferring to the growth of vegetables, these Indians 
 use the expression " Moved by Jo-he- wah ; " and ri- 
 pened vegetables they call wah-dh, — " moved to their 
 joy." Adh signifies " he moves." 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 279 
 
 fe;.' 
 
 NURSERY SONG:» 
 
 IN KANIGA. 
 
 The poor little bee 
 That lives in a tree, — 
 The poor little heo, 
 That lives in a tree, 
 Has only one arrow 
 In his quiver. 
 
 E-WE-YEA : 
 
 LULLABY OF AN INDIAN MOTHER.^ 
 I. 
 
 Wa-wa wa wa-wa wc-yea. 
 (Swinging, swinging, lullaby.) 
 
 Ne haun-nc haun-nc hmm. 
 
 (Sleep thou, sleep thou, sleep thou.) 
 
 Nc dmcnis-ais, e-wc-yea. 
 (Little daughter, lullaby.) 
 
 IW'^^A 
 
 II. 
 
 Kc-guTif kc-gun ah-tvain-e-ma. 
 (Your mother cares for you.) 
 
 Ke baun-nc haun-ne baun c-we-yca. 
 (Sleep, sleep, sleep, lullaby.) 
 
 Ka-gOf sai-quizzc'kain, nc daunis-ais, 
 (Do not fear my little daughter. ) 
 
 Ne haun-nc baun-nc haun. 
 
 (Sleep thou, sleep thou, sleep thou.) 
 
 * Copway ; Powell. 
 
 * Mrs. Elizabeth Cakes Smith. 
 
 pSuJ 
 
 yf\ M 
 
>;'!?'!! 
 
 Si 
 
 
 II 
 
 
 1 ,<\. 
 
 
 i! 
 
 
 i 1 
 
 1 •' 
 
 
 1 1. 
 
 
 i' 
 
 280 
 
 INDIAN MYTHS. 
 
 III. 
 
 JFtt'iva wa wa-ica tce-yca. 
 (Swinging, swinging, lullaby.) 
 
 Ka-wcen, nu-zhcka kedi-ascc. 
 (Not alone art thou.) 
 
 Kc-kan nau-wai, ne-me-go, suh-icecn. 
 (Your mother is caring for you.) 
 
 Xe baun-nc haun ncdaunis-als. 
 (Sleep, sleep, my little daughter.) 
 
 JFa-tva ica ica-wa vx-yca. 
 (Swinging, swinging, lullaby.) 
 
 NAMES OF BIRDS IN OJIBWAY.i 
 
 Ke-neu. " Master of all birds," — war-eagle. 
 Me-gh-ze. White-lieaded eagle. 
 Ka-kaik. Spotted hawk. 
 Buh-he-nug-go. Spotted-tail Lawk. 
 Ondaig. Crow. 
 Kah-gah-ge. Eaven. 
 As-eig-ge-naivTc. lUackbird. 
 Teen-de-se. Blue-jay. 
 Be-gwuk-ko-kiva o-wais-sa. Thrush. 
 Ween-de-go he-nais-sa. " The bird that eats its own 
 kind," — king-bird. 
 0-pe-che. Robin. 
 Ma-mah-twah. Catbird. 
 Ma-ma. Red-headed woodpecker. 
 Mis-kohe-na-sa. Redbird. 
 Wain-ioain-je gun-no. Great horned-owl. 
 
 1 Selected from a list given by Mr. Tanner. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 281 
 
 Koho-o anse. Little owl. 
 
 Waw-he-ko-ko. Snow-owl, very large. 
 
 Wa-wa. Goose. 
 
 Ke-nis-te-nokwa-sheeh. " Cree woman," — duck. 
 
 The pronunciation of the name is made to imitate the 
 song or cry of the bird, 
 
 INSECTS. 
 
 A moe. Bee. 
 
 Gitche-ah-mo. Plumble-bee. 
 
 II a lO'ivaw-tais-sa. Lightning-bug. 
 
 An-ne-nie-ke v)id-de-koam. Sphinx-moth, or thunder-louse. 
 (Til is insect is supposed to fiiU from the thunder-bird's wings.) 
 
 Pah-puk-ke-na. Grasshopper. 
 
 Me-ma ing-(j wall . B ut terlly . 
 
 Metig-onish-moan-ka-she. " Ho that sleeps in a stick ; " 
 found under water. 
 
 Sha-bo-e-ya-sa. " Rowing," — water-bug. 
 
 Man-toanse o-ke-te-heeg 2}6-7ne-out-toan. "The little spirit 
 who runs on the water." 
 
 Sug-ge-ma. Moscjuito. 
 
 Fin-goosh; pin-goosh-ains-sng. Gnats and sand-flies. 
 
 Sub-be- ka-she. " I^et-Avorker," — spider. 
 
 A-a-be-ko. Large black spider. 
 
 Puh-beeg. Flea. 
 
 0-o-chug. House-flies. 
 
 FISHES. 
 
 Shig-gioum-maig. Shovel-nose (Mississippi fish). 
 Knk-kun-naun-givi Little toad-fish (Lake Huron). 
 0-gah-suk. Little dories. * 
 
 0-ga. Dory. 
 Ag-gud-dwawsh. Sunfish. 
 
 i 
 
 HA 
 
 m 
 
 iii'l 
 
 
 B 
 
 '■1'' 
 
 1 
 
 d 
 
 1 
 
 1 
 
 iil 
 
 'UK 
 
 mi 
 
 
 

 il 
 
 
 r. 
 
 I 
 
 
 ' M . Ml 
 
 
 ^^^P 
 
 riHii: 
 
 keSI 
 
 
 I 
 
 I 
 
 If 
 'I 
 
 !l 
 
 282 
 
 INDIAN MYTHS. 
 
 Bush-she-to. Sheep's-head. 
 Na-ma-goosh. Trout. 
 Ke-no-zha, Pickerel. 
 Buh-pug-ffa-sa. Large sucker. 
 
 TREES. 
 
 Ma-ni-hik. Norway pine. 
 
 A-)iee-7iau)i-duk. Balsam lir. 
 
 Kik-kaun-dug. Spruce. (The black pheasants feed on the 
 leaves). 
 
 Miis-keeg-wah-tick. Hackmatack. 
 
 Mis-kucui-ivauk. Red cedar. 
 
 Ke-zhik. White cedar. 
 
 Kaiv-kmv-zheek. Juniper bushes. 
 
 Ah-kaiv-wun-je. Yew. 
 
 Kaiv-kaiv-ge-winz. Hemlock-spruce. 
 
 Puk-quain-nah-ga-mak. *' Peeling-bark," — white pine. 
 
 Shin-givaivk. Yellow pine. 
 
 Nm-au-tik. " Our own tree," — sugar-maple. 
 
 Buh-wi-e-me-nin mo-gaw-wunje. Ked cherry, — "the wood 
 of the shaken-down berry." 
 
 Sus-suh way-meen ah-gaw-wunje. Choke-cherry. 
 
 Me-tik-o-nieesh. *' Wood-cup," — black oak. 
 
 Ah-sa-tia. White poplar. 
 
 A-neeh. White elm. 
 
 0-shah-she-go-pe. Red elm. (Two varieties ; the bark of 
 one used for sacks.) 
 
 Boo-e-mik. White ash. 
 
 We-sug-auk. Illack ash. 
 
 Bug-gaim-ne-me-zeesh-ah. Hazel-bush, 
 
 0-to-pe. Alders. 
 
 Sis-se-go-be-mish. Willow. 
 
 Bug-ga-snh-ne mish. Plum-tree. 
 
 Mish-she-mish ga-ivunje. Crab-apple-tree. 
 
 Ke-te-ge-manito. New Jersey tea, — "red root." 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 28 
 
 : of 
 
 PLANTS. 
 
 Mus-ko-ti-pe-neeg. Lily, — " prairie potatoes." 
 0-kun-dun-moge. Pond-lilies. 
 Be-na-hug-goon. Partridge-flowers. 
 
 Mus-he-gaij-me-tans. Side-saddle flower, — " swamp bot- 
 tles," in allusion to the shape of the leaves. 
 
 Ta-ta-sis-koo-see-nen. '* The flower that follows the sun." 
 Pe-zhe-ke-ivask. " Buffalo-medicine," — wild carrot. 
 A-nich-e-me-nun. Wild pea-vine. 
 
 ANIMALS. 
 
 Gtvin-gwaw-ah-ga. " Tough beast," — wolf. 
 
 Na-nah-pah-Jf^-ne-ka-se. ''Foot the wrong way," — mole. 
 
 Bo-taich-che-jnn-gwis-sa. ' ' Blow up the ground," — gopher. 
 
 Waw-boot. liiibbit. 
 
 An-ne-moosh. Dog. 
 
 Shoon-sho. Long-eared hound. 
 
 Kahzhe gainse. " Little glutton," — cat. 
 
 Pe-zheio. "Wildcat. 
 
 0-satu-waw-gooth. Eed fox. 
 
 Ah-meek. Beaver. 
 
 iraw-wa7i-gais. Virginia deer. 
 
 0-mush-koons. Elk. 
 
 Ke-na heek. Snake ; reptiles. 
 
 0-kante-he-na-heek. "Snake with legs." , 
 
 Que-ive-zains. " Little boy," — a lizard. 
 
 JJe-go-mu/i-kuk-ke. Common toads. (On the approach of 
 winter, these are said to place themselves erect on the surface 
 of the ground, on their hams; and by turning themselves 
 round arid round, they sink into the ground, which closes 
 over them. They are found several feet below the frost, with 
 heads erect.) 
 
 Dam-da. Bullfrog. 
 
 M-U 
 
 til 
 
m rm 
 
 iift 
 
 
 II 
 
 I ll-'' 
 
 I'd 
 
 284 
 
 INDIAN MYTHS. 
 
 Tlie a-wi-a-li, or emblems of the heart in Indian pic- 
 tography, are here given. The first of the three devices 
 
 is the parallelogram, represent- 
 I [ I ing fire, and is illustrative of 
 
 I ■ I I the belief of the Indian that 
 
 I X/ {} the fire of the heart is the same 
 
 as that in wood and in tlie sun. 
 The sec(jnd device is the mystic triangle, which is an 
 emblem of sacred import to the Asiatic people. The 
 number three was not used, T think, in tlie enumeration 
 of deities in Indian mytliology or religion, but was ex- 
 pressive of the power of one deity. The constant recur- 
 rence to it in primitive worship implies a basis of truth, 
 of which it is a representation. It has been explained 
 as denoting the attributes of the deity, — love and wis- 
 dom, and the Holy Ghost, or the creative energy. 
 These are called the Divine Trinity, in the image of 
 which man is created, having a brain, seat of his think- 
 ing principle, a heart, citadel of the affections, and en- 
 ergy, or power to act. That the Jossakeed placed the 
 triangle in the locality of the human heart in his ke- 
 kcc-ho-vnn is significant. The third and last figure is 
 of interest in comparison with a similar device, yet 
 undeciphered, in Hindoo hieroglyphics. The first of 
 these was found on the forehead of a 
 Hindoo goddess, in a ruined temple 
 on the island of Caveri. A simi- 
 larly shaped figure is to be 
 \) seen on Hindoo sacrificial instruments. It is not 
 without especial import tliat these emblems of the 
 Hindoos are of the greatest anti(j[uity. The same symbol, 
 on the left, is seen in pictography, on the cheek of an 
 Indian warrior who had been conquered in battle, to 
 
Indian. 
 
 Egyptian. 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 285 
 
 symbolize that lie bad tlie heart of a woman. This use 
 of the triangles, the oval and plain, suggests the origin 
 of the sign, it being representative of the afl'ectional 
 qualities in distinction from the intellectual, — the femi- 
 nine, rather than the masculine, principle in gods or 
 men. As by the sign, so by the sacred number three, 
 of which it is representative, the affections or will-power 
 may be symbolized. 
 
 These symbols, already ex- 
 plained in chapters upon the 
 O^-^ sun, stars, and wind, are here 
 
 \_J^ shown in comparison with 
 
 devices in inscriptions upon 
 monuments and temples in 
 Egypt and Hindostan. 
 
 Three, as a number of spe- 
 cial import, is illustrated by 
 the second and fourth figures 
 in the Indian column ; and 
 by the second and fifth figures 
 in the Egyptian column. 
 The second and the last fig- 
 ures in the Egyjitian column 
 illustrate the belief in a list- 
 ening deity ; and so does 
 the last figure but one in the 
 Indian column (see 
 Hindoo. next page), a de- 
 vice that recalls the 
 question in Sacred 
 Scripture: "He that 
 formed the ear, doth 
 he not hear ? " 
 
 Q 
 
 ® 
 
 O (§) 
 
 
 lis*. 
 
i il 
 
 28G 
 
 INDIAN MYTHS. 
 
 , ,:■ 1 
 
 i;!^ii 
 
 'i\ 
 
 
 O O 
 
 © 
 o 
 
 O 
 
 Indian. Egyrtian. Uin.loo. Q^-Jj^ ^.^.^gj, ^j,^ ^]j^ 
 
 oval is S(H!ii on the 
 circle in llic Indiim 
 enibleni, whicli is 
 similar to our astro- 
 nomical sign of the 
 earth ; and it is seen 
 on ancient Konian 
 altars, together with 
 the lyllbt cross. 
 
 The orb, paintcjd 
 black with a white 
 centre, in the Hin- 
 doo symbols, is an 
 emblem of Vishnu. 
 The black orb in 
 the Indian column, 
 without the white 
 centre, is like our 
 astronomical sign of the full moon ; and iis to the In- 
 dian this was the symbol of death, and as he believed 
 death to be controlled by the moon, this syndjol proba- 
 bly referred to both. 
 
 O 
 
 @ — -0 — ^ 
 
 o 
 
 The Mithraic s3nnl)ol of the Persians is here given in 
 two forms, both bearing the device of the double circle, 
 representing the eye. The second emblem, seen on a 
 
LANGUAOK, IMCTOGRAniY, SYMBOL, AND SONG. 287 
 
 pale red ciiriioliim, appoars to rcprosont tluj orb of tlio 
 HUii. witli cars liko those of a rabbit or bare. Tbis is 
 like an einbUiiii of the <f(ul JJel, seen on a Jiabyloiiiaii 
 cyliiulcr, iliustratin.L,' tlie battle between lU'l and the 
 Dragon Jt might also illustrate our Indian's hare-god, 
 Manabo/ho, who had battle with the sisrpents. 
 
 Another Jiabylonian design (not here given) rcipre- 
 sents a frimnrti, — three diviintiiis encircled in an em- 
 blematic ring, — probably the gods l>el. Ilea, Ann, the 
 three great gods at the h(!ad of the l»abylonian system, 
 who an; the leading divinities in a circle of twelve? gods. 
 These twelve gods arc also called fp'caf, tiiis word being 
 a general term, apj)licable to divinity, as was the ju'clix 
 f/i/r/ie in an Indian dialect, — e. g. gitrhc manittu (Great 
 Sj)irit or god). 
 
 I'his picture, representing a crowned figure, with the 
 circle in his left 
 hand, a])pears to por- 
 tiay the god of the 
 sun, and spirit of fire. 
 Its signilication is 
 doubtful, excejjt as 
 we may trace the 
 meaning of the em- 
 blems in the device, 
 it is probably a form 
 borrowed from a sim- 
 ilar figure in Assyri- 
 iin scul[)ture. The 
 
 worshi]) of fire was the Persian's princij)al ridigious rite. 
 Tliis device is found also on the seal of a Syrian chief, 
 of the ninth century.^ 
 
 ^ Vide picture at the end of this chapter. 
 
 
 
 
 m 
 
 n 
 
 im 
 
288 
 
 INDIAN MYTHS. 
 
 '|! 
 
 I il 
 
 ' : i: 
 
 i ijl ll 
 
 lllllll 
 
 if" 
 
 li; 
 
 j 
 
 Again we sec the sun repnisented in an old Persian 
 coin. Tiio double circle is also 
 seen in ("liinese inscriptious, as 
 shown here. 
 
 'J'lie various circles in these 
 designs bel(»\v, on the right, seen in Hin- 
 doo inscrii)tions, are noteworthy for the 
 number in each device, five 
 and four bcin^t,' endjleniati- /y^\\ 
 cal in Hindoo as m Indian \S^J o 
 mythology. It is probable 
 that these numbers in Indian mythology have refer- 
 ence to the five gods, — the ruler and the four spirits 
 
 #of the winds, — whose 
 >-. ® emblems are the same 
 ® ® as that of the stars, 
 
 a circle. It might be 
 conjectured also that these rings were symbols of the 
 five planets. 
 
 The occurrence of the number four is seen in the Per- 
 sian hieroglyphics, as in that O O D Cs 
 adjacent ; and in this device '^ ■ -^ 
 
 the horizontal lines accompany the circles. The single 
 horizontal line is used in the pictography of the Indian, 
 and denotes the earth. 
 
 The same number of circles occurs again in Persian 
 inscriptions, without the lines. In 
 Hindostan one circle, with the double 
 line, is to be seen as a 
 
 frontlet on the foreliead ~- -p: ■-■ 
 
 of both Siva and Parvati 
 
 and, as sometimes in Indian picture-writing, one of the 
 
 circles is painted black. In the following is another 
 
nngle 
 
 of the 
 notlier 
 
 LAXGUAGi; PICTdCmArilY, SYMBOL, AND SONG. 289 
 
 device, presenting an emblem of Vishnu ; and adjoining 
 it is an Indian device, 
 
 O 
 
 LO 
 
 (hstinguislied by two 
 
 rings, so similar as to O 
 
 bo easily mistaken fur 
 
 the Hindoo symbol, 
 
 Tiic Egyptians used a device having the 
 significant nundjer tin-ee repeated, as some- 
 times occurs in IncUan pictography. 
 The sacred p;irallelograni occurs in two of 
 
 the devices seen below, and the tiiree circles appear in 
 
 the first and third, whicli is an example of the constant 
 
 allusion of the Hindoo to that sacred number. 
 
 O 
 o 
 o 
 
 o 
 o 
 
 o 
 
 ' ■ ' r ■ 
 
 o 
 
 o o o 
 
 c 
 
 3 
 
 O o 
 
 O o o 
 
 o o o o 
 CI3 
 
 In the following Indian device the mystic cross is 
 combined with eight circles. The figure 
 below the circles is designed to represent 
 the oval in common use as a symbol 
 among the Indians, and may be a repre- 
 sentation of the mystic egg. The oval 
 is sometimes seen with feet and head, 
 and thus represents the tortoise, the emblem of the 
 earth. Tlie Hindoo device more nearly ap- 
 proaches the circle. Tlie same is seen on sacri- 
 iicial instruments used in Egypt. O Another form is 
 seen in Egyptian inscription, as here given. 
 
 which has less similarity to the 
 Indian device than the oval of the Persian 
 tortoise, also a syml)ol used in inscrip- 
 
 19 
 
 <:> 
 
 a 
 
Iti 
 
 ■.,Ai 
 
 K';i 
 
 '! 111! 
 
 200 
 
 INDIAN MYTHS. 
 
 tiuiis. The next form is Ihc ernl)lora as soon in Kgy|>t, 
 which sunietinujs iuis a liorizonLiil line 
 closing it, JIaif of the oval, with 
 tho sacred parallelogram, is shown in 
 Egyptian inscriptions, as in the lower 
 ii''iire. 
 
 The oval is again seen in Eastern hieroglyphics, as the 
 Persians have a device which seems to represent not 
 only this ligure, but the triangle and 
 circle. The triangle is one of our In- 
 dian symbols, as shown in the picture 
 below, with which is a mystic figure 
 resembling a device of the cross Tau, in which astrono- 
 mers will recognize the emblemati- 
 cal sign of Aries. 
 
 There are yet other shapes of the 
 triangle found in the rock-inscrip- 
 tions, or mnz-zin-na-hik, of the In- 
 dian, among which are these two. The first device 
 appears to combine 
 symljols of the sun, 
 or ihe head, and the 
 triangle, or the heart. 
 The horizontal line 
 represents the earth ; 
 and it is possil)le that 
 
 the appended circles denote the two gods of the cardinal 
 points, east and west. It might also be a device rcpre- 
 
 senting Libra, the figure of the Balances. The second 
 
 T 
 
LANGUAGE, riCTOGRAPIIV, SYMBOL, AND SONG. 201 
 
 device resemlik'S the emblem used among the Hindoos 
 lor Siva, wliich is also given in the triangle, page 2\H), 
 with apex upward. This symbol signitii-s lire. The tri- 
 angle in\erted is Vishnu's .syml)ol, and signilies 
 water. The cut on the right is a I'ersian device, 
 from a remarkable stone found among the ruins 
 in the vicinity of the edifice called the Tcjmb 
 of Daniel, at Iravan, Persia. 
 
 In the figure representing a wheel, the eight 
 spokes are significant, as this number is of fre- 
 quent occurrence in Indian worship. 
 
 The wheel is found in Egyptian hieroglyphics, and in 
 the accompanying picture is seen to have the same num- 
 ber of spokes. The second wheel-figure represents the 
 
 Indian. Egj'ptian. 
 
 pedestal of the bronze statue of Athor, — the Venus of 
 Egypt. 
 
 The appearance of wheels is given to the arms of 
 Vishnu, that god being pictured with four. Each arm 
 is single to the elbow, which forms the hub, from which 
 extend the several spokes, or arms, giving the deity the 
 appearance of being in a cloud of arms. As the In- 
 dian said of the moon, "it has a cloud of feet and 
 legs." 
 
 iff 
 
 h ■'"■ 
 
 
 M 
 
 n 
 
 i^'- 
 
 1 
 
 
 H 
 
 W-f.f 
 
 
 fi 
 
 ?■' fl 
 
 
 If' 
 
 ['''•£ 
 
 tf 
 
 1 
 
 % 
 
 
 'J 
 
 '.Hi: 
 
 
 1 
 
 
 1 
 
 
If '*'■ ; n 
 
 P^Vi 
 
 292 
 
 INDIAN MYTHS. 
 
 mr:% 
 
 I I'.ii. 
 
 lip 
 
 m 
 
 m 
 
 ';ir 
 
 % 
 
 III; 
 
 ''■''„■(■ 
 
 »:■":■'' 
 
 The wheel is here figured from Hindoo sculpture, with- 
 in which are represented the heart-shaped 
 emblems already mentioned. And the next 
 device, resembling that of the 
 Indian yet more, is an emblem 
 of the Hindoo god, Vishnu. It 
 is evident that the changeless "round of 
 things," tlie constant return and passing of the years, 
 the vast cycles of geological and astronomical periods, 
 were represented in this device. The unending and 
 eternal is the wheel, which, seen by the prophet Ezekiel, 
 is reoognized as a symbol of the universe.^ 
 
 The square and parallelogram of the Indian, on the 
 left, are common devices in the Eastern sacred inscrip- 
 tions. A square of copper was worn on 
 the breast of the chief of lioanolve, in 
 I — j the fifteenth century, at the time of the 
 settlement of Virginia, and was the 
 insignia of royalty. 
 
 These two devices are 
 taken from sculptures in 
 China. Tlie branches, or 
 
 leaves, from the side are similar to those seen in Indian 
 pictography, appended to a circle. 
 
 Ancient Chinese coins have the sacred square cut in 
 the centre ; a specimen is in the author's possession. 
 
 O 
 
 
 1)1, fi 
 
 31 
 
 D D 
 
 The square and parallelogram are seen frequently in 
 Hindoo sculpture and hieroglyphics. 
 
 1 Vide chapter on Winds. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 293 
 
 ly 111 
 
 The parallelogram is also found in use among the 
 Egyptians, on their sacred temples and monuments. 
 
 [ 
 
 L° J m=3 
 
 fiAu 
 
 The first and second are on the shrine of Amoun, or 
 Osiris. The opening at the side of tlie parallelogram is 
 also an Indian device in mound-structure. The astrono- 
 mer will recognize in the smaller Indian device his 
 emblematical sign of the planet Vesta. And these 
 emblems, seen on ancient 
 Hindoo monuments, will be 
 seen to be the same as the 
 ascending and descending 
 
 nodes, the dragon's head and tail, signs used in astron- 
 omy. The second figure is like the device 
 used by the Indians for a symbol of the sky, 
 as already given in the chapter upon Ser- 
 pents. The figure on the left is a device used by the 
 Chinese. 
 
 The Egyptians have a similar sign, as here 
 " j I V seen. Another sign seen in Egyptian hiero- 
 
 glyphics is the following, which 
 is the figure of the astronomical sign of 
 Libra, the balances, and resembles an em- 
 blem of the sky used in Indian pic- 
 tography, given in the device at the 
 left. 
 The reader is already familiar with the serpent-em- 
 blem of the Indian. The next cut represents a mound- 
 structure ; and that following, a device painted upon a 
 rock, which combines the serpent with the parallelogram 
 
 II 
 
 A o 
 
 . II 
 
 i, 
 
 
 'I', ''■■'[ <« 
 
 
i f 
 
 ^^m 
 
 'MiM <m 
 
 ^'■;i 
 
 -!• ill 1; 
 
 I ! 
 
 ■ ,. 
 
 l!h, 
 
 294 
 
 INDIAN MYTHS. 
 
 of fire, so showing that the Indian's serpent-divinity may 
 be called the Eiery Serpent, using the term of the He- 
 
 ^\oSa)^ 
 
 brews for the Brazen Serpent. The two small illustra- 
 tions below are reduced 
 from the original, as in fact 
 a large number of the In- 
 dian symbols have been, 
 for the convenience of the 
 page. Their reseml)lance to the Egyptian cerast will be 
 readily seen. The ser- 
 pent is a constant em- 
 blem in the East; the 
 Hindoo gods are sometimes 
 depicted with them coiled about the neck, and around the 
 
 waist and the arms. 
 ^ yly\^ ^ <^ ' Chrishna is seen ly- 
 
 ing upon the bodies 
 of prone serpents, whose heads stretch upwards, and, 
 curving forward, form in line a canopy above the head 
 of the reposing god. 
 
 Tlie fourth of these illustrations is of significaut resem- 
 blance to those of the Indian (on the next page), and 
 
 C^ ^ ^^ 
 
 is intended to represent the coiled serpent, ,„y 
 
 seen in Egyptian inscriptions in this form. 
 
 The Persian depicts the serpent in various attitudes, 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 295 
 
 (@ 
 
 of wliich the picture on the right is of common appear- 
 ance. In Chi- 
 nese sculpture 
 the following 
 small device 
 is seen, in which the ^>^^ uncoiling serpent ap- 
 
 pears to be repre- ^^ sented. 
 
 In an early Babylonian cylinder, Izdubar, a mythical 
 king, is represented with locks of hair about the face 
 and head, like the bodies of serpents, each lock ending 
 in a similar coil of three concentric circles. The beard, 
 falling low upon the breast, forms a crescent, by a semi- 
 circular line of these coils. At each side of his face are 
 three coils, emphasizing, by their size, the representa- 
 tion.i The same device occurs in another picture ot 
 Izdubar, from a Khorsabad sculpture. This is evidently 
 a representation of a Medusa Head, like that of the 
 mythical king, Atotharo, of the Indians. In the same 
 sculpture are seen, on the di-ess of the figure of the so- 
 called king, the sacred square and plain cross.^ 
 
 In this device there is a combination of emblems 
 which relate to the forces of life, — the serpent repre- 
 
 senting fire ; the oval, an egg ; the four circles, above 
 and below the line, the four spirits of the winds. The 
 Indian often duplicated his sacred emblems. 
 
 ^ Chaldean Account of Genesis. Frontispiece. G. Smith. 
 "^ The same. Izdubar strangling a lion (p. 174); and Cannes, from 
 Nimroud Sculpture, (p. 307). 
 
 'li. 
 
 
ftt ■■ji-t ' ; 1 { i 1 111 
 
 l 
 
 i':: ^ 
 
 S:-. 
 
 ¥:■ ^\ ! 
 
 20G 
 
 INDIAN MYTHS. 
 
 ;:JI 
 
 TaiiiLed on a rock, on our shore, 
 was seuii the (h.'vice on llie left, wliicli 
 conveys a similar idea to a device 
 of the Hindoos, as sliown on the 
 I'ijflit, and is an ilhistralifjn of the 
 same myth — that in the primeval 
 world tiiere existed s(!r]ients with 
 the human head — tliat is found in 
 the Indian traditions. The Hindoo 
 .sacred l)ooi<s deseriije a serpent with a liawk's head, 
 heautiful to look uj)oii, wlio, if he oj>en liis eyes, fills 
 tiie universe with li;;ht. If he wink, it is darkness. 
 1'he Indian device, I think, is the ^^od(h3SS of tlie 
 moon and coihid serpent. It is similar to this 
 device of the Persians, in the int"it\vined lines. 
 Amon^' the desi^Mis of the Indians, equally ancient, 
 is the one on the ri^dit, that ai)pears to 
 bo another form of the same device, an;l 
 is of marked reseiid)lance to an K.LJjyp- 
 tians' f(iminin(! ser])(!nt-diviniLy, in tlu; 
 fcjllowin^' illustration, appan^ntly a kind of cnr- 
 tonclic of the Indian, the same fi^aire occurs, the 
 reading' of which may he made in this man- 
 n(!r: The sun is overrulin^^ ^^od. From the ahltiic of 
 the heavens radiate four divine inlhusnces: the moon; 
 female serpent-divinity, controller of the event of deatii ; 
 fin;; and serpent of fire, protector and source of life. 
 
 Finally, the seventh, and 
 last li^nin;, d(!])icts the 
 overrulinL"' ^^^od of heaven 
 and earth, — the hands 
 and feet, r(!])rcsented hy 
 the four small circles, be- 
 
LANGUAGE, riCTOGRAl'HY, SYMBOL, AND SONG. 207 
 
 in^' .syiiiljols of Uie four gods of tlio ^vill(l,s ; tlio lar^L,'G 
 circlo, uu eiubleni of tlic siui-;^'(k1 ; and the ovul, si^'ri of 
 lluj cartli. Ill this iiiiuiiicr we find the Creator, l)e- 
 stroyer, and Preserver, the triinurli of the Hindoo, in 
 tiie ehler Indian's device. That a sacred triune was 
 \vorshi])|)ed by him is disch)S(!d l)y the fact tliat from a 
 mound on the forlc of ('umiierland liiver was «!xiiiimed 
 ii stone idol witli thr(3e heads. 
 
 In yet anotlier form tlie Indian combines 
 the three. In this figure the horns represent 
 tlio moon ; tlie circle and cross, the sun and 
 four winds; tlie l)(jdy of this device being 
 that of a serj)ent. This is an ingciiiious moih" 
 of combination, and is indicative of note- 
 worthy syntlietic ]Knver in the savage mind. 
 
 This figun\ a rock-inscription, suggests the Indian's 
 god Ta-ren-ya-wa-go, Holder of the Heavens, 
 having upon his head the sacred ring represent- 
 ing the solar orb, surmounted by a crcjss, em- 
 blem of the four winds, — vind of litres. It 
 is noteworthy that in this deity's name are 
 the mystical syllal)les already' mentioned, — 
 ya-vHi, similar to the I'lgyptian Y-ha-ho, or 
 Yok-ioek, and also the Hebrew Jn-lut ; and ii 
 further com[)arison suggests the l)abyloniau 
 lira, — naruG of one of the Three (ireat Gods, 
 or triinurti, of the Assyrian system. According to a 
 cnstom existing in the Kast from time immemorial, re- 
 marks Layard, the name of the su])reme deity was intro- 
 duced, in Assyria, into the names of men. It has been 
 nuuitioned that the Indian introduced the syllable ivnk 
 into the names of kindly disj)Osed animals, and agreeable 
 ol)jects in nature, as in the term for ripened vegeta- 
 
 A' ■ 
 
 ■ i 
 
 V'' 
 
 ;.;:.; 
 
 !'• 
 
 
 
 ■i 
 
 
 ■ \% 
 
 1 
 
 ■I ( ■■ 
 
 : t' 
 
 
1 1 ■ : > 
 
 ■Hi! 
 
 
 ' ^ 
 
 298 
 
 INDIAN MYTHS. 
 
 . I' IM« 
 
 m: 
 
 
 C ;l:.:r': 
 
 ^ I 
 
 11 ii',i 
 
 m 
 
 bles, wah-ah, " moved to their joy ; " and likewise it may 
 be assumed that the syllable was introduced into the 
 names of men, as in the case of tlie Jossakeed, IVah- 
 go-mcnd, — who, according to Heckwelder, claimed to 
 have views of heaven and its inhabitants, and endeav- 
 ored to persuade his people that the doctrine of making 
 atonement for sin, by purging the body and having 
 feasts and sacrifices, was the only doctrine pleasing to 
 the Great Spirit. 
 
 The sitting figure here given represents Na-na-bush, 
 
 who in another device, not here 
 given, is represented seated 
 upon the sacred parallelogram. 
 The interpretation, by an In- 
 dian Jossakeed, is, as has al- 
 ready been given : " He sat 
 dow^n — he sat down ; his fire 
 burns forever ; " or, in another 
 representation : " Thus have I 
 sat down, and tlie earth 
 above and below have list- 
 ened to me sitting here. 
 Gee- she -hah -ga manitto- 
 ivha-ga, — I created the 
 spirits." The accompany- 
 ing figure is found in Hin- 
 dostan, and is a very ancient 
 rude cast in brass. ' 
 
 Another rude cast, also 
 in brass, seen among the 
 ancient monuments of Hin- 
 dostan is given on the next 
 page, in which is represented the circles, the crescent, 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 299 
 
 and the sacred square ; in the left hand is the same 
 
 device as that ah-eady mentioned as a picture of the 
 
 coiled serpent. This monument, or 
 
 statue, is, 1 think, that of the god of 
 
 lire, and the varied symbols combined 
 
 have reference to that "vital spark," 
 
 the animating and reproductive prin- 
 ciple of life. The crowned head is 
 
 seen also in the Indian's pictography ; 
 
 and in this picture the figures represent 
 
 two presiding de- 
 ities of tire, — the 
 two heads, with 
 the emblematical horns, symboliz- 
 
 mg 
 fire. 
 
 the 
 
 indwelling divinities of 
 
 The ancient crowns, placed upon the head of the 
 " elder gods " of Hindostan, disclose the use of the sym- 
 bols of the Indians, as in the two next devices; and 
 their import is explained in the 
 Indian's interpretation of the same 
 emblems. The second device is 
 that upon the head of a very an- 
 cient figure in brass. It is evi- 
 dent that the more remote the 
 time in the past cycle of years in which these emblems 
 and figures were wrought, the more complete the simili- 
 tude between the Asiatic and North American signs. 
 
 These symbols appear, indeed, to have been wrought 
 in the childhood of mankind, when the races were united 
 in one human family. Comparing the most ancient 
 Chinese, Egyptian, Hindoo, Persian, and Assyrian sym- 
 bols with the more modern hieroglyphics used in those 
 
 6 
 
 ii 
 
 I 
 
 'M 
 
 1 
 
 ;y;:, 
 
 4 
 

 1,1 
 
 fi; i " ' ; 
 
 
 300 
 
 INDIAN MYTHS. 
 
 
 Ji " ' 
 
 liH.; 
 
 %ii V 
 
 m'^ 
 
 III .. : 
 1 ''■■■' 
 
 
 
 
 !l:llil,: 
 
 countries, we find, as in the case of the handwriting in 
 chiUlhood and in maturity, a development without 
 change of essential characteristics. Tli(3 Indian sym- 
 bols are, as has been shown, like those of the older 
 Eastern races. Statues and hieroglyphics of tlie most 
 ancient character, the purpose and meaning of whicli 
 have been heretofore unknown, are those whose resem- 
 blance to the devices of the Indians is the most com- 
 plete. May we not believe this to be one of tlie 
 evidences that America, the elder continent, is the cra- 
 dle of hieroglyphics, and that of the Indian, in his 
 relations to the races of the East, it may be said in the 
 often-{j[Uoted words of Wordsworth, " The child is Father 
 of the Man ? " May it not be that here upon tliese 
 hoary rocks, and with this plastic earth, were wrought 
 the primeval images of thought, — here the alphabet of 
 the human language first found expression, and inscribed 
 its sacred iKjpes and religious beliefs on the fresh pages 
 of nature, formed of enduring stone ? 
 
 On the side of a pedestal of 
 a statue of the shrine-bearing 
 priest, in the reign of llophra of 
 Egypt, is the inscription, in which 
 is seen many of the symbols used 
 by the Indians. It is not the 
 intention of the author to more 
 than call attention to the form 
 of inscriptions. To read tliem 
 has been the labor of a lifetime 
 to those authors from whose 
 works these illustrations have 
 been selected; and to these works, which are monu- 
 ments of industry and rare scholarship, the reader is 
 
 If 
 
 D 
 
 'M li 
 
ought 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 
 
 301 
 
 referred.^ The famous liosutta Stoiic,^ the deciphering 
 of which l)y Chain])ollion (following the suggestions of 
 the KngHshnian, Thomas Young) opened tlio ancient 
 workl of thought to modern research, discloses symbols 
 similar to those already seen on the pedestal of the 
 Egyptian priest, among which these selections are 
 
 given : 
 
 L 
 
 S>C 
 
 J 
 
 -^ 
 
 o 
 
 / 
 
 : 
 
 D 
 
 The symbol of the bird is, as has been observed, of 
 universal use. The accompanying cut represents the 
 Indian's bird of thunder, which is 
 represented with mouth open, utter- '^^. ^ .^ ^/^ 
 ing the cry haim-wa-wa, — the war- •^'* — y^^ 
 
 cry, — a sound imitated by the In- 
 
 dian in his worship. In the next picture 
 Ol is shown the Egyptian device of a bird 
 / J supporting the sun. 
 ^^lyY*^ An Indian symbol, seen both 
 
 in the structure of the mound, 
 and in pictures upon rock or wood, is here 
 given. In the next is seen a very ancient 
 
 ^ I Momimenti dell' Ep;itto e della Nubia. Dal IiTOMTf) Kossemni . 
 History of Arts and Sciences. Thomas MAUutcR. — Hindoo Pan- 
 theon. Edwaud Moor, F.R.S. Edited by the Rev. Allen Page 
 Moor, M.A. 
 
 2 Rosetta Stone, in black basalt, found in 1799 by M. Bouchard, 
 French officer of Engineers, Fort St. Juli.;n. 
 
 ■fi 
 
 4f 
 
 1 
 
 X\ 
 
 < ' 
 
 ' '4 
 
 
 m 
 
 '^: 
 
 H 
 
 \- 
 
 fii 
 
 
 
 
 "(.'.if 
 
 %: 
 
 
 ■v. 
 
 ill 
 
 .': i 
 
 m 
 
 m4 
 
 .^m 
 
IS 
 
 I'- , 
 
 I' 'i.i; 
 
 ;■ H 
 
 
 tli 
 
 !i 
 
 lii.l ViH 
 
 m 
 
 mm 
 
 302 
 
 INDIAN MYTHS. 
 
 device from Egyptian inscription. The Indian device 
 is diminished from the size of the origi- 
 nal. In tliese four devices — the an- 
 cient, as in tlie latter, and the modern, 
 as in the former two — wa have an illus- 
 tration of the Indian and J\i;yi)tian hiero- 
 glyi)hics, as improved in the progress cf 
 years. On Hindoo monuments 
 the bird is inscribed in the iorm of a dove, 
 — a form not unknown to the Indian, as is 
 shown by the question to the Jesuit (if the 
 holy dove of his sacred rites was the ihundcr- 
 hird) before related. 
 
 Tlie Persian has the adjoining figure in 
 an inscription. He has also a device 
 combined of a feather and orb, — the two 
 representing the sun, and its power of 
 fliglit througli the air.^ Plumes, as has been noticed, 
 were of common use as emblems among tlie Indians, and 
 were by them also combined with devices of the sun. 
 That he believed that the ruler of the 
 sun had power over tlie birds, is shown 
 by his name for these bright inhabitants 
 of the air, Manabozho's Chickens ; and 
 hence probably the Indian's divination by 
 birds. Tins device of the Egyptian, 
 on the riglit, appears to repre- 
 sent the bird of the sun brood- 
 ing over the earth, and may be 
 an emblem of Ube Creative Spirit. This 
 form of device is used by the Indian, and is sometimes 
 
 ^ Historia Religiones Veterum Persarum corumque majorum. 
 Thomas Hyde. 
 
LANGUAGK, riCTOGRAPHV, SYMBOL, AND SUNG. 303 
 
 piiiiitod black, ^^iv us hero given, and is exactly 
 siniiliir to that given by Signor Ippolito liosscliiii, from 
 Egyptian liiuroglyphics, a.s is seen in the following cut. 
 . That in this case it may represent the moon in 
 its first quarter seems i)robable ; but on reflect- 
 ing that the first device is of the most ancient use, we 
 C(jnclude that when represented with the bird it has 
 reference to the earth, and is a i)icture of one half of the 
 " mundane eg«4." TIk; following /> s^ is an Indian 
 
 'oo* 
 
 ;CD 
 
 same mean- 
 
 emblem, to which we assign the 
 
 ing; and in the adjoining cut the upper 
 half of the egg may l)e rei)rese!ited, inclos- 
 ing the four symbols of the winds. 
 
 The crescent is here ^^^^ 
 
 given, as seen on Egyp- ^ *^ ^ ^ ^N 
 
 tian, Persian, and Indian inscriptions. The Indian de- 
 vice representing the earth, as here seen, is similar to 
 ^^^^ the following sign, used 
 
 in Egyptian inscriptions, 
 which is painted black. The Chinese have the two 
 following lines in their sculptures, arranged in ^^^ 
 similar manner. 
 
 __^ This picture is the imtz-zin-na- 
 
 Q O CpCp &//.:, orrock-inscripti on, of our sav- 
 
 ages, in which is seen the crux 
 capitata and the sacred parallelo- 
 gram, together with four circles ; 
 and the following is an Egyptian 
 
 I 
 
 Q 
 
 e 
 
 device wdtli the same number of cir- 
 cles. Again, on the next page, is an 
 Indian inscription, in which the cres- 
 cent, the sacred tree, the parallelo- 
 gram, and the ci^ux capitata are united in one figure. 
 
 %n 
 
 KM 
 
 r 
 
 '. 'ivj 
 
 n 
 
""W 
 
 ■'i:.; 
 
 304 
 
 INDIAN MYTHS. 
 
 9 
 
 QP 
 
 Appended to tliis device is tlie representation of a man 
 slain in battle, this being a couunon mode among the In- 
 dians of narrating 
 such an event. A 
 history of dreams 
 also was frequent- 
 ly recorded in thu 
 manner of these 
 devices. A medi- 
 cine-man who aspired to the honors of a prophet — a 
 Jossakeed, seer of divine things — would picture all his 
 visions through the year of his probation in this way. 
 These pictures were called ke-kec-vmi, and were believed 
 to be from revelations of the spirits. 
 
 J. 
 
 V. .!■ ' I : h: 
 
 
 
 Th Q cut is a picture taken from an early Baby- 
 
 ^ ^ Imder, and has been thought to prove that a 
 
 . of the Hebrew Genesis-story of the Fall of Man 
 was known in early times in Assyria. There is, how- 
 ever, no direct connection known between the emblem- 
 atical Tree and the Fall ; but there are evidences of a 
 belief in a Tree of Life, for a sacred tree is a common 
 emblem on the Babylonian seals and larger sculptures. 
 A tree also is mentioned in the Genesis-legends among 
 the cuneiform inscriptions. It has been surmised that 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 305 
 
 the (lovico pointed at by the two figures in the cut is a 
 representation of Forbidden Fruit, lilce that mentioned 
 in our Saci'ed Scriptures. The tir-cone was a sacred em- 
 blem of fire amon^' tlie lUibylonians; and as the lir-lree 
 appears to be the one I'epresented, it is more probable 
 that the fir-cone is the object to wliich attention is 
 drawn. There is a harmony of meaning in the picture, 
 with this rendering ; since the serpent, which is here 
 represented, is constantly seen in pictures of the solar 
 oi-b. It is represented upon the seal of a Syrian chief,^ 
 for double-headed serpents are appended to the encir- 
 cling lines of a crowned figure, which is over a sacred 
 tree, on the branches of which are devices similar to the 
 fir-cone. Two priest-robed figures, on either side of the 
 tree, grasp the double heads of the appended serpents. 
 Directly back of the two priests are two bird-men, bear- 
 ing in their hands the mystic vessels, whose use has not 
 been discovered ; but it may be conjectured that tliey 
 were utensils used in the religious rites of the Ba])y- 
 lonians, and were of the same siicred import as the 
 medicine-sack of our Indians. An early Babylonian 
 cylinder pictures two nude figures, bearing in their belts 
 sacks like those of the Indians. Appended to the 
 heads are three coiled forms, like the bodies of serpents 
 seen in representations of Izdubar. A figure near by 
 has upon his head the typical horns used by the Jo.isa- 
 keed in the rites of his office. This figure stands witli 
 arms crossed, as "was the habit of our savages. An 
 eagle-headed man, in Nimroud sculpture, is represented, 
 holding in his left hand one of these mystic vessels, on 
 which is a picture of a sacred tree. Two winged figures 
 
 1 Vide the cuts near the end of this chapter. 
 20 
 
 ■?] 
 
 . i 
 
 '■i 
 
 '1 V 
 
 i^H,, 
 
 
 .■|:*,. 
 
 i^' 
 
 
 
 ":^%h 
 
 
 •ilV 
 
 
 Iff)! 
 
 'i' 
 
 f 
 
if 
 
 hi ' t 
 
 306 
 
 INDIAN MYTHS. 
 
 
 f.!.. 
 
 !il!!i 
 
 iii i! 
 
 I 
 
 nil 'I 
 
 also bear the same vessel in the left hand ; while with 
 the right, the winged figures apj)ear to pluck some object 
 from the branches. That the object sought is the fir- 
 cone is implied in the resemblance of the tree to the 
 fir-tree. The eagle-headed man of the sculpture bears 
 in his right lia'-d a cone-shaped device, which has 
 been assumed — justly enough, I think — to be a lir- 
 cone. 
 
 In the picture given on page 304, it is worthy of note 
 that the mystic figures are seated on a square seat, 
 which is similra- to the following Indian devices.^ 
 These pictures^ are in illustration of the time 
 when the Great Spirit assumed human shape, 
 and exerted his creative power : Gce-she-hah-(/a 
 tiiaintto-irha-ga, — "I created the spirits." 
 
 That the square was the most ancient form 
 of tlie throne among the Babylonians, is indi- 
 cated by the figure of the bronze throne found by ]\Ir. 
 Layard in his excavations at Nimroud ; and by the 
 throne of rock-crystal, originally in this 
 shape, found by Mv. Smith in the palace of 
 Semiacherib. There was excavated, among 
 otlier Assyrian relics, a well-shaped statue 
 of a man sitting upon a square block, as in 
 the Indian's unskilled device. The head 
 and arms of tlie statue were gone. The 
 cube is found among Assyrian relics, witli 
 the sacred scarab scul})tured upon its sides. This shape 
 was doubtless as significant to the Babylonians as to 
 the Indians ; and since a luminous square is seen on 
 
 1 Vide Assyrian picture near the eiul of this chapter. 
 . '^ Vide Tanner. 
 
of 
 
 mi 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 307 
 
 an ancient Babylonian cylinder,^ with other mythological 
 figures, it may be conjectured that the sacred squai'e or 
 parallelogram of the Indians, and the cube or square of 
 the Assyrians, represented the same idea, and both were 
 emblems of fire, vehicle of the 
 principle of life. 
 
 In the accompanying cut is seen 
 a device found among the inscrip- 
 tions upon Egyptian monuments. 
 The next two devices are upon a Hindoo temple. This 
 single device is seen in Chinese sculpture. 
 
 Tlie cross, to whicli may be given 
 the name of iylfot, as there are four Qj 
 feet arranged at ecj^ual distances 
 from the centre, "^ as here seen, 
 is a more common form of device 
 
 0/p^\ than the cinix capitata among the In- 
 ({ I j dians. In this form were placed two war- 
 V-/ clubs, in the mn-dis-do-ican tent. The cut 
 licre given from Hindoo inscriptions is simiUir -. 
 
 to the fylfot, but seems to be a union of f(,ur H^ 
 of the crosses, called Key of the Nile, as the feet ^ 
 appear to be the four heads of crosses known by 
 that name. In this cut is given another Hindoo 
 cross, in slight variance from the other, and dis- 
 tinguished by the four rays, or lines, as in the modern 
 figure of the stars used by the Indian, given at the end 
 of the chapter on Stars. 
 
 The likeness of the fylfot of the Indians to the cross 
 of the Egyptians, given upon the next page, is evident. 
 The horizontal line at the head of the cartouche is 
 
 ^ Smith's Chaldean LerjenJs, p. 39. Cannes and other mytholo- 
 gical ligurcs are from cylinders. Vide chapter on Animals. 
 
 i 
 
 ,! ■■■1 
 
 ■■ 'i; 
 
 S.i*h 
 
 1:.. 
 
 ^c ,,^ 
 

 i 
 
 lim 
 
 iriji'll 
 
 § 
 
 I ': 1 
 
 I i 
 
 I ■'i;;:ii 
 
 308 
 
 INDIAN MYTHS. 
 
 the same as the Indian's 
 
 denoted in this manner, 
 two devices, separate in 
 
 a wind-storm was 
 
 Tlie 
 
 the 
 
 cartouche, are placed together in the Indian 
 hieroglyphics. The device in the fourth line 
 from the top is like the sign of the descend- 
 ing node, or dragon's tail, used in astronomy, and re- 
 sembles the Indian's line of the sky, by simply inverting 
 the figure. , 
 
 The two other devices in the cartouclie, painted black, 
 are the sacred parallelograms used by our savages in 
 pictography. In the accompanying device the 
 hawk's head, so often seen in Egyj)tian inscrip- 
 tions, surmounts the sacred parallelogram, on 
 which is seen a cross, the shape of which is the 
 counterpart of the device used by the Indian to 
 represent death.^ 
 
 In a rock-inscription the device below is 
 found. The three terminating rays of the transverse 
 lines may be compared with the Egyptian device on 
 the right, whicli is accompanied by two other devices, 
 
 /S 
 
 e- 
 
 the parallelogram and uncoiling serpent, already men- 
 tioned among Chinese inscriptions. In this combination 
 we find a rejoresentation of the three sacred objects, fire, 
 serpent, and bird, the emblems of which are so frequent 
 
 1 Vidr, Babylonian Cylinder, representing the Builders, near the end 
 of this chapter. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 309 
 
 I 
 
 on Egyptian monuments ; and we may conclude the 
 device of the Indian has a sacred import, referring to 
 the four winds, and Wah-ke-ou, the All-flier. 
 
 In an Egyptian inscription, as shown in 
 the following cut, is seen a similar device, 
 surrounding the heart-shaped figure painted 
 black, — the line from which the heart is 
 suspended being surmounted by a crux capi- 
 tata. Below this is a funeral vase. The cross, 
 the black heart, the vase, and extended lines ending in 
 bird's claws, are all devices used by our savages. 
 
 _«y This device represents the human figure, 
 
 yC and is an application of the emblem of the 
 winds, for the purpose of reju-esenting the human 
 form, that betrays the association of human with spir- 
 itual existence, constantly seen in Indian legendary 
 thought. 
 
 The emblem of the heart, in shape like the devices 
 on the Babylonian Sacred Tree, is seen on the breast of 
 the first figure in the following representation ; and 
 in the left hand of the second is 
 the ever-recurring serpent, both 
 of which — tlie single arm and the 
 serpent — are rude hieroglyphic 
 expressions of primitive belief. 
 The single arm, and hand grasp- 
 ing a fiery serpent, — the thunder- 
 bolt, — have the effect of the Biblical words, " lie 
 bared His arm ; " that is, he disclosed himself through 
 the cloud and in the lightning. The representation 
 of deity with one arm, or simply the head with ears, 
 or a circle with feet, had the import of correspond- 
 ing attributes ; as in the first instance, to uphold and 
 
 
 II fffl 
 
 ^ '^ 
 
 
 ii 
 
 M' .1'! 
 
 ij 
 
 
 
 
 n.ffi 
 
■3(: 
 
 m 
 
 
 I :\m 
 
 , I . 
 
 i'i '11' 
 
 .1 Mi 
 
 I'! ■■':.':. It 
 
 I 
 
 ! -.; :.» 
 
 Ii! 
 
 310 
 
 INDIAN MYTHS. 
 
 promote life ; or, in tlie second, to listen to appeal ; 
 or, lastly, to traverse the world, — to visit Jm people, as 
 David Cusick relates in his History of the red men of 
 ancient days. 
 
 It is noteworthy that the Babylonian cylinder repre- 
 sents the emblematic horns, of constant use in Indian 
 pictography. Association of ideas, in the similarity of 
 device in cylinder and Indian figures, is thus made 
 more complete ; while their difference in grouping, and 
 skill in graphic art, serve to strengthen the impression 
 that the Indian drawings are the more ancient of the 
 two, and are perhaps the first and original illustration of 
 the exertion of creative energy, an account of which is 
 given in the Babylonian and Hebraic stories of the 
 Creation.^ 
 
 Upon a Babylonian cylinder,^ that is thought to rep- 
 resent the building of the Tower of Babel, is seen the 
 closed cross at the base of a parallelogram ; and in an- 
 other cylinder, illustrating the migration of an Eastern 
 tribe, the plain cross within a parallelogram is seen. 
 These cylinders are relics of the earliest Babylonian 
 people ; and their inscriptions are of a cuneiform char- 
 acter, of which the foUow- 
 i^j A yij J y% t/y ^ I I ing is an illustration, cop- 
 y I * ' / ied from a fragment of 
 
 pottery, found by Layard 
 in his excavations at Nimroud. 
 
 In an Indian mound a globular stone was excavated, 
 bearing the adjoining characters. .^ ^ ^^^-^^^ 
 The first two are seen to be '^^^ / ^s^^ 
 
 1 Vide the chapter on Animals. 
 
 2 Vide illustration near the end of thb chapter. 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 311 
 
 
 like the fifth and second characters in the Babylonian 
 inscription. 
 
 Upon the celebrated Amulet taken from Grave Creek 
 Mound, in Ohio, are 
 seen devices similar 
 to the cuneiform in- 
 scriptions on the pre- 
 ceding page. Their 
 verisimilitude to the 
 other characters of In- 
 dian pictography will 
 be recognized, and 
 their authenticity ad- 
 mitted ; although their resemblance to an alphabetic 
 form of writing has been the occasion of controversy.^ 
 
 Heckwelder remarks : — 
 
 The Indians have no alphabet, nor any mode of represent- 
 ing words to the eye, yet they have certain hieroglyphics, by 
 which they describe facts in so plain a maimer that those 
 M'ho are conversant with their marks can understand them 
 with the greatest ease, — as easily, indeed, as they can under- 
 stand a piece of writing.'* 
 
 The same writer asserts that the simple principles of 
 the system are so well understood, and are of such gen- 
 eral application, that the members of different tribes 
 can interpret with the greatest facility the drawings 
 of other and even remote tribes. These sitjns are taught 
 to the young as carefully as our alphabet. ^Tost of the 
 signs, used in this system, remarks ]\Ir. Squier, are rep- 
 
 1 Schoolcraft, p. 126. Fick also ^loniul Builders, by Maclean. 
 The illustration is copied from Colonel S. Eastman's drawing. 
 ^ Historic Account of the Indian Nations, p. 1 18. 
 
 It 
 
 m 
 
 'i fi 
 
 }| 
 
 
 te 
 
 icfcj 
 
 
"Hi 
 
 lip 
 
 m-hi .'!f'i 
 
 312 
 
 INDIAN MYTHS. 
 
 
 Ml ■■!, i 
 
 J. (, 
 
 mm 
 
 J 'I ■;" 
 
 
 
 VI, I 
 
 111 
 
 resentations of tilings. Some, however, are derivative ; 
 others, symbolical; and still others, arbitrary. 
 
 In the Anmlet of CJrave Creek Mound is seen the 
 symbol of the winds, illustrated in the plain cross. The 
 crux ansata is also noticeable, the Tau cross, and also 
 the closed cross. The square is also used. All these 
 signs indicate that this inscription belonged to the sym- 
 bolical class of writing, — the ke-hcc-icin inscription, 
 
 principally used by the Jossa- 
 keeds. The stone upon which this 
 inscription was made was flat, its 
 shape being well adapted to the 
 purpose. 
 
 Mr. Layard found, in his exca- 
 vations in a mound at Nineveh, 
 a white pebble, on which were a 
 few cuneiform characters, as seen 
 in the cut on the left. 
 The plain cross is here 
 noticeable, and other 
 figures seen in Indian 
 rock-pictography. The 
 four triangles at the top, filled 
 with circles, are devices used by our savages. The small 
 cut on the left is a picture of one of these designs, found 
 by the Abb(5 Domenech. 
 
 O 
 
 O 
 
 These three pictures of the hand, Indian, Egyptian, 
 and Hindoo, are given as illustrations of the use of is 
 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 313 
 
 (Til 
 
 device in liiero<'lv]jhics. The waviii'' line in the Hin- 
 doo representation, and the circles in the Egyptian, are 
 equally used in Indian pictography. 
 
 The following cut, in which is seen a representation of 
 a star-mauitto, is doubtless a jucture of a star 
 11 1) obscured, or having passed i'rom sight, as in 
 the case of the myth of the Wander- - 
 ing Star, and is like the accompany- rf 
 ing cut from Egyptian liieroglyphics. 
 
 These two devices, Indian and Egyptian, are the same 
 symbols, without the feet and legs. 
 Anotlier form of Egyptian device is 
 given on the right, wherein is seen 
 the human feet appended, and in which are 
 the sacred parallelogram and oval. The Chi- 
 nese depicted the human feet in connection 
 
 . .._-.. with both parallelogram 
 
 Lj |-J _- and square, as here seen. This mode 
 
 ■^ '^ of ascribing power of locomotion to 
 
 the indwelling spirit of star and fire, by the foot of a 
 
 man, discloses a conception of the deity in the human 
 
 form. 
 
 In this figure, which is an Indian device, 
 is represented the circle, parallelogram, and 
 oval, with feet appended. This representa- 
 tion has the cross of tlie winds upon tlie 
 upper circle, and appears to be a device in 
 which creative life is figured. It is perhaps 
 the Wa-zha-wahd, Maker of the Universe, — the spirit 
 of the winds and of fire, whence come the living breath 
 and vital warmth. 
 
 The next two symbols are representative of the god 
 Manabozho. In the first cut are seen two circles, from 
 
 'U t- i I 
 
-1 I : 
 
 E.J 
 
 '"!■■ • ;•? 
 
 
 m i- 
 
 m4 
 
 
 III 
 
 Ifi'ii'' ;i 
 
 
 
 I*"! ■■' ' 
 
 ii 
 
 rl ' 
 
 1 
 
 
 P • 
 
 
 
 
 || ; 
 
 
 ll"'; 
 
 j 
 
 
 TfJi 
 
 .111 
 
 1 
 
 ■ 
 i. 
 
 
 
 &mw 
 
 vi 
 
 i hVT, 
 
 314 
 
 INDIAN MYTHS. 
 
 t 
 
 wliicli radiate tliree rays ; and the lower portion of the 
 device is au effort to combine with the circle the dome 
 
 of the skv, whicli was 
 believed to be the wig- 
 wam of the ruler of the 
 sun. The second cut 
 has a small parallelo- 
 gram, capping a trian- 
 gle, a crescent, and a 
 circle. 
 
 The Egyptian symbol of Osiris is here seen on the 
 riuht, in wliich the sun-orb and the crescent 
 are represented as suj^ported by the sacred 
 hawk. 
 
 The Indian pictured the cres- 
 cent with this device on the left, 
 thus denoting the goddess of the 
 moon ; and it is probable that the 
 second cut above, representing 
 Manabozho, is a device denoting the rela- 
 tionship l)elieved by most tribes of Indians 
 to exist between the god of the sun and the 
 goddess of the moon. 
 
 It is possible the same meaning may be denoted I))'' 
 the Egyptian device, the bird representing the creative 
 power existent in the solar deity. The line uncoiled, 
 within the oval of the Indian figure representing the 
 mother-goddess, is a picture of the serpent of fire ; 
 and thus is denoted the sustaining principle of life in 
 the breast of the goddess. To this female divinity, 
 Ataliensic, the term Gatherer of Souls was applied. She 
 gathers the souls of the dead, relates the Indian. This 
 expression, or word, gather, is familiar to the student 
 
LANGUAGE, nCTOGRAPHY, SYMBOL, AND SONG. 
 
 315 
 
 of Hebrew Scriptures ; it is found in the history of the 
 death of the high-priest, Aaron : — 
 
 And the Lord spako unto ^Moses and Aaron in !Mount Ilor, 
 by the coast of the land of Edom, saying, Aaron shall be 
 gathered unto his people. 
 
 The history of Mauabozho has been compared to that 
 of Mercury. In Hindostan the accompanying 
 cut is symbolic of the planet Mercury, — the 
 crescent denoting the lunar, and the circle, the 
 solar element. The Chinese have the union of 
 circle and crescent in their sculpture, as the fol- 
 lowing cut exhibits. 
 
 ^r-^ It has been already mentioned that the 
 
 }s:>^ Indians had a large number of names for 
 constellations which they had traced, Tlieir 
 worship of the heavenly bodies is shown in 
 the fact that they offered one of their youths 
 as a sacrifice to the planet Venus, or Wom- 
 an's Star, — to use their name for this beau- 
 tiful object, left in the departing footstep of day. With 
 arms bound, the Indian youth was placed upon some 
 spot commanding a view of the western sky, and, on the 
 appearance of the planet, was shot by the warriors of his 
 tribe. The hurtling arrows were heard at the moment 
 the eyes of the youth were greeted by the object of his 
 immolation, and he expired as its glow deepened in the 
 departing radiance of the sun. The ancients in all lands 
 disclose, in their picture-writing, this deep reverence for 
 the stars. Sacrifice of life was a privilege ; to be im- 
 molated in honor of a deity was a coveted distinction. 
 The origin of the names of constellations would be an 
 interesting study, since the primitive thought is ex- 
 
 
 >..■■■,. -M 
 
 Sr'"'' 
 
Wi 
 
 thill 
 
 mi 
 
 '.;!: 
 
 ' " liF 
 
 ,;. j<ii 
 
 ' |iN"i 
 
 lili|l|ii«I!'li 
 
 "i ':;:!r:iB 
 
 31G 
 
 INDIAN MYTHS. 
 
 pressed by their names. It has been suggested that the 
 fideen southern constellations are a commentary upon 
 the first chapters of Genesis, and that memorials of 
 events that engrossed the thoughts of the " post-diluvian 
 fathers of mankind" are given through their names. 
 The following nine have been cited as proof of this : — 
 
 Navis — the ship, or Ark ; 
 
 Ara — the altar of Nouh's sacrifice ; 
 
 Sacrificer ; 
 
 Lupus — animal of sacrifice ; 
 
 Corvns — raven ; 
 
 Crater — cup of libation ; 
 
 Canis minor ; 
 
 Can is major ; 
 
 Lepus — the hare. 
 
 An author ingeniously connects the constellation of 
 Lepus, or Hare, with that of Ninu'od, the mighty hunter 
 before the Lord, — who is apotheosized in the constella- 
 tion Orion, and who hunts the hare across the starry 
 fields. 
 
 • Shall the Indian's god Manabozho, represented by the 
 hare, be identified with the same constellation ? It was 
 indeed Manabozho who taught the primitive man the 
 art of hunting, the use of the bow and arrow. 
 
 It is probable that the Indian derived the sacred 
 symbols of his worship from the configuration of the 
 constellations. The figures of the triangle, the square, 
 and the parallelogram, of such frequent repetition in the 
 sidereal heavens, could not escape the attention of the 
 ' observant savages. The constellation of Orion presents 
 the triangle and parallelogram, the two emblems in con- 
 stant use among the Indians, — the latter being formed 
 
 til 
 sit 
 
 fol 
 
 
 111 
 
LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. ,317 
 
 by four brilliant stars, intersected in the niiddlo by the 
 three stars, or yard and ell, which are about 25 ° south 
 of the horns oi' Taurus, and which the mighty Orion 
 is represented as attacking with a club, the Indian's 
 weapon of war. In the head of this constellation is 
 seen a little triangle of three small stars ; one of which 
 forms part also of a large triangle, with the two stars in 
 the shoulders. The constellation beneath, or south, of 
 Orion is Lepus, the Hare, — a name given to one of the 
 avatars of Manabozho, and in this constellation is seen 
 tlie sacred square formed by four stars. 
 
 Not only are these three emblems traceable among 
 the starry hieroglyphics, but the cit)ss also glitters in 
 glowing beauty in the Southern skies ; while in the 
 Northern Hemisphere this sacred emblem is yet more 
 definitely traceable in the constellation of the Cygnus, 
 which itself might be called a composite image of the 
 bird and cross, — objects of Indian worship. 
 
 These figures are mentioned as those earliest used 
 among the Assyrians, for the embellishment of their 
 garments, the square and circle being the figures most 
 noticeable. 
 
 Representations of heavenly bodies, as sacred sym- 
 bols, are of constant occurrence in the most ancient 
 sculpture ; and the religion of the Assyrians was origi- 
 nally pure Sabianism, in which the heavenly bodies 
 were worshipped only as types of the power and attri- 
 butes of the supreme deity. It is from the Assyrians 
 the Persians received their religious system. The Per- 
 sians adored the sun, the moon, earth, fire, water, and 
 tlie winds. These are termed their original divinities. 
 Later they added Urania, or Venus, to the number, — 
 following the example of the Assyrians, that race of 
 
 ■vix 
 
 ft 
 
 hi 
 
1 
 
 fSt 
 
 1 
 
 il 
 
 
 •M 
 
 'ii 
 
 ■ 
 
 
 :'.i 
 
 .;l 
 
 H 
 
 
 1 
 
 i 
 
 i !' 1 
 
 
 318 
 
 INDIAN MYTHS. 
 
 ,1 r-KM 
 
 people whose origin is shrouded in mystery. Venus in 
 the i)lanet whose worship was attended by tlie rite of 
 human sacrilice among our savages. Tlie Indian's belief 
 in the inlluence of the stars upon human life has already 
 been mentioned. Sabianism — in a primitive, perhaps 
 in its original, form — is found among the red men; 
 but that the worship of, or belief in, a divinity in lire 
 arose from star-worship among the Indians, as is claimed 
 in relation to the Persians, does not seem probable. 
 Belief in, or worshi}) of, the indwelling divinity of fire 
 appears to be the origin of the belief in the stars, and in 
 sidereal metenii)sychosis ; for the savages recognized 
 physical heat to be the embodiment of spiritual life, and 
 believed that this princijjle, which was described as a 
 fiery substance beyond the sun, was the origin of stars 
 and men. The divinity of this divine fire was believed 
 to overrule the stars in their inlluence for good or evil 
 
 4t 
 
 Seal of a Syrian Chief of the NinUi Century B. C. 
 
 This picture, to which reference is made earlier in 
 this chapter, contains the composite figures, the sacred 
 
LANGUAGK, riCTOGRAPIIV, SYMBOL, AND SONG. 319 
 
 vessels, the crown iipou priest-robed personages, and 
 the sacred tree, toj^etlier with the sacred symbol above 
 the tree, whicli have already been mentioned singly in 
 cuni[)aris(/ii with other sacred emblems and ligures of 
 the Indians. On this seal is a cuneiform inscription. 
 
 In this picture ia seen the composite 
 ligure of man and bird, as made by tiio 
 Indian. It re[)resents a priest or Jos- 
 sakeed, " sustained by birds in iirophe- 
 cy," according to Indian autliority. 
 
 I'rominent among other emblems 
 seen on the heads of the four ligures 
 in the picture below, from a liabylo- 
 nian cylinder, are the horns, so common among Indi- 
 ans. There is also seen tli(3 closed cross at the base 
 
 of a parallelogram, crowned with a stai. The divi- 
 sion of the parallelogram into six compartments, a 
 (Uiplication of the sacred number three, distinguishes it 
 iVom the common open cross-figure, adding to the com- 
 plexity of the combination of sacred emblems. This 
 l»icture is denominated by Mr. Smitli, Tlie Builders, as it 
 suggested to his mind the building of the Tower of 
 Babel. It is especially interesting as containing em- 
 
 
 i|!. ^^: 
 
 \'i 
 
 '%. 
 
 i:-;ij 
 
 
 I!; 
 
 
 m,'^ 
 
 m 
 
 f::l 
 
■ 
 
 
 " 1 .■ .■ 
 
 1 ji 
 
 1 ■ 'ill 
 
 
 If 
 
 i 
 
 .•::^,l:i^ 
 
 1 ii 
 
 11^' t' 
 
 'Ira^ 
 
 1 5 
 
 
 wm 
 
 !''•'■ .1 
 
 
 ^^M K'' ■ 
 
 
 i, 
 
 1 ''" 
 
 
 i 
 
 Wt:-t 
 
 
 i 1 
 
 i' ' 
 
 mi' ^ 
 
 
 I 
 
 1 
 
 ^■.'<i' 
 
 
 
 1 
 
 1 
 
 
 1 : ; 
 
 ^B 1 
 
 t'' "'^: 
 
 ^ '1' 
 
 
 
 : 1-1 
 
 ■ '1 
 
 i ' '■ i 
 
 1 Jr ^ 
 
 
 
 Yv 
 
 
 '■' '] 
 
 1 
 
 ■' ) .• 
 
 
 1 
 
 
 m 
 
 
 ■r 
 
 1 
 1 
 
 ii" 
 
 ) 
 
 ,'1 
 
 l' 
 
 f 
 
 i ■ 
 
 ''-ij,' :',' 
 
 1 
 
 ;' '■ 
 
 I; 
 
 1 
 
 i 
 
 
 I 
 
 '! 
 '1 
 ■i 
 
 il 
 
 1 
 
 il 
 
 Ii 
 
 
 
 
 ■,i' 
 
 l| 
 
 
 
 
 'ii'il 
 
 IB ti' ' ' 
 
 Iw 'fit '' 
 
 
 
 1 '^'' 
 
 If !• ■•,'■ 
 
 .1 
 
 ■'■! '' 
 
 r; 
 
 ,-,-( ' 
 
 
 
 
 i 
 
 |iT| 
 
 
 Li. 
 
 320 
 
 INDIAN MYTHS. 
 
 blems used by our savages. Tlie representation of the 
 Babylonian sacred lion has a resemblance to the cata- 
 mount used in the mdai chants, — that "elder brother," 
 guardian over its species, invoked in the Indian hunter's 
 sacred feasts. It is noteworthy tliat there are four 
 figures in the design, the fourtli of which is remarkable 
 for the a])pearance of rays, three upon each side of the 
 arms and shoulders, concerning which farther mention 
 is made in the JNIiscellaneous Chapter, where will be 
 seen another picture of similar design. 
 
 In one of the wigwam tales of tlie exploits of the 
 Indian god Manabozho, it is stated that when he walked 
 the earth, his footsteps measured eight leagues. The 
 mountains were no impediment to his mighty tread ; 
 he passed from vale to peak with one stride. In the 
 representation of this figure, the same tale seems to 
 be illustrated, of a mythic personage in Babylonian 
 tradition. 
 
 This figure is accompanied by the 
 following chant : — 
 
 We-ivaw-hnm o-Tcah-tawn neen-gah-heah 
 
 no-kiva-nah. 
 We-ivmv-bun o-kah-tawn ive]i>-ha-ya ! 
 
 (I make the east wind come and pass 
 over the ground.) 
 
 This is sung four times, tlie north, south, and west 
 wind being successively substituted for the east wind. 
 Tiie sounds in the utterance of the syllables in tlie 
 words of this chant are illustrations of tlie Indian's 
 vocal representation of objects by the sound of the 
 name itself, the whirr of the wind rushing unimpeded 
 across an open plain being well expressed in the first 
 
/ ■ 
 pass 
 
 Iran s 
 the 
 
 peeled 
 first 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 321 
 
 word of the chant. We have liere again, in the last 
 word of the chant, the mystic syllabic ya, combined 
 with ha and it'c-hc, and used in reference to the unseen 
 air. It has been observed, already, that one ov more of 
 these syllables were applied to objects believed to pos- 
 sess beneficent qualities, two of which are seen in the 
 name of the founder of the Iroquois League, Haijcn- 
 vxithci (Hiawatha), and in the name given the league, 
 KayancTcnhkovxi, the Great Peace. Glancing at the 
 names of the Iroquois chiefs, given in their Book of 
 Piites, these syllables are discovered, coupled with 
 others, that together form titles of encomium. Slcanya- 
 driyo, " beautiful lake ; " shadeJcaronyes, " skies of equal 
 length," or " the equal skies ; " ^ shctkoijowane, " large 
 forehead." According to Mr. Hale, alavah is a form of 
 assent, — truly, very. It is the Iroquois yea, in itself a 
 bond, in the stern uprightness of unbroken x'aith. One 
 of the syllables appears in the Mohawk (Canienga) 
 honoronkwa, " I esteem him." Yo, seen in the ^uiyo of 
 the Seneca dialect, signifies yood. Lastly, the verb / 
 love is Irnonu'es, the last syllable being but a softer 
 utterance of the ^vct or ivcih, the appearance of which, 
 in the mystic yo-he, yo-he-wah, is explained by these 
 examples. It is noteworthy that the Tuscarora Indian, 
 David Cusick, gives as the meaning of Ouau-vjc-yo-hc 
 (Mississippi), " the principal stream ; " and it is a fact 
 
 ^ It would almost seem as if the poot Pope had in mind the Indian's 
 
 nictaphorio name when he wrote his ol't-(iuoted couplets coucerniug our 
 
 primitive savage : — 
 
 Lo, the poor Indian ! whose untutorerl mind 
 Sees God in clouds. "'• 'lears liim in the wind. 
 
 But thinks, admitted to that equal sky, 
 Hia faithful dog shall bear him company. 
 21 
 
 
 i>'a 
 
p ^111'' 
 
 322 
 
 INDIAN MYTHS. 
 
 ','1 
 
 i'l'-llii' 
 
 that in Iroquois hydrography this river was the central 
 stream, " the great river of the ancient Alligewi domain," 
 to which all the rivers of the West are tributary ; ^ for 
 in seeking the meaning of the mystic name of Indian 
 invocation, we have this to add to the examples, wliich 
 is of importance. It is by this, and other examples, 
 that some approach is made to an understanding of the 
 Indian's conception of deity. Was their invocation that 
 of fetich-worshippers, when they called on Yo-he-wah ? 
 Let their language itself reply ; for in this manner 
 prejudice, preconception, or sentiment ceases to have 
 part in the argument. Their myths disclose a belief 
 in a supreme God, governor of other and lesser gods, 
 who was chief, — like the principal stream of the 
 ]\Iound-builders' country, to which there were many 
 tributaries. 
 
 The character of this God was Love, Jccnonwes, and 
 Goodness, ii/o, synonymous with Beauty. It was the 
 ak-icah, the yea, of the universe, answering blind appeal, 
 — the power which all good things resembled. The 
 brotherly league of the cliildren of men; the over- 
 Lending blue of the skies; the beautiful lake — these 
 all, and many other things, were an image of Him. 
 Hence tlieir metaphoric names.^ 
 
 1 Book of liites, p. 14 ; also chapter x. p. 99-113, on the Iroquois 
 Language. 
 
 2 Other examples might he given, illustrative of the meaning of the 
 name Yo-he-wah. Jloi/ancr v;a.s the name of a momb(!r of the Iro(iuois 
 League ; ojjandcr— old form — was the title of the oldest matron of a 
 nohle family, whose privilege it was to select the successor of a ilcccased 
 chief of that family. The Irocpiois liaiccniio, Great Master, was sub- 
 stituted for our word God, in the Indian translation of the BiMo, and 
 lloyancr, for Lord. Vide M. Cuoq, " Lexique de la Langue Iroquoise," 
 and others. See final Chapter. 
 
of a 
 
 ■cascil 
 i sub- 
 
 ', and 
 
 • „ " 
 
 OISC, 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 
 
 323 
 
 Indian skill, in symbol or illustration of thought, is 
 not seen alone upon the tablet and stone ; but those 
 structures of earthwork, seen in the Ohio A'alley and 
 in the Xorthwest, are equally illustrative of this ac- 
 conqjlishment. There is an embankment on Brush 
 Creek in Adams County, Ohio, which is evidently in- 
 tended for an inscription, and is a structure of careful 
 labor. It is five feet high, and its breadth thirty feet, 
 diminishing towards the head and end. This is be- 
 
 The Great Serpent Mound 
 
 lieved to picture a huge serpent, near whose open jaws 
 an oval mound is raised, equally significant in the 
 mythology of the Indians.^ 
 
 The idea that is intended to be portrayed by this 
 earthwork appears to be that of the creative energy of 
 the sun : the coil of three concentric lines representing 
 the sun ; the projecting line, the air-god, or meteorologi- 
 cal serpent, — the two triangles, at the head, probably 
 representing wings ; the oval figure, an egg. 
 
 In the interesting volume upon " Antiquities of Wilt- 
 shire," by Sir R. C. Hoare, is described an ancient work, 
 termed the "parent of Stonehenge," from its greater 
 
 } Fide Legend of tlie Red Pipe-stone. 
 
 n u 
 
 mm^ 
 
 
 m 
 
 ftj vK 
 
 
 »?; 
 
 
 IIF^^Hh 
 
 Bi 
 
 H^H ^^'''tf ^B 
 
 ^KM'M 
 
 ^■^'''' '''1 
 
 
 Ml-yM-i 
 
 
 Inl^i '-^^-1 
 
 ■tHfii'l'':'" I'M 
 
 
 
 i'li'f.'''' '■y 
 
 
 faiVt ' ' ■ ■ itin 
 
 ^iHlH 
 
 Bifi*!^ '*ffl 
 
 KJJtgfttM 
 
 OiWtlj »^mB 
 
 
 ^it7; ''I||! 
 
 1 
 
 Wm 
 
 
 Wtu'i' im 
 
 ^^wRBilinlf 
 
 fP^li 
 
 
 
 r'ifln^ni 
 
 
 '^ llBi^wl'^ 
 
 
 
 \'-\m mga 
 
 ^-Ti H^jjlil* 
 
 "WiM 
 
 'U^al 
 
 ' i^ 
 
 i>i!iH[iH 
 
 
 1 ' ^^'oViSmB 
 
 
 ' 
 
 mm 
 
 1 
 
 
 m 
 
 H 
 

 m^ 
 
 I 
 
 324 
 
 INDIAN MYTHS. 
 
 antic [iiity, the outline of which is in the form of a 
 serpent. It is built of unhewn stone. The head was 
 made conspicuous by a double circle of unhewn stones ; 
 two avenues of stones, extending for one mile each, 
 formed the neck and tail ; and tlie grand earthen cir- 
 cumvallation represented the body. Its interior had a 
 circle of stones ; and the area, two concentric circles, 
 in one of wliich was the . 'tar. The whole contained, 
 in IGGo, six hundred and fifty stones. 
 
 'VA 
 
 Avcrbury Dracontium. 
 
 It appears that the openings to this mound, or temple, 
 were to the oast and west, regarding the point of com- 
 pass as in Indian structures. " Dracontia" says Dr. 
 Stukely (whom Sir Eichard Hoare quotes), " was a name, 
 amongst the first learned nations, for the very ancient 
 sort of temples, of which they could give no account, 
 nor well explain tlieir meaning upon it. The plan on 
 which Abury was built is that sacred hierogTam of the 
 Egyptians, and other nations, the circle and snake. The 
 whole figure is the circle, snake, and wings." 
 
 " By this," adds Dr. Stukely, " they meant to picture 
 out, as well as they could, the nature of divinity. The 
 circle meant supreme fountain of being, the Father ; 
 the serpent, that divine emanation from him which was 
 
 11 
 
1 
 
 s 
 
 ' ■) 
 K 
 r- 
 a 
 
 3d, 
 
 aple, 
 ?om- 
 
 l)r. 
 aine, 
 cient 
 ouut, 
 ,u on 
 I the 
 
 The 
 
 ictiive 
 The 
 ither ; 
 111 was 
 
 LANGUAGE, PICTOGRAPHY, SYMBOL, AND SONG. 320 
 
 called the Son ; the wings imported that other divine 
 emanation from them, which was called the Spirit, the 
 aiiima muniU." 
 
 The circles are thus described : — 
 
 Round about the grasse, on the edge or border of it, arc 
 pitched on end huge stones as big, or rather Ingger than those 
 of Stouehenge, but rude and uuhewen. Most of the stones 
 thus pitched on end are gonne, only hero and there doe 
 still remain curvillaneous segments ; but by these one may 
 boldly conclude, that heretofore they stood quite round about 
 like a corona, or crowne. 
 
 Sed longa vetustas. 
 
 DUtruit, et saxo longa seneda venit ! "Within this circum- 
 vallation are also remaining segments (of a roundish iigure) 
 of two, as I doe conjecture, sacella, and thes ruins are not 
 unlike Ariadne's crowne. 
 
 Aurea per steUas nunc micat ilia novem, and are no nearer 
 to a perfect circle than is that constellation. So, within 
 Christian churches, are several chapelles respective to such 
 or such a Saint, and the like might have been hero in old 
 tinie.^ 
 
 Another structure, in Licking County, resembles an 
 alligator. Mention has been made of mounds in ser- 
 pentine form in Iowa. At Prairie du Chien there is a 
 circle enclosing a pentagram, the entrance on the east. 
 The outer circle measures twelve hundred feet ; the pen- 
 tagon is two hundred feet on each side. The mound is 
 thirty-six feet in diameter, and twelve feet high. Its 
 summit is composed of wliito pipe-clay, beneath which 
 has been found a large quantity of mica, in slieets. 
 Four miles distant from this, on the low lands of the 
 
 1 Mr. Aubrey's Manuscript, 1663. Sir R. C. Hoare's " Aiiti(iuities 
 of Wiltshire." 
 
 y 
 
 U:..;'r..n1 
 
 If.ii 
 
 m 
 
 i^ 
 
i! 
 
 kI' 
 
 m'i'^''''- 
 
 
 h]:^] '!! 
 
 m ■ ■ '111 ' 
 
 1 11 
 
 1 ' IIP 
 
 ■ ill 
 
 'J. 
 
 320 
 
 INDIAN MYTHS. 
 
 Kickapoo Eiver, Mr. Pidgeon discovered a mound with 
 eight radiating points ; this undoubtedly represented 
 the sun. It was sixty feet in diameter at the base, and 
 three feet high, the points extending about nine feet. 
 Surrounding this were five crescent-shaped mounds, so 
 arranged as to constitute a circle. 
 
 liemembering the mythical relations of the sun and 
 moon, in Indian mythology, the illustration is of in- 
 terest; while this and other monuments of similar 
 character are indications of patient toil and endurance 
 of hardship, unsurpassed among nomadic races. Tliere 
 is another work in Pike County, on the banks of the 
 
 Scioto liiver, consisting of a cir- 
 cle and square, constructed with 
 geometrical accuracy. In the ad- 
 joining illustration is seen a simi- 
 lar design of a mound found on 
 a tributary of Apple Eiver. Its 
 opening is also at the east. A 
 cross is seen in Pickaway County, 
 in the shape of a Greek cross, 
 
 the sides corresponding 
 to tlie cardinal points. 
 The centre is a circular 
 basin. ^ 
 
 At Capille Bluffs, we 
 are t(jld, there is a coni- 
 cal, truncated mound, 
 surrounded by eight ra- 
 diating effigies of men, 
 the heads pointing ir- 
 wards.^ 
 
 1 Vide chiipter on the Winds. 
 
 '^ Pidgeon, and others. 
 
 
 :> ' ;l 'i 
 
 •,J) 
 
LANGUAGE, PICTOGRArilY, SYMBOL, AND SONG. 327 
 
 The ring or circle, in Indian mound and pictography, 
 is an emblem of the sun and stars and the divine 
 being. The oval has relation to the Creator and the 
 creation. The square and the tortoise designate the 
 fire and earth ; the open cross, the four cardinal points. 
 The closed cross, with a ray from the top, is an em- 
 blem of thunder, and the spirit of lightning. The In- 
 dian seems to have attributed to this god power over 
 life, as the emblem was found pictured on infant's 
 cradles. It also is wrought on tobacco-pouches,^ as an 
 emblem of fire, the element universally indicated as the 
 active agent in human destiny. 
 
 The mounds bear evidence of great antiquity ; on the 
 summits are trees eight hundred years old. The altar- 
 mounds disclose burned clay and blackened stone, indi- 
 cating their use. Those mounds, forming a parellelo- 
 gram, appear to have been enclosures for sacred cere- 
 monials of various kinds. Sir Alexander McKenzie 
 thus describes one of these ceremonies : — 
 
 There are stated periods, such as the spring and autumn, 
 when they engage in very long and so. emu ceremonies. On 
 these occasions dogs are oflered as sacrifices, and those which 
 are very fat and milk-white are preferred. They also make 
 large offerings of their property, whatever it may bo. The 
 scene of these ceremonials is in an open enclosure on the 
 bank of a river or lake, and in the most conspicuous situa- 
 tion, in order that such as are passing along or travelling 
 may be induced to make their offerings. There is also a 
 particular custom among them that, on these occasions, if 
 any of the tribe, or even a stranger, should be passing by, and 
 
 V'*' >■ 
 
 p - 
 
 Mr 
 
 1 An Indian chief gave one of these pouches to Mr. E. R. Emerson. 
 It was wrought very prettily, in colored beads on broadcloth, by tho 
 chief's daughter, the so-called Princess of the Chippewas. 
 
 s.;.m;« 
 
 I: ' 
 

 ! 
 
 ■m. 
 
 'If '^ 
 
 ■ 1 1 ; i 
 
 
 r 'M 
 
 1 ' ii 
 
 
 i^! 
 
 1 ' ,"'.' 
 
 
 
 I, ■ .; 
 
 ' ' ' ! ■ 
 
 . 
 
 :;, iiiB 
 
 j, 
 
 ,iil 
 
 328 
 
 INDIAN MYTHS. 
 
 bo in real want of anything that is displayed as an offering, 
 ho has a right to take it, so that he replaces it witli some 
 article ho can spare, though it be of far inferior value ; but 
 to take or toucli anything wantonly is considered a sacri- 
 legious act, and highly insulting to the great Master of Life, 
 . . . who is the sacred object of their devotion. 
 
 The burial-mounds of the Indians appear to relate, in 
 the design of their configuration, to the totem of the 
 dead, and were sculptures of those sacred names to 
 which an Indian attributed vital import, influencing 
 individual and tribal destiny, and he doubtless believed 
 that these pious structures could have no possible ter- 
 mination to their existence except in the dissolution of 
 the earth itself. 
 
 As a more complete illustration of the pictography 
 of tlie Indians, shown in the structure of mounds, the 
 cuts ^ on the opposite page are oftered. 
 
 It appears that the mounds are the earliest records of 
 the aborigines, bearing marks of antiquity jierhaps even 
 greater than that of the hieroglyphic figures upon the 
 moss-grown rocks. Their variety of conformation is 
 remarkable. Distinguishing the purpose and object of 
 the structure, are seen the Sacrificial, the Burial, the 
 Festival, the Matrimonial, and the Historical mounds. 
 The iSacrificial mounds have been found to be com- 
 posed of a dense stratum of clay, bearing marks of in- 
 tense heat ; this rested on a stratum of ashes, sand, and 
 charcoal, of several feet in depth, beneath which lies a 
 compact hearth, or pavement, regularly formed of round, 
 water-washed stones, that were evidently obtained from 
 
 1 "William Pidgeon's " Antiquarian Researches." Atwater and oth- 
 ers upon Indian mounds. 
 
LANGUAGE, riCTOGRAPHY, SYMBOL, AND SONG. 329 
 
 o 
 
 
 
 o 
 
 
 
 oth- 
 
 n©00© 
 
 Indian Mounds. 
 
 ■1 '} 
 
 III 
 
 m 
 
 Wy--'ii 
 
 .- 1 Si 
 
 
 ^: 
 
■: 'f.i 
 
 !,iH ;■;' 
 
 lit'] 
 
 330 
 
 INDIAN MYTHS. 
 
 mm 
 
 some remote place, as none of similar form are found 
 in the vicinity. The Pentagon Mound, as seen in the 
 cut below, is one of this class. Traditionary history 
 amon^f the Indians relates that this mound was built 
 
 W%"i~i ■^:i.: 
 
 fa A ;::; 
 
 
 ■ll' 
 
 
 .'i! 
 
 yil 
 
 ■1 
 
 Pentagon Mound, 'W'iscousiu. Scale, 135 feet to the inch. 
 
 for the purpose of sacrifice to tlie sun and moon. This 
 was made by a human offering ; to the oldest man of 
 the tribe was this privilege of self-sacrifice given. Says 
 Mr. Pidgeon : ^ — 
 
 The pentagon was recognized by the aborigines as repre- 
 sentative of the head, the five angles of the figure denoting tlie 
 five senses, seeing, hearing, feeling, tasting, and STuelling, of 
 which the head is the fountain. The head, and this only, was 
 
 ^ The authority for this statement, it is inferred, is that of the 
 Indian guide Da-coo-dah, from whose narrations Mr. Pidgeon q^uotes. 
 
 •'f>''m 
 
LANGUAGK, PICTOGRAPHY, SYMBOL, AND SONG. 331 
 
 buincd upon tliu pentagon.^ The times of sacrilico were spring 
 and full. There were five propliets who took part in the cere- 
 mony. The first ceremony was in the spring, and to the sun. 
 The victim, a male self-appointed, or determined by lot, was 
 covered with mistletoe, except the head, and this was painted. 
 lie was conducted to the mound at the entrance of the great 
 cir(de. Afterwards he proceeds around the pentagon, followed 
 by the pro})hets. The spectators strew evergnjen in his path. 
 Five times he walks around, in the midst of the incantations 
 of the priests. At length he climbs the pentagon. The 
 knife is presented to him, which he kisses and returns to 
 the prophet, whose hand he also kisses. This knife is then 
 raised towanls the sun, while the victim prostrates himself, 
 looking upward at the planet, the object of his sacrihcc ; at 
 the same moment the head is dissevered from the body. Fuel 
 is placed around the dissevered liead ; taking from the sacred 
 lire ^ a brand, it is lighted, and the sacrifice consumed, under 
 the direction of the chief priest. The second day the body 
 of the victim is burned ; the mistletoe being used as incense, 
 from the smoke of which it is believed is disseminated the 
 principles of life. If the sun rose clear, a portion of the 
 sacrilicial ashes was delivered, with the body of the victim, 
 to the friends or relatives, for commemoration ; a part being 
 reserved for deposit by the prophet in the mounds, from 
 which is made his divination, and by which deposit he seeks 
 to secure intercourse with the dead. But if the sun, at its 
 rising, was obscured by clouds, that was considered ominous 
 of some calamity, or as indicating the disapprobation of the 
 sun, or his refusal to accept the sacrifice ; then the ashes were 
 retained on the altar, that the sun might daily look upon 
 
 1 Fide nij'ths in relation to the liead, in chapters upon the Sun and 
 Moon. 
 
 '^ The condusion is drawn by Mr. ^' Igeon that mica was used for the 
 kindling of the sacred flame, as sheets of this mineral were found in 
 sacrificial mounds. Fide also E. G. Scj^uier. 
 
 i>m 
 
 y*;\' »vf 
 
 
'i fll 
 
 II! 
 
 
 
 INDIAN MYTHS. 
 
 "I! 
 I 1 
 
 ■li. 
 
 m'l 
 
 '*:;ii"!,!: 
 
 ■ih'. '.' 
 
 iiffl.-r 
 
 ■'^!!;i 
 
 i|-^.:.|l 
 
 i 
 
 n. '■ 
 
 tliom and ho propitiated, and tlio hody was l)urnod with 
 wailing. If the sun remained obscured live successive duys, 
 a second sacrilicj was made. During these ceremunies a fast 
 was maintained. 
 
 The Autumnal Sacrilico was to the moon, and a woman 
 was the sacriticial oll'ering. It was i)erformed at the time of 
 the full moon. If at that time a circle surrounded the planet, 
 which was believed to he a fiery serpent, two victims were 
 ollered. The earth in these mounds was sacred, small por- 
 tions of which the migratory tribes carried Avith them. Tliis 
 was done also from the burial mounds and the iniua" circles, 
 which were composed of the ashes of the dead ; and this was 
 used as the base of a new structure. Exhumation and human 
 sacrifice were discontinued, according to Da-coo-dah, when the 
 sun at a time of sacrifice refused to shine, and this while 
 there Avas not a cloud in the firmament. 
 
 The Matrimonial Mounds Avere built in connnemoration 
 of marriage. They Avere composed of the ashes of infants. 
 Around these mounds the bride fled, pursued by her Indian 
 lover, the third time being the final trial ; on this the suc- 
 cess of the object of the pursuit depended. If uncaught, the 
 maiden remained free. The Festival Mounds Avero for the 
 purpose Avhich their title indicates. The festival rites Avere 
 the frequent ceremonies of these liappy children of the Avoods 
 and plains, for Avhich the bountiful provision of game Avas 
 procured, and during Avhich dancing and merriment and 
 games filled their careless hours. These joyous people, avc 
 infer from William Penn, lived in the simplicity and freedom 
 of our first parents, as regards the cares of lite. Skins of 
 animals were their clothing, used principally in the severity 
 of the Avinter ; and game and fish supplied their chief food. 
 
 Da-coo-dah rehates as folloAvs : — 
 
 It was the custom in ancient times, Avhen it Avas not un- 
 common for healthy men to survive thirteen hundred moons. 
 
LANGUAGE, I'ICTOGRAPIIY, SYMBOL, AND SONG. o33 
 
 ■vve 
 
 om 
 
 of 
 
 rity 
 
 for aged cliiofd to retire from ehicfdom when thoy became 
 infirm or forgetful ; and it was the privilege of such to bestow 
 titles on wliouisoever they might select, with or without the 
 consent of the nation;/ council; but in all cases where na- 
 tiiHial (;onsent was ol)tainc!d, a symbolical mound was erected, 
 which beciime indicative of the origin of the chief thus hon- 
 ored, by the deposit of a nut or acorn in some part of the 
 monument after its completion. If the chief designated was 
 a legitimate son of the chief who bestowed the title, this nut 
 or acorn was planted in the imaginary loins of the monumental 
 figure ; but, if he wtu-e illegitimate, it was ])laced below the 
 loins. If title was conferred upon a grandson, the deposit 
 was made in the breast, that it might take root in the heart. 
 If the party was not immediately related to the family of the 
 chief, the nut or acorn Avas planted at the head, to indicate 
 his wisdom. 
 
 The Coiled Serpent. Scale, 200 feet to the inch. 
 
 But the trees which sprung from seed thus planted 
 have all passed away, although traces of their existence 
 are still seen. Every long mound with oval ends had 
 originally two trees standing upon it, as the emblems 
 'of war and peace. The latter was usually an evergreen, 
 
 i 
 
 
 i| I 
 
 •■( "1E 
 
 '^iS^'li 
 
 !<i'. 
 
 
 J5{iiia 
 
mm 
 
 m 
 
 W 
 
 h V 
 
 1 
 
 
 p 
 
 ;(■'■■ 'f' " 'i 
 
 I 
 
 • ' '■,;■ 
 
 ■y 
 
 
 ill 
 M. 
 
 1 
 
 
 .1. iii. 
 
 lilll 
 
 .|„n, 
 
 334 
 
 INDIAN MYTUS. 
 
 — the pine or cedar. To mar the trunk, or hrcak the 
 limbs of this Tree of Peace, was regarded as a forniiil 
 decLiratioii of war ; and to mar or break tlie trunk of 
 the other, the Tree of War, denoted a cessation of liostili- 
 ties. At the final ratification of peace, the old trunk 
 was prostrated and a new one planted in its place. 
 
 Every nation had one monumental mound at which 
 no other ceremonies than those described were ever ob- 
 served, and so sacred was tlie soil of wliich tliey were 
 formed, that all game rested unharmed upon them. To 
 stain M'itli the blood of man or l)east tliat soil, incurred 
 the penalty of death. No medicinal herb that grew 
 upon these mounds was suffered to be removed. 
 
 Many of the Historical mounds are 
 those structures, tlie shapes of which 
 are a combination of human and ani- 
 mal forms, or those of the human or 
 animal alone. Those of the amalga- 
 mated form denote the union of t\vo 
 tribes. Circles and squares seem to be 
 walls within whicli were the homes of 
 the tribe or tribes by which they were 
 built. Figures of planets were doubt- 
 ^j I less records of worship and offering, 
 
 V J as also totcmic names of the builders. 
 
 Composite Mound. ^ reference to religious worship is 
 
 constant in all these structures, as in the pictography. 
 If the mound-structure is that of a colossal man or 
 beast, beside it is the sacrificial mound or altar ; and in 
 many cases the ring, which when filled, it Iteing then 
 a full circle, denotes the death of a chief — whose totem 
 is shown by the figures near by — and his translation to 
 the stars. 
 
m 
 
 LANGUAGE, nCTOGRAPHY, SYMBOL, AND SONG. 335 
 
 Upon the vast plains, on the lovely hills and river- 
 banks, these inscriptions — hieroglyphics of the Indian 
 race — are seen. IJeneath the canopy of heaven the 
 Indian pictnred on the green tnrf another sky, on which 
 is seen the cross, the star, the crescent, the serpent, the 
 bird, and the sun, guardian divinities of the Lcnni- 
 Lcniqic, the Original l*eople. 
 
 Of the pictography of the Indian, Abbe Domenech 
 remarks : — 
 
 : 
 
 l^^t 
 
 Los Tndicns, il est vrai, depuis 'Atlantiqiic jusqu'a I'occan 
 Paciliquc, et depuis lo Canada, ce pays aux grandes neiyes, 
 juscpi'aux plages einbaumees de la Floride, sement avec assez 
 do profusion lours ponseos synibolisoes sur les rocliers baignes 
 par los lacs et fleuves do leurs sublimes deserts, sur les arbres 
 soculairos do cos forots innuenses qui n'ont encore jamais 
 retenti des bruits do la hache civilisatricc du pionuier, et sur 
 les peaux et I'ecorce du bouleau, co papyrus d'Amerique du 
 Nord, — les peaux-rouges, quo I'on meprisoct que I'on abrutit 
 pour les aiieantir, laissent ainsi dc: traces profondes de leur 
 passage dans les solitudes, des marques de leur picto envers 
 lo Croateur, do leurs exploits dans les combats, de leurs 
 souvenirs historiques, de leurs poetiques aspirations, et de 
 lours mysteriouses croyances ; mais cos inscriptions sont 
 courtes, simples, ignorees comme Texistence de coux qui los 
 ont trac'- s . . . ; puis, les rochers so couvrent de mousse ou 
 de limon ; la plui ', lo? torrents, et les tempotes usent la 
 pierre ; les arbres meurent, pourrisseut, tombent en poussiero, 
 et c'ost ainsi que s'effacent peu h, peu cos vestiges do I'art 
 iileograpliique d'uue peuplo encore dans renfance, qui s'ctieut 
 avant sa virilite. 
 
 m 
 
 '^>M 
 
 \, ■■ i.T. 
 
11 
 
 ^S 
 
 IB:' 
 
 i; 
 
 CIIAPTEll XIV. 
 
 MANAI50Z1I0. 
 
 'I; 
 
 
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 I^i.,;,i! 
 
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 The first and third of the above symbols have ah'cady 
 been mentioned as emblems of Manabuzho. It is prob- 
 able tliat the central figure, in which the human ibrm is 
 rudely delineated, represents the same deity ; yet the 
 crescent-shaped horns, the black triangle, and the ser- 
 pent, seem to indicate that the figure was that of Ata- 
 liensic, the divinity of the moon, these three symbols 
 being associated with that goddess. There is a similar 
 uncertainty as to sex in Indian as in Assyrian designs. 
 lUit another figure like this was given by an Indian as 
 a picture of Manabozho. The Persian depicted his deity 
 of the sun as holding in the right hand a serpent, and 
 having, as in the Indian figure, two arms. The ai pa- 
 rently most ancient Indian representation is that of the 
 one-armed deity, seen in the chapter upon Pictograpliy ; 
 
 
[lar 
 
 Ins. 
 as 
 
 uid 
 lia- 
 Itlic 
 
 MANAROZIIO. 
 
 337 
 
 to which miglit ho compared tlie one-handed Gorman 
 sun-god Tyr, whom Grimm identiiies witli the Sanskrit 
 sun-god. 
 
 JManabozho, the higlier and ruling deity, called by 
 Dr. Ih'inton "God of Light," most often appears in the 
 i'orm of a hian in ancient legend. It is probable, while 
 attributing to the lower animals similar spiritual powers 
 to his own, the Indian recognized in himself tlio greater 
 possibilities of higher endowments; and therefore this 
 deity, the god of light, according to Dr. Urinton, was 
 conceived in corresfjonding higlier form. In the king- 
 doms of nature — the animal, the plant, and the mineral 
 — there is a struggling tendency to human lineaments 
 and human attributes. The whole universe implies the 
 human shape as the goal of perfection. Its high oftico 
 and position were recognized by the Indian; and this 
 god, in his relation to the human race, is rudely repre- 
 sented in that "glorious shape divine." The etliical 
 interest in this conception is from tliis its human repre- 
 sentation.^ 
 
 At an unknown period a gvnat manitto visited the earth, 
 and, becoming enamored with a maiden,'' made her his wife. 
 From this union were born four sons at a birtli, and in ush- 
 ering them into the world tho motiier died. The first son 
 was Manabozlio, wlio is the friend of the human race. The 
 second, Chil)iabos, who has the care of the dead and ))resid(>3 
 over tlie Country of Souls. The tliird was AVabassa, wlio 
 immediately fled to tlio north, where he was transforme(l into 
 a rabbit, and under that guise became a powerful spirit. The 
 
 1 Vide Na-n.'i-bush, the Intercessor, in chapter on Language and 
 Picto^irnpliy, 
 
 '"' Dawn, whose four sons were the four spirits, North, East, South, 
 and West, according to Dr. IJiinton. Fide " Hero Myths." 
 
 22 
 
 M 
 
 L'^m 
 
 ■ vr-i 
 
 r- 
 
 
 ["i 
 
 18^ 
 
 JW^li 
 
 tl 
 
m ' I 
 
 338 
 
 INDIAN MYTHS. 
 
 
 N?.' 
 
 •^! 
 
 ■*■ ■ ' ' 
 
 1 
 
 i 
 
 '■^ 
 
 ■A 
 
 ■J'l 
 
 :V 
 
 
 i; f, ■ 
 
 If^S ■" 
 
 If;' 
 
 r >!]•■■ 
 
 ■''<■;; "I 
 
 fourth was Chokanipok, or the Man of Flint, or Firestone. 
 Manabozho was very valiant, and his first eftbrt was made 
 against Chokanipok, to whom ho attributed the death of his 
 mother. The war between the two brothers was frightful 
 and long-continued. Signs of their combats exist at the 
 present day. 
 
 In one of these cuiabats Manabozho cut huge fragments 
 from the body of Chokanipok, which were transformed into 
 stones. These stones, called llintstones, are to bo seen scat- 
 tered all over the earth, and are useful in supplying fire to 
 the children of men. In a final battle Chokanipok Avas slain 
 by Manabozho, who tore out the bowels of his conquered foe, 
 and changed them to hmg twining vines. After this signal 
 victory Manabozho traversed the earth, carrying with him all 
 arts and improvements, Avhich he distributed among men. 
 He gave them lances and arrow-points, and all implements of 
 bone and stone ; and he taught them how to make agukwatSj 
 or axes ; also showed them the art of making snares and traps, 
 by which they might catch fish and birds. During his jour- 
 ney upon the earth he killed those ancient monsters whoso 
 bones are now found under the earth ; and clearcnl the streams 
 of many of the obstructions which the Evil Spirit had placed 
 there. 
 
 He also placed four good spirits at the four cardinal points, 
 to which is turned the calumet before smoking in the sacred 
 feasts. The spirit that he placed in the North gives snow 
 and ice, to enable man to pursue game. The Spirit of the 
 South gives melons, maize, and tobacco. The Spirit of the 
 West gives rain ; and the Spirit of the East, light. Thun- 
 der is the voice of the spirits, and to them is offered the in- 
 cense of tobacco. Manabozho now resides upon an immense 
 piece of ico in the Xorthern Ocean. If he were driven off 
 upon the earth, it would take fire by his footprints, and the 
 end of the world would come ; for it is ho who directs tho 
 sun in his daily walks around tho earth. 
 
MANABOZIIO. 
 
 339 
 
 Thus, as mover of the sun, IManabozbo appears as the 
 regent Surya, in Hindoo mythology, who is second only 
 to Chrishna in rule of that planet. 
 
 Manabo''ho is spoken of as the agc7it and defender in 
 Indian history. He has been identified with Ta-ren- 
 ya-wa-go, who rescued the Indian people from their 
 enemies, the enormous serpents and gigantic animals 
 which infested the primeval world. It was as the 
 l)eneficent, incarnated God, Manabozho, that he re- 
 created the world. He instituted the Sacred Medicine 
 Feast. He is the one divinity universally recognized in 
 legend and myth by all Indian tribes in North America ; 
 and as he was called great, in common witli other gods, 
 he has been thought to have been the Indian's highest 
 conception of spiritual being. 
 
 Tlie far-spread stories of Manabozho gave occasion to 
 many speculations among those few who were intimately 
 acquainted with the religious beliefs of the Indian, some 
 of whom drew a likeness between the gospel history of 
 the ]\Iessiah, and a portion of the stories of this incar- 
 nated spirit. 
 
 As we become acquainted with the religion of these 
 people, wearing the warmer tints of Ihe " shadowed livery 
 of the burnished sun," a more remarkable resemblance 
 appears to the belief held by the devotees of other 
 lauds. In Manabozho we have a Vishnu of the Hindoo, 
 in his varied incarnations, by the name of Chrishna and 
 Buddha Sakya, — the latter conceived by a ray of light, 
 and the former, ruler of the sun, — and wliose history 
 describes a similar incident to that related in the vicis- 
 situdes of ]\Ianabozho's career. He was swallowed by a 
 crocodile, to whom is made the sacrifice of inlunts, — a 
 rite truly Oriental. 
 
 |i*« 
 
 
 *" 1 
 
 
m\% 
 
 Hin: 
 
 mi 
 
 '!;: 1 1 
 
 
 (tr::.:,. 
 
 lima 
 
 i :i. 
 
 340 
 
 INDIAN MYTHS. 
 
 
 
 m 
 
 m 
 
 1:, 
 J. 
 
 In certain legends that relate tlie story of Manabozho's 
 birth, his origin is ascribed to Kabeyun, or the West 
 Wind, M'ho is the father of the four winds, the tradi- 
 tions of wliom remind us of Kneph, the Egyptian's 
 Spirit, of the supreme, who moved, according to their 
 scripture, upon the face of the waters at the creation of 
 the world. 
 
 Among the Mexicans we find tales of a mysterious 
 person called Quetzalcoatl, possessed of knowledge that 
 exceeded all human wisdom, and whose birth was mar- 
 vellous, as well as the manner of his disappearance from 
 the face of the earth. This personage, sometimes called 
 tlie God of Air, and, in other interpretations, the Won- 
 derful Serpent (bearing a name that signified " Serpent 
 clothed witli green feathers," — from coatl, serpent, and 
 quetzal, green feathers), is the superior god of Mexican 
 mythology. He is represented in a Mexican drawing 
 preserved in the Vatican Library, according to Mr. 
 Humboldt, as appeasing by penance the wratli of tlie 
 gods, when, thirteen thousand and sixty years after 
 the creation of the world, a great famine prevailed in 
 the province of Culan. The age in which this mysteri- 
 ous personage reigned was distinguished for peace and 
 plenty on earth ; and to his teaching, as to Manabozho's, 
 among the North American Indians, was attributed all 
 knowledge of the arts then practised. This famous 
 character was compared by j\Ir. Humboldt to Buddha, 
 of Eastern history, wlio was called by Sir William Jones 
 " the Odin of Scandinavia, the Fo of China, and the 
 Mercury of Greece ; " and whom we, for similar reasons, 
 would call the INIanabozho of North America. 
 
 The belief in some supernatural being who shall, or 
 already has, appeared to tlie world to save his people 
 
MANABOZHO. 
 
 341 
 
 from ignorance and evil, prevails among nearly all the 
 nations of the world ; and there is something peculiarly 
 touching in such a belief Humanity, from the begin- 
 ning of history, luis stood in the childlike attitude of 
 faith and hope, looking for a Deliverer who shall take it 
 out of the vast congeries of human misery. The Persians 
 have a tradition that a holy personage, named I'ashou- 
 tan, is waiting, in a region called Kanguedez, for sum- 
 mons to our earth, for the purpose of restoring the true 
 reliijjion. In the five volumes of Confucius, tiie sacred 
 writings of the Chinese, this assertion is made : " The 
 Holy One will unite in himself all the virtues of lieaven 
 and earth. By his justice the world will be re-estab- 
 lished in the wavs of righteousness. He will labor and 
 suffer much. He must pass the great torrent, whose 
 waves shall entr • his soul ; but he alone can offer up 
 to tlie Lord a ... '" "> v^orthy of him." Again it is said : 
 " We expect oui .viug. When he comes he will deliver 
 us from all misery. He will restore us to new life." 
 
 " We expect this Divine Man," writes a nephew of 
 Confucius, "and he is to come after three thousand 
 years." And a disciple of Confucius adds : " The people 
 long for his coming, as the dry grass longs for the clouds 
 and rainbow." 
 
 From these predictions, both of the Persians and Chi- 
 nese, we are led to believe that these nations, like the 
 Jews of later times, are still in the attitude of expec- 
 tancy, and believe that a deliverer is yet to come. This 
 anxious looking and waiting has led each nation, from 
 time to time, into the belief, when any person of unpre- 
 cedented powers appears, that this is th-^ deliverer; and 
 it is a singular fact that to each personage in the histories 
 of both East and West is given a supernatural birth. 
 
 :'i!« 
 
 M'Sli'if.i' J 
 
 
fmm 
 
 342 
 
 INDIAN MYTHS. 
 
 I'' 
 
 mh: 
 
 It*: : 
 
 lit 
 
 I'- 
 
 ill ' 
 
 lii'i' 
 
 m 
 
 Among the ChincsG those expectations led the people 
 to accept one Lao-kun, who promulgated new doctrines, 
 and wlio, as it was said of Manabozho, existed from all 
 eternity ; who descended to tlie earth and was born of a 
 virgin, black in complexion, " marvellous and beautiful 
 as jasper;" and who, after his benevijlent mission was 
 completed, ascended bodily into the paradise above. 
 These traditions, all of which are of similar import, bear 
 resemblance to the story of Manabozho. Tliis fact of a 
 belief so similti .inong nations of different languages, 
 some of who) •• are widely separated, is remarkable. Shall 
 we not think it points, in the early stage of man's exist- 
 ence, to a revelation of the coming Saviour ? At least, 
 do we not see in these universal examples of hope and 
 prophecy, and fancied fruition, the dift'erentiation from 
 the embryo of some primitive idea, whose ramifications 
 through human tliought among the varied races of men 
 are but leadings — stalk and stem, branches and leaves 
 — to tlie flower of all religion, Christianity, whose God 
 is the Human made Divine, the blending of the two 
 in one, a Divine manhood. For tliis conclusion is not 
 opposed to tlie most spiritual interpretation of the uni- 
 versal stories of these hero-gods, that they are dawn- 
 heroes. For the God of Light, God of Fire, God of Air, 
 Ruler of the Winds, in the grand language of correspond- 
 ence, is the God of Truth, God of Love, Omnipresent 
 Being, Brcath-^NIaster, and Soul of Lives. 
 
 The redeeming or renewing power of the creative nnd 
 divine energy we perceive illustrated in nature, as mak- 
 ing up through her labyrinths towards a more perfect 
 assertion. A royal presence is disclosed, and everywhere, 
 in the cycle of its labor, signified by lineaments suggest- 
 ive of human attributes. Suiting the oracles of nature, 
 
 J . F I 
 
 i .: , I , 
 
MANABOZHO. 
 
 343 
 
 these prophecies of men dechirc a renewed type of inan- 
 Iiood, — the entrance of saving Divinity in the human 
 form, — at once the disclosure and development of Di- 
 vine Humanity latent in the universe. 
 
 WIGWAAI TALES OF THE EXPLOITS OF MANABOZHO. 
 
 As to Manahozho were attrihuted tlie varied 
 powers of the divinity of tire and air, of whom 
 it is related lie recreated the earth and ruled 
 the sun, the emblems ingeniously combined in 
 this figure — the parallelogram capped by the 
 globular ball,^ the circle, the oval and wings — 
 are conjectured to make up a composite figure 
 representing tliat deity. 
 
 The Northern Indians, relates Schoolcraft, when travelling 
 in company with each other, or with other persons who possess 
 enough of their confidence to put them at ease, were in tho 
 haliit of making frequent allusions to Manabozho and his ex- 
 ploits. " There," said a young Chippewa, pointing to some 
 huge bowlders of green stone, *'are y)ieces of the rock broken 
 oif in his combats with his brother." '' Under that island 
 Manabozho lost a beaver." " There lives the duck that Mana- 
 bozho kicked,"^ which last expression has its origin in tho 
 following story. 
 
 Among tiie exploits of Manabozho was tho capturing of a 
 fish of such monstrous size that the fat and oil ho obtained 
 from it form(!il a small lake, lie therefore invited all the 
 animals and fowls to a bampiet, making tho order in which 
 they partook of the repast a measure of their fatness. The 
 bear came lirst, and was f(jllowed Ijy the deer, opossum, and 
 
 ^ The globe-like ball is blaek, and it would seem to be, frniii its color, 
 a symbol of death. The Wintun Tiidiaii, of the California tribes, 
 doubles the dead body, and wraps and binds it into the shape of a ball. 
 
 ! 
 
 1 
 
 
i 
 
 344 
 
 INDIAN MYTHS. 
 
 m 
 
 
 sucli other animals as are noted for their peculiar fatness at 
 certain seasons. TIks moose and bison came tardily. The 
 partriilge waited until tiie- oil was nearly exhausted. The 
 liare and marten ca"iiLe last, and these animals have conse- 
 ([ucntly no fat. AVhen the feast was over, Manahozho invit(!d 
 the animals to dance. Taking up his drum, and crying, 
 ** New songs from the south ! Come, brothers, danee ! " h(? 
 directed them to pass in a circle around him, with their eyes 
 shut. They did so. Now when Manabozho saw a fat fowl 
 I)ass by him, he adroitly wrung oif its head, at tlie same time 
 beating his drum with greater vehemence, to drown the noise 
 of the lluttering, while ho kept crying out in a tone of admi- 
 ration, "That is tiic way, my brothers, that is the way." At 
 last a small duck, the diver, tliinking there was something 
 wrong, opened one eye, and saw what was being done ; when, 
 giving a spring, and crying, " Ila-ha-a ! Manal)ozho is killing 
 us ! " he made for the water. Manabozho followed him, and, 
 just as the duck was getting into the water, gave him a kick, 
 which is the cause of his back being flat and his legs straighten- 
 ing out behind, so that when he gets on land ho cannot walk, 
 while his tail-feathers are very few. Meantime IManabozho 
 pursued the duck, the rest of the birds flew olf, and the otiier 
 animals ran into the wood. 
 
 Among other adventures related of Manabozho is the 
 following : — 
 
 One day Manabozho went out upon the lake to fish. He 
 put his line down, saying : " Meshenahmahgwai, king of 
 fishes, take hold of my ])ait." Ho continued repeating this 
 for some time. At last the king of the fishes saitl : " Mana- 
 bozho troubles me ; here, trout, take hold of the line." The 
 trout obeyed, and Manabozho commenced drawing up his line, 
 which was very heavy, so that his canoe stood nearly perpen- 
 dicidar ; but he kept crying out, " Wha-ivee-he ! Wha-wee- 
 he ! " until he could see the trout, when in anger he shouted : 
 
 x^-jiA 
 
MANABOZIIO. 
 
 34i 
 
 " Ksa ! Esa ! Sluimo ! sliiiine ! why did you take liolJ of my 
 hook, you ugly fish]" Tho trout let go at once. Muuabozliu 
 again put liis lino into the water, saying, " King of fishes, take 
 lidld of my line ! " but tho king of tiie fishes told u monstrous 
 suufish to take hold of it. !Manabozho drew up his line witli 
 difficulty, crying, as before: *' W/ia-ivee-he / Whu-wee-hc / ^' 
 wliile his canoe was turning in swift circles ; but when he 
 saw tho sunfish, he cried; ^' Esa ! Esa! you odious fish! 
 Why did you dirty my hook by taking it into your mouth 1 
 Let go, I say, let go ! " The sunfish dropped tho hook, and 
 disapi)eared. " Meshenahmahgwai ! take hold of my hook ! " 
 again vociferated Alanabozho, in great impatience. Weary of 
 his importunity, the king of fishes caught the hook and al- 
 lowed himself to be drawn up to tho surface ; which he had 
 no sooner reached than, at one moutiiful, ho swallowed Mana- 
 bozho and his canoe. Finding himself in the belly of the 
 fish, Manabozho turned his thoughts to the way of making 
 his escape. Looking in his canoe, he saw his war-club. With 
 this ho struck tho heart of tho fish. There was a sudden 
 motion, as if of moving with great velocity through the water. 
 Tiie fish was heard to observe to tho others : " I am sick at 
 ray stomach for having swallowed that dirty fellow, Mana- 
 bozho." Just at this moment he received another more severe 
 blow on the heart. Manabozho placed his canoe lengthwise 
 of the fish's throat, fearing he would be thrown up in the 
 middle of the lake, where he would be drowned. The fish 
 commenceil vomiting, but to no effect. Here it is proper to 
 say, in '^''=1 efforts to save himself from being thrown into the 
 la'.e, Mt.- )zho was helped by a young animal which had 
 followed him in his canoe unperceived, upon whom ho be- 
 stowed the complimentary name of Ajidaumo (Bottom-up- 
 wards).^ In the mean time the attack was renewed upon the 
 
 ^ A squirrel was believed to revere the dead ; and a dead body might 
 be exposed with impunity before it, as no molestation would ensue. 
 
 i 
 
 \ I \ 
 
 <H-'n 
 
 ft 
 
 "r 
 
 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 40 
 
 1.0 
 
 1.1 
 
 111.25 
 
 1^12^ |25 
 
 Ui 1^ |2.2 
 
 !!f 144 "" 
 
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 MUl- 
 
 |U 11.6 
 
 
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 ^W''^ 
 
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 '/ 
 
 
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 'ij,^ 
 
 

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340 
 
 INDIAN MYTHS. 
 
 :m^: 
 
 fi-! 1' . 
 
 i:! 
 
 t ji 
 
 fish's heart. Finally, it was perceived it moved not ; death 
 had taken place. Then the body of the fish, lifeless and 
 inert, was tossed by the waves upon the shore. Mana- 
 bozho waited. Soon he heard birds at work upon the body, 
 and all at once lij^ht ])roke in. Observing the heads of gulls, 
 who were peering in by the opening they had made : " Oh ! " 
 cried Manabozho, *' my younger brothers, make the opening 
 larger, so that I can get out." At this there was astonished 
 chattering. ** Why," said the gulls, " here is Manabozho in 
 a lish's belly ! " And immediately they set at work enlarging 
 the orifice. Very soon Manabozho found himself at liberty. 
 Stepping out of his inglorious confinement, the magnani- 
 mous god said to his liberators : ** For the future you shall bo 
 called Kayosk [Noble Scratchers], in consideration of your 
 kindness ! " 
 
 fim'% 
 
 The piscatory art seems to have been difficult of at- 
 tainment among the gods. There is a story related 
 among the Tonga Islanders of a fishing adventure 
 equally unsuccessful. It is an example of the uncer- 
 tainty of events. He who casts his line into the sea 
 is subject to disappointment i; — 
 
 At a certain time, in ancient days, the god Tongalou, who 
 presided over arts and inventions, went forth to fish in the 
 great ocean. His seat was high, being in the sky ; his line 
 was long, as may be supposed, and he let it down with care. 
 It began suddenly to tighten. " Ah, an immense fish ! " 
 thought the god, and pulled with all his strength. Pres- 
 ently there appeared, above the waters, the back of the points 
 of rocks and tops of mountains. He jerked and strained, — 
 more rock, more mountain ! One more extraordinary pull, 
 he thought, and then — wo shall see. But, alas ! snap went 
 
 ^ This history is thought to have reference to the flood mentioned 
 in Sacred Scripture. 
 
 in \r 
 
MANABOZHO. 
 
 347 
 
 the line, and his prize lay half- way out of the sea, — a puzzle 
 to the god, but au island to a happy race, who call it Tonga, 
 in memory of him who fished. 
 
 Manabdzho had resided from his birth with the grand- 
 motlier, Ackwin. One day, after the fishing transaction, 
 accidentally he saw her engaged in a very serious flirtation 
 with a wolf, whu was a young man of great personal attrac- 
 tions. Considering it his duty to put a stop to this disgrace- 
 ful thing, Manabozho made some fire, with which, stealthily 
 approaching the unconscious pair, he touched the long hair 
 of the paramour, when lo I it was all in flames in an instant. 
 Then at once the wolf ran howling into the woods, and was 
 seen no more. After this little feat, Manabozho made an 
 excursion to the region of the fiery serpents,^ and by a shrewd 
 manceuvre was able to kill the prince of ser[)ents ; for which 
 ho became more celebrated than heretofore. Not being, how- 
 ever, satisfied himself with this exhibition of his powers, ho 
 went from these regions into a place occupied by a shining 
 manitto,''^ who was the god of wealth. With this god he waged 
 a long warfare ; but finally, through a woodpecker, he learned 
 that the god had a vulnerable spot upon the crown of his head, 
 and aiming his arrows at that, soon brought his opponent 
 down. Feeling deeply grateful to his informant, ^lanabozho, 
 ever ingenious in generous device, rubbed the dead manit- 
 to's blood upon the woodpecker's head, the feathers of which 
 
 1 In the traditions of the Scandinavians this description is given : 
 " There is an abode remote from the sun, the gates of which face the 
 north ; poison rains tlicre through a thousand openings. Tlie place 
 is all composed of the carcasses of serpents. There run certain torrtnits, 
 in which are perjurers and assassins." In Mexican traditions, Miztecas 
 of Cuilapo astM'ibe their origin to a god and goddess, called Lion and 
 Tiger snake, who dwelt in au apoula, or heavenly seat of snakes before 
 the flood. 
 
 2 The Mexicans have a myth of a similar spirit, whom they call 
 Shining God. 
 
348 
 
 INDIAN MYTHS. 
 
 1 1 
 
 ;h. 
 
 n] 
 
 [i'r'l ,> 
 
 ** J ''I 
 
 r'l 
 
 are red to this day.* After this exploit, Manabozho changed ; 
 he became less warlike, and, in all his intercourse witli the 
 animals of the earth, showed a selfish and mean spirit. At 
 tiiis period he met with the serious affliction of losing an 
 attendant wolf, who had shared las lodge.*^ This attendant 
 was drowned, and Manabozho determined to make an eliurt 
 to recover him. Accordingly he went to the Keckemunisee, 
 the kingfisher, and inquired about the habits of the fishes. The 
 kingfisher graciously gave him all the information he could, 
 telling him that the serpents had got the body of his friend. 
 Manabozho, in an impulse of gratitude, placed a medal of 
 wampum on the kingfisher's neck, which is the white spot 
 seen on liis breast ; but hardly had this been accomplished, 
 when a sudden thought occurred to him : the kingfisher 
 might prove unfriendly, and warn tlie serpents. Startled by 
 this danger, he dashed forward to catch the little fellow by 
 the head ; but the wary bird escaped from his hand, — not 
 however without ruffled feathers, which all kingfishers wear 
 at the present day. 
 
 Some time after the above exploit, Manabozho undertook 
 to wage war upon the serpents in the lake ; but, while he 
 was doing this, and had wounded their prince, he was over- 
 taken by a great deluge of water. Climbing a tree, he bade 
 it grow up higher ; thus, as the water arose, the tree, in obe- 
 dience, grew rapidly higher and higher, until at last it cried 
 out, " I can go no farther ! " Then Manabozho was obliged 
 to let the water rise until it was close up to his chin ; but 
 tlien it began to abate, and, in consequence, hope revived in 
 his heart. He cast his eyes around over the waters, and soon 
 discovered a loon. " Dive down, my brother," cried he to 
 him, " and bring up some earth, so that I can make a new 
 
 * The tiift-feathers of the red-headed woodpecker wore used to orna- 
 ment the stem of the Indian's pipe, being symbolical of valor. Red is 
 a symbol of war. 
 
 ^ Vide Legends on Izdubar, in the chapter on Animals. 
 
MANABOZIIO. 
 
 349 
 
 world ! " The bird obeyed ; but, alas ! rose up to the surface 
 a lifeless form. Manabozho then saw a muskrat. " Dive," 
 said he, " and if you succeed, you may hereafter live on land 
 or water, as you please ; or I will give you a chain of beautiful 
 lakes,^ surrounded with rushes, to inhabit." The muskrat 
 went down ; but soon he also floated up without breath. 
 Manabozho, undaunted, took this body and breathed into 
 its nostrils, and thus restored it to life. " Try again," said 
 Manabozho. The muskrat, revived by the breath of the 
 god, again made a dive, when he came up with a little earth 
 clutched in his i)aws ; but his breath had again left his body. 
 Heedless of this fact, since his object was gained, — from the 
 bit of earth taken from the muskrat, together with the body of 
 the dead loon, Manabozho created the world anew, with all 
 living animals, fowls, and plants. This beneficent creation 
 did not drive from the memory of the implacalde serpents 
 their hatred of Manabozho ; and it was not until Manabozho 
 had found the skin of tlio slain prince of serpents, and dis- 
 guised himself within it, that he was able to succeed in 
 destroying these enemies. 
 
 It may be interesting to the reader to compare this 
 account of the deluge with 
 
 THE HAYTIEN TRADITION OF A DELUGE.a 
 
 There once lived in the island a powerful chief, who killed 
 his only son for conspiring against him. He afterwards col- 
 lected and picked his bones, and preserved them in a gourd,' 
 as was the custom of the natives with the relics of their 
 
 I It was said by the Indians that the northern chain of lakes was 
 made by Manabozho. 
 
 ^ See " Life of Columbus," by Washington Irving. 
 
 ' A symbol of water, and a figure occupying an important place in 
 mythi of the creation. Vide Legends among the South American 
 Indians. 
 
 
350 
 
 INDIAN MYTHS. 
 
 frioiuls. On a subsequent day the chief and his wife opened 
 the gourd to conteiuplute the remains of their son, wlien, to 
 their astoui.shment, several li.sli, great and small, leaped out. 
 I^pon this, the chief hastily closed tlie gourd, and placed it 
 upon tlic top of his house, boasting that ho had the sea shut 
 up in it, and could have fish whenever he pleased. Four twin 
 brothers,^ who were famed for intermeddling with other peo- 
 ple's affairs, hearing of this gourd, during the absence of the 
 chief, came and peeped into it ; and, in their carelessness, 
 they suffereil it to fall upon the ground, where it was dashed 
 to pieces ; when, to their dismay, there issued a mighty flood, 
 with dolphins and sharks and tumbling porpoises and great 
 spouting whales ; ami the water spread until it overflowed 
 the .arth and formed the ocean, leaving only the tops of the 
 mountains uncovered, which are the present islands. 
 
 mm-- 
 
 
 
 
 The accompanying illustration of the Hindoo myth — 
 relating to Chrishna's war with the serpents, quoted as 
 similar to that concerning IManabozlio, in a battle with 
 these enemies of his people — affords an example of the 
 appropriateness of the comparison. Strife with the ser- 
 pent seems to be a later tradition or myth, both among 
 the Hindoos and amonct our savages. The idea of en- 
 niity to the human race, on the part of any species of 
 animals, appears to have come in with an epoch of infi- 
 delity to the gods, or attributes of the one God. Indian 
 tradition relates that on account of evil conduct, Taron- 
 ya-wa-go, the Holder of the Heavens, left his people ; 
 and at that time the stone giants, serpents with human 
 beads, gigantic bears, and other animals, infested the 
 
 1 This is, probably, in reference to the prying winds, — those fleet- 
 footed messengers who are the presiding gods of the four cardinal 
 points, according to the universal myth. Vide chapter on Four Winds, 
 — the four sacks containing water. 
 
•VIHJ.HNA ./.^«.- ,......M..W,-'KALreA..^. .^^/i^iy^A.^'.- «- 
 
 i I' 
 

 :••&■ 
 
MAXABOZHO. 
 
 351 
 
 land. The A^'eiit, the Defender, Xa-na-biisli, or Mana- 
 hozho, was sent to overcome these monsters, — or, as we 
 woult-l say, to save the people from evil. 
 
 It is noteworthy tliat the Hindoo picture represents 
 the women, the wives of Chrishna, interceding for the 
 serpents. That the feminine element sympathized with 
 and sought to protect these victims of the god's displeas- 
 ure, is an ever-recurring myth among the ancients ; as is 
 shown in the chapter upon the Origin of Man, woman is 
 not only the protector of evil but connives at it. It 
 is perliaps a symbol of the fact that the debasement of 
 the alfections, of which the woman is the representative, 
 is mucli more corrupting to the soul than the debase- 
 ment of reason. Love is the fulfilnient of the law ; the 
 man is what his love is. 
 
 CHANT OF THE LENNI-LENAPE. 
 
 The following chants or songs embody the Lenni- 
 Lenape traditions of the Deluge. They are from a 
 manuscript of Professor C. S. Ilafinesque, who stated 
 that the originals were obtained in 1822. They were 
 submitted by Mr. Squier, without explanation, to an 
 educated Indian chief, Kah-ge-gah-gah-bowh (George 
 Copway, the 2irot^fj4 of Amos Lawrence), who " unhesi- 
 tatingly pronounced them authentic, in respect not only 
 to the original signs and accompanying explanations in 
 the Delaware dialect, but also in the general ideas and 
 conceptions which they embody." He also bore tes- 
 timony, states ]\Ir, Squier, to the fidelity of the trans- 
 lation. The repetition of their traditions was a univer 
 custom among the Indians. This was made in a re- 
 citative form by their Jossakeeds. That they had these 
 
\\l 
 
 
 INDIAN MYTHS. 
 
 If 
 
 traditions recoivled in pictography as aids to tlie nioniory 
 is probable, as thuy also had thuir niedicinu-cliants and 
 hunter-songs so recorded. Undoubtedly, the figures 
 given in the following cuts are less crudely pictured than 
 were the originals. This is seen by comparing Liieni with 
 rock-inscriptions still extant ; but the symbols used are 
 identical. In perceiving a similarity to Scriptural ac- 
 counts, in botii this story of the iJeluge and that of the 
 Creation, given in connection with the Izdubar legends 
 in the chajtter upon Animals, it should be recalled that 
 the Indians expressed astonislnneut at the likeness, to 
 the Jesuit Fathers, who resented the comparison as aa 
 indignity and sacrilege. 
 
 THE DELUGE.1 
 
 .,■■■ \ ■- ' 
 
 m 
 
 i; 
 
 \^\^\ 
 
 
 l&^^'^ 
 
 1. 
 
 TFidamo maslcan-ako-anup lennowak makovnni 
 
 essopnk. 
 (Long ago powerful snake when men also bad beings 
 
 had become.) 
 
 Masknnako shingalusit nijcni-cajopak shawalenida- 
 
 mcp ckin-shingalnn. 
 (Strong snake enemy beings had become, become 
 
 troubled, together hating.) 
 
 8. 
 
 Nishawi palliton, nishawi machilon, nishawi matta 
 
 lungundowm. 
 (Both fighting, both spoiling, both not peaceful, — 
 
 or keeping peace. ) 
 
 1 From the walum olum, or painted sticks, the bark-record of the 
 Lenni-Lenape. The Ojibway Indians also possessed similar bark- 
 records. 
 
MANABOZIIO. 
 
 353 
 
 4. 
 
 Mattapfwi wiki nihanlowil mtkivaznan. 
 (Less men with dead-keeper fighting.) 
 
 5. 
 
 ^S^ Maskanako gichi pcnau welendamep lennowak mvini 
 
 y yA"" iMllilon. 
 
 \x/V...^__^^ (Strong snake great resolved men beings to destroy, — 
 ^^-^^^ fight.) 
 
 6. 
 
 N'akowa jKionep amangnm pctonep akopchella 
 
 jKtonep, 
 (Black snake he brought, monster ho brought, 
 
 rushing snake, water he brought. ) 
 
 Pchclla-peheUa, pohoka-pohoka, eshofwk-eshohok, 
 jHiUiton-jHillUon, 
 
 (Much water rushing, much go to hills, much pene- 
 trating, much destroying. ) 
 
 8. 
 
 Tulapit menapit Na-na-bottsh, maska-boush, owini- 
 
 vwkom linowimokom. 
 (At Tula [or turtle-land], at that island Na-na- 
 
 bush [strong], of beings the Grand-father, of 
 
 men the Grand-father. ) 
 
 9. 
 
 Gishikin-pommixin tulagishatten-hhxin. 
 (Being born creeping, at Tula he is ready to move 
 and dwell. ) 
 
 10. 
 Owini linowi wemoltin peliella gahani pommixin 
 nahiwi taialli tulapin. 
 ZZTl^ (Beings men all go forth flood water, creeping [float- 
 ing ?] above water which way [where] turtle-back. ) 
 23 
 
 ^ 
 
 i*-;i« 
 
354 
 
 INDIAN MYTHS. 
 
 1. 1 'r I 
 
 11. 
 
 Amanrjamck mnhloimnck alcndijuwcl: mUripaii' 
 
 nrk. 
 (Monsters of the sea they were many, some of 
 
 ihem they did cut.) 
 
 12. 
 
 Manittn-dasm mnkol-wichemass jmlpal payatpaynt 
 
 u'cmi chcvxap. 
 (Spirit daughters boat lielpod come, no coming 
 
 coming all helped.) 
 
 13. 
 
 Xa-na-boush, Xa-na-boush, wemi vxokom wimemokom, 
 
 linncmokom tulamokom. 
 (Xa-na-bush, Xa-na-bush, of all the Grand-father of 
 
 beings the Grand-father, of men the Grand-father, 
 
 of turtles the Grand-father. ) 
 
 W'i 
 
 
 14. 
 
 Linapimu tulapima tulapewi tapitnwi. 
 
 Man then, turtle then, turtle they altogether. 
 
 ^ 
 
 Wishanem tulpewi pataman tulpcwi paniton wuUtmt. 
 ^Frightened [startled?] turtle ho praying turtle he 
 let it be to make well.) 
 
 16. 
 
 KsipekeJen jicnkwihilen kwamipokho sitxoalikho 
 yy \ viaskan ivagan. 
 
 ■ ^ y ^ (Water running off it is drying plain and mountain, 
 path of cave powerful or dire action elsewhere.) 
 
 As representations of both action and object are con- 
 centrated in an Indian word, each being a concrete 
 symbol, like their composite image, the difficulties of a 
 translator are multifarious. Indian words are both shad- 
 ows of things and statues of sound, and when translated 
 "become faded metaphors, — to use an expression of Jean 
 PauL A more intelligible rendering is herewith given. 
 
MANABOZIIO. 
 
 350 
 
 rARAPiniASE.» 
 
 1. Long ngo camo the |H>wcrful serpcut (maskanak-o), when men 
 hail become evil. 
 
 2. The strong sprpeiit was the foo of the beings ; and they became 
 cnibroik'd, hating eaoli other. 
 
 3. Then they fought and despoiled each other, and were not 
 peaceful. 
 
 4. And the small men {inattapewi) fought with the keeper of the 
 dead {nihunluuut). 
 
 5. Tlicn the strong serpent resolved all men and beings to destroy 
 immediately. 
 
 6. The black serpent monster brought the snake-water rushing. 
 
 7. The wide waters rushing wide to the hilla, everywhere spreading, 
 everywhere destroying. 
 
 8. At the island of the turtle (^Tiila) was Manabozho, of men and 
 beings the tJrand-father. 
 
 9. Being born creeping, at turtle-land he is ready to move and 
 dwell. 
 
 10. Men and beings all go forth on the flood of waters, moving 
 afloat every way, seeking the back of the turtle {tulajnn). 
 
 11. The monsters of the sea were many, and destroyed some of 
 them. 
 
 12. Then the daughter of a spirit helped thorn in a boat, and all 
 joined, saying, Come, help ! 
 
 13. Manabozho, of all beings, of men and turtles, the Grand-father ! 
 
 14. All together, on the turtle then, the men then, were all 
 
 together. 
 
 15. Much frightened, Manabozho prayed to the turtle that he would 
 make all well again. 
 
 16. Then the waters ran ofl", it was dry on mountain and plain, and 
 the great evil went elsewhere by the path of the cave. 
 
 n 
 
 The Assyrian tradition of the Deluge was inscribed, 
 in cuneiform writing, on tablets that were found in 
 
 'o» 
 
 1 Fide Squier's Traditions of the Algonkins. 
 
356 
 
 INDIAN MYTHS. 
 
 
 exeiivations of tlie Ivowyanjik mound, opposite Mosul. 
 The followiuL; cylinder represcMits Izdubar, according 
 to Mr. Smith, wlioni he identifies witli our lUblical Xim- 
 rod. It includes c()nii)osite iigures and llasisdra, — the 
 latter supposed by him to represcuit Noah iu the Ark, 
 the sailing-ship being represented l)y the colossal horns, 
 iu which sits tlie Xoachiau helmsman with dipping oar. 
 
 
 v.^. 
 
 
 It will be noticed that the sitting figure is pictured 
 upon a throne marked with ])er})endicular lines, like 
 those on the throne of Xa-na-bus'* icn in the chapter 
 on rictograjyliy. The second f -e v ithin the C(dossal 
 horns has in its hands a globular o jct, resembling the 
 fiery ball or thunderbolt of Indi; pictography. The 
 first of the two composite figures rt jml)les the Indian's 
 sacred wildcat, in being horned, and having the national 
 representation of a human face ; the locality of the 
 heart is covered by lines; the beard has the appearance 
 of serpents suspended from the chin. The wildcat was 
 believed by our savages to have an influence upon the 
 seasons. If permitted to conjecture as to the meaning 
 of the cylinder, we should think the representation to 
 be an illustration oi the potent influences of the moon 
 (guide of the seasons, symbolized by the crescent-horns) 
 over some famous hunting expedition of the renowned 
 
MANABOZnO. 
 
 357 
 
 warrior Izdubar, whose exploits are the theme of ancient 
 Assyrian tradition. 
 
 THE tllFT OF CORN ; Oil, MONDAMIN, THE liED PLUME.! 
 
 AN ALLEGOllY. 
 
 Miisswiiwcinini'* was a famous magician, who inluibitod 
 tho Manatolinc Lslands, in company with two young men. 
 Among tho many marvellous tilings accompHshed by liim, 
 the following has excited the mo.st wonder. One day ho 
 arose early and .started on a hunting excunsion, leaving the 
 young men aslisei). Passing through a dense wood, ho came 
 unexpectedly to an open plain, very wide ami (!xt(!nsive. 
 He was directing his st('[)s acnjss this plain, when he dis- 
 covered a man of small stature, wearing a red feather on his 
 hciid, who appeared suddenly bidbro him, and acco.sted him 
 with a familiar air, saying gayly, " Whciro aro you going?" 
 and, when answered, inviting him to smoke. 
 
 "I'ray," said he, whilo each regaled him.self, "wherein 
 does your strength lie ] " 
 
 " My strength," answcsred the magician, "is similar to tliat 
 of the human race, ami I am no stronger." 
 
 " We must wre.sths" said tho man, — the lied Plume ; " and 
 if you .shonld make; me fall, you shall say to ma, ' I have 
 thrown you, — u'a-</e-me-n't.' " 
 
 Laying aside their pipes, lied Plumo and tho magician com- 
 niencecl wrestling. For a long time tho strife was df)ubtful. 
 lied Plumo, althoiigh very small, jirovod to Ijo very active, and 
 the magiciiin .sometimes grow fuint in tho struggle. At length, 
 h(jwever, lied Plumo was foiled, and was thrown to the ground. 
 
 "I have thrown you, — iva-(/e-7ne-na,^' cvicd Masswaweiniin 
 tho magician ; and in an instant his antagonist vanished from 
 
 ^ Momlaiiiin, from inordu, spirit, and min, berry, or gram. 
 ^ An avatar of Mamibozlnt. 
 
 "M 
 
 ..111 
 
 Mi 
 
 I; 
 
 mil 
 
m^' 
 
 358 
 
 INDIAN MYTHS. 
 
 it'i.y 
 
 ¥-i^' 
 
 
 
 m 
 
 
 ■ft' 
 
 II .li- 
 
 
 -,l 
 
 
 sight. On observing, however, the spot where he was thrown, 
 the magician discovered a crooked ear of Indian corn — the 
 Mondamin — lying on the ground, with the usual red hairy 
 tassel at the top. 
 
 While he was wonderingly gazing at this mysterious sight, 
 a voice from the Mondamin addressed him. 
 
 " Now," spake the voice, " divest mo of my covering ; and 
 when you find my body, separate it from the spine upon 
 which it grows, and throw its fragments upon different parts 
 of the plain ; break then the spine in small pieces, and plant 
 it beside the woods, when you may depart; but after one 
 moon return and visit this place again," 
 
 Obeying these directions the magician returned to his 
 lodge, and keeping these things secret waited until the expi- 
 ration of the moon, when he visited the wrestling-ground, and 
 was astonished to find the plain filled with the long blades of 
 new-grown corn, while on the side by the wood pumpkin- 
 vines were growing in great luxuriance. 
 
 Delighted with this discovery he kept it secret until the 
 summer came to a close, when he again visited the \vrestling- 
 ground, and finding the corn in full ear and pumpkins of an 
 immense size, the magician gathered some specimens of each 
 kind to carry to the young men who were his companions at 
 Manatoline, when a voice again addressed him : " Masswa- 
 weinini, you have conquered me, and had you not done so 
 your existence would have been forfeited. Henceforth my 
 body shall be nourishment for you and for all the human 
 race." Thus was received the Gift of Com. 
 
 But the place was not forgotten 
 Where he wrestled with Mondamm ; 
 Nor forgotten nor neglected 
 Was the grave where lay Mondamin, 
 Sleeping in the rain and sunshine, 
 Where his scattered plumes and garments 
 Faded in the rain and sunshine. 
 
MANABOZHO. 
 
 359 
 
 Day by day did Hiawatha 
 Go to wait and watch beside it ; 
 Kept the dark mould soft above it, 
 Kei)t it clean from weeds and insects. 
 Drove away, with scolls and shoutings, 
 Kahgahgee, the king of ravens. 
 Till at length a small green feather 
 From the earth shot slowly upward, 
 Then another and another ; 
 And before the summer ended 
 Stood the maize in all its beauty. 
 With its shining robes about it, 
 And its long, soft, yellow tresses ; 
 And in rapture Hiawatha 
 Cried aloud, " It is Llondamin ! 
 Yes, the friend of man, Mondaniin ! " 
 
 Longfellow. 
 
 THE FEAST OF MONDAMIN. 
 
 At the ingathering of corn, the Osage Indians observe gen- 
 eral rejoicing ; at which all who are able join in appropriate 
 dances, songs, and feasts, and in thanks to their Great Spirit 
 for his munificence toward them. On these occasions, — 
 as also at the new moon, and at the commencement of 
 hunting the buffalo in the spring, — lamps, constructed of 
 shells and supplied with bear's oil and rush wicks, are kept 
 burning through the nights preceding and folloAving these 
 joyous festivals. This custom of burning lights is like that 
 fdund among the Chinese, called Feast of Lanterns, and that 
 also among the Egyptians, called Feast of Lights. 
 
 PAUPPUKKEEWIS.1 
 
 It was Pauppukkeewis who was the great enemy of Mana- 
 bozho and his chickens, the birds of the air. It was he who 
 
 ^ Pauppukkeewis, irova. pauppukkeeway, grasshopper. 
 
 ill 
 
^irn,! 
 
 360 
 
 INDIAN MYTHS. 
 
 in >^ 
 
 
 I'i'l 
 
 'm 
 
 H 11 
 
 r!*;., 
 
 m 
 
 ''If I 
 
 stole into Manabozho's lodge during bis absence, and took the 
 hahjahgee, the raven, and wrung its neck until it was deail ; 
 then, dancing about in his capacity of the Storni-fuol, the 
 Yenadizze turned the whole lodge into confusion. When 
 this was accomplished, Pauppukkeewis fled to the mountains, 
 where, while awaiting Manabozho, he occupied himself in kill- 
 ing Manabozho's mountain chickens ; until the shrewdest of 
 them crietl, " Go and tell our father Manabozho that Paup- 
 pukkeewis is killing us ! " — at which away flew a delegation 
 to Manabozho, who returned to the mountain. But now 
 Pauppukkeewis escaped upon the opposite side from where 
 he was seen approaching. A long pursuit and flight fol- 
 lowed. Manabozho would nearly have his hand upon Paup- 
 pukkeewis, when the Storm-fool would artfully dodge him 
 by raising great clouds of dust in the eyes of his pursuer, 
 in which ho escaped up a tree, stripping it of all foliage in 
 his ascent. Sometimes, as the wary Pauppukkeewis passed 
 along, ho would break a rock in ten thousand fragments. 
 !Now as Manabozho could never leave a leafless tree or shat- 
 tered rock until they were again reclothed and reformed, — 
 for they always cried out to him in their afiliction, saying : 
 " Ha-ye, grandfather ! Pauppukkeewis has spoiled me. AVilt 
 thou not restore me 1 " — Pauppukkeewis was enabled to 
 keep clear of his pursuer for a long time. At last he came 
 in his flight to a high blufi"; and by tlie kindness of the 
 manitto of the rocks, he entered its stronghold and was 
 shut within. Manabozho, however, was not discouraged : as 
 Animiki, the spirit of lightning, in a cloud of heavy black- 
 ness, he floated over tlie bluff of rocks that protected Paup- 
 pukkeewis. The threatening roar of his voice was heard 
 rending the air; and Pauppupkeewis, with his companion, 
 the manitto of the rocks, trembled with fear. Mighty arrows 
 of fire darted through the air from Manabozho's bow ; the 
 mountains themselves gave way ; the solid rocks were broken, 
 and, tottering apart, fell, crushing Pauppukkeewis and the 
 
MANABOZHO. 
 
 361 
 
 manitto into fragments. For the first time Pauppukkeewis 
 cxporiencecl death. He had passed at will into the form of 
 a beaver, an elk, and a brant ; but, as he had foolishly pre- 
 ferred to be changed into these animals in magnified propor- 
 tions, he was often obliged to make some narrow dodges ; 
 for he thus became a conspicuous mark for the hunter. 
 It was when he had taken the form of a brant, he grew so 
 dizzy by looking down, that, his tail being caught by the 
 wind, he was blown over and over, quite unable to right 
 himself, and finally fell headlong into a tree, when he 
 escaped from his brant life. But Pauppukkeewis at last 
 was incapable of entering, by his own will, a new form, as 
 he was in the human form when crushed beneath the rocks 
 of the mountain.^ 
 
 Manabozho now addressed Pauppukkeewis's spirit in these 
 words : " You shall not again be permitted to live on the 
 earth. I will give you the shape of the eagle, and you will 
 be the chief of birds, and your duties shall be to watch over 
 their destinies." 
 
 This account of Pauppukkeewis recalls the Scandina- 
 vian legend of Loki : — 
 
 FLIGHT AND PUNISHMENT OF LOKI.2 
 
 "Evil are the deeds of Loki, truly," said Gangler ; " first 
 of all, in his having caused Baldur to be slain, and then in 
 j)reventing him from being delivered out of hell. But was 
 he not punished for these crimes'?" 
 
 ^ In this statement is disclosed the fact that to the human forni the 
 Indians attached peculiar conditions, as has already been stilted, differ- 
 ing from those of universal animate creation ; and it is especially 
 remarkable as declaring the impotency of even a mauitto'a will in 
 governing his transmigrations when in that form. 
 
 3 From the •' Prose Edda" of Snorri Sturleson. 
 
362 
 
 INDIAN MYTHS. 
 
 •i 
 
 in I 
 
 " Aye," replied Har, " and in such a manner that he will 
 long repent having committed them. When he perceived 
 how exasperated the gods were, ho fled and hid himself in 
 the mountains. There he built him a dwelling with four 
 doors, so that he could see everything that passed around 
 him. Often in the daytime he assumed a form like a salmon, 
 and concealed himself under the waters of a cascade called 
 Frauangursfors, wliere he employed himself in divining and 
 circumventing whatever stratagems the Aesir [gods] might 
 devise for catching him. 
 
 *' One day, as he sat in his dwelling, he took flax and yarn, 
 and worked them into meshes, since imitated by fishermen in 
 making their nets. Odin, however, had descried his retreat, 
 out of Illidskjalf ; and Loki, becoming aware that the gods 
 were approacliing, threw his net into the fire, and ran to 
 conceal himself in the river. When the gods entered the 
 house, Krasir, who was the most distinguished among them 
 all for his quickness and penetration, traced out in the hot 
 embers the vestiges of the net which had been burned, and 
 told Odin that it must be an invention to catch fish ; where- 
 upon they set to work and wove a net, after the model they 
 saw imprinted in the ashes. This net, when finished, they 
 threw into the river in which Loki had hid(h' himself. 
 Thor held one end of the net, and all of the other gods laid 
 hold of the other end, thus jointly drawing it along the 
 stream. Notwithstanding all their precaution the net passed 
 over Loki, who had crept between two stones, and the gods 
 only perceived that some living thing had touched the meshes. 
 They therefore cast their net a second time, hanging so great 
 a weight to it that it everywhere raked the bed of the river ; 
 but Loki, perceiving himself near the sea, swam onward, and 
 leaped over the net into the waterfall. The Aesir instantly 
 followed, dividing themselves into bands. Thor, wading along 
 in mid-stream, followed the net, whilst the others dragged it 
 along towards the sea. Loki then perceived that he had 
 
MANABOZHO. 
 
 3C3 
 
 only two chances of escape — either to swim out to sea, 
 or to leap again over the net. lie chose the latter ; but, as 
 he took a tremendous leap, Thor caught him in his hand. 
 Ijeing extremely slippery, he would have escaped, had not 
 Thor held him fast by the tail ; and this is the reason why 
 the salmons have tails so fine and thin. 
 
 •' The gods thus having captured Loki, dragged him with- 
 out commiseration into a cavern, where'n they placed three 
 sharp-pointed rocks, boring a hole through each of them. 
 Having also seized Loki's children, Vali and Nari, they 
 changed the former into a wolf, and in this likeness he tore his 
 brother Nari in pieces and devoured him. Then the gods made 
 conls of his intestines, with which they bound Loki or. the 
 points of the rocks, — one cord passing under his shoulders, 
 another under his loins, and a third under his hams, — and 
 afterwards transformed these cords into thongs of iron. Skudi 
 tlien suspended a serpent over him in such a manner that the 
 venom should fall on his face drop by drop. But Siguna, his 
 wife, stands l)y liim and receives the drops in a cup as they 
 fall, which she empties when full; but while she is doing 
 this, venom falls upon Loki, which makes him howl with 
 horror, and twist his body about so violently that the earth 
 shakes, and this produces what men call earthquakes. There 
 will Loki lie until Ragnarok."^ 
 
 This Scandinavian legend possesses several features 
 very similar to stories told by the Indians. The conclu- 
 sion that the thinness of the salmon's tail was caused 
 by the pressure of Thor's finger's, is like the Indian's 
 conclusion that the flatness of the duck's back was caused 
 by a kick from Manabozho. Again, the making the 
 
 ^ This idea among the Scandinavians, of binding a belligerent god, 
 is thought to have been derived from Asiatic mythology ; and it is con- 
 jectured that the fables of Prometheus, Typhon, and Euceladus are 
 derived from the same origin. 
 
 
 I 
 
■f<1 
 
 i 
 
 ft 
 
 
 
 !f5 Jy . ; 
 
 
 
 lltiiit-li,:i 
 
 
 , rill 
 
 3G4 
 
 INDIAN MYTHS. 
 
 intestines of Loki's son into cords, is like the niakin<' 
 of Cliokanipuk's intef?tines into vines, — an account of 
 Avliich has been given in the history of the birth of 
 Mauabozho. In regard to the origin oi the fishing-net 
 tliere is found among the Indians a legend of Mana- 
 bozho's making one of taese useful articles from the 
 web of a spider. 
 
 CHOKANIPOK, AND THE SCANDINAVIAN GOD YMIR. 
 
 In the story of the many exploits of Manabozho 
 "vve find that Chokanipok, his brother, is represented as 
 the Man of Flint ; and, having been conquered by Mana- 
 bozho, a portion of his body is made into vines, and 
 other portions are transformed into stones. This story 
 is similar, in some particulars, to that in the Edda of 
 Snorri Sturleson,^ which is as follows : — 
 
 HOW THE SONS OF BOR SLEW YMIR, AND FROM HIS 
 BODY MADE HEAVEN AND EARTH. 
 
 " Was there," asked Gangler, " any kind of equality or any 
 degree of good understanding between these two races'?" 
 
 " Far from it," rephed Har ; " for the sons of Biir slew the 
 giant Ymir, and when he fell there ran so much blood from 
 his wounds that the whole race of frost-giants v;as drowned, 
 except a single giant, Avho saved himself, with his household. 
 He is called by the giants, Bergelmjr. He escaped by going 
 on board of his bark, and with him went his wife ; and from 
 them are descended the frost-giants : — 
 
 ' Ages past counting 
 Ere the eurth was yet formed, 
 
 1 Snorri Sturleson, born of a distinguished Icelandic family, in 1178. 
 
 1 : 1' 
 
MANABOZHO. 3G5 
 
 Was born Bcrgclmir : 
 Full well I remember 
 How this crafty giant 
 Secure in his skiir lay.' "I 
 
 " And what became of the sons of Bor, whom ye look upon 
 as gods ] " said Gangler. 
 
 " To relate this," replied Har, ** is no trivial matter. They 
 placed the body of Ymir in the middle of CJinnungagap, and 
 of it formed the earth. From Ymir's blood they made the 
 seas and waters; from his flesh, the land; from his bones, 
 the mountains ; and his teeth and jaws, together with some 
 bits of broken bones, served them to make the stones and 
 pel)bles." 
 
 Although Manabozho is represented as endowed with 
 marvellous powers, he is not always victor in contests 
 with other supernatural agents. An amusing story of 
 his defeat is here given in — 
 
 CURIOSITY, AND THE LOST BREAKFAST. 
 
 Panppukkeewis, it seems, had a family, for whom ho had 
 always shown great aifection, at all times providing it abun- 
 dantly with food. It happened, however, while he was living 
 near the Gitchigume, or Great Water, that there came on a 
 terrible storm, and as it was winter he was neither able to pro- 
 cure fish nor other meat. Now the storms had piled up the ice 
 on the shore in high pinnacles, resembling castles. In these 
 dwelt some kindly manittos, and Pauppukkeewis determined 
 to go and seek aid of them. He was received very kindly, and 
 was promised food if he would do as he should be directed. 
 " Fill your sacks," said they, " with ice and snow, and pass 
 on towards your lodge, without looking back, until you come 
 
 'I, 
 
 
 This account has reference to the Deluge. 
 
' \m 
 
 3GG 
 
 INDIAN MYTHS. 
 
 ';'!;; :ri 
 
 
 m :: 
 
 5v«ii.t31:i I>1';, '.''. :'i„ 
 
 to tliut liill hoyoiKl. Drop there your sacks, and leave tlicm 
 until morning, and yon will then find them filled with fish." 
 
 AVith many cautions from the manittos, Puuiipukki'owis 
 started on his return home ; and although his oars wwo sa- 
 luted with a variety of voices screaming to him in ahusivo 
 terms, ho lookod neither to the right nor left, but i)as.scd 
 straight on, and when ho reached the hill designated dropped 
 the sacks, as he was told. In the morning he found the 
 sacks filled with fish, as was promised. It happened, on that 
 samtj morning, Manabozho paid him a visit ; and, being as- 
 tonished at the abundance of Pauppukkeewis's breakfast in a 
 time of scarcity, ho asked him how ho procured it. Pauppuk- 
 keewis readily told him, when Manabozho concluded to try 
 his success in a petition to the manittos. Ho found the si)irits 
 propitious, who directed him as they did Pauppukkeewis ; 
 but when he started with the sacks, filled with snow and ice, 
 he heard voices calling out behind him, " Thief, thief ! " 
 ** He has stolen fish from Kabibonokka ! " cried one. " Mi/ci- 
 nik ! Niki-mik ! — Take it way ! take it away ! " cried 
 another. In fine, his ears wore so assailed by all manner of 
 opprobrious epithets, that ho coidd not avoid ti ./ling his head 
 to see who it was that abused him. The next morning he 
 ■Nvent to his sacks, but he found no fish ; his curiosity had cost 
 him his breakfast. 
 
 And again, we have this odd anecdote, wherein he is 
 vanquished : — 
 
 MANABOZHO AND THE LITTLE CHILD. 
 
 One day Manabozho appeared upon the earth in an ill- 
 humor. Walking along, he espied a little child sitting in the 
 sun, curled up with his toe in his mouth. Somewhat sur- 
 prised at this, and being of a dauntless and boastful nature, 
 he sat himself down beside the child; and, picking up his own 
 
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MANABOZHO. 
 
 3G7 
 
 i(»o, lio essayed to place it in his mouth after the manner of the 
 ( hilil. He could not do it. No matter how much he curled 
 u]) his Ijulky limbs, and turned this way and that, the too 
 would not meet his mouth ; and his mouth, alas ! kept a 
 seemly distance from his toe. 
 
 (Ireatly discomfited, and lioaring a laugh behind him, 
 Manabd/.bo got up from th' ground and walked away. He 
 (lid not l)oast that day. He bad Ijeen outdone by an infant. 
 l!ut Ahmabozho exhibited the true nature of his power by 
 transforming a presumptuous lad into a cedar-tree, for asking 
 exem])tion from death, and thus recovered his equanimity. 
 
 The feat that Manabozho sought in vain to perform is 
 seen, in the opposite picture, to be accomplished by the 
 more flexible and lithe Hindoo god, Xarayana. 
 
 THE FLINT-STONES : ELF-ARROWS. 
 
 These stones, called in the mythic lore of England 
 clf-arrows, were regarded with superstition by the In- 
 dian. The myth of their origin is related in the history 
 of Manabozho, in honor of whom they were held sacred. 
 In Mexico, the flint-stone was held sacred in honor 
 of Quetzalcoatl, the heroic personage of similar history 
 to that of Manabozho. There is a story in Mexican 
 mythology of a mysterious stone, — a flint, tcepatl, — 
 which fell on the earth near a place called the Seven 
 Caverns. This Ictyliiim is found among the hiero- 
 glyphics of the years and days. It was an aerolite, a 
 divine stone, a teotetl, which, in breaking, produced 
 sixteen hundred divinities, inhabitants of the earth ; 
 who, finding themselves without slaves to ser'T them, 
 obtained from their mother permission to create men. 
 Citlalicue ordered Xolotl, one of the gods of the earth. 
 
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 Ki'i 
 
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 368 
 
 INDIAN MYTHS. 
 
 to go down to hell in search of a bone ; and this hone 
 — broken, like the aerolite, tccjmil — gave birth to 
 mankind.! This tradition places man considerably 
 " lower than the angels," and recalls the following ver- 
 sion of his creation, found in Mohammedan tradition. 
 When God determined to create the human race, he 
 took into his hands a mass of earth ; and, having divided 
 the clod into two equal portions, he threw one half into 
 hell, saying ; " These to eternal fire, and I care not ; " 
 and then he threw the other half into heaven, adding : 
 " And these to Paradise, and I care not." ^ This is a 
 significant illustration of a later belief, that Jehovah 
 elected his saints from the foundation of the world, and 
 no evil of theirs cc. d frustrate this design, or change 
 their predestination : these to heaven, I will ; those to hdl, 
 and I care not. A poor tribute to divine omnipotence ! 
 This crowned symbol, a device combining 
 the circle and oval, appears to be a representa- 
 tion of the Grand Lihvre, — the Great Hare, — 
 mention of whom as creator and teacher of men 
 was the occasion of that contemptuous feeling 
 with which the Indian's religious views were 
 regarded by many of the Jesuits. The hare was a rep- 
 resentative of Osiris in ancient Egypt. It was an avatar 
 of the sun- god, and a representative of certain of his 
 powers. These powers, in the Indian use of the emblem, 
 doubtless were those relating to action, life, and growth. 
 Its remarkable fecundity might illustrate the prolific, 
 the color of its eyes the life-bearing, the character of its 
 food the growing powers attributed to the influence of 
 the sun-deity. 
 
 U' '"'SI 
 
 "" iiiiji;:,:!; 
 
 %<^' 
 
 1 Humboldt's " Eesearches." 
 
 2 Sale's "Al-Koran." 
 
MANABOZHO. 
 
 3G9 
 
 The Iroquois name of the sun — which was sometimes 
 denomiuated Heart of the Great Spirit — was Karakwa. 
 The name of Manahozho, or Misabos, is derived from 
 the two words mis (grand or great) and ivahos (hare).' 
 Eipened vegetables the Algonkin Indians called wah-ah 
 (moved to their joy), a word traced to the verb a?i-ha 
 (he moves). Tlie association of ideas in the name of 
 the vegetarian animal, uribos^ and tliat of the vegetable, 
 wah-ah, together with that of the sun, is apparent ; and 
 it is in accordance with the Indian's habits in nomen- 
 clature, f(, it may be said that in names the savage 
 thoufjht, — to apply to a particular race a general state- 
 ment made by Hegel, which is quoted in jMliller's 
 " No Eeason without Speech" 2 with admiration. It is 
 in this name, applied to both hare and vegetable, that 
 the wit of the savage mind is seen in the asscmUatje of 
 ideas (to revert to jMliller's lecture again), in which the 
 general qualities most characteristic of tlie object are 
 expressed in its name. 
 
 It is well known that the eyes of the hare are red, 
 resembling the fiery heart of an opal. When the ani- 
 mal is angry, sparks — a sort of phosphorescent scintil- 
 lation — appear to radiate from them, so fierce is their 
 glowing color. Tliis appearance represents the living 
 fire believed by the Indian to be the vehicle of life. 
 The change of color from gray to white in its winter 
 transfiguration (in common with the change from rain 
 to snow, the Fleece of Storms), associates it with the god 
 of thunder, ruler of cloud and storm ; while its nimble 
 movements, its flying leaps, connect it with the mystery 
 of universal movement in objects of nature, seen in the 
 
 ^ Lcxique de la Iroquoise. M. Ciioq, p. 181. 
 2 Science of Language. Lecture ii. p. 83. 
 24 
 
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 ;??-,.', 
 
 i^mm 
 
 it :f^iK 
 
 V 
 
 ■rk: 
 
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 370 
 
 INDIAN MYTHS. 
 
 serpent and in the upward progress of growing plants. 
 The name of the Indian's sacred bird, Wah-h:-oii (All- 
 flier), is a descriptive word applied to the fleet stoiin- 
 wind, — a metaphor found in the poetic language of the 
 Psalms, " He flies upon the wings of the wind." 
 
 For breaking-day the Indian uses the word u-ahu- 
 ■nong (light moves or grows). This word in the above 
 examples (in Karahca, ivah-ah, ivah-on, wahiinong} and 
 icahos) reappears in the Wa-zha-iuahd (the ]\Iaker, the 
 IMover, the Creator), in regard to whom the Indians state 
 that he made the earth and all things. Thus the same 
 name is applied to parent and offspring, the Creator 
 and created, — showing a recognition of the supreme 
 and single source of the moving, living principle of 
 life. 
 
 As there have been many controversies in relation to 
 the selection of the hare as the personal embodiment of 
 the grand powers of a superior god, it is interesting to 
 read the earliest statements regarding this custom : — 
 
 De tons les peuples cnumercs ci-dessus, Ics Ontaouais at- 
 tribuaient an Crrand-Lievro la formation de la terre. Suivant 
 eux, ce (jtrand-Lievre (Michabou, Ouisakotchak) otait \\x\ 
 homiuo d'une taille gigantesque, lie dans I'ile de Michilli- 
 niakinak (aujourd'hui Mackinac dans le lac Huron) et qui 
 fabriqua les premiers rets a prendre le poisson, sur le modele 
 de la toile tissee par I'araignce. — Relations of 1G70, xii. 93 ; 
 Lettres Edlf., iv. 168, 1G9. 
 
 
 1 That the root oh yielded in Sanskrit ahand (the dawn), as 
 nh-nh in Indian, — the word wa in imbmwnrf also meaning dawn, — is 
 perhaps noteworthj'. In the fact that va/uii is a Sanskrit name for 
 flames of fire (from a root vah, "to carry along"), and that the Indian 
 tcah means movement, and is applied to rays of light, we have another 
 curious correspondence. 
 
 I ■: i 
 
 t' 
 
MANABOZHO. 
 
 371 
 
 Chez les Hiirons, an contrairo, qu'il I'agisso tie la crea- 
 tion (le la terre ou de celle de I'lionime, il ii'ost janiai, (question 
 du Grand-Liovre. Quant aiix jMontagnais, ils ou font le Mre 
 cadet du Messou ou Cn'ateur, et, par uno juste compensa- 
 tion, le fixre aine des animaux de son espi-ce, c'e.st-a-diio un 
 lievre nierveilleusonient grand et puissant : le menie trr.s 
 vraisemhlablement qui fut un beau jour mis a niort par un 
 certain Tchakabesch, dont il avait, par distraction sans aucun 
 doute, devore la mere. — Relations of 1637, xi. 54; and 
 Relations of 1634, xiii. col. 1. 
 
 Le grand Licvre qui s'estoit flatte de former une terre vaste 
 et spatieuse, prit ce grain de sable et le laissa touibcr sur le 
 cajeux, qui dcvint plus gros. II en reprit une partie et la dis- 
 persa. (Jela fit grossir la masse de plus en plus. Quand ello 
 fut de la grosseur d'une niontagne, il voulut en faire le tour, 
 et a mesuro qu'il tournoit, cette masse grossissoit. Aussitot 
 qu'ellf^ luy parut assez grandc, il donna ordre an renard do 
 visitter son ouvrage avec pouvoir de I'agrandir : il luy obeit. 
 Lo renard ayant connu qu'elle estoit d'une grandeur suffi- 
 sante pour avoir facilement sa prove, retourna vers le grand 
 Licvre pour I'informer que la terre estoit capable do noin-rir 
 et de contenir touts les animaux. Sur son raport Ic grand 
 Lievre se transporta sur son ouvrage, en fit le tour, et le trouva 
 imparfait. II n'a depuis voulu se fier a aucun de touts les 
 autres animaux, et continue toujours a I'augmentcr, en tour- 
 nant sans cesse autour de la terre. C'est ce qui fait dire aux 
 sauvages, quand ils entendent des retcntissements dans les 
 concavites des montagnes, (pie le grand Lievre continue do 
 I'agrandir. Ils I'honorent, et le considerent comme le dieu qui 
 I'a creee. Voila ce que ces peuples nous aprennent de la 
 creation du monde, qu'ils croyent estre tousjours porte sur co 
 cajeux. A I'egard de la mer et du firmament, lis asseurent 
 qu'ils ont estez de tout temps. — Memoire sur lea }fcetirs, Cous- 
 tumes, et Religion des Sauvages de VAmeriqne Septentrionale. 
 Nicolas Peurot. 
 
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 CHAPTER XV 
 
 ON ANIMALS. 
 
 In the account of David Cusick, we find that on per- 
 ceiving the goddess Atahensic, falling from the heavens, 
 while yet afar off, there was a council-gathering among 
 the animals who dwelt in unlimited darkness. In the 
 council the tortoise was appointed as support for the 
 goddess, upon whose broad back she was received. 
 
 WW'' 
 
 A TALE OF THE FOUNDATION OF THE GREAT ISLAND, 
 NOW NORTH AMERICA. THE TWO INFANTS BORN, 
 AND THE CREATION OF THE UNIVERSE. 
 
 Among the ancients there were two worlds in existence. 
 The lower world was in great darkness, and the possession of 
 the great monsters. The upper world was inhabited by man- 
 kind ; and there was a woman conceived and was to have the 
 twins. When her travail drew near, and her situation pro- 
 duced a gi'eat distress on her mind, she was induced by some 
 of her relations to lay herself down on a mattress Avhich was 
 prepared, so as to gain refreshment to her wearied body ; but 
 while she was asleep the very place sank down towards the 
 dark world. 
 
 The monsters of the great water were alarmed at her 
 appearance of descending to the lower world ; in consequence, 
 all the species of the creatures were immediately collected 
 where it was expected that she would fall. When the mon- 
 
 m 
 
ON ANIMALS. 
 
 373 
 
 sters were assembled, and tliey had tlieir consultation, one 
 of them was appointed in haste to search the great deep, in 
 order to procure some earth, if it could be obtained. Accord- 
 ingly the monster descends, Avhich succeeds, and returns to the 
 place. Another requisition was presented, who would be 
 capalde to secure the woman from the terrors of the great 
 water, but none was able to comply, except a large turtle came 
 forward and luade proposal to them to endure her lasting 
 weight, which was accepted. 
 
 The woman was yet descending from a great distance. The 
 turtle executes upon the spot, and a small quantity of earth 
 was varnished on the back part of the turtle. The woman 
 alights on the seat prepared, and she receives a satisfaction. 
 AVhile holding her, the turtle increased every moment and 
 became a considerable island of earth, and apparently covered 
 with bushes. The woman remained in a state of unlimited 
 darkness, and she was overtaken by her travail to wliich she 
 was subject. While she was in the limit uf distress, one of 
 the infants in her womb was moved by an evil opinion, and 
 he was determined to pass out under the side of the parent's 
 arm ; and the other infant in vain endeavored to prevent his 
 design. The woman was in a painful condition during the 
 time of their disputes ; and the infants entered the dark world 
 by compulsion, and their parent expired in a few moments. 
 They had the power of sustenance without a nurse, and re- 
 mained in the dark regions. After a time the turtle increased 
 to a great island, and the infants were grown up ; and one of 
 them, possessed with a gentle disposition and named Enigorio, 
 — that is, the Clood ]\Iind. The other youth possessed an in- 
 solence of character, and was named Enigonhahetgea, — that 
 is, the Bad Mind. The Good Mind was not contented to 
 remain in a dark situation, and he was anxious to create a 
 great light in the dark world ; but the Bad Mind was desirous 
 that the world should remain in a natural state. The Good 
 Mind determines to prosecute his designs, and therefore com- 
 
 ^ 
 
 h % 
 
VW 
 
 -1:'^ >i 
 
 m:3 
 
 374 
 
 INDIAN MYTHS. 
 
 mencGS the work of creation. At iirst he took tlio parent's 
 head (deceased) of wliich he created an orh, and estahlislied 
 it in the centre of the lirmament ; and it became of a very 
 superior nature, to bestow lij^ht to the new world (now the 
 sun) ; and again he took tlie remnant of the body and formed 
 another orb, which was inferior to the light (now moon). In 
 the orb a cloud of legs appeared to prove it was the body of 
 the Good Aliiid (parent). The former was to give light to 
 the da}' and tiie latter to the night ; and ho also created nu- 
 merous spots of light (now stars). These were to regulate the 
 days, nights, seasons, years. Whenever the light extended 
 to the dark world, the monsters were displeaseil, and immedi- 
 ately concealed themselves in the deep places, lest they should 
 bo discovered by some human beings. The Good Mind con- 
 tinued the works of creation, and ho formed numerous creeks 
 and rivers on the Great Island, and then created numerous 
 species of animals of the smallest and greatest, to inherit the 
 forests, and fishes of all kinds to inherit the waters. When 
 ho had made the universe, he was in doubt respecting some 
 beings to possess the Great Island ; and ho formed two images 
 of the dust of the ground in his own likeness, male and female, 
 and by his breathing into their nostrils he gave them the liv- 
 ing souls, and named them Ea-gwe-howe, Real People ; and ho 
 gave the Great Island and all the animals of game for their 
 maintenance ; and he appointed thunder to water the earth by 
 frequent rains, agreeable to the nature of the system ; after 
 this the island became fruitful, and vegetation afforded the 
 animals subsistence. The Bad Mind, while his brother was 
 making the universe, went throughout the Island and made 
 numerous high mountains and ftills of water and great steeps, 
 and also created various reptiles which would be injurious to 
 mankind ; but the Good Mind restored the Island to its for- 
 mer condition. The Bad Mind proceeded further in his 
 motives, and he made two linages of clay in the form of man- 
 kind ; but while he was giving them existence they became 
 
 
 
 
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 k\'i\\ 
 
 hi 
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 ^ 
 
 JifJ 
 
 ,1 
 
 I!' 
 
ON ANIMALS. 
 
 375 
 
 iipos ; anil when ho had nut the power to create mankind, ho 
 was envious against his brother ; and again he made two of 
 clay. The Good Mind discovered his broth(!r's contrivances, 
 iind aided in giving them living souls. It is said these had 
 the most knowledge of good and evil. 
 
 Cusick here appends a note as follows : — 
 
 It appears by the fictitious accounts, that the said beings 
 became civilized people and made their residence in the 
 soutiiern parts of tho island ; but afterwards they wero de- 
 stroyed by the barliarous nations, and their fortifications were 
 ruined unto this day. 
 
 The history continues : — 
 
 The Good Mind now accomplishes the works of creation, 
 notwithstanding the imaginations of the Bad Mind were con- 
 tinually evil ; and he attempted to enclose all the animals of 
 game in the earth, so as to deprive them from mankind ; but 
 the Good Mind released them from confinement. The animals 
 were dispersed, and traces of them were made on the rocks 
 near the cave where it was closed. The Good ^lind experi- 
 ences that his brother was at variance with the work of crea- 
 tion, and feels not disposed to favor any of his proceedings, 
 but gives admonitions of his future state. Afterwards the 
 Good Mind requested his brother to accompany him, as he 
 was proposed to inspect the game ; but when a short distance 
 from their nominal residence, the Bad Mind became so un- 
 maidy that he could not conduct his brother any more. The 
 Bad Mind offered a challenge to his brother, and resolved that 
 who gains the victory should govern the universe ; and 
 ap'- inted a day to meet the contest. The Good ^lind was 
 willing to submit to tho oifer, and he enters the reconciliation 
 with his brother; which he falsely mentions that by whip- 
 ping with flags would destroy his temporal life ; and he 
 
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 i 
 

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 f'»!ir' 
 
 mti 
 
 jii*' ii 
 
 
 
 li^^^''^ 
 
 376 
 
 INDIAN MYTHS. 
 
 earnestly solicits his brother also to notice the instrument 
 of death, which lie manifestly relates by the use of deer- 
 horns beating his body, he would exjMre. On the day ap- 
 pointed the engagement commenced, which lasted for two 
 days. After pulling up the trees and mountains as the track 
 of a terrible whirlwind, at last the Good Mind gained the 
 victory by using iiorns, as mentioned the instrument of death, 
 which he succeeded in deceiving his brother, and he crusluHl 
 him in the earth ; and the last words uttered from the Bad 
 Mind were, that he would have equal power over the souls of 
 mankind after death ; and ho sinks down to eternal doom, 
 and became the Evil Spirit. After this tumult the Good 
 Mind repaired to the battle-ground, and then visited the 
 people and retires from the earth. 
 
 Such is the Indian account of the Creation, given by 
 David . Cusick, whose statements as to the tradition of 
 his race are of undisputed authority. In this account 
 we have a veneraljle myth belonging to the primitive 
 world, possibly antedating those of the East. The simil- 
 itude in the Persian account, of Ormuzd and Ahriman, 
 to that of the Indian, of the Good and Bad IMinds, is 
 remarkable, and a comparison between them is made 
 in another chapter. In the Zend-Avesta occurs the 
 following: — 
 
 In the beginning there was a pair of twins, two spirits, each 
 of a peculiar activity. These are the good and the base in 
 thought, word, and deed. Choose one of these two spirits. 
 Be good, not base ! 
 
 We are told by Mliller, who also quotes this passage, 
 that the Zend is written in a language antedating the 
 cuneiform inscriptions. The name of the Good Mind, 
 in the Zend-Avesta, is given as Ahuro Mazddo ; in the 
 
 II 
 
ON ANIMALS. 
 
 377 
 
 Iroquois dialect, it is Eiiigorio. In tliis dialect the g is 
 pi'oiiuimccd like h, harshly aspirated. It is suggested 
 that etyinolugists, on the consideration of other phonetic 
 laws, may find a common origin for the two words, when 
 a more perfect knuwledge is obtained of the ancient 
 dialects of the Aryan' and Indian races. 
 
 It is true that the Indian, in the most venerable 
 myth, shows his belief in animals. They convene coun- 
 cils and pronounce judgments. Tliey occupy a place in 
 his religious rites and necromancv. He identifies his 
 iuilividual and tribal history with them. Says Mr. 
 Arundale : — 
 
 The animal worship among the Egyptians is enveloped in 
 much obscurity, but it appears to have been very extensive 
 amidst the decadence under the Greek and Koman power. 
 Since animals are frequently employed in the hieroglyphical 
 texts to express words of action, it is not contrary to analogy 
 to suppose that they personified, as living emblems, some 
 particular quality or mental function of the deity. . . . One 
 obvious application of animal worship was for oracular pur- 
 poses.'' 
 
 Tliis conclusion equally applies to the American 
 Indian worship and hieroglyphics. 
 Figures of a composite character were usually pictured 
 
 1 Following ^liiller's argument in relation to the name Aryan, wc find 
 airya in Zend means venerable ; and it is at the same time the name of 
 the people and of the country. Iran, the modern name for Persia, 
 retains the memory of the ancient title. In the name Ireland, also, a 
 kinship is traced. The Aryan householders were called arya, and in 
 the later Sanskrit the word means nob/c. The Iroquois root ynncr 
 (noble) is found in the title roynner, (lord or nobleman, a member of 
 the Long House, or League of the Five Nations). 
 
 '^ Bunsen's Egypt. 
 
 
 t: iS 
 
 I i 
 
 j: ?a 
 f 
 
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 I^^ilv 
 
 
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 Wf-'^u 
 
 
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 37S 
 
 INDIAN MYTHS. 
 
 in the Indian incantations, sliowing a recognition of tiio 
 law of correspondence between form and attribute. Tlie 
 accompanying cut is the Indian's mystic wildcat, or 
 panther, wlio was believed to have power in tlie hunt. 
 
 In this picture are seen the 
 crescent-f(jrmed ears, to repre- 
 *^]^^^^Loy sent tlie moon ; the rattles of 
 the rattlesnake at the end of 
 the tail ; the parallelogram in 
 the locality of the heart, repre- 
 senting-fire. 
 
 This deity is invoked in the song of the Metai. The 
 incantation begins as follows : 
 
 Shi-a-nc-7no-klii-7iuh-tvc, 
 Bc-zhc-ica-wah ncah-iva 
 Gitchc-a-nah mi-c-vc-zhcn. 
 
 (Now I come up out of the ground, 
 I am ruler of the season.) 
 
 In combining the feline with the serpentine species of 
 animals, the hunter seems to seek a successful issue to 
 his expedition, in which power over woodland life is 
 necessary. It has already been seen tliat he believed 
 that the serpent had some occult relation to life. It is 
 possible that he invested the panther, or wildcat, with 
 similar relations, on account of the peculiar appearance 
 of its eyes, whicli resemble globes of fire at night, or in 
 the dusk ; and because of its mode of watching for its 
 prey, it being an example of caution and subtlety for the 
 hunter. 
 
 It lias been recorded that the Indian employed a 
 peculiar name in invoking the animal of the hunt. This 
 name differed from that in common use. For instance, 
 in the medicine-chant, preparatory to a bear-hunt, die- 
 
ON ANIMALS. 
 
 379 
 
 viakmlulc ^ was used in the iuvoculion, instead of mukiva, 
 tlie common name for the bear. 
 
 From this fact, and the belief in an elder brother- 
 nianitto, or .si;irit-guardian of its species, it may be con- 
 cluded that totem names were given animals which were 
 of similar .sacred import to tliose given the chief of 
 clans, and this was the name of invocation. There is a 
 consistency with other beliefs in the idea that an elder 
 brother, invoked by his sacr"d name, would be sui^posed 
 to assist the hunter in his expedition. 
 
 In a song or chant for medicine, or sacred, hunting, 
 composed of twenty-seven figures, the difficult know- 
 ledge of which recj^uires, according to Dr. James,^ two 
 years of attentive study, the mokiva (bear) is represented 
 five times. The first picture displays the figure of a 
 boar lying dead upon the ground, and a hand thrust into 
 the body, to take out some of the blood. The instruc- 
 tion thus given is probably, that when the prayers 
 offered in the preparation of the medicine-hunt have 
 been answered, and an animal killed, offerings should 
 be immediately made, by taking some of the blood in 
 the hand, a. ■ pourinjf it on the ground ; or, as is more 
 commonly done, by throwing a handful of it towards 
 each of the four cardinal points. The second figure is a 
 revelation of the bear's locality, by the Grand-mother 
 of mankind, Mc-mh-kum-mc-go-hwa (the Atahensic or 
 Aatahensic,^ of the Iroquois), to whom Na-na-bush 
 gave in keeping, for the use of his uncles and aunts, all 
 roots and plants, and the other medicines derived from 
 
 1 Chennmg \% aw Indian word {or soul ; WicTuWy shadow — a figure 
 of speech, or met.aphoric word, like the cihost [geist) of the Saxon. 
 
 2 Dr. E. .Iinnes. Vide Tanner's Narrative. 
 ^ According to Brebeuf. 
 
 
 V-' 
 
380 
 
 INDIAN MYTHS. 
 
 
 ;! ^ 
 
 the earth ; to whom in,stni(;tions were j^iv(!ii to sur- 
 rendor to men the treaHure.s (Ufpo.sited in her Ijosom, 
 when they .slioiiM In; (Unuiinded of her in a suitable 
 manner. U is to Mc-siik-kuni-iuofjo-ku'a, the wisi; 
 medicine-men, tiie .lossaiveeds, make tlieir invociatioii, 
 whenever they take anything,' from the earth which is 
 to he used as medicine. 
 
 The third picture is ronow(id by a re])r('S(!ntation of a 
 leallier, used in (hisi^natin^' the locality of the heart oi' 
 the animal of the hunt, in the mc^ni-vc.-iurn.s ; luixt to 
 which is probably tlu; li«rure ol' Na-na-bush, it beinj,' 
 like that given at tin; ojuming eerennjiiicis of the chant. 
 It represents the deity with one arm, — the other fi;4ure 
 has none, — and in the hand is held a sctipcnt. This is 
 a disclosure of pcjwer. Mention has already been 
 made of the Indian's single-armed !igure of the deity. 
 He evidently regarded the lelt side as of mcire impor- 
 tance than the right. ]Iis name f<jr the former was 
 rnmn-Diun-ji-nih c-inuli-kuJi-ke-yak) the latter was desig- 
 nated as (/iichc-Jiikurvi. The I'ormer name means the 
 arm of the heart (which has the lire-seipent) ; tiie 
 latter, the t/re/it arm. • 
 
 In this distinction of the right and left side of the 
 human slia]»e we perceive again the Indian's cnsidera- 
 tion of form as representative of attribute. The serpent 
 was end)lematic of the feminine principle — symbol of 
 Atahensic, (Irand-mother of the red race ; and the hand 
 of the 7/mr/-arm is selected to hold this emblem. Thus 
 is ex])ressed the affectionate, parcnital care of Deity 
 over the lives of the chihlren of men, in answer to their 
 appeal for sustenance. 
 
 This picture of the hear represc 'ts a larger animal, 
 and is distinguished hy short lines radiating from the 
 
ON ANIMALS. 
 
 ;}8i 
 
 liiick dF tlio fi^'uro ; it is doubtless a roprosoutfition of 
 tlni r/iniLa/nufuk, the, f,'mn(l roii.stdldk-Hinvit, «,'Uiir(liuii- 
 ])r()tli(!i' of iK.'ars. Tills i'v^nw is ])r(!(',o(l(Ml by u ilnuvv., 
 {]i{' tiiiK! of thn (liiiKu; \h\\u'^ (i(;si;^MiiittMl l)y two jiim'Jrmi- 
 (liciiliir lilies, aiid ii li^'urc, like tbut ol' a sorj)ent iiiDviii;,' 
 (iv(!r tlic. j,'r()uii(l, its Ijody iiiurkod lour tiinos witli tniiis- 
 v('rs(! double liiKiS. Tliu followiii;.^ words iiro sung ut 
 tli(! begin II in;;' of the diinco : — 
 
 Mv-liu)-()(i niKH-l-Um-ija, hfo-yd-i/'th-i/nh, 
 J/c-fjr-fdh iriiir-lcHVi'inr-gd iny-onii ilo-sit-jick inc-ti)-(j(i-nnh, 
 inir-i-ak I WlwA-ah! 
 
 (Tlioro is II f-|iirit whii.li comos botli from ii1)ovo and below.) 
 
 Tlie.sc! lilies are apiiarcntly an invocation U) deity, 
 and tlio following words repeated twice appear to bo an 
 imagined rejily : — 
 
 Wh.(i ill -ji'-iirrii -il'i sit-viiih-rfn, chrih-gr-innh-ni-to-iv/uih-gn. 
 Nini-iiis-sah ircru-nrrii-dnh nn-muk-wc-nccn-nih chxh-ya-lv inan-il-lo, 
 irh(i-f/a Y(ih-VH'-he-ya, whr.-gr.-al 
 
 (I urn lifi that pivt'th success, because all spirits help mo.) 
 
 'i'lie fourth rejircscntation of the bear is followed by 
 the accompanying chiint : — 
 
 Mali-mo- yah-na kn}i,-chc.-m<tnn-duk hrih-yo-tu-hc inah-mo-ynh-na, 
 (I tiike a bear, his heart I take.) 
 
 In this the sacrifices to be made in the event of suc- 
 cess arc promiscid, and the same propitiatory oblation 
 offered as in the first representation of the animal. 
 
 The fifth, and last, figure is preceded by first a chant 
 to the F(jur Winds, which has been given in the chap- 
 ter upon Pictography, and second by the figure of Na- 
 na-busli seated upon a S(puire throne : — 
 
 " Thus have I .sat down, and the earth above and below has listened 
 tome. Whc-hc-yah, wc-hc-yahl" 
 
i-:;'^'': 
 
 A'H 
 
 w:it''. 
 
 .:i-:,:' 
 
 
 ii 
 
 382 
 
 INDIAN MYTHS. 
 
 The picture of the bear is followed by the words 
 imagined to have been spoken by Na-na-busli, by whose 
 direction the bear is made to yield to the hunter, — 
 
 Pa-mo-ta-yah-na chc-maun duh-kwa 
 
 Pa-ino-ta-ya-ga v:hc-he-yc-ha ! 
 
 ( I make to crawl, a bear 1 make to crawl. ) 
 
 It is noteworthy that in all these illustrations the 
 triangular shape of the head of the bear is preserved. 
 In the Indian's mention of the constellation of the 
 Great r>ear, the bear's head is designated especially. 
 It is called muh-koo-dc-gwon (three stars in a triangle). 
 The head and feet of the slain bear are carefully cleaned 
 and ornamented, and to them the incense of tobacco is 
 offered. It will be remembered that in the constellation 
 Ursa Major (tiie Great Bear) the head, shoulders and 
 feet are composed of triaiujlcs of stars of the fourth and 
 fifth magnitude. It is also noteworthy that the mystic 
 parallelogram is displayed hy those four stav.i which 
 form the Dipper, which would not escape the notice of 
 our savages. "The bear," says the Indian, "mwer dies." 
 Wherefore ? Behold that assemblage of stnrs, revolving 
 ever in sight, tlie magic me-nccn-nc-ioin of the bear, from 
 which the living fire never departs. From thence the 
 bear's life ; thither it returns. The divine mother, 
 Me-suk-hum-me-fjo-kwn, protects her children. For them 
 iDciuahloo (meat) shall never fail. She hath set her 
 mark 'upon the mokwa's breast ; it is her crescent, her 
 symbol, the hc-hcc-win of our goddess-mother. It is 
 guide to the hunter's arrow, who also is figured in the 
 heavens, bearing a kettle in his hand to receive the 
 divine bounty, the strength-giving vjaunJdoo. 
 
 The mokwa, or bear, is peculiar in having broad and 
 
 m '. 
 
ON ANIMALS. 
 
 383 
 
 tuberculated teeth, so that it can live indifferently 
 on fish, insects, or berries. It has a great love for 
 houe\^ and a remarkable faculty of detecting tlie odor 
 of a bee's nest at a long distance. The formidable 
 claws of the fore-paws are curved similarly to the eagle's 
 talons, and three inches long ; and they have indepen- 
 dent movement, each being capable of distinct motion, 
 like the fingers of the hand. With these he tears open 
 and scoops up the sweet storage of the bees, untroubled 
 by their stinging wrath. Tlie bear lies quietly (liidden 
 from sight, like chemahnduk in the heavens,) within 
 caves and deep fissures in the rocks, during the mid- 
 day, seldom leaving his retreat until sunset, when he 
 leisurely comes forth, his large feet placed flat upon 
 the ground and turned sliglitly inward, causing a 
 peculiar movement as with them he propels his massive 
 body. His eyes are red and small, set in the large 
 triangle of his head. Tlie crescent-mark upon the 
 throat reaches to the shoulder ; and an arrow sped to 
 the centre of this enters at once the heart. The carcass, 
 remarks a hunter, when stripped of the hide, looks so 
 much like an immensly muscular, stout-built ma.i, with 
 short bandy legs, that the natives of India call the 
 animal the "son of man," Adam zadu. We are told 
 that the peculiarly melancholy whining moan, as, 
 stretching his great limbs he breathes his last, creates a 
 feeling of compassion even in the hardiest hunter's 
 breast. He is known to weep veritable tears, which, 
 rolling down the large face, gives both a pitiful and a 
 whimsical effect to this human mode of expression of 
 anguish. He can walk like a man, stand upright, and 
 assails his foe in this position, striking at the head, and 
 scalping it with a single blow. It may be conjectured 
 
 I I 
 
 ill 
 
If +: 
 
 M-^'^ 
 
 384 
 
 INDIAN MYTHS. 
 
 iflii 
 
 
 jf 
 
 
 1 
 
 4 
 
 ' t 
 
 ■'ill 
 
 'a 
 
 ::!i 
 
 * 'i 
 
 ; ' . ■ 
 
 ^1 
 
 ! 
 
 1. 
 
 1' 
 
 that from this habit the custom of scalping was derived 
 and practised by the Indian. 
 Mr. Tanner relates : — 
 
 A few days afterwards, as I was hunting, I started, at the 
 same moment, an elk and three young hears, the latter 
 running into a tree. I shot at the young bears, and two of 
 them fell. As I tliought one or both of them must be only 
 wounded, I sprang immediately towards the root of the tree, 
 but had scarce reached it, Avhen I saw the old slie-bear come 
 jumping in an opposite direction. She caught up the cub, 
 which had fallen nearest her, raising it with her paws, while 
 she stood on her hind-feet, holding it as a woman holds her 
 child. She looked at it for a moment, smelled the ball-hole 
 which was in its belly, and perceiving it was dead, dashed it 
 down, and came directly towards me, gnashing her teeth, 
 and walking so erect that her head stood as high as mine. 
 All this was so sudden that I had scarce reloaded my gun, 
 having only time to raise it, when she came within reach of 
 the muzzle. I was now made to feel the necessity of a lesson 
 the Indians had taught me, and which I very rarely 
 neglected, namely, after discharging my gun, to think of 
 nothing before loading it again. 
 
 The bears live in families, consisting of a pair and 
 their young, and sometimes several families live to- 
 gether in one cave. 
 
 The Indian name, mo7v-iva, contains the same word, 
 or syllable, ica, of which mention has been made, as also 
 being found in the general term for the sun, harahwa. 
 It is seen also in that for the Grand-mother, Mc-suh- 
 hum-mc-go-kwa, used in the chant of the medicine-hunt 
 described in the foregoing pages. M. Cuoq states that 
 karakwa is used for both sun and moon. Tliere seems 
 to be a relationship in these words karakwa and mokwa. 
 
ON ANIMALS. 
 
 385 
 
 — an association of ideas similar to that between the 
 Sanskrit arkdh (sun) and riksha (stars) ; the latter being 
 traced by Miiller as being applied to the constellation 
 Ursa Major, — the rikshas. Eiksha was equally the 
 name of hear and star in Sanskrit ; and this eminent 
 scholar quotes the following passage from the llig- 
 Veda,^ " These stars fixed high above, which are seen by 
 night, whither do they go by day ? " as a probable 
 reference to the constellation of the Great Bear. 
 
 Since wa is derived from a-dh in an Indian dialect 
 (seen also in the name Aatahensic), and the same word 
 seems to reappear in arkdh, etymologists may decide 
 that they are of the one root and parentage, and that the 
 Sanskrit name of the constellation is of a common origin 
 with that of the animal. As this term for this group of 
 stars. Great Bear, is found so universally among the an- 
 cients, — the priests of Belus, the magi of Persia, and in 
 fact among all nations, — a commonalty of origin in the 
 term may be sought with reason among the splintered 
 tongues or diverse dialects of tlie Eastern and Western 
 Worlds. 
 
 In the picture of the Indian's wildcat, its complex 
 symbols are especially noteworthy. Composite figures 
 were depicted upon the walls of the houses of the 
 Creeks. These had the heads of animals and the bodies 
 of men, and vice-versa, as has 
 been previously stated. In 
 rock-inscription and in mound- 
 structures certain symbols are 
 of a composite character. More 
 often the former are a combination of the wings of birds 
 and the feet of men, as in the above cut. Winged 
 
 1 Rig- Veda, i. 24, 10. 
 26 
 
 O 
 
 I i 
 
 
 Wm 
 
mm 
 
 m M 
 
 0iK 
 
 mi 
 
 -:1M 
 
 1 ! :i 
 
 386 
 
 INDIAN MYTHS. 
 
 figures are of common occurrence in Assyrian sculpture. 
 In tlie picture below — from a cylinder whose probable 
 date is 2000 years B. c. — is seen a parallelogram, with 
 
 rays directed down- 
 wards upon a kneel- 
 ing winged figure. 
 The picture of the 
 parallelogram is 
 not uncommon up- 
 on r>abylonian cyl- 
 inders, together with composite winged figures. It sug- 
 gests the Indian's description of the fiery substance 
 beyond the sun, in which dwelt the creative spirit. The 
 figure on the right of the picture, carrying the mystic 
 vessel, doubtless represents the mystic Cannes, whose 
 history, as recorded by Berosus, is herewith given :-- 
 
 LEGEND OF CANNES. 
 
 There was a time in which there existed nothing but dark- 
 ness and an abyss of waters, wherein resided most hideous 
 beings, which were produced by a twofold principle. There 
 appeared men, some of whom were furnished with two wings, 
 others with four, and with two faces. They had one body, 
 but two lieads — the one that of a man, the other of a woman ; 
 and likewise in their several organs they Avere both male and 
 female. Other human figures were to be seen with the legs 
 and horns of a goat ; some had horse's feet, while others 
 united two hind-quarters of a horse with the body of a man, 
 resembling in shape the hippocentaurs. Bulls, likewise, were 
 bred there, with the heads of men ; and dogs with fourfold 
 bodies, terminated in their extremities with the tails of fishes ; 
 horses, also, with the heads of dogs ; men too, and other 
 animals, with tlie heads and bodies of horses, and the tails 
 
ON ANIMALS. 
 
 387 
 
 of fishes. In short, there were creatures in which were 
 combined the limbs of every species of animals. In addition 
 to these, fishes, reptiles, serpents, with other monstrous 
 animals, which assumed each other's shape and countenance ; 
 of all wliich were preserved delineations in the temple of 
 Belus at Babylon. 
 
 The person who presided over them was a woman named 
 Onoroca, which in the Chaldean language is thalatta, in Greek, 
 thalassa (the sea), but which might equally bo interpreted 
 as the moon. All things being in this situation, Belus came, 
 and cut the woman asunder, and of one half of her he formed 
 the earth, and of the other half the heavens, and at the same 
 time destroyed the animals within her (or in the abyss). 
 
 All this was an allegorical description of nature. For, 
 the whole universe consisting of moisture, and animals being 
 continually generated therein, the deity above-mentioned 
 took off his head ; upon which the other gods mixed the 
 blood, as it gushed out, and from thence formed men. On 
 this account is it that they are rational, and partake of divine 
 knowledge. This Belus, by whom they signify Jupiter, 
 divided the darkness, and separated the heavens from the 
 earth, and reduced the universe to order. But the animals, 
 not being able to bear the prevalence of light, died. Belus 
 upon this, seeing a vast space unoccupied, though by nature 
 fruitful, commanded one of the gods to take off his head 
 and to mix the blood with the earth, and from thence to 
 form other men and animals, which should be capable of 
 bearing air. Belus formed also the stars and the sun and 
 the moon and the five planets.^ 
 
 The deciphering of the cuneiform inscriptions dis- 
 closed the fact that the Assyrians had similar accounts 
 
 ^ Vide the Chaldean account of Genesis, from the cuneiform inscrip- 
 tion ; and a fragment from the works of Berosus, a Babylonian priest 
 and Chaldean historian in the time of Alexander the Great. G. Smith. 
 
 mm 
 
 
 
 U: 4 
 
 i'.'M 
 
m 
 
 m '.:: ■ 
 
 
 '^M 
 
 
 m 
 
 m 
 
 [I'liiiti 
 
 388 
 
 INDIAN MYTHS. 
 
 of the creation of men and animals to those of the 
 Chaldeans as given above, in regard to which race the 
 Hebrew Scriptures state : — 
 
 Behold the land of the Chaldeans. This people was not, 
 till the Assyrian founded it for them that dwelt in the 
 wilderness. They set the towers thereof; they raised up 
 the palaces thereof. 
 
 The question of what i-ace the Assyrians were, may 
 still be considered as open to doubt, according to 
 Layard.^ Tlie discoveries through excavations disclose 
 the fact that the history of this people belongs to the 
 earliest annals of the human race. Their literature is 
 composed, in part, of legends that were probably oral 
 traditions long before they were committed to writing. 
 
 Since a mystery still surrounds this race, from which 
 sprang the Clialdeans and, according to Judith, the 
 Jewish race, it is of more than passing interest when is 
 found a similitude between their legends and symbols 
 and those of the North American Indians. A com- 
 parison of Assyrian with Indian records reveals a 
 kinship between two worlds of primeval savagery, dis- 
 closing a leaven of religion, destined, like a fiery seed, 
 to burn off the husk of barbaric worship. 
 
 The Chaldean legend recalls the legend of the Indian 
 goddess Atahensic, whose head was dissevered from her 
 body and placed in the heavens, and who was regarded 
 as equally goddess of water and of the moon. It has 
 been related that Atahensic was believed to control 
 the event of death, that she was the gatherer of souls. 
 In the Izdubar legends is the following statement : — 
 
 1 Vide Nineveh and its Remains, by A. H. Layard, D. C. L. 
 
the 
 the 
 
 3 not, 
 a the 
 3d up 
 
 !, may 
 iig to 
 isclose 
 to the 
 ture is 
 ly oral 
 siting. 
 L which 
 ith, the 
 ^vhen is 
 lymbols 
 A cora- 
 jveals a 
 ery, tlis- 
 >ry seed, 
 
 e Indian 
 from her 
 regarded 
 It has 
 control 
 of souls, 
 ent ; — 
 
 
 
 K C. L. 
 
 ON ANIMALS. 389 
 
 The goddess Mamitu, maker of fate, 
 To them their fate brings ; 
 She has fixed death and life. 
 
 The Indian legend of the fall of Atahensic from 
 heaven relates that there was great darkness upon an 
 ahi/ss of waters, and at the time of her falling the animals 
 therein took counsel together. 
 
 In the Babylonian legends of the Creation the first 
 existence is called mummu iiamatu, a name mean- 
 ing sea-water or sea-chaos. The Babylonian iiamatu 
 agrees with the Chaldean thalatta, of P)erosus, expressly 
 designated by him as "the sea." From an analysis 
 of these words of synonymous meaning it appears that 
 the Babylonians and Chaldeans agree in their concep- 
 tion of the primordial condition, while the principal 
 feature of the Babylonian and Indian legends are 
 similar. 
 
 The statement of the Hebrew Scriptures, "In the 
 beginning the earth was without form and void, and 
 darkness was upon the face of the deep," has also a 
 correspondence in the Babylonian description of the 
 chaos, or desolate void before the creation of the 
 world.' 
 
 Combined with the account of the Creation, among 
 the tablets of Babylonia, Mr. Smith found fragments 
 of a series of stories, in which the various animals 
 speak and act, as depicted in similar fables in Hin- 
 doo and American Indian literature. The prominence 
 given to animals by tlie Babylonians in the drama 
 of deified objects is emphasized in the accounts of the 
 
 ^ Vide "Chaldean Genesis," G. Smith, for a comparison between 
 the iiamatu of the Babylonian text, and the Hebrew word '\T\T\ (waste, 
 desolate, or formless), applied to Chaos in Hebrew Genesis. 
 
«[•■ i 
 
 1 1' 
 
 390 
 
 INDIAN MYTHS. 
 
 mythical king Izdubar and Habeani, a kind of satyr 
 pictured in Babylonian sculptures, with horns on liis 
 head, and the feet and tail of an ox. The following 
 is a lauient for the loss of his friend Habeani, by 
 Izdubar : ^ — 
 
 Izdubar over Habeani his seer bitterly lamented and lay down 
 
 on the ground. 
 I had no judgment like Habeani. 
 Weakness entered into my soul. 
 Death I feared, and lay down on the ground. 
 The noble banquet thou dost not share. 
 The bow from the ground thou dost not lift. 
 The mace in thy hand thou dost not grasp. 
 Shoes on thy feet thou dost not wear. 
 The slain on the ground thou dost not stretch. 
 
 
 •fc i 
 
 darkness! O darkness! Mother Ninazu, O darkness. 
 Her noble stature as his mantle covers him. 
 
 Her feet like a deep well enclose him. , 
 
 ■ • • • • • • 
 
 1 bowed on my face and to Sin [the moon-god] I prayed ; 
 And into tlie presence of the gods came my supplication i 
 And they sent peace unto me. 
 
 ■ • • • * 
 
 Father Bel, a sting to the earth has struck me. 
 A deadly wound to the earth has struck me. 
 
 This lament is interesting, since it is believed to be 
 the most ancient expression of sorrow given in writing.^ 
 The age of the Izdubar legends in the cuneiform in- 
 scriptions is unknown; but they are placed by histo- 
 rians about 2000 b. c. Their antiquity as traditions, 
 
 1 A fragment from Babylonian tablet. Smith. 
 
 2 The Indian god, Maucabozho, is represented lamenting his friend, 
 described ns a wolf, and his reconciliation is gained by the Sacred 
 Feasts, then first instituted by the manittos. Vide chapter on Rites. 
 
ON ANIMALS. 
 
 191 
 
 satyr 
 Q liis 
 wing 
 
 i, "by 
 
 ed to be 
 writing.^ 
 form in- 
 by histo- 
 raditions, 
 
 ; his friend, 
 the Sacred 
 r on Rites. 
 
 Leforc tlicy Averc committed to -writing, is deemed much 
 greater. 
 
 Tiiat animals had the power of speech i.s a universal 
 tradition ; and in the Assyrian tablets llabeani appears 
 to be addressing trees, and they arc supposed to liave 
 the power of hearing and answering him. lie praises 
 one tree and sneers at another. He seeks a charm 
 known only to the trees. ^ 
 
 It is related by Josephus : — 
 
 On a certain time, there was a public festival at Shochcm, 
 and ail the nuiltitude was there gathered together, Jotham, 
 Abimelech's brother, went up to Mouut Geriziin, wliieh hangs 
 over the city Shechem, and cried out so as to bo heard 
 of the nudtitude. ... So when silence was made, he said : 
 " Then the trees had a human voice, and there was an assem- 
 bly of them gathered together, they desired that the fig-tree 
 should rule over them. But when that tree refused so to do, 
 because it was contented to enjoy that honor which belonged 
 peculiarly to the fruit it bare, and not that which should bo 
 derived to it from abroad, the trees did not leave oif their 
 intentions to have a ruler ; so they thouglit proper to make 
 the offer of that honor to the vine. But when the vine was 
 chosen, it made use of tlie same words which the fig-tree had 
 used before, and excused itself from accepting tiie government ; 
 and when the olive-tree had done the same, the brier, a sort 
 of wood good for firing, promised to take the government, and 
 to be zealous in the exercise of it ; but then they must sit 
 down under the shadow ; and if they should plot against it to 
 destroy it, the principle of fire that was in it would destroy 
 them." 2 
 
 Berosus — who mentions that, at the time about which 
 
 1 Chaldean Genesis, hy G. Smith; p. 246. 
 
 2 Book V. chapter vii, and Judges ii. 9. 
 
 I 
 
 
 mm 
 
 
Infill '.^ 
 
 
 fel 
 
 pi .' 
 
 392 
 
 INDIAN MYTUS. 
 
 there were written accounts preserved at Babylon with 
 the greatest cure, and comprehending a period of fifteen 
 myriads of years, various nations resorted to ]jabylon 
 who lived like beasts in the field — also says : — 
 
 In the first year thero appeared from that part of the Ery- 
 throcan 8ea which borders ui)on liabylonia, an animal en- 
 dowed with reason, by name Oannes, wlioso whole body 
 (according to the account of Apollodorus) was that of a fish ; 
 that under the lish's head he had another head, with feet also 
 below similar to those of a man, subjoined to a fish's tail. 
 His voice, too, and language were articulate and human ; and 
 a representation of him is preserved unto this day. This 
 being was accustomed to pass the day among men, but took 
 no food uo that season ; and he gave them an insight into 
 letters and sciences, and arts of every kind. He taught them 
 to construct cities, to found temples, to compile laws, and ex- 
 plained to them the principle of geometrical knowledge.^ 
 He made them distinguish the seeds of the earth, and showed 
 them how to collect fruits ; in short, he instructed them in 
 everything which could tend to soften manners and humanizo 
 lives. From that time, nothing material has been added by 
 way of improvement to his instructions. When the sun had 
 set, this being, Oannes, retired again into the sea, and passed 
 the night in the deep, for he was amphibious. 
 
 It is noteworthy that in this myth the mystic Oannes 
 retires into the sea at the setting of the sun, and returns 
 as the sun rises, for so an Indian myth describes the move- 
 ments of the sun-god of Indian worship, and as Oannes 
 tauglit the useful arts, so did the Indian god Manabozho. 
 In a Nimroud sculpture Oannes is represented bearing 
 in his left hand a vessel whose mystic import is un- 
 
 1 In the law of Correspondence, fish are representative of scientific 
 knowledge. 
 
ON ANIMALS. 
 
 393 
 
 known. This vessel is seen in the liands of winged 
 fi<'ures standin<' at the side of the emblematical tree. 
 In another representation of Cannes upon a Babylonian 
 cylinder, the same vessel is seen, the picture of which 
 has been given on a previous page. In the accompany- 
 ing cut, supposed to represent Izdubar and Hasisadra 
 (by Mr. Smith conjectured to be Noah), the sack is seen 
 appended to the 
 girdle, in the style 
 in which the In- 
 dian wore his med- 
 icine-sack, and a 
 similarity of mean- 
 is suggested, 
 the mystic 
 
 ing 
 Tiiat 
 
 
 
 m 
 
 
 m 
 
 Cannes, who is commonly seen bearing this vessel, was 
 amphibious, dwelling in water by night, and that the 
 Indians obtained their war-medicine from a horned 
 water-serpent, the mystic Unktahe, which was kept in 
 the sacred sack, is a curious coincidence between the mys- 
 tical stories of the American savage and the Babylonian. 
 The crowned figure in this picture stands with folded 
 arms, in accordance with the habit of the Southern In- 
 dians. The three serpents, the guard at the outposts of 
 an entrance, suggests that the central figure is some 
 ruling divinity, and it may be conjectured that it is 
 the f'oddess Mamitu (Maker of Fate), mentioned in the 
 Izdubar legends, equally representing the moon and the 
 sea. The following chant reveals the Indian's idea of 
 the primordial waters, above which dwelt the creative 
 power. It is from the painted records of the Lenni- 
 Lenape. A part of the series of records is given in 
 the chapter upon Manabozho. 
 
 I 
 ! 
 
 
 
hV. 
 
 
 394 INDIAN MYTHS. 
 
 THE CREATION. 
 
 1. 
 
 Say cwitalli wcmnjuma wokgctaki.^ 
 ^ (At lir.st there, all sea- water, above laud). 
 
 Uackung-kwclik owanaku wukijutali Kitanitowi 
 
 tcssop.^ 
 (Above mueh water foggy [was] and [or also] there 
 Creator he was.) 
 
 /""^ '\^ Sayewis ' hallcmiw 
 ^V^ y*^ (First being, eterna 
 
 3. 
 
 is^ nohmini Kilanilowitesso]). 
 •nal being, invisible. Creator ho was.) 
 
 4. 
 
 ^•^ Sohalawak kwclik hakik owak aiuasagamak. 
 
 ^1 (He causes them much water, much land, much air [or 
 clouds], much heaven. ) 
 
 SoJialawak gishuk nipanum alankwak. 
 y (He causes them, the sun, the moon, the stars.) 
 
 6. 
 
 .-ohalawak yiilik yuch-aan. 
 I jie causes these well to move.) 
 
 ..:!■■ . ) 
 
 
 1 The temiinal aki is a contraction of Jiakki, Land, and frequently 
 denotes Place simply. 
 
 ^ Written Gctanilowit by Heckwelder, p. 422. 
 
 ^ The termination tviss or iss makes, according to Mr. Schoolcraft, 
 whatever precedes it personal ; the better translation would therefore be 
 the first. 
 
 * Allovmi (more) and wulik (good), syllables that enter, according 
 to Heckwelder, into most designations of the Supreme. 
 
ON ANIMALS. 
 
 395 
 
 7. 
 
 ^f^jf Wich-owngan kshakan moshaktcat kwnlik ksMpcUp, 
 
 j^ V^^ (With action [or rapidly] it blows [wind] it clears up 
 ^ " great waters it ran off.) 
 
 -V^ 
 
 8. 
 
 Opclckcn mani-mcnak dclsin-fpit. 
 
 (It looks bright, made islands is there at.) 
 
 0. 
 
 Lappinnp Kitanitowit manitto manitoak. 
 (Again when Creator he made spirits or makers.) 
 
 10. 
 
 Owiniwak Angdatawiwak chichankioak wemiwak. 
 (First beings also and angels, souls also and all. ) 
 
 11. 
 
 Wtenk-manitto, 'jinwis lennowak mukom. 
 (After he made beings, men, and Grand-father.) 
 
 K 
 
 ^ 
 
 j^ 
 
 Ct 
 
 12. 
 
 Milap ndami-galio owini-gaho. 
 
 (He gave them the first mother, first beinj^'s mother.) 
 
 13. 
 
 Namesik-milap tidpcwik awcsik cho-lensak. 
 (Fishes ho gave him — turtles, beasts, birds.) 
 
 14. 
 
 Makimani-shak sohalawak makowini n'akowak 
 
 amangamck. 
 (Bad Spirit, but he causes them bad beings black 
 
 snakes, monsters, or large reptiles.) 
 
'^ 
 
 M'. 
 
 ■ rt;: -i' 
 
 
 3!l 
 
 •V! 5 
 
 
 ■'IT 
 
 :'!!!:!!; 
 
 396 
 
 INDIAN MYTHS. 
 
 15. 
 
 [ 
 
 Sohalawak xiclicwak solialawak pung-usak. 
 (He causes tliem flies, he causes them guats. ) 
 
 16. 
 
 Nitisak wcmi-owini w'dehincwuap. 
 (Friends, all being' ere there.) 
 
 17. 
 
 Kiwis, wunand wishi manitoak essopak. 
 (Thou being good God, good sjiirits were there.) 
 
 18. 
 
 Nijini netami lennowak nigoha netami okwewi 
 
 nanlineicak. 
 (The being the first men, mothers first, wives, little 
 
 spirits [fairies].) 
 
 19. 
 
 Gattamin netami mitzi nijiti nantini. 
 
 (Fat fruits, the first food, the beings, little spirits. ) 
 
 20. 
 
 Wemi wingi-namencp wcmi-ksin dan damep 
 wullatcnianuwi. 
 (All willingly phrased, all easy, thinking, happy.) 
 
 1= 
 
 — TT 
 
 m 
 
 21. 
 Shukand eli-kimi mekenikink wakon powako init'ako. 
 (But then, while secretly, on earth, snake-god, priest- 
 snake, worship snake. ) 
 
 22. 
 Mattulugns pallalugas maktatin owagan payat 
 
 chikutali. 
 (Wickedness, crime, unhappiness, actions coming 
 
 there then.) 
 
i^^ 
 
 ON ANIMALS. 
 
 23. 
 
 397 
 
 w 
 
 Waktapan-payat wihillan mhoagan, 
 (Bad weather coming, distempers, death.) 
 
 24. 
 
 Wonwemi wiwunch-kamik atak-kitahikan 
 
 nctami-epit. 
 (This all very long aforetime, beyond great 
 
 waters first land at. ) ^ 
 
 PAKAPHRASE. 
 
 1. At the first there were great waters above all the land, 
 
 2. And above the waters were thick clouds, and there was God the 
 Creator. 
 
 3. The first being, eternal, omnipotent, invisible, was God the 
 Creator. 
 
 4. He created vast waters, great lands and much air and heaven. 
 6. He created the sun, the moon, and stars. 
 
 6. He caused them all to move well. 
 
 7. By his power he made the winds to blow, purifying, and the 
 deep waters to run off. 
 
 8. All was made bright, and the islands were brought into being. 
 
 9. Then again God the Creator made the great spirits. 
 
 10. He made also the first beings, angels and souls. 
 
 11. Then made he a man being, the father of men. 
 
 12. He gave him the first mother, the mother of the early bom. 
 
 13. Fishes gave he him, turtles, beasts, and birds. 
 
 14. But the Evil Spirit created evil beings, snakes and monsters. 
 
 15. He created vermin and annoying insects. 
 
 16. Then were all beings friends. 
 
 17. There being a good god, all spirits were good — 
 
 18. The beings, the first men, mothers, wives, little spirits also. 
 
 1 The first crossing of the Mississippi, it must be remembered, was 
 said to be on a vine. These waters were called great, and also the 
 broader lakes. 
 
 
 f PC, 
 
398 
 
 INDIAN MYTHS. 
 
 mm 
 
 mm " 
 
 if','': '.;' 
 
 J'^;! 
 
 ii, , 
 
 
 
 19. Fat fruits were the food of the beings and the little spirits. 
 
 20. All were then happy, easy in mind, and pleased. 
 
 21. But then came secretly on earth the snake [evil] god, the snake- 
 priest, and snake-worship, • 
 
 22. Came wickedness, came unhappiness. 
 
 23. Came then bad weather, disease, and death. 
 
 24. This was all very long ago, at our early home. 
 
 The chant, given in the form of the 3Ictai songs, seen 
 in Tanner's History, was probably sung in recitative 
 measure by the Jossakeed. It is similar in style to the 
 Assyrian legends in the cuneiform inscriptions, which 
 were written on clay, fragments of "hich were deciphered 
 by Mr. Smith and otliers. As has been said, the antiquity 
 of these tablets, the similarity of the traditions among 
 the ancient Babylonians to our Genesis-account, and their 
 partial likeness to the Creation-story of our savages, ren- 
 der them interesting illustrations in comparative mythol- 
 ogy. It should be added, however, that although the 
 Genesis of the Old Testament appears to be an expur- 
 gated form of these elder nations' writings, it none the 
 less may be claimed as authentic Scripture. The divine 
 wisdom in a degree illumined the mind of man in all 
 ages; indeed, the existence of the hu^lan mind depends 
 upon the creative sphere of an Infinite Mind which is a 
 source of truth, — or truth itself, which accommodated 
 to man, is disclosed in the legendary lore and aJlegory of 
 the primeval world. 
 
 FRAGMENT OF CREATION-TABLETS IN CUNEIFORM 
 
 INSCRIPTIONS. 
 
 1. When above, were not raised the heavens : 
 
 2. and below on the earth a plant had not grown up. 
 
 * The Chaldean Account of Genesis, by G. Smith, 
 
I 
 
 ON ANIMALS. 
 
 399 
 
 3. The abyss also had not broken open their boundaries. 
 
 4. The chaos [or water] Tiamat [the sea] was the producing mother 
 of the whole of them. 
 
 5. These waters at the beginning were ordained but 
 
 6. a tree liad not grown, a flower had not unfokled. 
 
 7. When the gods had not sprung up, any one of them; 
 
 8. a plant had not grown, and order did not exist. 
 
 9. Were made also the great gods, 
 
 10. the gods Lahmu and Lahamu they caused to come, ... 
 
 11. and they grew. 
 
 12. The gods Sar and Kisar were made. . . . 
 
 13. A course of days and a long time passed. . 
 
 14. The god Ann, 
 
 15. the gods Sar and . . . 
 16 
 
 The gods Lahmu and Lahamu are male and female 
 personifications of the air, and represent the spirit that 
 moved upon the waters in Genesis. The gods Sar and 
 Kisar represent the upper and lower expanse. 
 
 From the commencement of the following legend 
 many lines are lost: — 
 
 LEGEND OF CREATION FROM CUTHA TABLET. 
 
 1. Lord of . . . 
 
 2. . . . his lord the strength of the gods . . . 
 
 3. . . . his host . . . host . . . 
 
 4. lord of the upper region and the lower region, lord of angels . . 
 6. who drank turbid waters and pure water did not drink, 
 
 6. with his flame, his weapon, that man he enclosed, 
 
 7. he took, he destroyed. 
 
 8. On a tablet nothing was then written, and there were not left the 
 carcasses and waste [?] 
 
 9. From the earth nothing arose and I had not come to it, 
 10. Men with the bodies of birds of the desert, human beings 
 
".'TV'T 
 
 
 * ! : 
 
 
 Ill 
 
 
 
 '''!i|i!li 
 
 
 400 INDIAN MYTHS. 
 
 11. with the faces of ravens, 
 
 12. these the great gods created, 
 
 13. and in the earth the gods created for them a dwelling. 
 
 14. Tamat [the sea ?] gave them strength. 
 
 Here follow fragmentary lines descriptive of the in- 
 crease in number of gods, apparently giving an account 
 of a line of kings, as in the traditions of the Lenni- 
 Lenape, in which is given a list of ninety-seven chiefs in 
 the order of their succession ; and as also are enumerated 
 the Iroquois kings, in their Book of Rites, an illustration 
 of which is seen in the following extract : — 
 
 Now, then, hearken, ye who were lulers and founders: 
 
 Teiikariiiiioken ! 
 
 Continue to listen, 
 Thou who wert ruler. 
 
 Hayenwatiia ! 1 
 
 Continue to listen ! 
 Thou who wert ruler. 
 
 SlIADEKAIlIlIWADE ! 
 
 Tliat was the ;oll of you, 
 You who were joined in the work, 
 You who completed the work, 
 The Great League.^ 
 
 EXTRACT FROM THE TABLET OF THE WICKED GODS 
 
 OR SPIRITS. 
 
 1. In the first days the evil gods, 
 
 2. the angels who were in rebellion, who in the lower part of heaven 
 
 3. had been created, 
 
 4. they caused their evil work, 
 
 5. devising with wicked hands. 
 
 1 Vide, Hiawatha. 
 
 ' Vide, Book of Iroquois Rites, p. 129. 
 
 lifl. 
 
 |i;ii;iii!;: 
 
ON ANIMALS. 
 
 401 
 
 There are other fragments deciphered from the cunei- 
 form inscriptions by the author of " Ciiaklean Genesis." 
 These tablets and those upon the Deluge, which are 
 quite numerous, are interesting chiefly from their simi- 
 larity to the Hebrew account, which, as has been sug- 
 gested, might be an expurgated form of the same story, 
 derived from the liabylonians. That there is some sim- 
 ilarity between the Indian's story of the Creation and 
 that of both the Hebrews and the Babylonians, is suf- 
 ficiently illustrated perhaps, and other extracts are 
 unnecessary. 
 
 CERTAIN MATTERS RELATIVE TO ANBL' LS. 
 
 Of the moose the Indian hunter suys : — 
 
 This animal is more vigilant than the buffalo or cari- 
 bou, lie is fleeter than the elk, and more prudent and 
 crafty than the antelope. In the most violent storms, when 
 the wind and the thunder and the falling timber are making 
 the loudest and most incessant roar, if a man, either with 
 his foot or his hand, breaks the smallest dry limb in the 
 forest, the moose will hear it ; and though he does not 
 always run, he ceases eating and rouses his attention to 
 sounds. If in the course of an hour or thereabouts the man 
 neither moves nor makes the least sound, the animal may 
 begin to feed again, but he does not forget what he has heard, 
 and is for many hours more vigilant than befure. 
 
 A Delaware hunter once shot a huge bear and broke its 
 backbone. The animal fell, and set up a most plaintive cry, 
 something like that of the panther when he is hungry. Tlio 
 hunter, instead of giving him another'shot, stood up close 
 to him and addressed him in these words : ** Hark ye, bear ! 
 you are a coward, and no warrior as you pretend to be. 
 Were you a wjirrior, you would show it by your firmness, 
 
 20 
 
 f% 1 
 
402 
 
 INDIAN MYTHS. 
 
 \f. 
 
 il-\ 
 
 |!| 
 
 and not cry and wliimpor like an old woman. You know, 
 bear, that our tribes arc at war with each other, and that 
 yours was the aggressor. You have found the Indiana too 
 powerful for you, and you have gone sneaking about tlie 
 woods, stealing their hogs ; perhaps at this time you have 
 hog's flesh in your belly. Had you conquered me, I would 
 have borne it with courage and died like a brave warrior; 
 but you, bear, sit here and cry and disgrace your tribe by 
 your cowardly conduct." The observer of this incident in- 
 quired, " How can the poor animal understand what you 
 say?" "Oh," said the savage, "the bear understood me 
 very well ; did you not observe how ashamed he looked % " ^ 
 
 Eagles, ravens and crows, buzzards, swallows, batSj and 
 every species of owls, were thought by the Indians luisuit- 
 able for food, and believed to occasion sickness. Hogs, 
 wolves, panthers, f(L)xes and cats, mice and rats, are inter- 
 dicted. They fear the raolo and forbid their children to 
 touch it, believing that it will injure the eyes of those who 
 come in contact with it. He who feeds on venison, the 
 Indian claims, is swifter and more sagacious than he who 
 lives on the flesh of the clumsy bear or the helpless fowls, 
 the slow-footed cattle or the wallowing swine. Formerly 
 the chiefs observed a constant rule in their diet. To eat 
 the heart of a beast or an enemy conferred strength and 
 vigor ; so also, to eat the brain gave intellectual faculty and 
 wisdom. 
 
 tW- ':''.'■ 
 
 Sjl<:S: '(I 
 
 AN-E-GO: ANT. 
 
 Sicpius et tcctis penetralibus extulit ova 
 
 Angustum formica terens iter. 
 
 Virgil. 
 
 The Nautoway Indians have a fable of an old man 
 and woman wlio watched an ant-heap until they 
 saw the little insects changed to white men ; and the 
 
 1 Heckewelder. 
 
 'I'li-^ 
 
ON ANIMALS. 
 
 403 
 
 ^g«. 
 
 man 
 
 they 
 
 id the 
 
 eggs, which they carried in their mouths, to bales of 
 merchandise. 
 
 LEGEND OF THE MUSQUETO : 
 
 AS NAIIUATED BY THE INDIAN, DAVID CUSICK. 
 
 About this time a great musqucto invaded the Fort Onon- 
 daga. Tlie musqueto was mischievous to the people ; it flew 
 ahout the fort with a long stinger, and sucked liie blood of a 
 number of lives ; the warriors made several oppositions to 
 expel the monster, but failed. The country was invaded 
 until the Holder of the Heavens, Tarenyowago, was pleased 
 to visit the people ; while he was visiting the king at the 
 Fort Onondaga, the musqueto made his appearance as usual 
 and flew about the fort, Taronyawago attacked the monster. 
 It flew so rapidly that he could hardly keep in sight of it ; 
 but after a few days' chase the monster began to fail. He 
 chased it on the borders of the great lakes towards the sun- 
 setting, and round the great country. At last he overtook 
 the great monster, and killed it near salt lake Onondaga, 
 and the blood became small musquetos. 
 
 Of the deer the Indian relates that, when infirm with 
 age, it commits suicide by drowning ; of the wolf, that 
 it destroys the weapons used to slay it. 
 
 The horse, on its first importation, produced awe, 
 almost consternation, among the savages. Having no 
 native word to designate this strange creature, the I)lack- 
 feet Indians contrived one by combining their familiar 
 word for the elk, 2^ow-nil:a, with the adjective for 
 medicine, tos, making the word poivnika-ma-ta, or medi- 
 cine-elk. 
 
 It has already been remarked that the Indians be- 
 lieved the animals were directed by the Great Spirit 
 
 
 mM 
 
;f^ '! 
 
 404 
 
 INDIAN MYTHS. 
 
 Silt 
 
 
 to permit themselves to be slain for the food of the red 
 man. Tlie Jossakeeds were believed to liave power to 
 bring the animal sought into the path of the hunter. A 
 priest of the Jesuit order, relates the following inci- 
 dent. "I have seeij," said he, "many exhibitions of 
 power, which my philosophy cannot explain. I have 
 known predictions of events far in the future to be 
 literally fulfilled, and have seen medicine-men tested 
 in the most conclusive ways. I once saw a Kootenia 
 Indian (known generally as Skookum-tamaherewos, from 
 his extraordinary power) command a mountain sheep to 
 fall dead, and the animal, then leaping among the rocks 
 of the mountain-side, fell instantly lifeless. Tliis I saw 
 with my own eyes, and I ate of the animal afterwards. 
 It was unwounded, healthy, and perfectly wild. Ah," 
 contiimed he, crossing himself and looking upwards, 
 " Mary save us ! the medicine-men have power from 
 Sathauas." ^ 
 
 
 SUPERSTITIONS IN RELATION TO THE DOG. 
 
 Josephus relates that the Jews had a law among 
 them in respect to slain animals, that their blood should 
 not be eaten, on account of its containing the soul or 
 spirit.^ As if in accordance with some sucli idea, cer- 
 tain tribes of Indians were in the habit of burning the 
 blood of all animals slain for food. 
 
 So great their reverence for creatures slain, before 
 despatching them, pardon was asked of their manitto. 
 The caniue species were held in great esteem. One of 
 
 1 Related by a Jesuit missionary in 1861, according to J. Mason 
 Browne. 
 
 2 Antiquities of the Jews, book iii. sec. 2. 
 
 ,«!«,• 
 
 i , 
 
ON ANIMALS. 
 
 405 
 
 these animals was believed to be stationed iu the Way 
 of the Departed Spirits. This corresponds to a similar 
 belief among the Scandinavians. 
 
 A dog was sometimes offered in sacrifice to either the 
 sun or moon, and it was believed to be a favorite with 
 the latter. A traveller related that he had seen a dog 
 tied upon a tree, where it remained until dead, with head 
 downward, as an offering to tlie sun ; which recalls a 
 custom equally cruel found among the Arabians, — tliat 
 of tying a camel with head downwards at the sepulchre 
 of a deceased friend. 
 
 Amon<f the Arctic Indians, the tradition that man 
 was made from the integument of a dog proliibited the 
 use of that kind of meat ; while among the Southern 
 Indians, on the contrary, it was used in their sacrilicial 
 feasts. 
 
 This reverence for the dog is widely prevalent among 
 a variety of nations. In Egypt, the god Anubis was 
 represented with a dog's head, and wherever his wor- 
 ship prevailed the dog was sacred ; while the friends of 
 a deceased dog shaved their heads in token of mourn- 
 ing, — a practice less objectionable to personal vanity 
 than that in some other parts of Egypt, where cats were 
 worshipped, and the eyebrows were shaven for a similar 
 object. In Persia there existed a superstitious rever- 
 ence for the dog, as in Egypt, and the priests were made 
 impure by putting one to death. They were believed 
 to be able to protect the sonl from evil spirits ; and 
 when a person was dying, a dog was placed by his 
 couch to drive away the evil spirits who flock around 
 escaping souls. 
 
 However careful the teaching of our Jesuit Fathers, 
 these sentiments towards the animal creation obtained 
 
 lii 
 
 * {■.*■■ •*,4J 
 
 
 41 
 

 'f: 
 
 [i]\: 
 
 ft'";; s'j/i 
 
 . I' •'(;■ 
 
 J'Hill.iiiifi 
 
 I*' 
 
 400 
 
 INDIAN MYTHS. 
 
 lon^L,' after the proselyte Indian became a good convert. 
 We find the pious priest dismayed with tlie earnest 
 expostuhition of his pupil to his do^', to whom he is 
 about to give a bone. " Say your l>cnedicite, tirst ! " he 
 cries. 
 
 The Indian's association of the dog witli tlie sun and 
 moon is derived, doubtless, from observation of his 
 habits. It is well known that he exhibits uneasiness 
 on moonlit nights, — a fact explained perhaps in the 
 changed aspect of objects in shadow, tlio eerie look 
 of things. In foi-est-girded fields, on windy moonlit 
 evenings, his voice is resonant with alarm ; he is heard 
 baying i'ar into the niglit. Perhaps he fears the fantas- 
 tic shadows of trees upon the grass ; or some well-known 
 object looks strangely and liis sentinel-instincts are 
 awakened. Tlie Indian sacrificed the dog to the sun, 
 and associated it less with the moon. The cat, habitual 
 night-hunter, fearless of moon or shadow, was associated 
 with that goddess. The dog has a habit of wheeling 
 twice around when he wishes to lie down, carefully 
 testing his proposed resting-place with reference to its 
 safety and his own dimensions. In his jollity over a 
 " fat capon lined," he makes flying circles about his 
 master's pathway in their after-dinner walk. When 
 preparations are in progress for some accustomed pleas- 
 ure, he gayly races round and round, rollicking good 
 humor in the corners of his mouth, his eager joy ex- 
 pressed in his curling tail and quivering ears. Hecalling 
 these canine habits, and the fact that the circle is a 
 symbol of the sun, we may trace therein the origin of 
 the use of the dog as an oblation to the sun on these 
 happy feast-days of our savages. 
 
 ■ii 
 
 lliili 
 
 Ip,:;^ 
 
 11 ;| 
 
 i!:»l 
 
 If/ 'kW; 
 
 i|il 
 
 lit 1 
 
 IL 
 
 1 
 
 1' 
 
ON ANIMALS. 
 
 4U7 
 
 THE I)0(}-SACKIFICK OF TIIK SENEGAS.^ 
 
 The dimensions of tlie council-h'ou.so, in wliich tho rito of 
 tlio Seneca Indian dog-sacrilico Avas lield in 1830, were nearly 
 sixty by twenty-five feet. There was a jtlace in the centre 
 for the lire, antl corresponding to it, an aperture was left in 
 the rouf fur tho smoke to escape. Next to the lireiilace were 
 two upright posts, four or live feet apart. JJetween these 
 p(;sts, a board, twelve or fifteen inches broad, was firmly 
 fastened ; and over this board tho skin (jf a deer was stretched. 
 Un the occasioiL of the performance of the rite of sacrilice, 
 ui)on a seat near this board, was seated a blind Indian with a 
 gounl in his hand, in which were dry beans or corn. With 
 this he beat ui)ou the deer-skin, producing a sort of rhythmic 
 sound followed by the steps of the dancers. 
 
 At the commencement of each dance a chief arose, and 
 began to chant the yah-ho-iv((h^ .vith a slow, sonorous, and 
 • strong syllabic emphasis, keeping time with his fiset, and ad- 
 vancing round the house. Directly another arose ; and then, 
 in regular succession, one after the other rose and chanted 
 tho same word, all following in line. When the males 
 had entered tho procession, the females followed, — in the 
 same manner, and in the order of seniority, — and united 
 in the chant and the movement of the dance. By degrees 
 the stei) grew more rapid, and pronunciation quicker ; while 
 tho blind musician struck tho skin with more and more 
 vehemence, as the pace of the dancers was quickened. This 
 preliminary ceremony of dancing continued until midnight. 
 At early dawn a semicircle was formed outside of the council- 
 house, around a cross of wood, on each side of which was 
 suspended a dog. These animals had been recently strangled, 
 — not a bone having been broken, and no sign of injury 
 discoverable upon their bodies. They were of a beautiful 
 
 "Witnessed by S. Crowell. 
 

 .'J 
 
 >. I 
 
 im 
 
 fi' 
 
 ' . If if' 
 
 Jit'i'j'iSi, -•■I 
 
 fi 
 
 408 
 
 INDIAN MYTHS. 
 
 cr(!iim-co)or, exooi)t for a few durk spots on one, wliicli worn 
 imitiiteil artiliciiilly on the otlicr. A scarlet ribbon was tied 
 just above tliu nusu, and there was another ribbon of tlie 
 same color near the eyes. Around the neck was a white 
 ribbon, to which was attached some round object, concealed 
 within another white rild)oii. This was placed directly under 
 the right ear. The animals were decoraterl precisely alike. 
 Adjacent to the (toss was a largo lire built on a few logs. At 
 a signal fnjui the principal chief, two young warriors sprang 
 np the cross. Each taking oif one of the victims, brought it 
 down, and presented it on his arms to the chief, who, 
 receiving it with an air of reverence, laid it upon the lire. 
 This done he retired to the cross and commenced an oration, 
 in the pauses of which he took from a white cloth, that he 
 held in his left hand, a portion of dried odoriferous Verbs, 
 which he threw upon the fire. Meanwhile his audience, 
 with eyes ou the ground, in grave and solemn silence, stood 
 motioidess and attentive. This oration continued until the 
 victims were entirely consumed, when thi.s j)art of the service 
 was concluded. Then all reassembled in the council-house, 
 and each Indian seated himself upon the lloor, thus forming 
 a large circle, when the speech of the occasion was delivered 
 by one of the oldest chiefs. Applause was manifested by 
 the articulation of a sound of approval, difficult to describe 
 and peculiar to an assemblage of the kind, — it being the 
 syllable wah, in the name Yo-he-wah, pronounced in deep 
 heavy tones, the h like our gh, with a guttural sound. Other 
 speeches followed, when tlie dance was renewed. Finally, 
 as the dance ended, an Indian, disguised with horns on his 
 head, rushed into the council-house, caught up handfuls of 
 coals of lire, threw them over himself and in various direc- 
 tion, and then departed as suddenly as he came. Feasting 
 followed, and the rite of the Sacrifice of Dogs ended. 
 
ON ANIMALS. 
 
 409 
 
 THE LYNX AND HARE 
 
 A FAHLE. 
 
 A lynx, almost famished tVoiii excessive hunger, met a hare 
 one day in I he woods in the winter season ; but the hare was 
 stiiuirated from its enemy by a rock upon which it stood. 
 
 The lynx began to si)eak to it in very smooth tones : 
 " VVabose ! Wabose ! " saiil he, "come here, my little white 
 one, and let us have a pleasant talk." "Oh, no," said the 
 hare, " I am afraitl of you, and my mother told me never to 
 talk with strangers." " You iire very pretty," replied the lynx, 
 '•and very olxidient to your parent^; but I am a relative of 
 yours, and wish to send a message by you to your lodge. 
 Come down, my pretty white one, and let me tell it you." 
 
 The hare was i)leased to be so flatteringly spoken to ; and 
 when she fountl the lynx to be a relative and not a stranger, 
 she bounded down from the rock where she stood. Alas ! 
 her "kinsman" immediately pounced upon and devoured 
 her. 
 
 
 
 
 AKUKOJEESTI, THE GROUND-HOG : 
 
 A FABLE. 
 
 A female ground-hog, with a n'r^nerous family, was burrow- 
 ing in her xva-uzh, or hole in the ground, one very long winter; 
 when he." family, wearied of their protracted confinement, 
 became impatient for the appearance of spring, and longed to 
 see the light, and the green things of the earth. " Mother," 
 said they, " is it not almost spring 1 " " No ! no ! " said she, 
 in a cross humor, " keep still, and wait patiently ; it hails and 
 snows. Ough ! it is cold ; it is windy. Why should you 
 wish to leave your warm bed 1 " 
 
 Now the little family, having been so answered several 
 times by their mother, began to suspect some deception. 
 One day, after a long absence, she came in so tired that she 
 
;l -.('^ 
 
 im 
 
 m 
 
 Mirfii 
 
 W, 
 
 iiiiil 
 
 410 
 
 INDIAN MYTHS. 
 
 lay down and foil asleep. During her sleep her mouth 
 dropped open, into which the baby hogs slyly peeped, when 
 they saw on her teeth the remains of the nice white bulbous 
 roots of mo-na-rmg, or adder's-tongue violet. The little ones 
 at once knew it was spring, and without disturbing their 
 mother, who had desired to keep them in safety, cautiously 
 left their wa-xuh and scampered off into the woods, and from 
 that iime saw their mother no more. 
 
 THE LINNET AND EAGLE. 
 
 The origin of the Indian custom of usinL;; the feathers 
 of the eagle for the decoration of their warriors is here 
 given : — 
 
 The birds met together one day to try which could fly high- 
 est. Some flew up very swiftly, but soon became tired, and 
 were passed by others cf stronger wing ; but the eagle flew 
 beyond them all, and was ready to claim the victory, when 
 the grey linnet flew from the eagle's back, where it had 
 perched unperceived, and being fresh and unexhausted suc- 
 ceeded in going the highest. When the birds came down and 
 met in council to award the prizQ it was given to the eagle, 
 because that bird had not oidy gone up nearer to the sun than 
 the other large birds, but it had carried the linnet on its 
 back. Hence the feathers of the eagle are esteemed the most 
 honorable marks for the warrior, as it is not only considered 
 the brovcst bird, but also endowed with strength to soar the 
 highest. 
 
 mm 
 
 i\i:M 
 
 I'l'ir'i'nl?' ^' 
 
 , I 
 
 THE PIGEON-HAWK AND TORTOISE. 
 
 The pigeon-hawk bantered the tortoise for a race ; but the 
 tortoise declined it, unless he would consent to run several 
 days' journey. To this proposition the hawk very quickly con- 
 sented, and they immediately set out. 
 
ON ANIMALS. 
 
 411 
 
 The tortoise thought that if ho gained the victory it must 
 be by great diligence ; so he went along the earth, taking a 
 straight line, and allowing nothing by the way to hinder l.ini. 
 The hawk, on the contrary, knowing that he could easily beat 
 his coinpetitor, kej3t carelessly Hying this way and that way in 
 his path in the air, — stopping now to visit one and then 
 another, — until so much time had been lost that when he 
 came in sight of the winning-point the tortoise had just come 
 up and gained the goal. 
 
 THE RACCOON AND CRAWFISH. 
 
 The raccoon searches the margins of streams for shell-fish, 
 where he is generally sure of finding the as-shog-aish-i, or 
 crawfish. But at one time the crawfish would no longer 
 venture near the shore, and the raccoon was on the point of 
 starvation. At length he fixed on an expedient to decoy his 
 enemy. Knowing the crawfish fed on worms, he pro^^red a 
 quantity of decayed wood filled with them, and stuflflng it in 
 his mouth and ears and powdering it over his body, he lay 
 down by the water's edge to induce the belief that he was 
 dead. Soon an old crawfish came out warily from the water, 
 and crawled around and over the body of his apparently de- 
 ceased enemy, and rejoiced to find an end put to its murderous 
 career, he cried out to his fellows : " Come up, my brothers 
 and sisters, Aissibun [the raccoon] is dead ; come up and eat 
 him." At once a great multitude gathered around ; when, to 
 their consternation, the raccoon, suddenly sprang up and de- 
 voured them every one. 
 
 While he was engaged with the broken limbs a little female 
 crawfish, carrying her infant sister on her back, came up seek- 
 ing her relations. Finding tliey ha<l all been devoured by the 
 raccoon she resolved not to survi he destruction of her kin- 
 dred, but went boldly up to the enemy and said : " Here, Ais- 
 sibun, you behold me and my little sister. We are all alone. 
 
 
IH 
 
 
 
 !:i- 
 
 :'ii'S5 
 
 ,;..:!ua 
 
 412 
 
 INDIAN MYTHS. 
 
 You have eaten up our parents and all our friends. Eat us 
 too." And she continued to say : "Eat us too, — Aissibun 
 artioon, Aissibun amoon" 
 
 The raccoon was ashamed. " No," said he, "I have ban- 
 queted on the largest and fattest ; I will not dishonor myself 
 Avith such little prey." At this moment Manabozho hajipenetl 
 to pass by. " Tyau," said he to the raccoon, " thou art a thief 
 and an unmurciiul dog. Get thee up into trees, lest I change 
 thee into one of these same worm-fish ; for thou wast thyself 
 a shell-fish originally, and I transformed thee." Manabozho 
 then took up the little supplicant crawfish and her infant sister 
 and cast them into the stream. " There," said he, " you may 
 dwell. Hide yourselves under the stones ; and hereafter you 
 shall be playthings for little children." 
 
 THE ADJIDAUMO, OR SQUIRRELS. 
 
 One day Manabozho invited his friends among the animals 
 to a feast. Now it was the time of great scarcity of food, and 
 Manabozho had taken this mode to furnish his table : after 
 having fasted several days, he had driven an arrow through 
 the side of his lodge ; and when his wife came out, had pre- 
 sented her a black bear that was found impaled by his 
 arrow. 
 
 The animals soon arrived, evidently eager for the feast. 
 The woodpecker was the first to taste of the meat ; but he at 
 once commenced coughing, for the meat turned to ashes on 
 his tongue. The moose, which was one of the guests, made 
 tlic next attempt, and ho went off coughing worse than the 
 woodpecker ; and finally, each one in turn, on tasting the 
 food, was thrown into a violent spasm of coughing. They 
 had, however, too much sense of decorum, and respect for 
 their host, not to endeavor to suppress the noise and, as the 
 meat looked very fine, they continued tasting. But the more 
 they ate, the louder they coughed, until the uproar almost 
 
ON ANIMALS. 
 
 413 
 
 deafened Manabozho, who, in anger turned them all into the 
 Adjidaumo, the squirrel, which ccughs or barks to this day, 
 if any one approaches his nest. 
 
 THE MAMMOTH BULL. 
 
 In ancient times a herd of enormous animals made their 
 appearance in the land of the Delawares, where they began 
 universal destruction of the bear, deer, elk, buffalo, and other 
 animals that had been created for the use of the Indians. 
 The Great Manitto, on perceiving this, was so enraged that he 
 seized his lightning, descended to the earth, seated himself on 
 a neighboring mountain, upon a rock (on which his seat and 
 the prints of his feet are still seen), and hurled his bolts 
 among them until the whole were slaughtered, except the 
 Mammoth Dull. This animal, presenting his forehead to the 
 shafts, shook them off as they fell ; but at length, missing 
 one, he was wounded in the side ; when, springing round, ho 
 bounded over the Ohio, the Wabash, and Illinois, and finally 
 over the Great Lakes, into a vast country where he is believed 
 to be still living. 
 
 BOSHK^YAD0S^.l 
 
 A man who was alone in the world had wandered about 
 from place to place until he was weary, and so laid himself 
 down and fell asleep. In his sleep he heard a voice saying : 
 '* Nosis ! Nosis ! my grandchild ! my grandchild I " and upon 
 awakening, he actually heard it repeated ; and, looking 
 around, he discovered a tiny animal, hardly big enough to 
 be seen with the naked eye. While speculating whether a 
 voice could come from so diminutive a source, the animal 
 
 1 It has been already stated that the bones of human as ^vell as other 
 forms were believed to contain the seeds of life. This legend is one 
 illustration from many of this belief. 
 
 

 :;irpf>^ "1 
 
 i 
 
 ii^ 
 
 IfVli 
 
 
 
 
 ''li 1 
 
 ■ SI' 
 
 "im;; 
 
 414 
 
 INDIAN MYTHS. 
 
 cried again : *' My grandson, I am Boslikwadosli. Tell me, 
 why arc you so desolate ] Listen to me, and you shall lind 
 friends and bo happy. You must take me up and bind me 
 to your body, and never put me aside, and success will attend 
 you through life." 
 
 The man took the little animal carefully up and placed 
 him in a little sack,i Avhich he bound around his waist, when 
 he set out in search of some one who would bo a suitable 
 comi)anion for him. He walked a long distance without 
 seeing man or animal. At length he came where there had 
 been a tree felled, and going over a hill he descried a large 
 town in the centre of a jilain. The town was divided by a 
 wide road, and he noticed that the lodges on one side of the 
 road were uninhabited, while on the other side they were 
 filled with i:)eople. He walked without hesitation into the 
 town, when the people all rushed out from their lodges, cry- 
 ing : " Why, here is Anishinaba, the being wo have heard 
 so much about ! See his eyes, and his teeth in a half-circle, 
 the Wyaukenarbedaid ! How queer he is formed ! " Amidst 
 their shouting, the king's son appeared, the Mudjekewis, and, 
 greeting him Avith great kindness, conducted him to his fath- 
 er's lodge, where he was received by the king Avith much 
 attention, and was presented one of the king's beautiful 
 daughters. Anishinaba — for this was this man's name — 
 soon discovered that this people passed much of their time 
 in play and sports and trials of strength ; and, after ho was 
 refreshed and rested, they invited him to join with them in 
 these amusements. The first trial they desired him to make 
 was that of frost. At some distance from the village there 
 was a large body of frozen water, and the trial consisted in 
 lying down naked on this ice and seeing who could endure 
 the longest. 
 
 Anishinaba, accompanied by two young men, went out and 
 laid his face upon the ice, according to their directions, the 
 
 1 See article on Medicine Sacks. 
 
ON ANIMALS. 
 
 415 
 
 young men doing the same. At first there was much laugh- 
 ter between the youths, anil they would call out to him, witii 
 many jests and jeers, to which he made no answer, lie felt 
 a manifest warmth from the belt, and was quite sure of his 
 success. 
 
 About midnight, iinding the two young men were quiet, 
 he called to them in return : " What ! " said he, " are you 
 benund)ed already? I am just beginning to feel the colil." 
 All was still. Having .vaited until daybreak, he went to 
 them, and found them both (juite dead ; but, to his great 
 surprise, they were transformetl to bulfalo cows. Ho tied 
 them together, however, and carried them in triumph to the 
 village ; but his victory was hailed Avith i)leasure by Mu(lj6- 
 kewis only, for all the others had wished his death. This 
 did not disturb Anishinaba, especially as, through his victory, 
 two persons M'ere mysteriously added to the silent lodges on 
 the uninhabited side of the village. Anishinaba now was 
 invited to another trial, which was of speed, in which he 
 was ecpially successful, being borne as upon wings to the 
 goal, outspeeding all others with the swiftness of the ka-ka-ke 
 (the sparrow-hawk). 
 
 The villagers, however, were nqt yet convinced of his 
 superior prowess, and desired him once more to go through 
 the trial of frost. Previous to the trial he laid down to rest, 
 untying his belt, which ho placed beneath his head. Ani- 
 shinaba slept some time. On awakening, he sprang up hastily 
 and, feeling full of vigor and courage, hastened to the ice 
 without recalling the taking off the belt. Then, alas, the cold 
 entered his body, and by morning he was frozen to death. 
 
 !Mu(ljekewis bemoaned the fate of his friend ; and the wife 
 of Anishinaba was inconsolable. As ohe lay in lier lodge in 
 deep sorrow, she heard a groan, which Avas many times re- 
 peated through the night. In the morning she went to the 
 place from whence she thought the sound might have issued, 
 and there, within the grass, she found the belt, with the mystic 
 
 \l 
 
 
 tv 
 
 mi 
 
 
416 
 
 INDIAN MYTHS. 
 
 tf! 
 
 f*'. 
 
 ffi.M;.:!, 
 
 sack. " Aubishin, — initio mo!" criod a voice from the 
 sack ; and, as she carefully examined it for the seam, the 
 voice continued to vociferate, " Aubishin ! Aubishin ! " At 
 last, having succeeded in opening the sack, slie "was surprised 
 to see a little naked animal, smaller than a new-born mouse, 
 without a vestige of hair, except at the tip of its tail. The 
 little beast was so weak that it could crawl only a little way 
 and then rest. At each rest, however, it would shake itself, 
 and, at every shake it grew in dimensions, until, iinally, it 
 became as large as a dog, when it ran quickly to the village, 
 and in great haste collected the bones of Anishinaba, which 
 were strewn about in the dilierent lodges ; and as fast as they 
 were collected, he adjusted them together in their natural 
 position, until, at length, he had formed a complete skeleton j 
 when he placed himself before it and uttered a hollow, low, 
 continuous liowl, at which the bones united themselves com- 
 pactly together. He then modulated his howl, when the 
 bones knit together. The third howl brought sincAvs upon 
 the bones ; the fourth and softest howl brought flesh. Pie 
 then turned his head upwards, looking into the sky, and gave 
 a howl tluit caused the people of the village to tremble, and 
 the earth itself shook ; then breath entered' the body. Tak- 
 ing a few respirations Anishinaba arose, saying : " ////, /cow ! 
 I have overslept myself. I shall be too late for the trial." 
 
 " Trial ! " said the mysterious animal ; " you neglected my 
 advice, and were defeated. You were frozen to death, and 
 your body broken into fi'agments ; for, when you undertook 
 the trial of frost, you ungratefully forgot me ; but by my 
 skill I have returned you to life, and now I will declare 
 myself to you." 
 
 Thereupon the mysterious animal shook himself many 
 times ; when, at every shake, he grew larger and lirger, 
 until he seemed to touch the sky. " I should fill the earth, 
 were I to exert my utmost power, and all therein would not 
 satisfy the desires of my appetite. It ia useless, therefore. 
 
 liisjiiiil 
 
lit 
 
 ON ANIMALS. 
 
 417 
 
 for me to exhibit my strength, and henceforth I give unto 
 you power over all animals. They shall be your food, as 
 they all belong to me." So saying, the marvellous creature 
 vanished from sight. 
 
 The Indians had an amulet, composed of the bones of 
 some animal that they believed was filled with magic, 
 and tliat they called Ozhebuhguhnun. These bones, 
 they affirmed, would enable their possessor to pass 
 through all substances. 
 
 A BENEVOLENT TURKEY. 
 
 From where the morning star rises, a beautiful turkey-hen 
 winged its way to the land of the Navajos ; and, seeing the 
 place where dwelt the wise men, she alighted and began to 
 walk about and stretch her wings, when suddenly there 
 dropped from beneath one of them an ear of blue corn. 
 This the wise men divided into four equal parts : the point 
 was given to the Coyoteros, who, to the present time, raise 
 small corn ; the next portion to the Is^avajos, whose corn is 
 somewhat larger ; the next to the Pueblos, Av^hose corn is 
 very excellent, better than that of the two others ; and finally 
 the last piece, the head of the ear, was given to the Mexicans, 
 who always surpass the other three in their large fine corn. 
 At a subsequent visit, the turkey brought white corn, and 
 afterwards wheat ; and finally all the seeds they now possess 
 were brought the Navajos in the above manner by the 
 benevolent turkey. 
 
 THE FAT GOOSE. 
 
 Brebeuf tells us : — 
 
 The Indians are fond of similes, trivial sayings, and prov- 
 erbs. Here is a common one : " Tichiout etoatendi, — there is 
 
 27 
 
 EjVl 
 
418 
 
 INDIAN MYTHS. 
 
 m 
 
 \^h m 
 
 f\ if 
 
 m 
 
 r n\\i'' ■ 
 
 
 Mi 
 
 tlie fallen star ! " (on seeing some one inclining to embonpoint, 
 and in good order). This saying is derived from a tradi- 
 tion that on a certain day a star fell from heaven in tlie 
 shape of a fat goose. 
 
 The appearance of spring was celebrated by the In- 
 dians with feasts and dancing. This was a custom which 
 prevailed in Hindostan, in Persia, and in Egypt, while 
 we find that history relates the Greeks sang pagans to 
 the spring. 
 
 m 
 
 , mm. 
 
 ■mm 
 
 ■iW Ml 
 
 ii'i] 
 
 A circle was a symbol of life among the Indians ; a 
 ring, a symbol of eternity to the Chinese. 
 
 The Shin-ga-ba-M'os-sins, or image-stones, of the In- 
 dians, who occupied the borders of the Great Lakes, were 
 masses of loose stone which had been fretted by the 
 action of water into shapes resembling tlie trunks of 
 human bodies or other organic forms. These were 
 frequently marked with red paint to indicate human 
 features, and then converted to superstitious uses. 
 
 Myths are related by the Indians concerning some of 
 these stones. They claim that they were transforma- 
 tions, and once existed in human forms. One of these 
 myths relates that an Indian lover, disappointed by 
 the rejection of his 'Suit, was transformed, together 
 with his dog and the maiden of his choice, into stones. 
 These stones, on the plain whereon the lovers met, are 
 regarVi^d with awe, and believed to hold imprisoned 
 their manittos, as the gnarled oak imprisoned the dainty 
 Ariel of Shakespeare. 
 
 ' '-i'.rt.;- i 
 
 
ON ANIMALS. 
 
 419 
 
 LEGEND OF THE STONE GIANTS. 
 
 {Similia similihus curantur.) 
 
 In those primeval days, when the Holder of the Heavens, 
 Ta-ron-ya-wa-go, made his abode with his peoi)lo, a great inva- 
 sion of tlie Stone Giants occurred, and many of tlie Indians 
 were destroyed. Those giants appeared by day like inani- 
 mate stone ; at night they were formidable nuinittos. By the 
 following stratagem Ta-rcn-ya-wa-go released liis jjoople from 
 their depredations. He became the Stone Giants' chief in the 
 war-path, and led them into the country of the Onondagas, 
 where on the approach of night he bade them encamp in 
 the hollow among the hills. As they slept, Ta-ren-ya-wa-go 
 ascended an adjacent hill and threw immense blocks of stone 
 upon the sleeping giants, crushing them to death. 
 
 Pausanias speaks of a square stone held sacred among 
 the ancient Greeks ; it was engraved with the names of 
 the gods. The ancient stone idols of Greece were some- 
 times made of black stone, to denote the invisibility of 
 the resident divinity. 
 
 The celebrated Oneida Stone, near which the Indians 
 held their treaties, is a sienite bowlder, held sacred 
 among the Indians. 
 
 It is said that among some tribes the privilege of 
 giving a sacred name, like that of the totem, was given 
 to old people, for the reason that they were believed to 
 be near the spiritual world. 
 
 " He was weighed in the path and found to be light," 
 was an Indian expression regarding the dead. The 
 
 
 §1 
 
 \ it' . 
 
 
•■) 
 
 420 
 
 INDIAN MYTHS. 
 
 Chinese use this : " lie has emigrated." The Mexicans 
 say : " He is reduced to eternal silence." 
 
 '( '>\ 
 
 Uul 
 
 
 li I 
 
 
 t''! 
 
 
 An oval figure was a symbol of the C viator, among the 
 Indians. In the East an egg was r 'ite symbol of 
 
 God. 
 
 The Indians affirm that "brandy was made of tongues 
 and hearts." According to the Hindoo, " Half of man 
 is his tongue, and the other half is his heart." 
 
 The Indians were supersitious in regard to the use of 
 salt. The Celts believed it conveyed immortality; hence 
 it was a food peculiarly obnoxious to the elves, or the 
 little peo])le who inhabited the woods, fields, and mead- 
 ows, as they were not endowed with souls. 
 
 THE BROKEN WING: 
 
 AN ALLEGORY. 
 
 There were six young falcons living in a nest, all but one 
 of whom Avas unable to fly, when it so happened that both 
 the parent-birds were shot ])y the Imnters in one day. The 
 young brood waited Avith impatience for their parents' return , 
 but night came, and they were left without parents and with- 
 out food. Meeje-geeg-wona, or the gray-eagle, the eldest, and 
 the only one Avhose feathers had become stout enough to ena- 
 ble him to leave the nest, assumed the duty of stilling their 
 cries and providing them with food, in which he was very 
 successful. After a short time had passed, liowever, by an 
 unlucky mischance he broke one of bis wings in pouncing 
 
ON ANIMALS. 
 
 421 
 
 upon a swan. This was tho luoro unlucky because the sea- 
 suu had arrived wlien they were soon to go off to a soutlieru 
 eUniate to pass tho winter, and they were only waiting to 
 heconie a little stouter tor the journey. 
 
 Finding that he ilid not return, the young ones resolved to 
 go in search uf him. They soon found hiiu, sorely wounded 
 and unable to lly. " lirothers," he said, " an accident has 
 befallen me ; but let not this prevent your going to a warmer 
 climate. Winter is rapidly apprijaching, and you cannot re- 
 main here. It is better that I alone should die than for you 
 to suffer miserably on my account." 
 
 " No, no ! " they replied with one voice, "we will not for- 
 sake you. We will share your sufferings ; we will abandon 
 our journey, and take care of you, as you did of us before we 
 were able to take care of ourselves. If the climate kills you, 
 it shall kill us. Do you think we can so soon forget your 
 brotherly care, M'hich has surpassed a father's and even a 
 mother's kindness 1 Whether you live or die, we will live or 
 die with you." 
 
 After this magnanimous resolution they sought out a hol- 
 low tree to winter in, and contrived to place their wounded 
 nest-mate there ; and before the rigors of winter set in, they 
 had stored up food enough to carry themselves through its 
 severities. 
 
 To make it last longer, two of the number went south, leav- 
 ing the otlicr three to watch over and jirotect the wounded 
 bird. Meeje-geeg-wona in due time recovered from his 
 wound ; and now he repaid their kindness by giving them 
 such advice and instruction in the art of huiiting as his expe- 
 rience had qualified him to impart. 
 
 As spring advanced they began to venture out oi their 
 hiding-place, and soon were all successful in getting food to 
 eke out their winter's stock, except youngest, who was 
 
 called Peepi-geewi-zains, or the pigeon-hawk, who being 
 small and foolish, flying hither and yon, always came back 
 
 w 
 
 
 \mi 
 
 " (VT- ■ 
 
 m 
 
 at. 
 

 
 
 ■■m«I 
 
 422 
 
 INDIAN MYTHS. 
 
 without anything. At last the gray-oa^'lo spoko to him, and 
 demanded the cause of his ill luck. 
 
 " It is not because I am small or weak," said ho, " that pre- 
 vents my bringing liome llesh as well as my brothers. I kill 
 ducks and otlier birds every time I go out ; but, just as I get 
 to the woods, a large ko-ko-ko-ho ^ robs mo of my l)roy." 
 
 ** Well, do not despair, brother," said Meejc-gecg-W(ma. " I 
 now feel ' my strength perfectly recovered, and I will go out 
 with you to-morrow." 
 
 Next day they went forth in company, the elder seating 
 himself near the lake. 
 
 Peepi-geewi-zains started out, and soon pounced upon a duck. 
 "Well done!" thought his brother; but, just as the young 
 bird was getting to land with his prize, up came a large white 
 ko-ko-ko-ho from a tree, where ho had been watching, and 
 set claim to it. But, as ho was about wresting it away, Mee- 
 je-geeg-wona appeared, and fixing his talons in both sides of 
 ko-ko-ko-ho flew homo with him. The little pigeon-hawk 
 followed him closely, and was rejoiced and happy to think he 
 could show something of his talent at last. In his joy ho flew 
 in the ko-ko-ko-ho's face, and endeavored to tear out his eyes, 
 while he gave vent to his passion in abundance of re- 
 proachful terras. " Softly," said the gray-eagle. " Do not 
 be in such a passion, nor exhibit so revengeful a disposition ; 
 for this will be a lesson to him not to tyrannize over any one 
 who is weaker than himself." With those generous senti- 
 ments, after giving him good advice, and telling him what 
 kind of herbs to use for his wounds, ho let the ko-ko-ko-ho 
 depart. 
 
 While this was taking place, and before the liberated bird 
 had yet got out of view, two visitors appeared at the hollow 
 tree. They were the two nest-mates, who had just returned 
 from the south, after passing the winter there. Thus hap- 
 pily reunited, each chose a mate and flew off to the woods. 
 
 1 Owl. 
 
 Tf 
 
ON ANIMALS. 
 
 423 
 
 spring now revisited tho north. Tho ooM winds had 
 ceased, tho ice liad melted, tho streams wore open, and tho 
 forest began rapidly to put oi" 'ts vernal hue. 
 
 " But it is vain," said tho oiu man, who related this history, 
 "it is in vain that spring returns, if wo aro not thankful to 
 tho Master of Life, who has preserved us through tho winter ; 
 nor does that man answer the end for which ho was made 
 who does not show a kind and charitable feeling to all who 
 aro in want or sickness, — especially to his kin<lred. These 
 six birds oidy represent ono of our northern families of chil- 
 dren, who had been deprived of both their parents and tho 
 aid of their elder brotlier at the same time." * 
 
 ^ Algic liosearciies. 
 
 , .' 
 
 i 
 
 kg 4 
 
 
 .]< 
 
 if., , 
 

 m 
 
 CHAPTER XVI. 
 
 
 i!iM: 
 
 ■I .;i::ir. 
 
 .--^1 
 
 ill 
 
 iii 
 
 
 1: 
 
 DEITIES OF INDIAN lUTE AND STORY. 
 
 This picture represents the god of grasses. It is of 
 especial interest, as it betrays the fact tliat tlie Indian 
 traced to heat the cause of vegetable growth, belie^dug 
 fire to be a causative force, — the agent of life, if not life 
 itself. The figure bears upon its head the sacred paral- 
 lelogram, emblem of fire, from which rise four rays, 
 like those represented radiating downwards in the ahime 
 of heaven in the Indian cartouche, shown in the chapter 
 on Pictograpliy. It is probably an eniblem of tliat cre- 
 ative essence, spoken of by an Indian historian as a 
 " fiery substance above the sun." It agrees with tlie 
 expression, in reference to the growtli of vegetables, 
 " moved by Yo-he-wah ; " and that in relation to ripened 
 vegetables, ivah-ah, " moved to their joy." Tlie bow and 
 the arrow, on which is fixed a small round object, ib per- 
 
 i»i} 
 
m-1 
 
 DEITIES OF INDIAN RITE AND STORY. 
 
 425 
 
 liaps typical of tlie agency of the thunder-god, in giving 
 rain to promote gro^vth in the vegetable world. 
 
 Tlie three lines radiating from the right arm down- 
 wards, may have the signiiicance of the How of electric 
 currents into the earth, — out of which spring grass and 
 shrub, a sprig of which appears in the deity's hand. 
 
 Lines radiating from the figure are represented in 
 Babylonian cylinders, as given in this cut, which sug- 
 
 gested to Mr. Smith the building of the Tower of Babel, 
 it being similar to another, already given in the cliapter 
 on Pictography. I'oth these pictures he called The 
 Builders. In tliis, as in the one previous, duplicate 
 Trees are depicted ; and the central figure, prominent 
 among the three, wears the typ'cal horns indicating liis 
 ])riestly office. The four rays — the number in the 
 ludian representation — are duplicated on the arms. 
 The horns, like those on the enthroned figure in the 
 large crescent, who seemed to be in the act of plying an 
 oar (vide, picture near tlie end of the chapter on Picto- 
 graphy), and the representation of tlie Tree of Life, sug- 
 gest some astrological design, and tliat the worlc of the 
 builder, relates to the construction of an astronomical 
 
 m 
 
 rill t 
 
 "it! 
 
 hi; 
 
 it 
 
 ti 
 
 i 
 
 ! ■■• 
 
 if ■■■ 
 
 
 I'- 
 
 P'^'l 
 
 y M 
 
 
 I' a 
 
 >'t n 
 
 ■ Kl.T 
 
■i!»i 
 
 
 426 
 
 INDIAN MYTHS. 
 
 observatory. The belief iu sidereal mptenipsychosis 
 and in stellar influence over human lii\3, associates 
 radiating fire and living growth (energies of life) with 
 this kind of structure. 
 
 
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 THE GOD MISSABE.i 
 
 Missab6 was the hunter's governing spirit. He dwelt 
 among the mountains, and was often seen upon precipi- 
 tous or isolated rocks. He was capable of transforming 
 himself at pleasure, and presented himself before the 
 hunter in various Jsliapes. To him was offered tlie to- 
 bacco and other articles found at times in the clefts of 
 rocks and isolated bowlders of the prairie. 
 
 WH ITTE-KO-K A-G AH. 
 
 This manitto was one of those whom Shelley's delicate 
 fancy pictures, — 
 
 Elemental genii, who have homes 
 From man's high mind, even to the central stone 
 Of siilleu lead — from heaven's star-fretted domes 
 To the dull ivced some sea-worm battens on, 
 
 and was the god of weeds. Its special dwelling-place 
 was in the weed called by the Indians pajeckotah, which 
 occasions convulsion when used as a drink. The Daco- 
 tahs represented this manitto holding in his right hand 
 a rattle of deer-hoofs. In this rattle were sixty-four 
 hoofs. In his left hand he carried a bow and arrow; and 
 although the arrow was made blunt by chewing it, still 
 he could send it through the largest animal in the 
 world. From his cap were streaks of lightning, so 
 
 1 Manabozho in Algonkin dialect. 
 
 See " Gods of the Dacotahs. 
 
DEITIES OF INDIAN RITE AND STORY. 
 
 427 
 
 brilliant as to dazzle the eves of animals, and thus 
 enable him to approach close to them. In his mouth 
 was a whistle, such as the Indians used in the dance to 
 invoke the assistance of this god ; for, when they were 
 unsuccessful in hunting, they had a dance in honor of 
 Whitte-ko-ka-gah. It seems probable that the herb, 
 which the Indians are said to have carried in sacred sacks 
 when in battle, and which they ate as a preventive of 
 wounds, is the imjcckotah. 
 
 HAOKAH, THE ANTI-NATURAL GOD. 
 
 Haokah was a inanitto of gigantic proportions. In 
 his honor a feast Avas often made, at which there was 
 the usual ceremony of dancing. Tliis feast was given 
 more especially by a clan called the Giant's I'arty. The 
 dance was performed solely by men, and around a fire 
 within a retired wigwam. Over this fire was placed 
 kettles of meat for the feast. These men were nude, 
 only wearing upon their heads a conical cap made of 
 birch-bark, streaked with paint to represent lightning, 
 and having a girdle of the same material about their 
 loins. While leaping and dancing, with songs and 
 shouts, they would thrust their bare hands into the boil- 
 ing kettles, and, pulling out pieces of meat, eat them 
 scalding hot. This terrible custom must have required 
 more than common physical endurance, a 
 
 *' strong will, that being sot to boil 
 The broth of Hecate, would shred his flesh 
 Into the caldron, and stir deep, with arms 
 Flayed to the seething bone, ere they default 
 One titt^'j from the spell." 
 
 After the meat was consumed by the party, they 
 splashed the water upon each other's backs, at the 
 
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 INDIAN M\THS. 
 
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 same time danciug with the cadence of their son<,', 
 which bore the exclamation of " How cold it is ! " in its 
 concluding measure. Tliis practice may he accounted 
 for by the pretension among them that their manitto 
 will not allow even boiling water U> injure them. 
 
 Similar is the assertion of the Mohammedan Self- 
 torturing Dervishes of Scutari, that Allah does not permit 
 them to be harmed by their dagger-stabs and skewer- 
 wounds, though the blood runs down their naked bodies. 
 
 Haokah was renowned for his strength. He was 
 believed to have such a supernatural gleam in his eyes, 
 which were of different colors, that by one glance he 
 could destroy the object looked upon. From this, one 
 might suspect him to be a descendant -of those " gyants 
 monstruous," one of whom Spenser, in his " Faery 
 Queen," describes : — 
 
 His looks were dreadful, and his fiery eies, 
 Like two great beacons, glared bright and wyde. 
 
 Haokah was always represented with a forked crown. 
 His face was of two colors, red and blue.^ Being an 
 anti-natural god, in summer he was cold ; in winter 
 he suffered from heat ; hot water was cold to him, and 
 cold water hot. 
 
 Self-torture has been universally believed an accepta- 
 ble offering to the gods. In this oblation the savages 
 assumed that he who ofTf'ored his body a sacrifice to tlie 
 gods was beyond physical harm. He not only escaped 
 injury, he received good ; he became valiant in war and 
 faithful in peace. 
 
 1 lied, symbol of war ; blue, of peace. 
 
 
 ■dr^::MM 
 
DEITIES OF INDIAN RITE AND STORY. 429 
 
 PUCKWUDJINIES 1 AND NIBANABAS. 
 
 These two classes of maiiittos, wliicli were rlistin- 
 guislied by the place of their revels, Avere of two distinct 
 races: the laiul-nianittos, or ruckwiuljiuies, who were 
 imagined to choose their residence about promontories 
 and waterfalls and secret groves, being of the same class 
 of beings as the fairies or elves of England; and the 
 water-manittos, the Nibanabas, who may be related to 
 the mermen of the East, one of whom the poet Tenny- 
 son permits to describe himself: — 
 
 Who would be 
 A merman bold, 
 Sitting alone, 
 Singing alone. 
 Under the sea, 
 With a crown of gold 
 On a throne ? 
 
 These water-manittos were always at enmity with the 
 land-manittos, stories of whose contentions were often 
 told among the Indians ; the mythology of all countries 
 contains similar accounts of the contentions of the gods. 
 As to the water-spirits among the Greeks were Nep- 
 tune and his spouse Amphitrite, with all their numer- 
 
 1 Puckwudjinies, states Schoolcraft, is an Algonldn name, which 
 signifies "little vanishing people." Puck is stated to be a generic 
 name of the Algonkin dialect ; and its exact similitude in meaning to 
 the Puck of English mythology is remarkable. This name is surmised 
 by ETiglish writers to have been an old Gothic word, tyvkc or 2"ikcn. 
 This is thought to be a generic name for minor evil spirits, as the 
 name with that signification exists in all the Teutonic and Scandi- 
 navian dialects. Hence the qualification used by Shakespeare, '\iwcet 
 Puck;" by which we understand the "merry wanderer " to be of a 
 kindly disposition. 
 
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 430 
 
 INDIAN MYTHS. 
 
 ous dGscendants, who gambolled in the waterfall or 
 river, — 
 
 "their only fate 
 Eipe old ngp, and rather sltjcp than death ; " 
 
 and to whom Zoroaster gives the name Water- walkers, 
 which he afiirms have been seen " by more acute eyes, 
 especially in Persia and Africa." 
 
 The Nibanabas of the Indians are more generallv 
 considered of an evil nature. Among them there was 
 Unktahe, who was believed to be both a powerful agent 
 in the cure of diseases, and also an agent in transmigra- 
 tion, lietween him and Ogebaugemon, the god of thun- 
 der, there was a perpetual war; and their strife has 
 caused, relates Indian tradition, much terror to the in- 
 habitants of the earth. Frequently Ogebaugemon had 
 battles with Unktahe for a warrior's soul. These battles 
 took place in mid-air; and the sound of Ogebaugemon's 
 voice was heard resounding through all heaven, while 
 Unktahe fought him in dense clouds, wherein he had 
 gathered all his Nibanabas. There w^ere also little bat- 
 tles carried on between the Nibanabas and the Ahncme- 
 keeg, the lesser gods of thunder, in which the Nibanabas 
 were seen chasing their enemies backward to the clouds 
 with great animation, for it was thought tliat the Ni- 
 banabas were the stronger manittos of the two. 
 
 These wars appear to represent the eternal variance 
 of fire and water. The aerial battle discloses a belief 
 that in botli elements exist deities who have controlling 
 influence over human destiny. How full of interest the 
 flying cloud, the falling rain, the loud thunder, the quiver 
 of light, to him who sees a battle of his gods v.diose life 
 is but a variation of his own. 
 
 ' ;l'-ii: 
 
DEITIES OF INDIAN RITE AND STOIiY. 
 
 431 
 
 mi 
 
 
 ':''^i**?! ivTl! 
 
 LEELINAU AND OSKAU.i THE INDIAN DRYAD. 
 
 Manitovvuh, a sacred grove of pines upon the shores of 
 Lake Superior, was the favorite resort of Puckwudjinies. 
 This grove was at one time the retreat of a maiden called 
 Leelinau. At the time of this story, as her parents were 
 about to force her to a marriage that was repugnant to her, 
 she retired to this retreat to b(3moan her fate. Leaning 
 pensively against a tall and stately pine, she gave herself 
 up to thought ; for she was of a reflecting mind, and had 
 spent her time since her childhood in dreams of Puckwud- 
 jinies and the world of manittos. While engaged in her 
 reverie, a voice seemed to float from above her out of the 
 shadows of tlic pine, addressing her in these words : " Leeli- 
 nau ! Leelinau ! lean on me still, for I am thy lover ; and upon 
 ray breast Aveep thy tears. '" .:y here in the pleasant wood and 
 be my bride, for I love th^.e -'u^^ ' , , Leelinau ! Leelinau ! " 
 
 The voice was sweet and low, and the maiden listened 
 with pleasure, replying in soft and gentle words of love. 
 Leelinau then Avent to the lodge of her parents, and adorned 
 herself with a beautiful robe of fur, which had been prepared 
 for the occasion of her marriage ; then, with a kind farewell 
 to her parents, who listened with some astonishment, but 
 without suspicion of her designs, left the home of her child- 
 hood, and retired to the grove, where she became the bride 
 of Oskau, the stately jiine. 
 
 When the time for her marriage to the man of her parents' 
 choice drew near, her friends began to feel some uneasiness 
 about her. Search was made, but to no purpose. "Warriors 
 were sent here and there ; her parents went forth themselves, 
 and searched far and wide. But Leelinau was nowhere to be 
 found. Several years passed, and no tidings of her were heard, 
 until it hap])ened that two fishermen, being out upon the 
 
 ^ Pine-tree. 
 
 ii 
 
 
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. J 
 
 
 'Mm 
 
 
 
 432 
 
 INDIAN MYTHS. 
 
 lake in tlic bcginninj,' of evening, saw her standing upon the 
 shore as beautiful and youtliful as ever; and by her side 
 stood a handsome youtli with a green plume upon his head. 
 The lisherraen accosted Loelinau, when the startled lovers 
 vanished into the wood and were seen no more. , 
 
 Stories of dryads — spirits enthralled within the trunks 
 of trees — are very frequently found among Gre(3ian 
 poets; and, among a peoi'bj celebrated for dreamy idyls 
 and delicate fancies, such stories are not remarkable. 
 But it is with some astonishment that we find concep- 
 tions of a similar character among our Indian people. 
 The grotesque, the absurd, and the weird might only be 
 expected from a race of people which we have been 
 taught to believe are intent on the business of making 
 serfs of tlieir women and bloodthirsty hunters of their 
 men. The above myth has a germ of poetic beauty 
 that, if developed with the usual license employed upon 
 ancient myths, might be as enchanting as an episode in 
 the pastorals of Virgil. 
 
 iliii'M.i ■ 
 
 
 I A G 0. 
 
 Among the Indian's manittos there were none so 
 interesting to the inhabitants of the wigwam as lagoo, 
 
 lie is thus described in the 
 
 the god of the marvellous. 
 " Song of Hiawatha : " ■— 
 
 fir: 'if- 
 
 Very boastful was lagoo ; 
 Never heard he an advcnturo 
 But liiinself had met a greater; 
 Never any deed of daring 
 But liiinself had done a bolder ; 
 Never any marvellous story 
 But himself could tell a stranger. 
 Would you listen to his boasting, 
 
IJ' 
 
 DEITIKS OF INDIAN RITK AND STORY. 433 
 
 Would yon only give liiin credence, 
 No one ever shot ;in arrow 
 Half HO far nhd liij^li as Ik; had, — 
 Ever caught so many lishos, 
 Kvcr killod so many reindeer, 
 Ever trapjK'd so many beaver ! 
 None could run so fast as lie could. 
 None coulil dive so ileep as he (H)uld, 
 None could swim so far as he could. 
 None had made so many journeys. 
 None had seen so many wonders, 
 As this wonderful lagoo. 
 As this marvellous story-teller ! 
 
 The faithfulness of this description is only excelled by 
 the remarkable beauty of other portions of the poem 
 from which the quotation is made. Happy is this race, 
 in so many things unfortunate, in having a poet who 
 combined both a knowledife of their character and fa- 
 cility in its portrayal, — discovering in the savage nature 
 tiuit which won the title gcntih homines de la prairie, 
 from the pious Pere Marquette. 
 
 Entre tons los nouveaux allies des Fran^ais, les Miarais se 
 distingiiaient par ienrs uianieres nobles et polies, leur caractere 
 donx, affable, et post^, leur respect profond efc l(!ur ob6issancc 
 sans bornes pnur leur chef. (Relations des Jesuites, xii. 99 ; 
 1671. V. 47, col. 2 ; Perrot, 276.) 
 
 Les autrcs Illinois (Maskoutens et Kikabous), quoique 
 I'oniportant de beauconp en douceur et en urbaiiitd sur les 
 nations Algonquines ou Iluronne-Iroquoiscs, ne paraissaient 
 plus que de grossiers paysans, aupres de ccs gentils hommes 
 do la prairie. (Relations Marquette, 20.) 
 
 On ne pourra pas aisement croiro la civilite, les caresses, et 
 les temoignages d'afrection que nous ont fait paroistro ces 
 pcuples, et surtout le chef de cette nation des Illinois, qui est 
 respectc dans sa cabane comme seroit un prince dans son 
 
 28 
 
 
 
 
 
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 434 
 
 INDIAN MYTHS. 
 
 palais. II y nistuit toujonrs environiK! des plus considcrahloa 
 (hi bourj,', (iu(! nouH i)()nrri(jii.s prosfjuo appclor do.s courtisans, 
 tant ils estoiciit dans uno jtosturo lioimosto, ploiiui d(; d(;l('r- 
 cnco, y [,'ardaiit tons juurs uii .sil(,'ii<:<) rcsiM.'ctoux pour fairc 
 paroistni roxistirno (pi'ds faisoioiit do sa porsonuo ct do nous. 
 {Itelations of Kill^ v. 45, col. 2 ; 47, col. 2.) 
 
 WKKNfi, TIIK SrilllT OF HLKKP. 
 
 WcoiiLi; was tlio name of the Indian's sj)irit of sleep, 
 who had myriads of tiny emissaries that, armed witii 
 elubs, erept u])ori the foreheads of men, and l)y tlicir 
 blows eompelled slumber. This spirit is probably a 
 mcmbei of the " loni,' train of spirits" that bear the 
 name of I'uckwudjinies, or Little I'eojde, to which we 
 have referred elsewhere, who, like madcap Puck's com- 
 panion-fairy, in " Midsummer Ni^^ht's Dream," wander — 
 
 Over liill, over dalo, 
 ()v(;r park, ovin- palo, 
 Thorough flood, thorough fire. 
 
 And it would not require a great effort of the fancy to 
 suppose the " merry wanderer" himself was among the 
 lively emissaries of Weeng, who, according to Shake- 
 speare, " i)ut a girdle round aljout the earth in forty 
 minutes " to find " a little western flower ;" by the magic 
 juice of which flower jealous Oberon stole a march upon 
 the obstinate Titania, whose affection for a " changeling 
 Indian boy" caused him so much pain. Or we could 
 well believe Queen Mab herself a partner of the little 
 fairy, aiding him in putting the Indian world asleep, 
 driving 
 
 a team of little iitoniios 
 Athwart men's noses as they He asleep ; 
 Her wagon-spokes made of long spinners' legs ; 
 
uike- 
 forty 
 nagic 
 upon 
 
 could 
 ; little 
 
 DKITIIiS OF INDIAN RITE AND STOKY. 435 
 
 The cover, of tlic wni;^s of grassliopiiers ; 
 Tli(! traces, of the siiialleHt sjiidcr's w(;h ; 
 'J'he collurs, of the, iiioonshiMc'H watery liearns ; 
 Ii(!r whip of cricket's l)one ; tiie lash, of liliii ; 
 Her wagoner, a .small gruy-couted gnat. 
 
 Ilomco and Juliet, Act i. 
 
 The form of Wecn^' was not represented by the 
 Indians, but liis emissaries were pictured as little fairy 
 men. IJut if the boastful lagoo can be relied upon, he 
 has seen Ween^,' restiu;,' upon a tree in the depths of the 
 forest when searching for his dogs, tiiey having fallen 
 asleep under the blows of the fairy men. The tricky 
 spirit was in the shape of a giant insect, or monetoas, 
 with many waving wings upon his back, which made a 
 low, deep, murmuring sound like distant falling water. 
 If it were not for doubting marvel-loving lagoo, we 
 miglit suspect that tliis insect was a kind of moth 
 atrophos, that makes a similar sound when engaged in 
 food-hunting. 
 
 CANOTIDAN AND TAKUAKANXKAN. 
 
 Canotidan belongs to this train of elves, doubtless. 
 II(i dwells in hollow trees, and of him Indian story has 
 but little to say. But there is a spirit called Takua- 
 kanxkan, who was the god of motion, of whom much 
 more has been ' ^^ated. He lives in the rustling 
 branches of trees .i. 1 in the nodding flowers; he flies 
 with the birds, frisks witii the squirrels, and skips with 
 the grasshoppers ; he is merry with the gay running 
 brooks, and shouts with the waterfalls ; he moves with 
 the sailing cloud, and comes forth with the dawn. He 
 it is that bears the night into its caverns. Whither 
 he passes, there is no repose. He himself bath no 
 
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 436 
 
 INDIAN MYTHS. 
 
 rest. Takuakanxkan never sleeps. He is the god of 
 motion. 
 
 WEEDIGOES, OR GIANTS. 
 
 Among the different classes of manittos that figured 
 largely in Indian mythology was a race of giants, called 
 Weedigoes. These giants were represented as cannibals 
 who possessed insatiable appetites for men, women, and 
 children. One of these giants was called Kwasind, of 
 whose strength the Indians tell marvellous tales. It is 
 said that he hurled a massive rock, with tlie strengtli of 
 his arm alone, into the Iliver Pauwating,^ where it is 
 now seen. Kwasind had a vulnerable part, as the re- 
 nowned Achilles of old, but, instead of its being in his 
 heel, it was in his head ; but here, also, lay his strength, 
 which was of such an astonishing character that there 
 was but one species of weapon which could be success- 
 fully employed in making any impression upon it : it 
 was the burr, or seed-vessel, of the white pine.^ 
 
 Having by his wonderful strength excited the enmity 
 of the Puckwudjinies and Nibanabas, who were, it seems, 
 human enough to possess an envious disposition, Kwa- 
 sind was liable to many mishaps by sea and land, One 
 day, these Little People, seeking the seed-vessel far and 
 wide, finally found it deep in the coverts of the woods, 
 when, having stationed themselves at a point of rocks 
 overlooking the Pauwating where Kwasind was floating 
 lazily in his canoe, they watched an opportunity while 
 he was asleep, and hurled them upon him, — 
 
 * Place of a shallow cataract, now bearing the name Sault St. Marie. 
 ^ The pine is, in some instances, held sacred by the Indian, and 
 boughs of it are used in his sacred feasts. 
 
DEITIES OF INDIAN RITE AND STORY. 437 
 
 And he sideways swai'cd and tumbled, 
 Sideways fell into the river, 
 Plunged beneath the sluggish water 
 Headlong, as an otter plunges ; 
 And the birch canoe, abandoned, 
 Drifted empty down the river, 
 Bottom upward swerved and drifted ; 
 Nothing more was seen of Kwasind.^ 
 
 There were a number of traditions among the Indians 
 of their country's having been formerly peopled by giants 
 of prodigious size and strength ; among which the legend, 
 " The Siren of Narragansett Bay," has been selected as 
 a type. 
 
 Legends of giants seem to be a common feature in 
 the traditions of all countries ; and it may be presumed 
 that there existed in the earlier ages persons of won- 
 derful strength, stories of whom have inspired the savage 
 with fear and reverential awe. But it is probable that 
 the Indian's belief in their marvellous strength grew 
 into a superstition that they were gifted with super- 
 natural powers, when their existence came to be known 
 only by wild myths of their wonderful feats. In the 
 twilight of ancient history objects often assume a super- 
 natural form not their own, as in the glamour of the 
 twilight of departing day some simple object becomes a 
 shadowy creature of the unknown world. 
 
 In the traditions of some countries, it is related that 
 the giants of old derived their origin from the fallen 
 angels ; which reminds us of the Hindoo belief that this 
 world was created for wandering souls. Mr. Humboldt 
 expressed the belief that the giants were simply per- 
 sonifications of the various powers of nature. Many of 
 the myths related in Grecian mythology, of the Titans 
 
 »" The Song of Hiawatha," by H. W. Longfellow. 
 
 c\\ 
 
 p 
 
 m 
 
438 
 
 INDIAN MYTHS. 
 
 It'r 
 
 and Cyclops, must have been symbolical of the primeval 
 conflicts among the elements ; but as scientific research 
 finds the " cave-man " of surpassing size, whose great 
 frame must have possessed muscles of giant power, and 
 as sacred history has accounts of human beings of huge 
 bulk, — whose strength, as that of Samson of old and tlie 
 sons of Anak, enabled them to drag down heavy pillars, 
 and toss huge rocks like balls from their hands, — we are 
 not able to believe that all stories of giants are myths 
 descriptive of the various powers of nature. It seems 
 probable that, in the earlier ages, there were men of 
 larger stature than in the present age, as there were 
 animals ; the cause of their gradual diminution in the 
 succession of ages, is, of course, unknown. There are 
 traditions among various nations in respect to this, and 
 both the Hindoos and Persians give many accounts of 
 men of prodigious size, who once lived upon the earth ; 
 and they draw the conclusion, from the gmdual diminu- 
 tion of man, that he will be reduced to pygmy size. 
 The Indians had a tradition that, at the time when 
 Ta-ren-ya-wa-go, the Holder of the Heavens, visited his 
 people in elder days, the land was infested by giants. 
 
 THE SIREN OF NARRAGANSETT BAY. 
 
 There lived, many summers ago, a set of giants on the 
 islands of Narragansett, who were of great power and strength. 
 Among these giants, one was called Mosluip, who had a repu- 
 tation of being very cruel when in anger. This report was 
 corroborated by the following anecdote. One day, wliile in 
 his lodge, something occurred* to enrage Moshnp, at which 
 he caught up his wife, who stood near by, and huried her 
 through the air. She dropped upon Seaconet Poin!;; but, 
 
DEITIES OF INDIAN RITE AND STORY. 
 
 439 
 
 singular to relate, survived the fall, and for many years was 
 hoard singing low, melancholy songs, while siie sat alone over- 
 looking the bay. These songs were so sweet and seductive 
 that many a hsherman moored his canoe and sought the 
 singer, when he was always obliged to pay her tribute. 
 Many moons passed, and the siren sat upon the shore, sing- 
 ing her songs ; but finally, one morning, it was noticed that 
 her song had ceased. Great curiosity was felt among the 
 people ; one, who had been very much enamored with her, 
 went to the place where she usually was found. Alas ! she 
 had been transformed into a rock. 
 
 PEBOAN AND SEEGWUN;! 
 
 AN ALLEGOUY OF THE SEASONS.'' 
 
 An old man was sitting alone in his lodge, by the side of a 
 frozen stream. It was the close of winter, and his lire was 
 almost out. He apjjeared very old and very desolate. His 
 locks were white with age, and he trembled in every joint. 
 Day after day passed in solitude, and he heard nothing but 
 the sounds of the tempest sweeping before it the new-fallen 
 snow. 
 
 One day, as his fire was just dying, a handsome young 
 man approached and entered his dwelling. His cheeks were 
 reil with the blood of youth ; his eyes sparkled with anima- 
 tion, and a smile played upon his lips. He walked with a 
 light and quick step. His forehead was bound with a wreath 
 of sweet grass in place of a warrior's frontlet, and he carried a 
 bunch of flowers in his hand. 
 
 "Ah, my .son!" said the old man; "I am happy to see 
 you. Corao in. Come, tell me of your adventures, and what 
 strange lands you have been to see. Let us i)as3 the night 
 together. I will tell you of my exploits, and what I can 
 
 ^ Peboan, winter ; seegwun, spring. ' From the Ojibway. 
 
 m 
 
 I 
 
 
 I 
 
 
^wr^ 
 
 VI 
 
 440 
 
 INDIAN MYTHS. 
 
 U' 'U i 
 
 perform. You shall do the same, and wo will amuse our- 
 sulves." 
 
 He then drew from his sack a curiously wrought antique 
 pipe, and, having filled it with tobacco, rendered mild by the 
 admixture of certain leaves, handed it to his gusst. When 
 this ceremony was concluded, they began to speak. 
 
 " I blow my breath, and the streams stand still," said the 
 old man ; " the waters become stitf and hard as clear stone." 
 
 " I breathe," said the young man, ** and flowers spring up 
 all over the plains." 
 
 " I shake my locks," retorted the old man, *' and snow cov- 
 ers the land ; the leaves fall from the trees at my coramund, 
 and my breath blows them away ; the birds get up from the 
 water, and lly away to a distant land ; the animals hide them- 
 selves from my breath, and the very ground becomes as hard 
 .as Hint." 
 
 " I shake my ringlets," rejoined tho young man, " and 
 warm showers of soft rain fall upon the earth, like the eyes 
 of children glistening with delight ; my voice recalls the 
 birds ; the warmth of my breath unlocks the streams ; music 
 fills the groves wherever I walk, and all nature rejoices." 
 
 At length the sun began to rise, a gentle warmth came over 
 the place. The tongue of the old man became silent. The 
 robin and bluebird began to sing on the top of the lodge ; 
 the stream began to murmur by the door, and the fragrance 
 of growing herbs and flowers came softly on tlie vernal 
 breeze. Dayliglit fully revealed to the young man the charac- 
 ter of his entertainer. When he looked upon him, he had the 
 icy visage of Peboan. Streams began to flow from his eyes. 
 As the sun increased, he grew less and less in stature, and 
 anon had melted completely away. Nothing remained on the 
 place of his lodge-fire but the miskodeed,^ — a small white 
 flower, with a pink border, that is now always seen immedi- 
 ately after the disappearance of Peboan. 
 
 ^ ^ Clatonia Virginica. 
 
DEITIES OF INDIAN RITE AND STORY. 
 
 441 
 
 The two seasons, summer and winter, are described 
 in the following passage in the " Prose Edda " ^ of the 
 Scandinavians : — 
 
 " Tell mc further," said Oangler, "why the summer should 
 be hot, and the winter cold." " A wise man would not ask 
 such a question, which every one could answer," replied Har; 
 ** but, if thou hast been so dull as not to have heard the rea- 
 son, I will rather forgive thee for once asking a foolish ques- 
 tion than sulfer thee to remain any longer in ignorance of 
 what ougiit to have been known to thee. The father of sum- 
 mer is called Svasuth, who is such a gentle and delicate being 
 tliat what is mild from him is called sweet. The father of 
 winter has two names, Vidloni and Vindsval. He is the 
 son of Vasad, and like all his race has an icy breath, and is 
 of a grim and gloomy aspect." 
 
 OJEEG ANNUNQ: 
 
 now SUMMEU CAME UPON THE EARTH. 
 
 By the desire of his son, a fisher who was a manitto called 
 together a variety of animals in a council, which he held for 
 the purpose of discovering some way by which the people of 
 earth could have warm weather. After some deliberation 
 it was determined to break through the canopy of the sky, 
 and so get more of the heat and warmth of heaven. The first 
 attempt to do this was made by the otter, who is the jester 
 among the animals. He took the leap without consideration, 
 grinning as if it were great spcrt ; but his smiles were soon 
 dispersed, as he fell headlong through the air down to the 
 earth, where he found himself so very much the worse for the 
 attempt ♦^^hat he was scarcely able to rise. The other animals 
 of the council now followed. The beaver, the lynx, and 
 
 1 Translated by J. A. Blackwell. 
 
 I 
 
 i, ! 
 
^ 
 
 't 
 
 i '.f 
 
 ■■< 
 
 f'-t 
 
 W: 
 
 «A 
 
 - ■■ • a:- 
 
 .: ;i. 
 
 ' i % % 
 
 ":-^r 
 
 *,.-- i .1. 
 
 1.- 
 
 -th. 
 
 ' f ; 
 
 
 , f* ..' 
 
 
 
 
 
 ;Ji'l 
 
 ' '^ : ^'i 
 
 '.*l 
 
 BH»;Jf 
 
 V'o: 
 
 !i 
 
 442 
 
 INDIAN MYTHS. 
 
 badj^er, each in succession made the cHort, but all without 
 the desired result. Finally a wolf took a prodigious leap, by 
 which he made such a dent in the sky that, through the help 
 of the fisher and two additional leaps, a place was broken, 
 through which they were able to pass. On gaining the in- 
 side the lisher and wolf found tlHsmselves on a broad shining 
 plain, where, scattered about here and there, were large and 
 beautiful lodges. To these lodges the two directed their stej)s. 
 On approaching they were astonished to lind them occupied 
 by birds of the most beautiful plumage, which were impris- 
 oneil in mocuks, or cages, and were singing songs of wonder- 
 ful sweetness. The lisher, remembering his little son, began 
 to o|)en cage by cage as he passed from lodge to lodge, so that 
 the birds, S[)ring, Summer, and Autumn, might take flight 
 througli the ofjcning in the sky, and come down to the earth. 
 Now the celestial inhabitants were not far distant from their 
 lodges, and when they saw the birds flying out they gave a 
 great shout in their voices of thunder, and rushed to their 
 respective lodges ; but S[)ring, Summer, and Autumn had 
 flown from their imprisonment in the mocuks, and it was only 
 Summer whom they were able to catch, just as she was mak- 
 ing her exit from the aperture. With one blow they dissev- 
 ered her body, so that only a part descended to the earth ; 
 and this is the reason of her being sickly since her appearance 
 here. 
 
 When the wolf heard the noise and confusion ho slipped 
 tlown the aperture, and safely returned to his home. Not so 
 the flsher. Anxious to make sure of the warm weather, he 
 continued to break open the mocuks. 
 
 He was at last, however, obliged to take his departure ; 
 but the opening was closed by the inhabitants. When he 
 perceived this, he ran with great speed across the plains of 
 heaven in a northerly direction, closely pursued by the en- 
 raged people. Arrows of fire were hurled at him from every 
 direction, but he still remained unharmed ; when suddenly one 
 
DEITIES OF INDIAN RITE AND STOKY. 
 
 443 
 
 arrow lodged in tho tip of his tail, tho only vulnorable part of 
 his body. Soon feeling faint, he laid himself across that part 
 of tho sky where he was when wounded, and stretching hia 
 limbs, said : " I have performed the wish of my sou, though it 
 has cost mo my life ; but I die satisliod in tho belief that I 
 have done much good, not only for him, but for my fellow- 
 beings. Hereafter I will be a sign to the inhabitants below for 
 ages to come, who will venerate my name for having procured 
 the varying seasons. They will now have from eight to 
 ten moons without snow." 
 
 He was left thus, having expired after his farewell words ; 
 and he is now seen with tho arrow in liis tail, lying upon the 
 sky, and is called the Fisher's Stars. ^ 
 
 It appears that the Indians held the belief that the 
 sky's canopy was of some dense, hard mjiterial that could 
 only be broken by great effort. In the symbolical lan- 
 guage of Scripture we find it described : " Hast thou with 
 him spread out the sky, which is strong and as a molten 
 looking-glass ? " and wliich is not unlike the Chinese 
 idea of the nltimum mobile, — the tenth heaven, which 
 they term Hard Shell. 
 
 In the belief of some of the Indians, the blue sky is 
 a partition between the manittos and man. An Indian 
 chief, in giving an account of the creation, related that, 
 after the earth was made, the Great Manitto covered it 
 over and shaded it with the palm of his hand, which 
 formed the sky, — a far more poetical idea than that of 
 the Scandinavians, which depicts the sky as a giant's 
 skull; 2 an idea preserved, we fain would believe, in the 
 verse of our modern pt ., wherein the heavens are 
 described as the "hollow sky." 
 
 1 Identical with the stellar group of the Plough. 
 » The giant Ymir. 
 
 11 
 
 III 
 
 't. 
 
 h ■ 
 
 1- 
 
 ■ 
 
 
 :!" 
 
 ' 
 
 ijft 
 ll 
 
 
 1 
 iBff 
 
 i 
 
 iJH' 
 
 * 
 
 m 
 
 s 
 
 
 f 
 
 
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 L. 
 
iif 
 
 w 
 
 
 i 
 
 1 
 
 '4 
 
 444 
 
 INDIAN MYTHS. 
 
 Ill one of the Indian legends the sky is said to con- 
 tinually move up and down ; and those who desire to 
 discover that which is beyond are obliged to leap through 
 the opening in the horizon at the precise moment the 
 sky is up. If the leap is not made on the instant of 
 the upward curve, the descending circle thrusts them 
 into a horrible chasm of darkness ; if, however, they are 
 able to dash forward at the right moment, they will find 
 themselves upon a measureless, shining plain, where the 
 air is fragrant with blooming plants, birds are singing in 
 the green branches of lofty trees, and rivers are spark- 
 ling with living waters. All is beauty and peace ; it is 
 the Paradise of Souls, Spi-mcn-kah-wi-ii, Land Above. 
 
 The belief that the sky is a hard substance probably 
 arose with the representation of the universe as an egg, 
 so universal in the East, and seen in Japanese, Hindoo, 
 and Egyptian temples. 
 
 Grecian history mentions a famous representation of 
 this mundane egg, encompassed by the folds of agaiha- 
 daimon, or Good Serpent, and suspended aloft in the 
 temple of Hercules of Tyre. The association of the ser- 
 pent with the egg agrees with one of the Indian myths 
 of creation, and it is seen in the East on ancient sculp- 
 tures and medals, it being of perpetual occurrence in 
 ancient devices in which the mundane egg appears. 
 That the Hindoos believed that the earth was a fiery 
 germ, of which its present condition is the offspring, as 
 plant is the outgrowth of a seed-vessel, appears in the 
 following : — 
 
 The sole self-existent power, having willed to produce 
 various beings from his substance, first, with a thought cre- 
 ated the waters, and placed in them a productive seed. That 
 seed became an egg, bright as gold, blazing like the luminary 
 
DKITIES OF INDIAN RITE AND STOUY. 
 
 445 
 
 with a thousand beams; and in that ogrr was born himself, ia 
 the form of IJrahma, the great forefather of all spirits. 
 
 In the Metamorphoses of Ovid, tlie primeval condition 
 of the universe is described as a chaos of fluid substances, 
 in which lay discordant seeds. 
 
 Says Maurice, speaking of this subject: — 
 
 The Egyptian supported the propriety of the allegory (of 
 the egg) by comparing the pure white shell to the fair expanse 
 of heaven ; the fluid, transparent white, to the circumambient 
 air and the more solid yolk to the central earth. 
 
 In this is presented the idea of the India!i in his 
 description of the sky as given in the myth, OJceff 
 Annnnff. It was the shell of the mundane egg which 
 the wolf broke in his leap, so giving opportunity to the 
 celestial birds. Spring, Summer, and Autumn, to visit 
 and bless the inhabitants of the earth. 
 
 I'ythagoras taught that the stars are set in a hollow 
 sphere of crystal, the transparency of which was perfect, 
 so that the bodies set in each of the outer spheres were 
 visible through all the inner ones. These spheres rolled 
 around each other in daily revolution, thus causing the 
 rising and setting of the heavenly bodies. The rolling 
 of the spheres on each other made a celestial music, 
 "music of the spheres."^ 
 
 ^ Popular Astronomy. Simon Newcomd. 
 
p 
 
 CHAPTER XVII. 
 
 MISCELLANEOUS LEGENDS. 
 
 3' ■" I 
 
 The sacred rites of the Indians were celebrated by 
 song and dance ; the time of the dance, in the progress 
 of the song, was designated by parallel lines, as in the 
 accompanying cut, in which is represented an invocation 
 to tlie sun, followed by a dance. 
 
 Sa-tah e-no-tum nuiu-na na-ne-waij me-ze-wcen, ne-he-xoay neen-dai, 
 gin-no-lah mau-na. 
 
 (I am able to call water from above, from beneath, and from around.) 
 
 This figure appears to represent the god of 
 the great waters beneath and surrounding the 
 earth. It suggests the sun-god, of whom it 
 was said that he passed beneath the earth by 
 night, entering the waters in the west and 
 rising from them in the east. The resem- 
 blance of the figure to the image of Na-nn- 
 bush is significant, as identifying that deity 
 with the divinity of the sun. 
 
 I 
 
MISCELLANEOUS LEGENDS. 
 
 447 
 
 rod of 
 ig the 
 
 it 
 
 Vith-na-wc nah-girc-hah-ga e-mai-nc-wah, kin-ne-nah. 
 (I muse to look like the dead, a luun I did.) 
 
 The crossed lines, obliterating the lace 
 of tliis figure, suggest the act of destroy- 
 ing tlie foe mentioned in the chunt, the 
 usual emblem of death being an uu- 
 broiven black surface. 
 
 The same tendency is perceived in the 
 symbol as in the name — an ellbrt to express some action 
 that characterizes the object pictured. Suggests Pro- 
 fessor Wilson, in his notes relative to ori'Mual huiiiuages . 
 They spoke without doubt as we do, not so much of tilings 
 theni<?nive.5, as of the actions or state of things. They 
 called the actions of things by a na le which referred 
 the mind directly to the action.^ There was a ten- 
 dency, in the Indian language, states Dr. Jame.s, to 
 change all words to verbs ; and he cites the word for 
 sou,wt(n-au-vwn, in Eliot's Bible as an illustration. 
 Wug is constantly found, he remarks, in the language 
 of the Crees, and is used in speaking of animate objects. 
 
 Washington Irving remarks : — 
 
 The Indians that I have had an opportunity of see- 
 ing in real life are quite different from those described in 
 poetry. They are by no means the stoics that they are rep- 
 resented — taciturn, unbending, without a smile or tear. 
 Taciturn they are, it is true, when in company willi white 
 men, wliose good-will they distrust and whose language they 
 do not understand ; but the white man is c(piaily taciturn 
 under like circumstances. . . . They are great mimics and 
 buffoons, also, and entertain themselves excessively at the 
 
 * Rough Notes on the Errors of Grammar and the Nature of Lan- 
 guage, by J. Wilson, A. M. 
 
 t 
 
 1^1 
 
 I! I 
 
 1 
 
 •Si 
 
448 
 
 INDIAN MYTHS. 
 
 expense of the whites with whom they have associated, and 
 who have supposed them impressed with profound respect for 
 their grandeur and dignity. They are curious observers, not- 
 ing everything in silence, but with a keen and watchful eye. 
 
 SUPERSTITIONS CONCERNING THE EYE. 
 
 There are many superstitions regarding the organ of 
 sight, its influence for good or evil, which is a curious 
 acknowledgment of spiritual power and influence. It is 
 the one loophole of the pent-up soul that gives a token 
 of the prisoner in the " walls of flesh," and to it is given 
 an agency of supernatural import and influence in the 
 affairs of men. 
 
 The German peasantry-, at the present day, are unwil- 
 ling their children should be looked upon when their 
 eyelids are closed in sleep, believing it will bring evil 
 upon thp'^i. 
 
 T' '■ pow er of the eye of a person accused of witchcraft 
 was Dcj" ed to enthrall the spirit of tlie person under 
 its gaz' The Indians had a similar superstition respect- 
 ing tht. lossakeed. Auguries were made by the Par- 
 sees as to the happiness or unhappiness of the deceased, 
 whose body was exposed upon towers built for this rite, 
 as the right or left eye was pecked out by the sacred vul- 
 tures kept to perform this office in their horrible feast. 
 
 The Scandinavians relate a myth of the god Odin, in 
 which it is asserted that he left his eye as a pledge to 
 Mimir, for drinking from the well of wit and wisdom. 
 
 An Indian maiden feared she should lose hers by 
 looking in a mirror. She might have resorted to the 
 following ingenious method of replacing it, as related 
 by an In'ian: — 
 
MISCELLANEOUS LEGENDS. 
 
 441) 
 
 lorn, 
 n-s by 
 |to the 
 related 
 
 A man having lost his eye removed the hall, and in its 
 socket placed the eye of an eagle ; but this did not fill the 
 cavity. He exchanged it for the eye of a tortoise. This 
 proved troublesome, all objects appearing confused. Extract- 
 ing tins, also, he inserted one from the osprey. Lo ! the beds 
 of rivers were disclosed to his astonished gaze, and in its 
 deptlis he saw all kinds of lisli, great and small ! Terror con- 
 strained him to give up this eye, or never enter his canoe. 
 At length he borrowed the eye of his dog. This adapted 
 itself perfectly to his needs, because it was very similar to his 
 own. 
 
 THE TWO WATER-JARS. 
 
 After all things were completed, and the sun and moon 
 had taken their proper positions, the wise men went briskly 
 to work and made two tmarfes, or water-jars. One of these 
 water-jars was gorgeously painted on the outside, and very 
 beautiful to the eye, but contained worthless trash ; while 
 the other was of plain brown earthenware, and had no paint 
 to render it beautiful, but contained things of great value, 
 such as flocks and herds, — all the riches that the heart 
 could desire. When the two water-jan were linished, and 
 their tops carefully covered so that nothing should be seen 
 of that which they contained, the wise men called up the 
 people, the Navajos and Pueblos, and requested them to 
 make their choice of tiie two. The Navajos were allowed 
 to choose first, and they immediately seized upon the beauti- 
 ful and worthless jar ; while the other fell to the fortunate 
 Pueblos. 
 
 Then the old men said : " Thus it will always ho with the 
 two nations. You, Navajos, will be a poor, wandering race, 
 destitute of the comforts of life, and ever greedy for out- 
 ward show rather than intrinsic value ; while the Pueblos 
 will enjoy an abundance of the good things in this life. 
 
 20 
 
 
 't 
 
u 
 
 450 
 
 INDIAN MYTHS. 
 
 They will occupy houses and have plenty of flocks and 
 herds." 1 
 
 The water-jar, and the golden casket of the " Merchant 
 of Venice," teach a similar lesson. 
 
 All that glitters is not gold ; 
 Often have you heard that told : 
 Many a man his life hath sold, 
 But my outside to behold. 
 
 31- 
 
 
 SMOKING THE CALUMET; OR, FRAGRANCE A DIVINE 
 
 OFFERING. 
 
 It will be observed that the Indian, in his most sol- 
 emn feasts, was in the habit of smoking the calumet to 
 the spirits, or nianittos, whom he desired to invoke. 
 This custom may have had some meaning similar to tlie 
 offering of frankincense to Jehovah among the Jews, or 
 the burning of fragrant wood to the gods among the 
 Persians. Fragrance was esteemed in the East as the 
 most acceptable offering to the gods. The Hebrews were 
 commanded to wave incense before the Lord ; the Hin- 
 doo and Egyptian believed fragrance was peculiarly 
 grateful to the Divine Being ; and tlie Chinese burned 
 immense quantities of sandal-wood as an incense to their 
 gods. It is related that the Mexicans used the smoke 
 from copal for incense to their deities. 
 
 In the "Vishnu Purana" fragrance is spoken of in 
 the way of a simile : — 
 
 In the same manner as fragrance affects the mind from its 
 proximity merely, and not from any immediate operation 
 upon mind itself, so the Supreme influenced the elements of 
 creation. 
 
 ^ To this day, according to travellers, the two races have these 
 distinguishing traits. 
 
MISCELLANEOUS LEGENDS. 
 
 451 
 
 The Indians were so persuaded of the efficacy of odor 
 over spirits, that they were in the habit of burning 
 portions of the castor after the death of a friend, that as 
 this odor was peculiarly offensive to them, it would 
 prevent their haunting its neighborhood. 
 
 of in 
 
 from its 
 
 Iperatiou 
 
 leuts o£ 
 
 kavo 
 
 these 
 
 OF CLOUDS. 
 
 A belief prevailed among some Indians that the wind 
 and clouds were produced by the flapping of the wings 
 of birds ; and dark cloudy days were caused by these 
 birds, which, like the thunder-birds of the Dacotahs, 
 were believed to spread their wings before the sun's 
 face, producing darkness. The rosy clouds are the paint 
 used by star-spirits for adornment. The New Zealander, 
 on the contrary, when the clouds are rosy with the set- 
 ting sun, exclaims : " Atua [the Creator] is planting 
 sweet potatoes ! " 
 
 THE MAGIC BOW. 
 
 In ancient days there appeared a great gamester among the 
 Navajos, who gambled to such an extent that they lost all 
 their possessions, and finally sold themselves. Now when this 
 gamester had won the whole tribe, the wise men, being very 
 much exasperated, took counsel together how they might 
 safely rid themselves of so great an evil; when one of the old 
 men gravely offered to take the charge of the work, and prom- 
 ised that he would do it effectually, without causing any 
 trouble to the tribe. The other wise men having consented 
 to his proposition, he stepped forward, placed the trouble- 
 some gamester upon the string of his magic bow, as he would 
 an arrow, and shot him straight up into heaven ; and he has 
 never been seen by the Navajos since. It is affirmed, how- 
 
 I 
 
 11/ 
 
 i \\ 
 
452 
 
 INDIAN MYTHS. 
 
 ever, that he returned to earth, and sent both the Spaniards 
 and their firearms to the Navajos. 
 
 ORIGIN OF WAR. 
 
 One hundred and eighteen summers had elapsed since the 
 creation of the earth and its inhabitants, when Kitchi Ma- 
 nitto, a gieat spirit, looked down upon the earth for the first 
 time since that period. He then saw old men and women 
 coming out of their lodges, gray-headed and stooping ; and 
 when they issued forth they fell into pieces from extreme age. 
 The Great Spirit then thought that he had made the Indians 
 to live too long, and that they increased too rapidly. He 
 changed liis first plan, and sent four Spirits of Thunder to 
 tell the Indians that they must fight. They obeyed ; after 
 which they decreased rapidly. Upon the death of those In- 
 dians who were killed in battle, the Great Spirit placed their 
 souls near himself. 
 
 THE VINE AND OAK: 
 
 AN ALLEGORY IN THE MANNER OF THE ALGICS.^ 
 
 A vine was growing beside a thrifty oak, and had just 
 reached that height at which it requires support. ** Oak," 
 said the ivy, " bend your trunk so that you may be a sup- 
 port to me." " My support," replied the oak, " is naturally 
 yours, and you may rely on my strength to bear you up ; 
 but I am too largo and too solid to bend. Put your arms 
 around me, my pretty vine, and I will support and cherish 
 you, even if you have an ambition to climb us high as the 
 clouds. While I thus hold you up, you shall ornament my 
 rough trunk with your bright green leaves and scarlet berries. 
 
 1 Algic is a term derived by Mr. Schoolcraft from the words AUe- 
 ghamj and Atlantic. 
 
lards 
 
 ce the 
 i Ma- 
 le first 
 vomen 
 ;; and 
 110 age. 
 [ndians 
 y. He 
 mder to 
 I; after 
 hose In- 
 jed their 
 
 had just 
 
 Oak," 
 
 I he a sup- 
 
 iiatufuUy 
 
 you up ; 
 
 ■our arms 
 id cherish 
 ligh as the 
 
 iment luy 
 
 let herries. 
 
 words Alle- 
 
 MISCELLANEOUS LEGENDS. 
 
 453 
 
 They will be as frontlets to my head, and I shall stand in the 
 forest like a glorious warrior with all his plumes. We were 
 made by the Master of Life to grow together, that by our 
 union the weak should be strong, and the strong render aid 
 to the weak." 
 
 The following poem seems to have reference to one of 
 the tribe of little spirits, or gods, for which the author 
 has generally used the Indian word manitto, the sig- 
 nificance of which is god or spirit. The Indians are in 
 the habit of telling many wonderful tales of these little 
 beings, who have the Protean power of transforming 
 themselves at will into various shapes. These tales are 
 told only in the winter-time, around their lodge-tires, as 
 it is imagined that the little spirits are then imprisoned 
 beneath the snow, and therefore unaware of this discus- 
 sion of their numerous tricks. In the summer they 
 seldom refer to them except as they invoke the aid or 
 protection of some tutelary god. We are left to imagine 
 that the following " Song of Okogis " is the complaint of 
 one of these little beings, who finds the long-protracted 
 confinement beneath the snows of winter tedious : — 
 
 SONG OF THE OKOGIESi IN SPRING. 
 
 By Ba-bahm-wa-na-geghig-equa. 
 
 See how the white spirit presses us, 
 Presses us, presses us, heavy and long, — 
 Presses us down to the frost-bitten earth. 
 Alas ! you are heavy, ye spirits so white, 
 Alas ! you are cold, you are cold, you are cold. 
 Ah ! cease, shining spirits that fell from the skies, 
 Ah ! cease so to crush us, and keep us in dread ; 
 Ah ! when will you vanish and Seegwun"'* return. 
 
 * Okogies, — frogs. 
 
 2 Seegwun, — spring. 
 
 
 ' % '1 
 
454 
 
 INDIAN MYTHS. 
 
 MEDICINE-RO(^KS. 
 
 The quarry of the red pipe-stone, which is situated 
 in the Coteau des Prairies, a high dividing ridge be- 
 tween the St, Peter's and Missouri rivers, is the sacred 
 ground of the northern Indian. Here the :ieighboring 
 tribes came, year after year, through perhaps centuries 
 of time, to get their peace-pipes. In regard to this 
 place, Mr. Catlin tells the following tradition : — 
 
 f ■; 
 
 U'..i^ 
 
 \i'i' 
 
 Man)'- ages after the red men were made, when all the 
 different tribes M'ere at war, the Great Spirit sent runners and 
 called theni all together at the Eed Pipe. He stood on the 
 top of the rocks, and the red people were assembled in infi- 
 nite numbers on the plain below. He took out of the rock 
 a piece of red stone and made a large pipe ; he smoked over 
 them all ; told them that it was a part of their flesh ; ^ that 
 though they were at war, they must meet at tliis place as 
 friends ; that it belonged to them all ; that they must make 
 their calumets from it, and smoke them to him whenever 
 they wished to api ise him or get his good-will. The smoke 
 of his big pipe rolled over them all, and he disappeared in a 
 great uloud. 
 
 Calumet is not an Indian word, according to La Hon- 
 ton, who says : — 
 
 Calumet, in general, signifies a pipe, being a Norman word 
 derived from chalumeau. The savages do not understand 
 this word. The pipe of peace is called in the Iroquois lan- 
 guage, ganowdao'e, and by the other savage nations, poagun. 
 
 1 AdaiUf meaning red earth, conveys the aame idea as the Indian's 
 metaphoric word, red sto7ie. 
 
MISCELLANEOUS LEGENDS. 
 
 455 
 
 DREAMS AND OMENS. 
 
 So profound was the Indian's belief in what Dante 
 calls tlie "holy divination of drecms," that he was eitlier 
 plunged at once into the deepest gloom, or raised to 
 exultant thoughts, as the tenor of his dreams might be. 
 
 Dreams were believed to be the means of direct com- 
 munication with departed friends. Tiiey were also 
 considered prophetic, and when pleasant were attrib- 
 uted to some friendly manitto. An Indian family was 
 often downcast, and feared some ill fate aft^r a novel 
 occurrence in nature. The appearance of a bat or 
 vampire was considered a very evil omen. The ignis 
 fatuus, also, was a source of disturbance, for it was be- 
 lieved to be a sign of deatli. 
 
 SYMBOLIC." T COLORS. 
 
 In the hand of the adjoining figure is held a sack of 
 o-niun-an, or yellow earth, which turns red when burned. 
 It is believed by the Indians to have magic 
 efficacy in giving success in hunting, and 
 is supposed to possess remarkable powers 
 when used in depicting symbolic figures. In 
 the lore of the Indian is related a myth of 
 a man, who having painted a part of his 
 face with the yellow dust, entered the land 
 of the spirits with tliat part disfigured, 
 fleshless, and awful to look upon ; and in tliis condition 
 he remained forever. A similar object is seen inverted 
 in the hand of an Egyptian deity, the meaning of which 
 is not explained. 
 
 Among the symbols used by the Indian the color blue 
 bears an important significance. Blue earth was used 
 
 \l 
 
 \ I" 
 
 > \ 
 
 (* i 
 
 n 
 
.n- ^1' 
 
 ,ii I 
 
 ¥:^ t 
 
 i; li 
 
 -I 
 
 vi\ 
 
 
 mm 
 I* - 
 
 M.I 
 
 it'll 
 
 m 
 
 'ii: 
 
 ■,f 1 i: 
 ' ill)!' 
 
 "■=■11*1 
 
 i 
 
 T I^Ji rr 
 
 u 
 
 f 
 
 li^Hiii 
 
 ', 
 
 nn 
 
 
 1! 
 
 11 
 
 h 
 
 1 
 
 ^ 
 
 II 
 
 ilai 
 
 1. 
 
 45C 
 
 INDIAN MYTHS. 
 
 for making tlieir pipes of peace, and blue beads were 
 very biglily prized by them. Jilue was their type of 
 friendship, us among the Eastern nations. The use of 
 this color as an emblem appears to be very ancient, as 
 umong the Hindoos the god Vislmu is represented by tins 
 color, which is supposed to have allusion to the tint of 
 tbat primordial lluid on which he, as Narayiina, moved 
 in the beginning of time ; in accordance with which it is 
 related tluit there is i)laced in a great reservoir at Cat- 
 miindu, the capital of Ncpaul, in a recumbent posture, a 
 large, well-proportioned image of blue marble, represent- 
 ing Narayiina floating on tlie waters. It is related also 
 that tlie image of Anum, the Egyptian's god, who was 
 tiie first emanation from the Supreme lieing, was painted 
 blue ; and their goddess Isis was sometimes represented 
 slirouded in a dark-blue veil. Blue was tlie color used 
 among the Jews for their high-priest's pontifical robes. 
 The blue waters of tlie sacred Nile gave to that river its 
 name ; for nilu, in Sanskrit, signifies blue. In the " Ilito- 
 padesa Vishnusurnian"* is the following curious anecdote, 
 which will illustrate tlie Hindoo superstition in respect 
 to this color : — 
 
 There is in the city of Ujjayani a shakcll,^ who, going one 
 night for his pleasurs beyond the limits of the town, fell into 
 a pot of indigo ; and, unable to rise out of it, lay in it as if 
 he were dead. In the morning the owner of the indigo pulled 
 
 1 Sir "William Jones's Woik.s, "Hitopadeaa Vishnusarraan," book 
 xiii. p. 139. 
 
 '■' The jackal, in hieroglyphics, wa.s sacred to Anoup, or Anubis, and 
 principally worshipped at El-Siout, or Lycopolis. Jackal-mummies are 
 also found at Thebes. The jackal is represented on the gates of the 
 north and south, and sometimes as drawing the boat of O.siris, and the 
 sun. It was represented on standards, and borne in the processions of 
 the dead. 
 
MISCELLANEOUS LEGENDS. 
 
 457 
 
 him forth and threw liim out of the room, when he, conceal- 
 ing himself, ran away into the forest. ]*erceiving that ho Mas 
 of a (lark-blue color, he thus tiiought within hiuseli: "I am 
 now of a divine color, — the color of Crishna ! What great- 
 ness, therefore, may I not attain ! " 
 
 Having, accordingly, summoned the re.^t of the shakals, he 
 said to them : " The deity of this wood has himself anointed 
 me sovereign of it with the juice of celestial herbs. See my 
 holy color ! To-day, tiierefore, I must begin the discharge of 
 my duty ; and by my command justice shall be administered 
 in the forest." The beasts, perceiving his distinguishing 
 color, fell prostrate and paid homage, saying, " As the king 
 commands ! " — and there was supreme dominion conferred 
 on him by all the animals of liis race. Soon after, when he 
 had also assembled a herd of lions, tigers, and other beasts 
 deceived by his appearance, he despised his species, and dis- 
 missed all the shakals, who were much afilicted with their 
 disgrace. But an old shakal arose among them and said ; 
 " Be not grieved ; I promise you relief. We who know him 
 are driven from him ; but, as lie seeks to ruin us, I must 
 contrive to destroy him. The lions, tigers, and the rest imag- 
 ine from his blue hide that he is a monarch ; but be it our 
 care that he may be detected. Thus may we effect our pur- 
 pose : One evening, when you are all collected before him, 
 set up a loud cry. When he hears it, his nature will prompt 
 him to join it ; for whatever is natural to any one can hardly 
 be discontinued : should a dog be made king, he would still 
 gnaw leather. The tigers, lions, and the rest, knowing his 
 voice, will destroy him." This being done, the consequence 
 followed. 
 
 White was also a color of significance among the Indi- 
 ans. Their sacred birds were depicted white in many 
 instances. A large white bird is mentioned as a sacred 
 symbol of the sun, among the Ojibway tribe of Indians. 
 
H 
 
 458 
 
 INDIAN MYTHS. 
 
 i''l 
 
 I '■ \ 
 
 </i 
 
 I !. 
 
 Mil 
 
 III 
 
 In the author's possession are white beads of similar 
 shape to tliose of some ancient beads found in Japan, 
 and it has been thought that they were of the same 
 composition and of the same shape as beads taken from 
 a pyramid in Asia. 
 
 Purvuna, Hindoo god of the winds and messenger of 
 gods, is represented as a white man, and so painted as U) 
 show that he was tlie preserver of life. Osiris is repre- 
 sented with a white crown. It was a white badge that 
 was appended to one of the palisades, around the grave 
 of her child, by an Indian mother, to secure its pro- 
 tection from animals, the body of the child being buried 
 near the surface, according to custom. The animals, it 
 was claimed, would respect the place designated as 
 sacred ground by tlie white badge. In certain ceremoni- 
 als the Indian warriors covered their bodies with white 
 paint. The sacred seat of the priest, or presiding warrior, 
 in a feast, was painted white, as mentioned elsewhere. 
 
 Remarks Dr. Brii .^n : — 
 
 The words in Algonkin dialect for white are wahi, wape^ 
 wompi, waubush, oppal ; for morning, tvapan, wapaneh, opah; 
 for east, wapa, wauban, waubamo ; for dawn, wapa, waubun ; 
 for day, wompaii, oppan ; for light, oppung. 
 
 It is related that the Indians speak of their dead in 
 the same manner as of the sun when it is set, con- 
 necting tlie departure of tlie life of the body with the 
 withdrawal of light from the earth. White flags were 
 used to mark tlie spot of the infant dead. The crescent 
 was called the white band around the throat of the 
 moon, the gatherer of souls. White was an emblem of 
 peace. There is an obscure passage in the ancient Iro- 
 quois Book of Rites, which is seen in the following : — 
 
MISCELLANEOUS LEGENDS. 
 
 459 
 
 24. Then again another tiling they tloterininod, my graud- 
 sirt's.i "This," they said, "will strengthen the llouso."* 
 They said : " If any one should ho murdered and [his hody] ho 
 hidden away among falliin trees hy reason of the neck heing 
 white, then you havo said, this shall ho done. Wo will 
 place it hy the wall in the shade." 
 
 25. Kow again you considered and you said : " It is perhaps 
 not well that wo leave this here, lest it should he seen hy 
 our grandchildren ; for they are trouhlesome, prying into 
 every crevice. People will ho startled at their returning in 
 consternation, and will ask what happened that this [corpse] 
 is lying here ; hecause they will keep on asking until they 
 find it out. And then they will at once bo disturbed in 
 mind, and that again will cause us trouble." 
 
 2G. Xow again they decided, and said : ** This shall ho 
 done. Wo will i)ull up a pine-treo — a lofty tree — and will 
 make a hole through the earth-crust, and will drop this thing 
 into a swift current which will carry it out of sight, and then 
 never will our grandchildren see it again." 
 
 The expression " the neck being white " is evidently 
 metaphoric. The League was an institution of peace. 
 The name of the constitution, remarks Mr. Hale, 
 known among the Indians is Kayanerenh,^ the proper 
 meaning of which is peace. The object of its founder 
 was to establish concord where had been strife, to unite 
 all tribes in fraternal relations. By this murder the 
 peace of the League was broken; and without the 
 establishment of some new code, the tribe of the assas- 
 sinated man would be required, according to ancient 
 custom, to revenge liis murder ; and not only the tribe, 
 
 1 Page 125. 
 
 2 The Long House, — the League of Tribes. 
 » Book of Rites, p. 33. 
 
 I 
 
 ^ 
 
51 
 
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 '■' •'If' 
 
 I 'Si 
 
 h 
 
 
 
 fn 
 
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 ■ f 
 
 i^lhllf 
 
 460 
 
 INDIAN MYTHS. 
 
 but the whole Confederacy, might thus be embroiled in 
 a common war. The people, tiie (jmndchildrcn, were 
 deg(!Uorute and quarrelsome, " i»rying into every crev- 
 viee," seeking occasion of strife. The league of amity 
 would be destroyed. It was imminent some measure 
 should be used to prevent tliis cata8tn)i)he. 
 
 Around the throat of the moon, (jathcrcr of souls, was 
 worn a wiiite band, and the throat of the dead is white. 
 Both the emblem of the divinity of the dead, and the 
 symbol of peace broken by tiie murder, apj)ear to have 
 been the objects to which attention is tlius called. 
 
 That a tree sliould be set for the healing of this 
 wound to the Brotherhood, recalls the Scriptural account 
 of the tree whose leaves should " be for the healing of 
 the nations." In the Book of Revelation ^ it is stated 
 that, when peace was established in heaven, on either 
 side of the " pure river, water of life," was a tree of life ; 
 and again we read of the rejoicing fir and cedar of 
 Lebanon, when " tlie whole earth is at rest." Such 
 comparative examples show that symbolism is the 
 common form of ancient expression ; and that this is 
 founded on a law of cor'^espondence recognized by the 
 ancients, who perceived tiie relations between things 
 seen and things unseen, the material and immaterial. 
 
 WIGWAM LEGEND OF HIAWATHA." 
 
 On the banks of Tioto, or Cross Lake, resided an eminent 
 man who bore the name of Hiawatha, or the Wise Man. 
 
 * Revelation xxii. 1, 2 ; Isaiah, xiv. 8. 
 
 2 This story is ascribed to Abraham le Fort, an Onondaga chief, a 
 graduate of Geneva College. The poem of Longfellow has given it 
 general interest. Hiawatha is an example of the intellectual capacity 
 of one of that race of whom it has been said : "Take those Indians in 
 
MISCELLANEOUS LEGENDS. 
 
 4GI 
 
 This name was given him, as its meaning indicates, on 
 account of his great wisdom in council uiul power in war. 
 Hiawatha was of high and mysterious origin. 11(5 had a 
 canoo which would move without paddles, ohedient to his 
 will, and which ho kept with great care and never used 
 except when ho attended the general council of the tribes. 
 It was from Hiawatha the people learned to raise corn and 
 beans ; through his instructions they were enabled to remove 
 obstructions from the water-courses and clear their lisliing- 
 grounds ; and by him they were helped to get the mastery 
 over the great monsters which overran tho country. Tho 
 people listened to him with ever-increasing delight ; and ho 
 gave them wise laws and maxims from tho Great Spirit, for 
 ho had been second to him only in power previous to his 
 taking up his dwelling with mankind. 
 
 Having selected the Onondagas for his tribe, years passed 
 away in prosperity ; tho Onondagas assumed an elevated rank 
 for their wisdom and learning, among the other tribes, and 
 there was not one of these which diil not yield its assent to 
 their superior privilege of lighting the council-fire. 
 
 But in tho midst of the high tide of their prosperity, sud- 
 denly there arose a great alarm at the invasion of a ferocious 
 band of warriors from the north of tho Great I^akes ; and as 
 these bands advanced, an indiscriminate slaughter was made 
 of men, women, and children. Destruction fell upon all 
 alike. 
 
 The public alarm was great ; and Hiawatha advised them 
 not to Avaste their efforts in a desultory manner, but to call 
 a council of all the tribes that could be gathered together, 
 from the cast to the west ; and, at the same time, he appointed 
 a meeting to take place on an eminence on the banks of tho 
 
 their owne trimme and naturall disposition, and they bee reported to 
 bee wise, lofty spirited, constant in friendship to one another ; true in 
 their promise, and more industrio\ lan many others." — Wood's iV«M> 
 England's Prospect, London, 1634. 
 
t .1 
 
 iHiJliijJj 
 
 i Mj 
 
 ■fill 
 
 4G2 
 
 INDIAN MYTHS. 
 
 Onondaga Lake. There, accordingly, the chief men assem- 
 bled, wliile the occasion brought together a vast multitude of 
 men, women, and children, who were in expectation of some 
 marvellous deliverance. 
 
 Three days elapsed, and Hiawatha did not appear. The 
 multitude began to fear that he was not coming, and messen- 
 gers were despatched for him to Tioto, who found him de- 
 pressed with a presentiment that evil would follow his 
 attendance. These fears were overruled by the eager per- 
 suasions of the messengers ; and Hiawatha, taking his daughter 
 witli him, put his wonderful canoe in its element and set out 
 for the council. The grand assemblage that was to avert the 
 threatened danger appeared quickly in sight, as he moved 
 rapidly along in his magic canoe ; and when the people saw 
 him, they sent up loud shouts of welcome until the venerated 
 man landed. A steep ascent led up the banks of the lake to 
 the place occupied by the council ; and, as he walked up, a 
 loud whirring sound Avas heard above, as if caused by some 
 rushing current of air. Instantly, the eyes of all were directed 
 upward to the eky, where was seen a dark spot, something 
 like a small cloud, descending rapidly, and as it approached, 
 enlarging in its size and increasing in velocity. Terror and 
 alarm filled the minds of the multitude, and they scattered 
 in confusion. But as soon as he had gained the eminence, 
 Hiawatha stood still, causing his daughter to do the same, — 
 deeming it cowardly to fly, and impossible, if it was at- 
 tempted, to divert the ciesigns of the Great Spirit. The 
 descending object now assumed a more definite aspect ; and, 
 as it came nearer, revealed the shape of a gigantic white 
 bird,^ with wide-extended and pointed wings. This bird 
 came down with ever-increasing velocity, until, with a mighty 
 swoop, it dropped upon the girl, crushing her at once to the 
 earth. 
 
 The fixed face of Hiawatha alone indicated his conscious- 
 
 1 See Wahkeon Bird. 
 
MISCELLANEOUS LEGENDS. 
 
 4()3 
 
 ness of his daughter's death ; while in silence ho signalled to 
 the warriors, who had stood watching the event in speechless 
 consternation. One after the other stepped up to tlio pros- 
 trate bird, which was killed by its violent fall, and selecting 
 a feather from its snow-white plumage, decorated himself 
 therewith.^ 
 
 But now a new affliction fell upon Hiawatha ; for, on re- 
 moving the carcass of the bird, not a trace could bo discov- 
 ered of his daughter. Her body had vanished from the eartli. 
 Shades of anguish contracted tlie dark face of Hiawatha. Ho 
 stood apart in voiceless grief. No word was spoken. His 
 people waited in silence, luitil at length arousing himself, he 
 turned to them and walked in calm dignity to the head of 
 the council. 
 
 The first day he listened with attentive gravity to the plans 
 of the different speakers ; on the next day he arose and said : 
 " My friends and brothers ; you are members of many tribes, 
 and have come from a great distance. We have come to 
 promote the common interest, and our mutual safety. How 
 shall it be accomplished 1 To oppose these northern hordes 
 in tribes singly, Avhile we are at variance often with each 
 other, is impossible. By uniting in a common band of broth- 
 erhood wo may hope to succeed. Let this be done, and we 
 shall drive the enemy from our land. Listen to mo by tribes. 
 You, the M(jliawks, who are sitting under the shadow of the 
 great tree, whoso branches spread wide around, and whoso 
 roots sink deep into the earth, shall be the first nation, be- 
 cause you are warlike and mighty. You, the Oneidas, who 
 recline your bodies against the everlasting stone that cannot 
 be moved, shall be the second nation, because you always 
 give wise counsel. You, the Onondagas, who have your habi- 
 tation at the foot of the groat hills, and are overshadowed by 
 their crags, shall be the third nation, because you are greatly 
 
 1 Since this event, say the Indians of this tribe, the plumage of the 
 white heron has been used for their decorations in the war-path. 
 
im 
 
 I 
 
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 I 
 
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 KM 
 
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 W 
 
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 I'll 
 
 
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 tl|i'«l 
 
 4G4 
 
 INDIAN MYTHS.- 
 
 gifted in speech. You, the Senecas, whoso dwelling is in 
 the dark forest, and whose home is all over the land, shall 
 be the fourth nation, because of your superior cunning in 
 hunting. And you, the Cayugas, the people who live in the 
 open country and possess much wisdom, shall be the fifth 
 nation, because you understand better the art of raising corn 
 and beans, and making lodges. Unite, ye five nations, and 
 have one common interest, and no foe shall disturb and subdue 
 you. You, the people who are the feeble bushes, and you 
 who are a fishing-people, may place yourselves under our pro- 
 tection, and we will defend you. And you of the south and 
 west may do the same, and we will protect you. We earn- 
 estly desire tlie alliance and friendship of you all. Brothers, 
 if we unite in this great bond, the Great Spirit will smile upon 
 us, and we sliall be free, prosperous, and happy ; but if we 
 remain as we are, we shall be subject to his frown. We shal. 
 be enslaved, ruined, perhaps annihilated. Wo may perish 
 under the war -storm, and our names be no longer remem- 
 bered by good men, nor be repeated in the dance and song. 
 Brothers, these are the words of Hiawatha. I have spoken. 
 I am done." ^ 
 
 The next day his plan of union was considered and adopted 
 by the council, after which Hiawatha again addressed the 
 people with wise words of counsel, and at the close of this 
 speech bade thorn farewell; for he conceived that his mission 
 to the Iroquois was accomplished, and ho might announce his 
 withdrawal to the skies. He then went down to the shore, 
 and assumed his seat in his mystical canoe. Sweet music 
 was heard in the air as he seated himself ; and while the 
 wondering multitude stood gazing at their beloved chief, he 
 was silently wafted from sight, and they saw him no more. 
 
 1 Canassatego, a renowned chief of the Confederacy, in his remarka- 
 ble piece of advice to the Colonial Commissioners of Lancaster, in July, 
 1744, seems to imply that there was an error in this plan of Hiawatha, 
 as it did not admit all nations into their Confederacy with equal 
 rights. 
 
MISCELLANEOUS LEGENDS. 
 
 465 
 
 He passed to the Isle of the Blessed, inhabited by Owayneo ^ 
 and his manittos. 
 
 And they said, " Farewell forever ! " 
 
 Said, " Farewell, O H^watha ! " 
 
 And the forests, dark anu ^onely. 
 
 Moved through all their depths of darkness, 
 
 Sighed, "Farewell, Hiawatha!" 
 
 And the waves upon the margin, 
 
 Rising, rippling on the pebbles, 
 
 Sobbed, "Farewell, Hiawatha!" 
 
 And the heron, the shuh-shuh-gah. 
 
 From her haunts among the feu-lands. 
 
 Screamed, "Farewell, Hiawatha!" 
 
 Thus departed Hiawatha, 
 Hiawatha the Beloved, 
 In the glory of the sunset, 
 In the purple mists of evening. 
 To the regions of the home-wind, 
 Of the northwest wind, Keewaydin, 
 To the Islands of the Blessed, 
 To the kingdom of Ponemah, 
 To the land of the Hereafter. 2 
 
 f,\':m 
 
 This legend of Hiawatha is founded on historical 
 events. An Iroquois chief, by the name of Hiawatha, 
 instituted a policy of tribal union whicli was intended 
 to be a permanent government. Its object was uni- 
 versal peace. The League was to become a federation 
 extending to all tribes of men. The remarkable char- 
 actci of this Indian chief is best shown by the facts of 
 his history, as related by Mr. Hale in an interesting 
 introduction to the Iroquois Book of Rites. The poet 
 Longfellow has woven into the mythic history of 
 Hiawatha the national myths of a whole people, and 
 but a part of the legend given above. His object, doubt- 
 
 1 A name for their Great Spirit in the dialect of the Iroquois, 
 a " The Song of Hiawatha," by H. W. Longfellow. 
 
 80 
 
II w? 
 
 m n 
 
 466 
 
 INDIAN MYTHS. 
 
 ill 
 
 ! 
 
 \ 
 
 i 
 
 m 
 
 ti ■ 
 
 1 .0t 
 
 .11 
 
 i'-' 
 
 
 : 
 
 
 1 
 
 M 
 
 '6ii 
 
 sm 
 
 liH 
 
 less, was not the relati^u of certain historic facts or 
 myths concerning one heroic personage of Indian story, 
 but a correlation of mythic tales, of the various person- 
 ages of Indian apotheosis, in which should he conveyed 
 the poetic and religious sentiment of the red race. That 
 the poet has not failed as an interpreter, in essential 
 matters relating to Indian lore, may be seen in the 
 lines of a hymn found in the Book of Eites, which is 
 here transcribed with the original Indian : — 
 
 15. NOW THE HYMN.i 
 
 Called "Hail." 
 
 I come again to greet and thank the League ; 
 I come again to greet and thank the kindred ; 
 I come again to greet and thank the warriors ; 
 I come again to greet and thank the women. 
 My forefathers, — what they established, — 
 My forefathers, — hearken to them ! 
 
 15. ONENH NENE KARENNA : 
 
 YONDONGHS "AlHAIGH." 
 
 Kayancrenh deskenonghwcronne ; 
 KJicyadaivcnh deskenonghwcronne ; 
 Oyenkondonh dcskenonglnvcronne ; 
 Wakonnyh dcskcnonghiceronne. 
 Eonkcghsotah rotirighwanc, — 
 lionkeghsota jiyathondek. 
 
 (To the great Peace bring we greeting ! 
 To the dead chiefs kindred, greeting 1 
 To the warriors round him greeting ! 
 To the mourning women, greeting ! 
 These our grandsires words repeating, 
 Graciously, grandsires, hear us !) 
 
 1 This chant of the Condoling Council, says Mr. Hale, may be styled 
 the National Hymn of the Iroc[uois. 
 
it 
 
 MISCELLANEOUS LEGENDS. 
 
 467 
 
 The last lines are, as will be recognized, those of the 
 poet Longfellow's rendering. This hymn is chanted at 
 the opening ceremonies of the ancient rites of the 
 Condoling Council, Okayondonghscra Yondcnnase, when 
 sorrow is expressed for the loss of a chief, and his 
 successor is installed. The chants following the open- 
 ing hymn reveal the sentiments of a nation, character- 
 ized by their tender regard for the memory of their 
 forefathers, respect for their warriors, and consideration 
 for women. 
 
 P^re Eagueneau states : — 
 
 Thirty gifts are deemed sufficient satisfaction for a Hu- 
 ron killed by a Huron. For a woman, forty are required, 
 because, as they say, the women are less able to defend 
 themselves ; and moreover, they being the source whence 
 the land is peopled, their lives should be deemed of more 
 value to the commonwealth, and their weakness should have 
 a stronger support in public justice.^ 
 
 It has been suggested that the canoe, mentioned in 
 the legend, might have been simply a birch canoe, in 
 which the founder of the Iroquois Confederacy was 
 buried.2 
 
 The myth related by Sir Alexander McKenzie, found 
 among the northwestern tribes, of a white stone canoe 
 in which the dead were carried to the Land of the 
 Blessed, seems to furnish an origin for the statement of 
 the legend. White, it should be recalled, was an em- 
 blem of peace among all northern tribes. In his jour- 
 ney to another tribe, to signal his peaceful intent, 
 Hiawatha strings the white shells, and wears them as 
 
 ^ Relations des Jesuites. 
 
 * H. Hale. Book of Iroquois Rites ; Appendix, note D. 
 
 
 h- 
 
 
 

 4G8 
 
 INDIAN MYTHS. 
 
 ■i:; 
 
 I :?\'( 
 
 : "j 
 
 emblems of Lis purpose. Indian tradition claims this 
 as the origin of the use of the shells as Indian money, 
 or wampum. 
 
 The translation of Hiawatha in the mystic boat re- 
 calls the Babylonian legend of the translation of Izdu- 
 bar, hero of the story of the Flood, at the end of his 
 journey in the Ark. 
 
 ' r 
 
 !; I'^i: ( 
 
 J^l 
 
 m 
 
 m '■■■¥■ 
 
 ATOTARHO. 
 
 The Iroquois chief Atotarho, for a long time inimi- 
 cal to Hiawatha, was a successful warrior, and by his 
 subtle artifices became an object of terror to the people 
 over whom he had control. It was rumored that his 
 head was adorned with snakes in lieu of hair. He is 
 thus pictured by the Indians : a rude representation 
 shows him seated and giving audience with these crea- 
 tures upon his head, — entangled, as his name Atotarho 
 signifies, and in restless activity, cleaving the air with 
 their sinuous bodies.^ The serpentine curls of Izdubar 
 lie smoothly sculptured upon each side of the Assyrian 
 hero's head, and fall in equal coils from the chin, a calm 
 movement of line exhibiting that placidity common to 
 the Asiatic temperament; but from the head of Atotarho, 
 quiver the writhing forms in living energy of move- 
 ment, — a difference that especially characterizes the 
 qualities of the two peoples. A similar difference of 
 character distinguishes people of the same race, part 
 inhabiting a northern, and part a southern climate. 
 
 To Atotarho was ascribed a power of supernatural 
 vision. Events occurring at a distance were as well 
 known to him as those in his immediate presence, — the 
 
 * Fide Schoolcraft's "Works. 
 
MISCELLANEOUS LEGENDS. 
 
 469 
 
 telepathic science, not uncommon among the Indians, 
 being developed, as was believed, to a wonderful surety 
 of power and marvellous certainty. On this account, 
 his portrait was represented with the serpentine locks, 
 their occult wisdom being deemed superior to that of 
 other species of animals. Mr. Hale relates a legend, 
 told him, by his intelligent friend Chief John Buck, in 
 1882: — 
 
 Another legend, of which I have not before heard, pro- 
 fessed to give the origin both of the abnormal ferocity and of 
 the preterhuman powers of Atotarho. He Was already noted 
 as a chief and a warrior, when he had the misfortune to kill 
 a peculiar bird, resembling a sea-gull, which is reputed to 
 possess poisonous (qualities of singular virulence. By his 
 contact with the dead bird his mind was affected. He 
 became morose and cruel, and at the same time obtained tlie 
 power of destroying men and other creatures at a distance. 
 Three sons of Hiawatha were among his victims. He at- 
 tended the councils which W(jfe held, and made confusion in 
 them, and brought all the people into disturbance and ter- 
 ror. His bodily appearance was changed at the same time, 
 and his aspect became so terrible that the story spread, and 
 was believed, that his head was encircled by living snakes. 
 
 Indian history relates that by the request of this 
 formidable Iroquois chief, wampum, or Indian money, 
 was placed on his head, instead of the serpents, and in 
 another narration it is stated that Hiawatha " combed 
 the snakes out." As to Hiawatha the origin of the use 
 of wampum was ascribed, and as through his policy the 
 fierce temper of Atotarho became placable and his t.mbi- 
 tions were appeased, it may be justly surmised that the 
 expression quoted was but an Indian metaphor illustra- 
 tive of historic fact. 
 
 m 
 
 : MM 
 
 W(^ 
 
 
[' 
 
 it 
 
 470 
 
 INDIAN MYTHS. 
 
 It is not without interest in a study of the philos- 
 ophy of the Indian, that in this direct manner, in the 
 above legend, he discloses his belief that form was an 
 ultimate of attribute, tliat the individual conditions of 
 the mind moulded the characteristic shape of the body. 
 
 yM 
 
 INDIAN GREETING TO STRANGERS. 
 
 The greeting of the Chief of Eoanoke to the com- 
 mander of the expedition of the English colonists to 
 Virginia, in 1590, was marked by a peculiar form of 
 expression ; and the same is mentioned by Sir Alex- 
 ander McKeuzie and the historian Tanner. Says the 
 latter : — 
 
 A very aged man came out of one of the cabins and ap- 
 proached me. I waited to learn his intention, — when he 
 laid his hands upon my head an instant, and then gently 
 drew them downwards over my face and breast, and at the 
 same time uttered some words, the purport of which I do not 
 know, as it was oi an unknown language. 
 
 ^!' 
 
 MYTHS OF THE YOSEMITE VALLEY. 
 
 The Yosemite Valley was the ancient seat of the 
 Awana Indians. Some remnants of this tribe are left, 
 who live in the Sierra, in the vicinity of their early 
 home. It happened that the author met one of these 
 Indians. He was very aged, and his appearance re- 
 called the tradition of the great longevity of his people 
 in primeval days. He said he had lived one hundred 
 and twenty-five winters. His face had the appearance 
 of parchment, very much wrinkled; the features were 
 sharp and weazened; from beneath the brow gleamed 
 

 MISCELLANEOUS LEGENDS. 
 
 471 
 
 small, dark, but bright eyes, the restless play of which 
 gave a strange contrast to the otherwise inanimate 
 physiognomy. Beside him walked a slender youth, 
 whose height was made conspicuous by contrast with 
 the low stature of the old man. When he addressed 
 his young companion his manner was marked by a 
 singular air of quiet authority. 
 
 This ancient figure of an ancient race — within the 
 beautiful valley of his forefathers, standing in the shadow 
 of the grand Dome, whose mysterious height is the ori- 
 gin of many an old-time Indian myth and wigwam story 
 — was not only finely picturesque, but emphasized the 
 fact of the priority of right which the Awaua tribe have 
 to this ancient stronghold and mountain fastness. 
 "Ours indeed is a young race," seemed a fitting ac- 
 knowledgment before this relic of elder years, who 
 walked onward after our meeting, and, passing along 
 the borders of the Merced, soon disappeared from sight, 
 entering the hidden defile of the rampart walls that 
 enclose this green carpeted hollow, the sacred delta of 
 the Sierra. 
 
 LEGEND OF TU-TOK-A-NU-LA, EL CAPITAN : 
 
 AN AWANA MYTH OF THE YOSEMITE VALLEY.^ 
 
 There wero once two little boys living in the valley, who 
 went down the river to swim. After paddling and splashing 
 about to their hearts' content they went on shore and crept 
 upon a huge bowlder that stood beside the water, on which 
 they lay down in the warm sunshine to dry themselves. 
 Very soon they fell asleep, and slept so soundly that they 
 never wakened, more. Through moons, and snows, winter 
 and summer, they slumbered on. Meantime the great rock 
 
 1 California Tribes, by S. Powers, of the U. S. Geographical Survey. 
 
 
 '■ ti 
 
W 
 
 472 
 
 INDIAN MYTHS. 
 
 i 
 
 i 
 
 
 
 i: r'; 
 
 ! I 
 
 tl 
 
 If* 
 
 
 ■ i I 
 
 m 
 
 
 il' 
 
 
 wluiroon tlu^y slept was troachoroiisly rising day and nif,'lit, 
 little- by little, until it soon lil'tcid them up bi.'yond the sight 
 of their friends, who sought them ev(;rywhere, weeping. 
 Thus they were b(jrno up at lust beyond all human help 
 or reach of human voice, lifted up into the blue heavcMis, fur 
 uj), far tip, until their faces touched the ukjijii ; and still 
 they slumbered and slejjt, year after year, safe among the 
 clouds. 
 
 TluiU upon a time all the animals assembled together to 
 bring down the little boys from the top of the great rock. 
 Every animal made a spring up the face of the wall as far as 
 he could leap. The litllo mouse could only jump up a hand- 
 breadth ; the rat, two hand- breadths; the raccoon, a little 
 farther; and so on, — the grizzly bear making a mighty leap 
 far up the wall, but falling back, like all the others. Last of 
 all the lion tried, and he jumped up farther than any other 
 animal, but he too fell down tlat on his back. 
 
 Then came along an insignificant raeasurinf^-worm, which 
 even the mouse could have crushe<l by treailiiig on it, and 
 began to creep up the rock. >Ste[) by step, a little at a time;, 
 he measured his way up, until he presently was above the 
 lion's jump, then pretty sf)on out of sight, ^o ho crawled 
 up and up, through many sleeps, for about one whole snow, 
 and at last he reached the top. Then ho took the little boys 
 and came downward as ho went up, so bringing them safely 
 to grouiul. 
 
 And the rock is called the measuring-worm, Tutokanula. 
 
 CIIICO INDIAN'S SAYINGS. 
 
 The sun's rays are arrows, and he has a quiver full of them. 
 Lightning strikes the ground and fills the flints with lire, 
 which is the source of fire. A diamond will be found where- 
 ever it strikes the ground.^ 
 
 1 Tribes of California. — S. Powers. 
 
MISCELLANEOUS LEGENDS. 473 
 
 LEGF.ND OF TIS-SI'L-YAK : 
 
 « 
 
 AN AWANA MYTH OK TllK OIIIOIN OK THE N(JIITII AND HOUTII 
 UOMliH OK YOHliMITE VALLKY.^ 
 
 Tisscyiik and her husband journeyed from a country very 
 far oil", and entered the valhiy footsore and weary. >She 
 came in advanc(!, howinj,' far forward under the lieavy burdciii 
 of lier great conical basket, which was Htrapped across her 
 fon^head, whih) he folhjwed after, with a rude stalf in his 
 hand, and a roll of skin-blankets llun<,' (jver his ])ack. After 
 a long journ(!y across the mountains the two were exceedingly 
 thirsty, and they liastened forward to drink of the cool 
 waters. IJut the woman was still in front, and thus it fell 
 out that she reached the Lake Awaia first. Then she Ji{)ii(!d 
 up the water of the lake in her basket and qualfed long and 
 deep. She even drank up all the water and drained tiie 
 lake dry bcd'ore her husband arrived. And thus, because 
 the woman had drunk all the water, there came a grievous 
 drought in the land, and the eartii was dried up so that it 
 yielded neither her!) nor grass. IJut the thing which the 
 woman had done displeased her husband ; and his wrath was 
 greatly moved l)ecauso ho had no water, so that ho beat 
 the woman with his stalf. She fled, but he pursued and 
 continued to beat her. The woman wept, but finally in 
 anger she turned and flung her basket at him. On the 
 instant, as they stood facing each other, they both were 
 changed to stone. Behold the basket upturned beside the 
 husband ! and there too are marks of tears that stain, with 
 long dark lines, the face of the woman ! 
 
 The first is the North Dome and the second the South 
 Dome. Beneath the Xorth Dome lies the conical basket 
 thrown by Tisseyak, likewise turned to stone. 
 
 1 California Tribes, by S. Powers. 
 
 I 
 
 ff MI 
 
 ¥ 
 
474 
 
 INDIAN MYTHS. 
 
 INDIAN NAMES OF PROMINENT POINTS OF INTEREST 
 
 IN THE VALLEY. 
 
 : ■•! 
 
 •|j 
 
 w\ 
 
 m 
 
 i' C 
 
 WakaVla — the [Merced] river. 
 
 Kai-al'-a-wa — mountains west of El Capitau. 
 
 Lung-u-tu-kiJ -ya — Ribbon Fall. 
 
 Po'-ho-no — Bridal Veil FaU. 
 
 Cho'-lok — Yosemito Fall. 
 
 Pa-wai-ak — Vernal Fall. 
 
 Yo-wai'-ye — Nevada Fall. 
 
 Tu-tok-a-nu-la — El Capitan. 
 
 Ko-su'-ko — Cathedral Kock. 
 
 Loi-a — Sentinel Rock. 
 
 Sak'-ka-du-eh — Sentinel Dome. 
 
 U-zu'-viai-ti Ld-iva-tuh (grizzly bearskin) — Glacier Eock.^ 
 
 Cho-ko-nij o-deh (baby-basket) — Royal Arches. 
 
 Tts-se-yak — South Dome. 
 
 To-ko-ye — North Dome. 
 
 A-wai'-a — Mirror Lake. 
 
 WOH-WOH-NAU, THE SEQUOI GIGANTEUS." 
 
 Once in a while the uzumatai, (grizzly bears) have a 
 council, when the great and small, of all agca, assemble, 
 sitting down in a circle, the largest uzumatai taking the 
 leader's place as chief. They sit upright and in silence. 
 After a long time of profound quiet, the chief drops upon 
 its fore-feet and walks up to one of the great trees, and, 
 embracing it, moves solemnly in a slow dance around the 
 gigantic trunk. After him the next largest bear performs 
 the same ceremony. Others follow successively, and accord- 
 ing to their size. 
 
 1 From uzumaiti is derived the name Yosemite. 
 ' California Tribes, by S. Powers. 
 
MISCELLANEOUS LEGENDS. 
 
 475 
 
 This council is believed by the Mono Indian, of tho 
 California tribe, to bo preparatory to war, and ho refrains 
 from hunting for a certain number of days, fearful of tho 
 tuumatai'a displeasure. They point to tho marks of tho 
 bears' claws upon tho sides of tho Sequoi pines, us witness 
 of tho embrace and dance of tho bears. 
 
 There is a traditional saying, which runs as follows : — 
 
 There are many worlds, — some that have passed, como 
 that are to come. In one the Indians creep, in another they 
 walk, in another they fly. The bad men swim as the fish, 
 or creep hke the serpents.^ 
 
 YO-KUT DEATH-CHANT. 
 
 Let all mourn and weep. 
 
 Oh, weep for the dead. 
 
 Think of tlie dead lying in the grave. 
 
 We shall die soon . 
 
 We were a great people once. 
 
 We are weak and little now. 
 
 Be sorrowful in your hearts. 
 
 Oh, let sorrow melt your hearts. 
 
 Let your tears flow fast. > 
 
 We are all one people. 
 
 We are all friends. 
 
 AH our hearts are one heart. 
 
 Mr. Powell gives a description of a dance, which is 
 substantially as follows : — 
 
 TSI-PI-KA-MI-NE, THE WEEPING-DANCE. 
 
 This dance in honor of the dead occurs the last of August, 
 beginning in the evening and lasting until daybreak. A 
 semicircle of boughs, or small trees, are set leafless in the 
 
 1 California Indian's statement. 
 
476 
 
 INDIAN MYTHS. 
 
 MiJ 
 
 I. :»,': 
 
 > !•■■ 
 
 fm 
 
 ground, upon ■which the offerings are hung. In the centre 
 burns the fire and near by are the graves. On the opposite 
 side of the fire there is a screen made of bushes, with blankets 
 hung over tliem to reflect the light brilliantly on the offerings, 
 which glitter like a row of Christmas Trees. The assembled 
 Indians seat themselves on the graves, men and women 
 together, as the twilight closes in around them, and begin a 
 mournful wailing for the dead of the departing year. Then 
 they rise, and, forming a circle around the lire, they dance to 
 the cadence of tlie chant and sound of the rattle. From time 
 to time they take an offering from the trees and throw it 
 into the fire. This ceremony continues throughout the night ; 
 and at the first appearance of dawn, with sudden haste, they 
 throw all remaining offerings into the fl.ames. The light of 
 day is not permitted to t:hine Ui^ou an article dedicated to 
 the dead. 
 
 During the performancp. of this rite, debts are paid or 
 cancelled, and the Indian, at intervals of his dance, is 
 seen noting on his firgers the amount of his indebted- 
 ness, for which strings of wampum, the currency of their 
 nation, are paid. Oa this evening marriages are con- 
 summated. 
 
 LEGEND OF OAN-KOI-TU-PEH.i 
 
 An old man named Pi-u-chun-nuh, long ago, lived at 
 We-le-u-deh. In those days the Indians lived wholly on 
 clover, roots, and earthworms ; there was no game, no fish, 
 no acorns, no nuts, no grasshoppers. Pi-u-chun-nuh went 
 about everywhere praying to hear a voice ; he prayed to the 
 wood and to the rock and to the river. He prayed in the 
 Assembly House, and listened if he might hear a voice 
 answering his prayer. But he heard notliing. He went to 
 the oak and looked to see if it bore acorns, but it had only 
 1 Tribes of California, by S. Powers. 
 
 IV- 
 
MISCELLANEOUS LEGENDS. 
 
 477 
 
 loaves ; he went to the manzinita bush and looked for hemes, 
 but it had only leaves. He brought the leaves into the house? 
 and he prayed three days and nights ; but still no answer, 
 no voice. 
 
 Far away to the north, in the ice-land, there lived two old 
 men, Hai-kut-wo-to-peh (the Great One) and Woan-no-mih 
 (the Death-giver). Pi-u-chun-nuh resolved to send for 
 them. He sent a boy to see them, and the boy went like a 
 humming-bird, and reached the ice-land in one day. These 
 two old men lived in a house, and they were asleep inside 
 (it was in the daytime), each in his own bed, placed on poles 
 which reached across overhead. Their hair was so long that 
 as they lay it reached down to the floor. The boy went in. 
 The old men awakened and asked him what he had come 
 for. He told them he was sent by Pi-u-chun-nuh to ask 
 them to come to him. They asked him if he had no other 
 errand. He said he had not. Tliey knew all this before, 
 but they asked the boy to see what he would answer. The 
 boy offered to wait and show them the way,- but they told 
 him to go on back, for they knew the way and would come 
 alone. They told him th^y would be there that night ; that 
 they must wait until evening before starting, because they 
 never travelled in the daytime and did not wish to be seen 
 by any one. 
 
 So the boy started home, and as soon as he went out of 
 the house the two old men got down out of their beds, and 
 the noise of their alighting was like thunder. They shook 
 out their long hair, which reached to the earth, and put on 
 their mystic garments, and prepared for their flight to the 
 south. 
 
 But the boy sped on his homeward way like a humming- 
 bird all day long, and at night he reached home. They 
 asked him, " Did they let you in 1 " " Yes," he said. 
 '* They were asleep in high beds placed on poles overhead, 
 each in his own bed ; and their hair reached to the ground. 
 
 
 
 
478 
 
 INDIAN MYTHS. 
 
 I \\ 
 
 m 
 
 'Am 
 
 m; 
 
 im w! 
 
 ■• 1 ■ 
 
 mi 
 
 IHS ;':'( 
 
 
 ■' ^-iMiJ 
 
 
 ^ 'iKiH 
 
 
 ,i'f J-Hwl 
 
 
 ^■n^' 
 
 
 ■li' 
 
 
 '' ■ ' III 
 
 ■ 
 
 11 
 
 
 Their house was full of all kinds of food, — acorns, pine-nuts, 
 manzanita berries, grasshoppers, dried flesh and fish ; but 
 there were no women and no cooking." And he said 
 further, "The}'' will come to-night at midnight. When 
 they come the Assembly House must be ready for them ; the 
 old men must be in it, and all must be silent and dark. 
 There must be no light and no voice. If any light is made, 
 and any one beholds these two old men, he shall die." 
 
 That night all the old Indians came together in the 
 Assembly House ; but some Avere on top looking and waiting 
 for the two old men. A fire was made at one side of it, but 
 when it burned low it was covered with ashes lest it should 
 give light. 
 
 That night the two old men left their home in the far 
 north, in the ice-land. Their house was not like a house at 
 all, but it was like a little low mountain. They came out of 
 it and set their faces to the south, and they sped on their 
 way like a humming-bird ; and at midnight they reached the 
 home of Pi-u-chun-nuh. They alighted on the Assembly 
 House, wherein the Indians were assembled ; and as they 
 touched the top of it, it opened and parted asunder in every 
 direction, so that those within beheld the blue heavens and 
 stars. They cried out, " Make room for us," and they came 
 down and stood in an open space before the fire. And 
 when they lifted up their voices to speak the house was full 
 of sweet sounds, like a tree full of singing blackbirds. The 
 heart of Pi-u-chun-nuh was filled with joy. 
 
 One of the old men had in his hand the sacred rattle, the 
 sho'-lo-t/oh, — from which all others have been modelled, — a 
 stick on which was tied a hundred cocoons, dry, and full of 
 acorn and grass-seed. He said to them : " Always when 
 you sing, have this rattle with you, and let it be made after 
 a pattern which I now show you. The spirit of sweet music 
 is in this rattle, and when it is shaken your songs will sound 
 better." Always before when Pi-u-chun-nuh prayed he had 
 
MISCELLANEOUS LEGENDS. 
 
 479 
 
 leaves in his hand and waved them. But the old men 
 said: "The leaves are not good. Have this rattle with you 
 when you pray for acorns, and you will get them, or when 
 you pray for grasshoppers, and you will get them." 
 
 Now, it was Woan-no-mih who uttered all these words ; 
 the other old man was not so eloquent, but he stood behind 
 Woan-no-mih and sometimes put a word into his mouth. 
 
 Woan-no-mih further said to Pi-u-chun-nuh : " Heretofore 
 you have let all your boys grow up like a wild tree in the 
 mountains ; you have taught them nothing ; they have gone 
 their own way. Henceforth you must bring every youth, 
 at a proper age, into your Assembly House, and cause him 
 to be initiated into the ways and knowledge of manhood. 
 You shall teach him to worship me, and to observe the 
 sacred dances which I shall ordain in my honor." Before 
 this, songs only were known. 
 
 He further said : ** Three nights we shall teach and instruct 
 you. There must be no light and no voice in the house, or 
 you will die. Three nights you must be silent and listen. 
 We need no light ; we have light in us. You shall know .us 
 in your hearts ; you need neither to see or touch us." 
 
 Thus for two nights they taught the kanhau, and the 
 heart of Pi-u-chun-nuh was so full of joy he could not utter 
 it. But on the third night, before the old Indians had come 
 together, there crept into the Assembly House two wicked 
 boys, whose hearts were black and full of mischief. 
 
 Standing outside of the house they had overheard some of 
 Woan-no-mih's words, and they said one to another : " Let 
 us get in and take some pitch-pine and make a light in the 
 night ; and then we can see these old men and what they look 
 like." Thus they wickedly devised in their hearts, and did 
 they. Secretly they crept into the house and carried with 
 them some pitch-pine. 
 
 In the night when Woan-no-mih was talking, these boys 
 raked open the fire and throw on the pitch-pine, when sud- 
 
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 ^ <19BMSIi 
 
 
 
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 llnif 
 11 
 
 480 
 
 INDIAN MYTHS. 
 
 denly the house was filled with a strong light, and the old 
 men were seen by all the assembly. They had on their 
 heads woven nets, the ho-noang-wi-ka, covered all over with 
 pieces of abalone shell shining like the sun. They wore long 
 mantles, wu-shim-chi, of black-eagles* feathers, reaching below 
 the knees, with acorns around the edges ; shell-spangled 
 breech-clothes ; tight leggings of buckskin, and low mocca- 
 sins, sho-loh, covered with red woodpecker's scalps and pieces 
 of abalone shell. Their flesh was salmon in one place ; in 
 another, grasshopper : in another deer ; in another, antelope. 
 They stood revealed in clear bright colors, and they shone 
 like fine obsidian. 
 
 Near Pi-u-chun-nuh there was standing a herald, pi-i-peh, 
 whose office it was to proclaim the approaching dance to the 
 villagers from the top of the Assembly House. Also, when 
 his chief made a speech, he stoc^ behind him and repeated 
 all his words to the people. When he saw the two boys 
 making the light, he grasped them In his hands and flung 
 them to the ground ; but it was too late, the light flamed out 
 in the house. 
 
 Pi-u-chun-nuh covered his face with his hand, so as not to 
 behold Woan-no-mih, and he groaned aloud a groan of bitter 
 despair. But Woan-no-mih continued to speak in a gentle 
 voice : " Keep the sacred Assembly House, as I have told 
 you, while the world endures. Never neglect my rites and 
 my honors. Keep the sacred rattle and the dances. Worship 
 me in the night time, and not in the daylight. In the day 
 time I will none of it. Then shall your hills be full of 
 acorns and nuts; your valleys shall yield plenty of grass- 
 seeds and herbs; your rivers shall be full of salmon, and 
 your hearts shall be rejoiced. Farewell." 
 
 Then he ceased speaking, and the two old men rose through 
 the roof, and went up the valley of heaven, hi-pi-wing 
 koy-o-di'. 
 
 The two boys who had kindled the fire lay still where 
 
MISCELLANEOUS LEGENDS. 
 
 481 
 
 they were thrown, their breath ceased. There was a woman 
 who had not restrained her curiosity, but had groped about 
 the house, fooling with her hands if perchance she miglit 
 touch tlie old men. She suddenly fell doAvn and died. 
 
 The peoj)le went out in the morning and washed their 
 bodies, and rejoiced. "When the sun was up they took food 
 and were glad. But at noon there fell lire out of the sun 
 upon the village, and burned it up to the uttermost house, • — 
 and all the villages of that land round about, and all the 
 men, women, and children, save Pi-u-chun-nuh alone. He 
 escaped because he covered his fixce with his hands Avhen 
 the fire was kindled by the boys, but he was badly burned 
 by the heat of the flames, from which it was with difficulty 
 he recovered. 
 
 SAYINGS OF THE CALIFORNIA INDIANS. 
 
 Po-koh [the Ancient Man] created the world. He has a 
 large head, and it is full of great thoughts. 
 
 The rainbow is the sister of Po-koh; she wears upon her 
 breast many flowers. 
 
 The sun has two daughters [Venus and Mercury]. There 
 are twenty men who kill these daughters, and after fifty days 
 they return to life. 
 
 He has many thoughts upon which he lives.* 
 
 DESTRUCTION OF THE EARTH. 
 
 Among the various traditions in respect to the earth 
 there are but few found in the Indian mythology that 
 have any relation to its destruction ; and these bear an 
 appearance of having been derived mainly from Jesu- 
 
 1 This is said in relation to one fasting. 
 31 
 
w, 
 
 482 
 
 INDIAN MYTHS. 
 
 i ' 
 
 itical tc.icliiii^. Ainouj,' tlio Sliawii(,*o tribo of tlio 
 Algoiikiii iiulion (l\\v, iiuiihj of wliich tribo is derived 
 iVorri O.sliowiKiO, llio ridiii;^' god of Uk; soiilh, and broLhcr 
 of Maiiabozho, ruler of i\ui .sun) Llicro was a tradition of 
 this character, Ijut which may have i'(jferenco only to tlio 
 destruction of the Indian rac(3, as jiropliecies of tiiis 
 characbir aie to bo found among various tribes. 'J'his 
 is th(! tradition : — 
 
 One night, upon uu iMiportuiit occasion, tho nuinorous triluj 
 of Shawncu'S cni.'iuiiitcd t(jg<'th(!i' on a widi; praiiic, whii:h they 
 liad .selected for rc.-.st until tho fullowing ni(U'niii;i, it being 
 V(!ry jdcasant, smooth, and levf;l. Aft(;r having l)eeii in eaiiip 
 a few hour.s, one half of thtMn f<;ll Ji.sleep, and .so j)a.ssei| tho 
 night; tho other half reinairnng a\vak(; until dawn, hetook 
 th(un.s(dvcs ca.stward, wh<!rc the sun ri.se.s. 'i'ho.se wlio fell 
 aHlee[), however, on awakenin;/, continued their course; to tlio 
 west, wlicac, the ,siui .sets. This divi.sion was the oii^jin of 
 th(! two nations ; tluj iir.st of which was called Shawnee, and 
 the sec(jrid, Kiek.apoo. Now, |)rior to this separation, these 
 nations were united in bonds of frituid.ship, and wen; ble.ssed 
 witli the bounties of the (Jreat Sj'irit, far aljove those whicli 
 ai'c now cnjoyftd ; but sinec tln^y had disuinted and beeonuj 
 two tribes, he witlulrcw his favor from them. Ajikhi.'^^ tho 
 many blessings lost was tho power of walkin;^' upon the sur- 
 face c)f tho sea, by whicii thc^y cro.s.sod iVom the east t(j the 
 W(;st without the aid of canoes ; also the art of icstoring 
 tho dead, whi(;h they were able formerly to acconijiii.ih by 
 the aid of medieal powers. I*r(yj)hccy and mystery craft \V(!ro 
 once practised withfjut i'ei^Miin;^' ; all things were within their 
 power of iterformance ; while now, alas! after the Sha\vn(;es 
 havo wand(ircd to the rcnnolest west, and returned eastward 
 to tho original i)lace of separation, the world will Lave finished 
 its career. 
 
MISCELLANKOUS LKGKNDS. 
 
 '18;; 
 
 Mr. Sclioolcrafl says : — 
 
 It is l)f'li(!V(;(l tlijit tli(i coiisuinnifition of llin abovn pro[)li(!(!y 
 i.s not liir (listiiiit, Ihhijiii.so tli(;y have rf^iicliccl tlio cxlnuiio 
 w(;.st(!rn point, and are now r(;tro;^Miulinp,' (jn tlu.-ir .stops. 
 
 It scorns to 1)0 priricipiilly an Kastorn myth that tli's 
 oartli shall bo (l('stroy(!(l. Anion^^ llio Hindoos tlio bclid' 
 is (bund tliat tlio world is g(jvorned ]>y a law of altfjrriiitc 
 (.'jnanation and absorption ; and wbon IJrabnia, tli(; ('n;- 
 ator, who win tlio first spirit tbat onianat(!d JVoin IJrabrn, 
 Tails aslooj), not Ibis earth only, bnt all thin^^s in tho 
 nnivor.so aro dis.solvod, an<l wbon ho wakes np, tho nni- 
 V(!i'S(; is r(;newed. And they believe tbat, at tho end of 
 a destined ])eriod, not only tho nnivorso, but Hrabina 
 will bo absorbed by Urabin, who will alone exist, 'riion, 
 al'tcir a vast })ei'iod, th(;re will eonnnojice a n(!W s(;rios 
 oi" emanations of {^ods, subordiniit(! spirits, worMs, men 
 and infbriftr oxistoiUMis. The.se periods ai(; ealhid Vu^s, 
 and are founded f)n tho ,'i])jtarent revolution of tho fixed 
 .stars. Four of these Vugs, in(;lu(lin,n" millions of our 
 year.s, form the llind(K) great astronomieal year. Wlifin 
 a ])oriod (jf this year is oompleted, their .saered books 
 (Ie(;laro that the god Siva, with ten spirits of destruotion, 
 will 1(j1I a eouKit under the moon, set the earth on fire, 
 and reduce it to a.sbes. This last is not unlik<! a (^(iitain 
 ])rediction among the Indians that should bo men- 
 tion(!d, which ndates that an immense .star would ari.so 
 in the north, — tlu; region of Pojiogu.sso, or Hell. This 
 star was to be directed by the (ireat Spirit in its courso 
 to the south, and would burn all things in the univ(;r.se. 
 In respect to the theory of the Hindoos — of tho alt(ir- 
 nat(! destruction and creation of tlu; world — as compared 
 to the Mexican, Humboldt remarks: — 
 
1 
 
 '.1 
 ■ 1 
 
 i 
 
 \i 
 
 
 
 :::i 
 
 
 
 \\ 
 
 
 HI 
 
 ■'M 
 
 4i 
 
 1;- I 
 
 r 
 
 ill I 
 
 km 
 
 '4 
 
 PT' 
 
 
 ;i!i 
 
 •I 8 
 
 484 
 
 INDIAN MYTHS. 
 
 The most prominent feature among the analogies observed 
 in tlie monuments, the manners, and traditions of tlie peojjlo 
 of Asia and America, is that which the Mexican mythology 
 exhibits in the cosmogonical fiction of the periodical destruc- 
 tion and regeneration of the world. This fiction, which con- 
 nects the return of the great cycles witli the idea of the 
 renewal of matter, deemed indestructible, and which attrib- 
 uted to space what seems to belong to time, goes back to 
 the highest antiquity. 
 
 The Egyptians, according to Plato, believed this earth 
 had been and would be subject to destruction by water 
 and fire. The returns of these catastrophes were fixed 
 by them according to their great astronomical year, when 
 the sun, moon, and all other planets return to the same 
 sign of the zodiac whence they started. This astronomi- 
 cal cycle included ages in its revolution. In its winter 
 occurred a universal deluge, and in its summer a confla- 
 gration of the world. 
 
 The Buddhists, in China, have a theory corresponding 
 with that of the Hindoos, — that of emanation and ab- 
 sorption : all things pass through this revolution of 
 emanation and absorption, even those superior spheres, 
 where happy spirits dwell. 
 
 The Chaldeans held a belief very similar to the Egyp- 
 tians : the world was created in six successive periods, 
 and was alternately destroyed and renewed in the course 
 of revolving ages ; whenever all the planets met in the 
 sign of Capricorn, the wl. le earth was overwhelmed with 
 a deluge of water ; and whenever they all met in Cancer, 
 it was consumed by fire. 
 
 The Persians believe in the renovation of the earth. 
 A comet, — as is taught in the Hindoo theory, and simi- 
 larly in the Indian, — in the course of its revolutions, will 
 
 
MISCELLANEOUS LEGENDS. 
 
 485 
 
 strike the earth and set it on fire; rivers of molten 
 metals will float down the mountains and deluge tlie 
 valleys. All men must pass through them. The good 
 will find them like baths of milk ; the evil will find 
 them like torrents of lava, but they will be purified 
 thereby, and will finally join the good upon the new 
 earth, and sing praises to the eternal Source of all. 
 Among the Scandinavians is the following : — 
 
 THE RAGNAROK, OR THE TWILIGHT OF THE GODS, 
 AND THE CONFLAGRATION OF THE UNIVERSE. 
 
 "I have not heard before of Eagnarok," said Gangler. 
 " What hast thou to tell me about it 1 " 
 
 "There were many notable circumstances concerning it," 
 replied Har, *' which I can inform thee of. In the first place 
 will come the winter, called Fimbull-winter, during which 
 snow will fall from the four corners of the world ; the frosts 
 will be very severe, the wind piercing, the weather tempestu- 
 ous, and the sun impart no gladness. Three such winters 
 shall pass away without being tempered with a single summer. 
 Three other similar winters follow, during which war and 
 discord will spread over the whole globe. Brethren, for the 
 sake of mere gain, shall kill each other, and no one shall 
 spare either his parents or his children, as it is said in the 
 
 Volusp^ : — 
 
 Then shall brethren be 
 
 Each other's bane, 
 
 And sisters* children rend 
 
 The ties of kin. 
 
 Hard will be the age, 
 
 And harlotry prevail. 
 
 An axe-age, a sword-age, 
 
 Shields oft cleft in twain, 
 
 A storm-age, a wolf-age, 
 
 Ere earth shall meet her doom. 
 
m 
 
 f S!l . 
 
 1 
 
 
 
 ■ i 
 
 
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 ■ (■■■ 
 
 
 
 1,1' 
 
 i . 
 '1 
 
 
 
 
 i 
 
 
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 !l i'^ 
 
 
 i, I- i 
 
 1 
 
 48G 
 
 INDIAN MYTHS. 
 
 Then shall happen such things as may truly bo accounted 
 groat prodigies. The -wolf shall devour tiie sun, and a severe 
 loss will that he to mankind. The other wolf will take tlui 
 moon, and severe loss will that bo to mankind. The stars 
 shall be hurled from the heavens, and the earth so violently 
 shaken that the trees will be torn up by the roots, the totter- 
 ing mountains tumble headlong from their foundations, and 
 all bonds and fetters be shivered in pieces." 
 
 llei'o follows a lengthy description of combats between 
 the various forces of nature. The sea, represented by 
 the Midgard Serpent, turns with giant force and over- 
 whelms the land. On the waters lloats the ship Naglfar, 
 which is constructed of dead men's nails, steered by a 
 giant called Hrym.^ A wolf, called Fenrir, advances, 
 ojiens his enormous mouth ; the lower jaw readies to 
 the earth and the upper one to heaven, and would in 
 fact reach much further were there space. Fire flashes 
 from his eyes and nostrils. The Midgard Serpent, plac- 
 ii.g himself by the side of the wolf, vomits forth floods 
 of poison, which overwhelm the air and the waters. 
 Amidst this devastation heaven is cleft in twain, and 
 the sons of Muspell ride through the breach. Surtur 
 rides first, and both before and behind him flames a 
 burning fire. His sword outshines the sun itself. Bifrost, 
 as they ride over it, breaks to pieces. Then tiiey direct 
 their course to the battle-field, called Vigrid. Thither, 
 also, repair the wolf Fenrir and the Midgard Serpent ; 
 and also Loki, with all the followers of Hel and Hrym, 
 with all the Hrimthursar. But the sons of Muspell 
 keep their eff'ulgent bands apart on the field of battle, 
 which is one hundred miles square. 
 
 1 Here advice is given to cut the nails before death, so that they 
 will not be put to this use. 
 
MISCELLANEOUS LEGENDS. 
 
 487 
 
 Moauwliilc llcinuluU stands up, aiul with all liis 
 force sounds the Cihalhir-liom to arouse the gods, ^vllo 
 assemble without delay. Odiu then rides to Miniir's 
 Well,' and consults Miniir how he and his warriors ought 
 to enter into action. The asli-tree Yggdrasil, begins to 
 shake, nor is there anything in heaven or earth exempt 
 from fear at that terrible hour. The yEser (gods) and 
 all the heroes of Valhalla arm themselves and speed 
 forth to the field, led on by Odiu, with his golden helm 
 and resplendent cuirass, and his apear, called Gungnir, 
 Odin (the All-Father) places himself against the wolf 
 Fenrir; Thor (god of thunder) stands by his side, but 
 can render him no assistance, having himself to combat 
 the Midgard Serpent. Frey (god of peace and wcaUii 
 and liarvest) encounters Surtur (the guardian of iMuspoll), 
 and terrible blows are exchanged ere Frey falls ; and he 
 owes his defeat to his not having that trusty sword he 
 gave Skirmir. T'.iat day the dog Garm, who had been 
 chained in the Gnipa cave, breaks loose. 
 
 He is the most fearful monster of all and attacks 
 Tyr, and they kill each other. Thor giiins great renown 
 for killing the Midgard Serpent ; but, at the same time, 
 recoiling nine paces, falls dead upon the s})ot, suffocated 
 with the floods of venom which the dying serpent vomits 
 forth upon him. 
 
 The wolf swallows Odin ; but at that instant Vidar 
 advances ; setting his foot on the monster's lower jaw, 
 he seizes the other with his hand, and tears and rends 
 him till he dies. Vidar is able to do this, because he 
 wears those shoes for which .stuff has been gathering in 
 all ages, — namely, the shreds of leather that are cut off 
 to form the toes and heels of shoes. After this, the Loki 
 
 1 Well of wit and wisdom, beneath the ash-tree Yggdrasil. 
 
 tt 
 
488 
 
 INDIAN MYTHS. 
 
 ' ri 
 
 do battle and kill eacli other, as if by mutual agreement. 
 Then Surtur darts fire and Hame over the earth, and the 
 whole universe is consumed, — 
 
 And like the buselesa fabric of a vision 
 Tho cloud-capitcd towers, the gorgeous jjaluces, 
 The solemn temples, the great globe itself, 
 Yea, all which it inherit, shall dissolve ; 
 And, like an insubstantial pageuut faded, 
 Leave not a rack behind. ^ 
 
 
 TRADITIONAL SAYINGS OF VARIOUS TRIBES.^ 
 
 One tribe relates tliat the earth was formerly molten 
 fire, but after a time this matter became earth ; but the 
 fire still comes up out of the centre through the trees. 
 
 Originally the sun had nine brothers, all tiaming hot 
 like himself, so that the world was about to perish; but 
 the Coyote slew tliese brothers, and so saved mankind 
 from burning up. The moon had nine brothers, all 
 like unto himself, made of ice, so that in the night 
 people went near to ireeze to death. But the Coyote 
 went away on the eastern edge of the world with his 
 I'nife of flint-stone, and heated stones to keep his 
 .iinds warm ; then he laid hold of the nine moonb, 
 one after another, and slew them likewise, and thus 
 men were saved from death by freezing. The rain 
 is the falling tears of Indians sick in Heaven. It 
 was tlie tears of all mankind, weeping for the loss of 
 a good young Indian, that occasioned the flood, which 
 drowned all the people except one couple. 
 
 The white goose is sacred among the Konkau ; they 
 
 1 Shakespeare's Tempest, Act IV. Scene 1. 
 8 California Tribes, by S. Powers. 
 
MISCELLANEOUS LEGENDS. 
 
 489 
 
 call it God's Bird. Its name, ktUi, is formed from its 
 cry, kauh. They, aud other tribes of the Maidu Indi- 
 ans, make beautiful robes of its down. 
 
 In the speeches of Indian orators there frequently 
 occurs a prophecy of events to follow the invasion of 
 the Whites, in whicli their entire destruction is made to 
 occur. Among the Modoc Indians there was a belief 
 that their dead were about to be restored to life, and 
 come to their assistance ; aud that at the same time the 
 Americans would be swallowed up in the earth. This 
 curious expectation prevailed not only among them, 
 states Mr. Towers, but among the Yarok, Karok, Shas- 
 tika, and in fact all otlier Northern Californian Indians, 
 as far down as Lower Kussian and American rivers, and 
 perhaps farther. The Shastika said a crow imparted to 
 them the information that all their dead were hovering 
 about the top of Mount Shasta, waiting a favorable mo- 
 ment to descend. The Karok prophets announced that 
 the re-embodied dead of their tribe were already on the 
 march from the East, and that myriads of pigmies were 
 comins: to overthrow the Americans. 
 
 ,.• -.;t.-. ' 
 
 -■< V;>,' ■ 
 
 h'^' 
 
I 
 
 w\ 
 
 
 
 i:1i-^ 
 
 CHAPTER XVIII. 
 
 GENERAL CONSIDERATIONS. 
 
 The statements of the eminent author of the map 
 here given are important in a general consideration of 
 the character of the Indian people.^ 
 
 The Indians, as individuals, have preserved a much greater 
 degree of independence than is compatible with a more ad- 
 vanced state of civilization. They will hardly submit to any 
 restraints ; and it is Avell known tliat the nominal title of 
 Chief confers but little power, either in war or jjcace, on their 
 leaders, whose precarious authority depends almost entirely 
 on their personal talents and energy. Yet we find the nomi- 
 nal dignity of chief, sachem, miiigo, or king, to have been — 
 but with few exceptions amongst all the Indians — not only 
 for life, but hereditary. But another institution, belonging to 
 all the southern, and of which traces may be found amongst 
 the northern nations, deserves particular consideration. In- 
 dependent of political or geograpliical divisions, tliat into 
 families or clans has been established from time immemorial. 
 -.Vt what time and in what manner the division Avas first 
 made, is not known. At present, or till very lately, every 
 nation was divided into clans, varying in the several nations 
 from three to eiglit or ten, the members of which respectively 
 were dispersed indiscriminately throughout the whole nation. 
 It has been fully ascertained that the inviolable regulations 
 
 ^ An extract from a Synopsis of the Indian Tribes in 1830, by Hon. 
 Albert Gallatin ; vide Archaeologia Ameiioana. 
 
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 GENERAL CONSIDERATION'S, 
 
 491 
 
 I 
 
 
 
 by which those clans were perpetuated amongst the southern 
 nations, Avere first, that no man could marry in his own clan; 
 secondly, that every child belongs to his or her mother's clan. 
 Among the Choctaws there are two great divisions, each of 
 which is subdivided into four clans ; and no man can marry 
 into any of the four clans belonging to his division. The re- 
 striction among the Cherokees, the Creeks, and the Natchez, 
 does not extend beyond the clan to which the man belongs. 
 
 There are sufficient proofs that the same division into 
 clans, commonly called tribes, exists amongst almost all the 
 other Indian nations. P)Pt it is not so clear that they are 
 subject to the same regui. tions which prevail amongst the 
 southern Indi i^.s. According to Charlevoix, most nations are 
 divided into three families, or tribes. One of them is consid- 
 ered as the first, and has a pre-eminence. These tribes are 
 mixed without being confounded. Each tribe has the name 
 of an animal. Among the Hurons the first tribe is that of 
 the Bear ; the two others, of the Wolf and the Turtle. The 
 Iroquois nation has the same divisions ; only the Turtle family 
 is divided into two, the Great and the Little. The accounts 
 are not so explicit with respect to the Lcnape tribes, Mr. 
 Heckewelder indeed says that the Delewares were divided 
 into three tribes ; but one of them, the Wolf or Minsi, had 
 altogether separated from the other, and was a distinct 
 nation or tribe, and not a clan in the sense now under 
 consideration, . . . 
 
 According to ancient custom, if an offence was committed 
 by one on another member of the clan, the compensation to 
 be made on account of the injury was regulated in an ami- 
 cable way by the other members of his clan. Murder was 
 rarely expiated by any other way than by the death of the 
 murderer ; but the nearest male relative of the deceased was 
 the executioner ; but, this being done under authority of the 
 clan, there was no further retaliation. If the injury was com- 
 mitted by some < ne of another clan, it was not the injuretl 
 
 
I' 
 
 n- 
 
 492 
 
 INDIAN MYTHS. 
 
 
 
 
 '.•■'(■ 
 
 ^ji:;:-' 
 
 ■v.:H" :! - 
 
 M 
 
 It f-^ -i'- 
 
 party, but the clan to which he belonged, that asked for 
 reparation. This was rarely refused by the clan of the 
 offender ; but in case of refusal, the injured clan had a right 
 to do itself justice, either by killing the offender in case 
 of murder, or inflicting some other punishment for lesser 
 offences. This species of private war was, by the Creeks, 
 called " to take up the sticks," because the punishment gen- 
 erally consisted in beating the offender. At the time of the 
 annual corn-feast the sticks were laid down, and could nt)t 
 again be taken up for the same offence. But it seems that 
 originally there had been a superiority amongst some of the 
 clans. That of the Wind had the right to take up the sticks 
 four times — tl:.at of the Bear, twice — for the same offence ; 
 while those of the Tiger, of the Wolf, of the Bird, of the 
 Root [and of two more unknown to Mr. Gallatin], could 
 raise them but once. . . . 
 
 There were also amongst the southern nations other insti- 
 tutions intended still more effectually to check the spirit of 
 revenge and retaliation, so universally indulged by every bar- 
 barous people, and calculated to preserve either internal or 
 external poace. Such was, among the Cherokees, the City of 
 Eefuge and Peace, the Echoteh, where even murderers found 
 at least a temporary asylum. This place, where a perpetual 
 fire was kept, was the residence of a peculiar class of men, 
 known by the name of the Beloved Men, in whose presence 
 blood could not be shed, and who, even out of the city and 
 wherever they Avent, secured against any act of violence those 
 under their protection. 
 
 Such was also the division of towns or villages amongst 
 the Creeks, into White and Eed towns, distinguislied from 
 each other by poles of those respective colors. Whenever 
 the question of war or peace was deliberately discussed at 
 Thlcocotcho, the general seat of government, it was the duty 
 of the representatives of the White towns to bring for<-h all 
 the arguments that could be suggested in favor of peace. 
 
GENERAL CONSIDERATIONS. 
 
 493 
 
 The aristocratical feature of the institution of clans appears 
 to have been general. ... It is among the Natchez alono 
 that Ave fiuil, connected together, a highly privileged class, a 
 despotic government, and something like a regular form of 
 religious worship. 
 
 The Natchez occupied a territory of moderate extent on the 
 Mississippi, and lived in three villages near the site of the town 
 which has preserved their name. The number of their war- 
 riors, which Avas estimated at twelve hundred, appears from 
 the details of their wars with the French to have been rather 
 overrated. They were divided into four classes, or clans, on 
 the same principle and under the same regulations as those of 
 the other southern Indian tribes. They worshipped the sun, 
 from whom the sovereign and the privileged class pretended 
 to be descended ; and they preserved a perpetual sacred fire 
 in an edifice appropriated to that purpose. The hereditary 
 dignity of Chief, or Great Sun, descended as usual by the 
 female line (equally true among the Hurons) ; and he, as 
 well as all the other members of his clan, whether male or 
 female, could marry only persons of an inferior clan. Hence 
 the barbarous custom of sacrificing at their funerals the 
 consorts of the Great Sun (or Chief) and of his mother. 
 Her influence w^as powerful, and his authority apparently 
 despotic, though checked by her and by some select counsel- 
 lors of his own clan. 
 
 
 
 Mr. Morgan presents the following propositions as 
 containing the functions and attributes of an Indian 
 tribe : — 
 
 The possession of a territory and a name ; 
 The exclusive possession of a dialect ; 
 The right to invest sachems and chiefs elected by the gentea 
 (clans) ; 
 
 The right to depose these sachems and chiefs ; 
 
404 
 
 INDIAN MYTHS. 
 
 ^^ 
 
 
 nti''- 
 
 A supremo government consisting of a council of chiefs ; 
 A head-chief of the tribe in some instances. 
 
 A confederacy of tribes, like that of the Iroquois 
 League, the same author explains as having the follow- 
 ing general features : — 
 
 I. The Confederacy of the Irotjuois was a union of five 
 tribes, composed of common geutes (clans), under one govci;i- 
 ment, on the basis of equality ; each tribe remaining inde- 
 pendent in all matters pertaining to self-government. 
 
 II. It created a general council of sachems, -who were lim- 
 ited in number, equal in rank and authority, and invested 
 Avith supreme powers over all matters appertaining to the 
 Confederacy. 
 
 III. Fifty sachemships were created and named in perpe- 
 tuity in certain gentes of the several tribes ; with power in 
 these gentes to lill vacancies, as often as they occurred, by 
 election from their respective members, and with the further 
 power to depose from office for cause ; but the right to invest 
 these sachems with office was reserved to the general council. 
 
 IV. The sachems of the Confederacy were also sachems in 
 their respective tribes, and Avith the chiefs of these tribes 
 formed the council of each, which was supreme over all mat- 
 ters pertaiiung to the tribe exclusively. 
 
 V. Unanimity in the council of the Confederacy was made 
 essential to every public act. 
 
 VI. In the general council the sachems voted by tribes, 
 which gave to each tribe a negative upon the others. 
 
 VII. The council of each tribe had power to convene the 
 general council, but the latter had no power to convene itself. 
 
 VIII. The general council was open to the orators of the 
 people for the discussion of public questions ; but the council 
 alone decided. 
 
 IX. The Confederacy had no chipf Executive Magistrate, 
 or official head. 
 
GENRRAL CONSIDERATIONS. 
 
 495 
 
 X. Experiencing the necessity for a General Military Com- 
 mander, they created the ofiiee in the dual lV)rni, that one 
 might neutralize the other. The two principal war-chiefs 
 created were made equal in power. 
 
 
 This is a very adequate summary of the policy ex- 
 isting ill the Iroquois Confederacy ; their form of govern- 
 ment has no better explanation than in these ten 
 articles. 
 
 It was the custom of .this Confederacy, when misfor- 
 tune befell any member, to have a C(»nd(jliug Council. 
 The Book of Kites contains one example of this kind of 
 council. After the massacre at Schenectady, in 1G89-90, 
 the League met in a similar condolence at Albany. As 
 an exhibition of the Indian genius, Colden gives the 
 following speech of one of the sachems, and it affords an 
 example of a Mohawk warrior's speech in council : — 
 
 i ■•■:■;■ 
 
 Brethren, the murder of our brethren at Schenectady, by 
 the French, grieves us as much as if it had been done to our- 
 selves ; for wo are in the same chain, and no doubt our 
 brethren of I^ew England will be sadly alfectod with this 
 cruel action of the French. The French on this occasion 
 have not acted like brave men, but like tliieves. Be not 
 therefore discouraged. We give this belt to wipe away your 
 tears. 
 
 Brethren, we lament the death of so many of our brethren, 
 whose blood has been shed at Schenectady. "We do not 
 think that what the French have done can be called a victory ; 
 it is only a further proof of their deceit. The governor of 
 Canada sends to Onondaga, and talks to us of peace Avith our 
 whole House, but war was in his heart, as you now see by 
 woful experience. He did the same at Cadarakui, and in the 
 Senecas' country, the third time he has acted so deceitfully. 
 
Jlc!' 
 
 I 
 
 49G 
 
 INDIAN MYTHS. 
 
 \'$ 
 
 ii'tl: 
 
 
 
 
 He has broken open our House at both ends, formerly in the 
 Senccas' county, and now hero. "VVe hope to be revenged of 
 them. One hundred of our bravest young men are in pur- 
 suit of them ; they are brisk fellows, and they will follow the 
 French to their doors. Wo will besot them so closely that 
 not a man in Canada shall dare to stop out of doors to cut a 
 stick of wood. But now wo gather up our dead to bury 
 them, by this second belt. 
 
 Brethren, we come from our castles with tears in our eyes, 
 to bemoan the bloodshed at Schenectady by the perlidious 
 French. While we bury our dead, murdered at Schenectady, 
 we know not what may have befallen our own people that are 
 in pursuit of the enemy ; they may be dead ; what has befallen 
 you may happen to us ; and therefore wo come to bury our 
 brethren at Schenectady, with this third belt. 
 
 Great and sudden is the mischief, as if it had fallen from 
 heaven upon us. Our forefathers taught us to go with all 
 speed to bemoan and lament with our brethren when any 
 disaster or misfortunes happened to any in our chain. Take 
 this bill of vigilance, that you may be more watchful in the 
 future. We give our brethren water for the eyes to make 
 them sharp-sighted, in this fourth belt. 
 
 We are now come to the House where we usually renew the 
 chain; but, alas! we find the House polluted with blood. All 
 the Five Nations have heard of this, and we are come to wipe 
 away the blood and clean the house. Wo come to invite 
 Corlaer,* and every one of you, and Quider** [calling to every 
 one of the principal men present by their names] to be re- 
 venged of the enemy, by this fifth belt. 
 
 Brethren, be not discouraged ; we are strong enough. This 
 is the beginning of your war, and the whole House have their 
 eyes fixed, upon you at this time, to observe your behavior. 
 They wait your motion, and are ready to join in any resolute 
 
 1 Governor of Now York. 
 
 2 Peter Schuyler, Mayor of New York, 1689. 
 
GENERAL CONSIDERATIONS. 
 
 497 
 
 raeasuros. Our cliain is a strong chain ; it is a silver chain ; 
 it can neither rust nor bo broki'n. We, as to our part, arc 
 resohito to continue tlio war. We will never desist so long 
 as a luan of us remains. Take heart, do not pack up and go 
 away [addressing himself to the English who were about 
 removing from Albany] ; this will give heart to a dastardly 
 enemy. Wo are of the race of the Bear, and a bear, you know, 
 never yields while one drop of blood is loft. We must all bo 
 bears. [x\nd tiio speaker gave another, the sixth belt.] 
 
 Brethren, bo patient ; this disaster is an afUiction which 
 has fallen from lieaven upon us. The 8un, which has been 
 cloudy and sent this disaster, will shine again with its i)leas- 
 ant beams. Take courage, courage, courage ! [And ho laid 
 <lown the seventh belt.] 
 
 Brethren [the English], three years ago wo were engaged 
 in a bloody war with the French, and you encouraged us to 
 proceed in '\ Our success answered our expectation; but we 
 were not well begun when Corlear stopped us from going on. 
 Had you permitted us to go on, the French would not now 
 have been able to do the mischief they have done ; we would 
 have prevented their sowing, planting, or reaping. Wo 
 would have humbled them effectually ; but now we die. 
 The obstructions you then made ruin us. Let us after this 
 be steady, and take no such false measures for the future, but 
 prosecute the war vigorously. [He gives a beaver-skin.] 
 
 The brethren must keep good watch, and if the enemy 
 come again, send more speedily to us. Do not desert Sche- 
 nectady. The enemy will glory in seeing it desolate. It 
 will give them courage, that had none before. Fortify the 
 place ; it is not well fortified now. The stock.ades are too 
 short; the Indians can jump over them. [Another beaver- 
 skin is given.] ^ 
 
 1 A string of one hundred and twenty-seven small pieces of wam- 
 pum was valued bj' its owner, according to Mr. Powers, at seven dol- 
 lars, and sold for that. The larger pieces rate at about twenty-five 
 
 32 
 
 1 
 
 ,t!V; 
 

 498 
 
 INDIAN MYTHS. 
 
 ! I 
 
 Brethren, the mischief done at Schenoctiidy cannot bo 
 helped now; but for the future, wheh tlie enemy appears any- 
 where, let nothing hinchfr your sending to us express mes- 
 sages, and lire your great guns, that all may be alarmed. Wo 
 advise you to bring all the liiver Indians under your subjec- 
 tion to live near Albany, to bo ready on all occasions. Send 
 to New Kngland ; tell them what has ha[)pened to you. They 
 will undoubtedly awake and lenil us their heli)ing baud. It 
 is their interest as ranch as ours to push tho war to a speedy 
 conclusion. Bo not discouraged ; tho French are ' not so 
 nunuTous as some people talk. If we but heartily unite to 
 push on the war, and mind our affairs, tho French will soon 
 bo subdued. 
 
 The magistrates at Albany returned answer on the 
 next day to the war-chief's speech. The reply was re- 
 ceived with satisl'iiction, and repeated word by word, 
 when the followin<4 final remarks were made : — 
 
 Brethren, we are glad to find you are not discouraged. The 
 best and wisest men S(jraetimes make mistakes. Let ua pur- 
 sue the war vigorously. Wo have a hundred men out ; they 
 are good scouts. We expect to meet all the sachems of the 
 other nations, as they come to condole with you. You need 
 not fear our being ready at the first notice. Our axo is always 
 in our hands ; but take care that you be timely ready. Your 
 ships that must do the principal work are long fitting out. 
 We do not design to go out with a small company, or in 
 skulking parties ; but as soon as the nations can meet, we 
 
 cents ; the smaller at twelve and one half cents. " I hesitate little," 
 remarks Mr. Powers, "to express the belief tliat every Indian in the 
 State (Californin) in early days, possessed an average of tat least one 
 hundred dollars' worth of shell-money. . . . This would represent the 
 value of two grizzly-bear skins, or about three average ponies. This 
 may be considered a fair statement of the diffusion of wealth among 
 them in their primitive condition." 
 
GKNERAL CONSIDERATIONS. 
 
 499 
 
 shiiU be ready with our whole force. If you wish to bring 
 tlii.s war to a happy issue, you must begin soon, before tho 
 French can recover the losses they have received from us, 
 and get new vij,'or and life. Therefore, send in all haste to 
 IS'ew England. Neither you nor wo can continue long in the 
 condition we are now in ; we must order matters so that the 
 French bo kept in continual fear and alarm at home, for this 
 is the only way to be secure and in peace here. The Seah- 
 kok Indians, in our opinion, are well placed where thoy are 
 [to tho northward of Albany] ; they are a good out-guard ; 
 they are our children, and we shall take care that they do 
 their duty. But you must take care of the Indians below 
 the town ; place them nearer the town, so that they may be 
 of more service to you. 
 
 The orations of the Indians in these councils were 
 calculated to amaze the English, who had concluded, 
 from their barbaric dress and habits, that they were 
 destitute of knowledge, and of the acquirements of a 
 more civilized people. They are likened to the Uoman 
 orators, and are described as excelling the Athenians 
 in graces of rhetoric. Not only the oratorical merits, but 
 the sound counsel and astute policy contained in these 
 speeches, were the occasion of surprise and general 
 comment. 
 
 The voice of the Indian orator was sonorous, and he 
 delivered his speeches deliberately, enunciating with 
 clearness and emphasis. He spoke standing, his vig- 
 orous form adding force to his words. Mr. Morgan 
 states : — 
 
 The valley of Onondaga, as the seat of the central tribe, 
 where the Council Brand was supposed to be perpetually 
 burning, was the usual though not exclusive place for hold- 
 ing the councils of the Confederacy. In ancient times it was 
 
 ' li : 
 
 ■ "' '■ Aa 
 
 I 
 
500 
 
 INDIAN MYTHS. 
 
 i' 
 
 (!;' 
 
 n 
 
 11 il 
 
 summoned to convene in the autumn of each year, but public 
 exigencies often rendered its meeting more frequent. Each 
 tribe had power to summon the council, and to appoint the 
 time and place of meeting at the council-house of either tribe, 
 when circumstances rendered a change from the usual place 
 at Onondaga desirable. But the council had no power to 
 convene itself. 
 
 Originally the principal object of the council was to raise 
 up sachems to lill vacancies in the ranks of the ruling body, 
 occasioned by death or deposition ; but it transacted other 
 businesg which concerned the common welfare. In course of 
 time, as they multiplied in numbers and their intercourse 
 with foreign tribes became more extended, the council fell 
 into three distinct kinds, which may bo distinguished as 
 Civil, Mourning, and Religious. The first declared war and 
 made peace, sent and received embassies, entered into treaties 
 with foreign tribes, regulated the affairs of subjugated tribes, 
 and took all needful measures to promote the general welfare. 
 The second raised up and invested them with office. It re- 
 ceived the name of Mourning Council, because the first of 
 its ceremonies was the lament for the deceased ruler whose 
 vacant place was to be filled. The third was held for the 
 observance of a general religious festival. It was made an 
 occasion for the confederated tribes to unite, under the auspices 
 of a general council, in the observance of common religious 
 rites;, but as the Mourning Council was attended with many 
 of the same ceremonies, it came in time to answer for both. 
 It is now the only council they hold (1881), as the civil powers 
 of the Confederacy terminated with its supremacy over the 
 state. 
 
 That this celebrated League should now have but the 
 Mourning Council is itself an expression of the condition 
 of the race whose House is " broken open at both ends," 
 
GENERAL CONSIDERATIONS. 
 
 501. 
 
 many 
 hoth. 
 
 and who exclaimed, in closing their ancient Rite of 
 Condolence : ^ — 
 
 Omnhwatyonkwentcndane ka^i ikonrakch. 
 (Now we are dejected in oui minds.) 
 
 Some years ago a funeral service was witnessed, 
 conducted by the League, which is described by Mr. 
 Morgan : — 
 
 The funeral of Handsome Lake (Ga-ne-o-di'-yo), one of the 
 eight Seneca sachems, was attended by chiefs to the number 
 of twenty-seven, and a large concourse of members of both 
 phraiies (clan-brotherhoods). The customary address to the 
 dead body, and the other addresses before the removal of the 
 body, were made by the opposite phraty. After the ad- 
 dresses were concluded, the body was borne to the grave by 
 persons selected from the last-named phraty, followed, first, by 
 the sachems and chiefs, then by : 3 family and gens (clan) 
 descendant, next by his remaining phrators, and last by the 
 members of the opposite phraty. After the body had been 
 deposited in the grave, the sachems and chiefs formed in a 
 circle around it, for the purpose of filling it with earth. ICach 
 in turn, commencing with the senior in years, cast in three 
 shovelfuls, a typical number in their religious system, of which 
 the first had relation to the Great Spirit, the second to the 
 Sun, and the third to Mother Earth. When the grave was 
 filled, tlie senior sachem, by a figure of speech, deposited the 
 horns of the departed .sachem, emblematic of his office, upon 
 the top of the grave, over his head, there to remain until his 
 successor was installed. In that subse(iuent ceremony the 
 horns were said to be taken from the grave of the deceased 
 ruler and placed upon the head of his successor. 
 
 This last Ll... final ceremony is mentioned in the Book 
 of Eites. It is therein seen to have been decided in 
 
 1 Book of Irociuois Rites, p. 139. 
 
 
 m 
 
 
 ' ' ' m 
 
 (■).'.- 
 
W: 
 
 In 
 
 
 hill" 
 
 502 
 
 INDIAN MYTHS. 
 
 council, not to permit the horns to remain upon the 
 dead : — 
 
 They said : ** This, then, shall be done as soon as he is 
 dead ; even then the horns shall be taken off. For if invested 
 with horns he should be borne into the grave, my grand- 
 sires," they said, " we shoidd perhaps all perish, if invested 
 with horns he is conveyed to the grave ! " 
 
 A punctilious ceremony in their arrangement of the 
 assembly was regarded in council, as shown by the fol- 
 lowing description given by Mr. Morgan : — 
 
 "When the sachems met in council at the time and place 
 appointed, and the usual reception ceremony had been per- 
 formed, they arranged themselves in two divisions and seated 
 themselves upon opposite sides of the council-lire. Upon one 
 side were the Mohawk, Onondaga, and Seneca sachems. The 
 tribes they represented were, when in council, brother-tribes 
 to each other, and father-tribes to the other two. In like 
 manner these sachems were brothers to each other and fathers 
 to those opposite. They constituted a phraty of tribes and 
 of sachems, by an extension of the principle which united 
 gentes in a phraty. On the opposite side of the fire were the 
 Cayuga and Oneida and, at a later day, the Tuscarora sachems. 
 The tribes they represented were brother-tribes to each other, 
 and son-tribes to the opposite three. Their sachems also 
 were brothers to each other, and sons of those in the opposite 
 division. They formed a second tribal phraty. As the 
 Oneidas were a subdivision of the Mohawks, and the Cayugas 
 a subdivision of the Onondagas or Senecas, they were in 
 reality junior tribes ; whence their relation of seniors and 
 juniors, and the application of the phratic principle. When 
 the tribes are named in council, the Mohawks, by precedence, 
 are mentioned first. Their tribal epithet was the Shield, Da- 
 ga-e-o'-dii. The Onondagas came next, under the epithet of 
 
GENERAL CONSIDERATIONS. 
 
 503 
 
 Name-bearers, Ho-de-san-no'-ge-tii, because they had been 
 appointed to select and name the fifty original sachems. 
 Next in order of precedence were the Senecas, under the 
 epithet of Door-keepers, Ho-nan-ne-ho'-ont. They were made 
 perpetual keepers of the western door of the Long House. 
 
 The Oneidas, under the epithet of Great Tree, Ne-ar'-de- 
 on-dar'-go-war, and the Cayugas, under that of Great Pipe, 
 So-nus'-ho-gwar-to-war, were named fourth and lifth. The 
 Tuscaroras, who came late into the Confederacy, were nameil 
 last, and had no distinguishing epithet. Forms such as 
 these were more important in ancient society than we would 
 be apt to suppose. 
 
 Unanimity among the sachems was required upon all pub- 
 lic questions, and essential to the validity of every public act. 
 It was a fundamental law of the Confederacy. They adopted 
 a method for ascertaining the opinions of the members of the 
 council, which dispensed with the necessity of casting votei^. 
 Moreover, they were entirely unacquainted with the principle 
 of majorities and minorities in the action of councils. They 
 voted in council by tribes, and the sachems of each tribe were 
 required to be of one mind to form a decision. Recognizing 
 unanimity as a necessary principle, the founders of the Con- 
 federacy divided the sachems of each tribe into classes, as a 
 means for its attainment. No sachem was allowed to express 
 an opinion in council in the nature of a vote until he had 
 agreed with the sachem, or sachems, of his class upon the 
 opinion to be expressed, and had been appointed to act as 
 speaker for the class. Thus the eight Seneca sachems, being 
 in four classes, could have but four opinions, and tlie ten 
 Cayuga sachems, being in the same number of classes, could 
 liave but four. In this manner the sachems in each class 
 were first brought to unanimity among tliemselves. A cross- 
 consultation was then held between the four sachems ap- 
 pointed to speak for the four classes; and when they had 
 agreed, they designated one of their number to express tlieir 
 
 
I'm 
 
 III 
 
 1 1 
 1 1.' 
 
 504 
 
 INDIAN MYTHS. 
 
 resulting opinion, which was the answer of their tribe. When 
 the sachems of the several tribes had, by this ingenious 
 method, become of one mind separately, it remained to com- 
 pare their several opinions, and if they agreed, the decision of 
 the council was made. If they failed of agreement, the 
 measure was defeated and the council was at an end. The 
 live persons appointed to express the decision of the live tribes 
 may possibly explain ^he appointment and the functions of 
 the six electors, so called, in the Aztec Confederacy. By this 
 method of gaining assent, the equality and independence of 
 the several tribes were recognized and preserved. If any 
 sachem was obdurate or unreasonable, influences were brought 
 to bear upon him through tlio preponderating sentiment, 
 which he could not well resist, so that it seldom hapi)ened 
 that inconvenience or detriment resulted from their adherence 
 to the rule. Whenever all efforts to procure unanimity had 
 failed, the whole matter was laid aside because further action 
 had become impossible. 
 
 When the Iroquois Confederacy was formed, or soon after 
 that event, two permanent war-chiefships were created and 
 named, and bath were assigned to the Seneca Tribe. One of 
 them, Za-wan'-ne-ars, signifying Needle-breaker, was made 
 hereditary in the Wolf, and the other, So-no'-so-wii, signifying 
 Great Oyster-shell, in the Turtle ffens. The reason assigned 
 for giving them both to the Senecas was the greater danger of 
 attack at the west end of their territories. They were elected 
 in the same manner as the sachems, were raised up by a 
 general council, and were equal in rank and power. Another 
 account states that thoy were created later. They discovered, 
 immediately after the Confederacy was formed, that the struc- 
 ture of the Long House was incomplete, because there Avere 
 no officers to execute the military commands of the Confed- 
 eracy. A coimcil was convened to remedy the omission, 
 which established the two perpetual war-chiefs named. As 
 general commanders, they had charge of the military allairs of 
 
GENERAL CONSIDERATIONS. 
 
 505 
 
 ; 
 
 the Confederacy, and the command of its joint forces when 
 united in a general expedition. 
 
 This office among the Iroquois, states Mr. Morga^n, 
 never became intlueutial. He compares it, however, to 
 the two consuls created by the Eomans after abolishing 
 the office of rex. 
 
 It is observed that in all speeches made by the Indian 
 warrior, or sachem, he addresses his audience by an ap- 
 pellation of consanguinity, — My father, My brother. 
 My cousins. This is not merely an affectionate greeting, 
 or expression of a common brotherhood through a kin- 
 dred design, in the self-same contingencies of a national 
 cause, — the consultation over whicli is the occasion of 
 the council and consequent oration. According to Mr. 
 Morgan : — 
 
 When the Mohawk of the Wolf gens (clan) recognized an 
 Oneida, Onondaga, Cayuga, or Seneca of the same gens as a 
 brother, and when the members of the other divided gentes did 
 the same, the relationship was not ideal, but a fact founded 
 upon consanguinity, and upon faith in an assured lineoge, 
 older than their dialects and coeval with their unity as a 
 people. In the estimation of an Iroquois, every member of 
 his gens, in whatever tribe, was as certainly a kinsman as an 
 own brother. 
 
 When they met, the first inquiry was the name of each 
 other's clan, and next the immediate pedigree of their respec- 
 tive sachems ; after which they were usually able to find, 
 under tlieir peculiar system of consanguinity, the relationship 
 in which they stood to each other. This system was as fol- 
 lows : the children of brothers are themselves brothers and 
 sisters ; the children of the latter were also brothers and 
 sisters, — and so downwards indefinitely. The children 
 and descendants of sisters are the same. The cliildren of a 
 
 
 li 
 
If t 
 
 ■ i 
 
 I 
 
 §1 :!' 
 
 .1 ', 
 
 1 s 
 
 
 ; 
 
 506 
 
 INDIAN MYTHS. 
 
 brother and sister are cousins ; tlie children of the latter are 
 cousins, — and so downwards indefinitely. A knowledge of 
 the relationsliip to each other of the members of the same 
 (/ejis (clan) is never lost. 
 
 Anciently, at common meetings of acquaintances, 
 states Mr. Worcester, no salutation was used. When 
 friends met, even after a separation of considerable time, 
 they expressed their joy by exclaiming, " We see each 
 other!" 
 
 It is thus seen that not only the orator's affectionate 
 form of address was not an Indian hyperbole, but it dis- 
 closes an order of lineage, — which the colonists so 
 little understood in their land-purchases. Unless treating 
 with an authorized sachem, their land-purcliases were 
 like a deed without seal or signature, for the tribal do- 
 main was held and owned by the tribe in common. To 
 purcliase of one member of this family, without consent 
 of the others, was impossible. Individual ownership, 
 with the right to sell and convey in fee-simple to any 
 other person, as Mr. Morgan truly states, was entirely 
 unknown among them. It was a plea made by Mr. 
 Peters, in justification of the Indian's determined re- 
 occupancy of land believed to have been bouglit by the 
 early settlers, with some few trinkets, — or toys, as the 
 Indian chief called the articles of payment, — that he had 
 no idea of a legal title in severalty, with power to sell 
 and convey the fee.^ Absolute title to land was vested 
 by custom in the tribe as one body. Possessory rights 
 of individuals were respected by the tribe, and he might 
 transfer his rights to other persons of the same tribe. 
 
 1 Collection of the Rhode Island Historical Society, p. 49 ; Trumbull, 
 vol. i. p. 205 ; Hazard, vol. ii. pp. 188, 423. 
 
GENERAL CONSIDERATIONS. 
 
 507 
 
 are 
 
 It is stated by Mr. Peters that, doubtless, many of those 
 bargains in which the colonist believed himself to liave 
 got full possession of a tract of land, were made with 
 Indians who were not sachems, and really had no power 
 to convey land out of the tribe of which he was a mem- 
 ber. The savage intended a lease when he gave a deed, 
 or he may have been a dislionest savage. 
 
 A purchase of a private member of an Indian com- 
 munity was very similar to a purchase of a minor in the 
 laws of a civilized country, — not alone, too, on account 
 of his legal, but also of his intellectual incapacity. " The 
 Indian is still" (to again quote Mr. Morgan), "as he al- 
 ways has been, and will remain for many years to come, 
 entirely incapable of meeting white men, with safety to 
 himself, in the field of trade, and of resisting the arts and 
 induceriients which would be brought to bear upon him. 
 He is incapable of steadily attaching that value to the 
 ownership of land which its importance deserves, or of 
 knowing how far the best interests of himself and family 
 are involved in its continual possession. The result of 
 individual Indian o\\ nership, with power to sell, would 
 unquestionably be, that in a very short time he would 
 divest himself of every foot of land, and fall into poverty." 
 The truth of this statement, the history of the Indians 
 emphasizes. Of the capacity of foresight, which the 
 early colonists had in a remarkable degree, the Indians 
 of the common order were destitute. Tliey sold their 
 heritage for a mess of pottage ; the present desire grati- 
 fied, they found themselves without grave-room on the 
 land of their forefathers. 
 
 That the colonists were aware always of the wrong 
 they committed in these bargains, in which they were 
 endeavoring to get firm foothold in the ancient domain 
 
 »• '.'^^.. 
 
■ 
 
 w 
 
 1 
 
 ^1 H <rr 
 
 1 < 
 
 
 m 
 
 i 
 1 
 
 1 
 
 |: i 
 
 1 1 
 
 1 
 
 rf 
 
 lill 
 
 I t 
 
 1 
 
 1 '^^ 
 
 
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 H 
 
 1 ' 
 
 j 
 
 ni 
 
 ■ ■ 
 
 1 
 
 1 
 
 1 
 
 II 
 
 
 ■ill 
 
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 hi 
 
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 1 1 
 
 
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 j 1 
 
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 m ■■'! 1 
 
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 1 W^ 
 
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 1 
 1 
 
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 if 
 
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 V 
 
 508 
 
 INDIAN MYTHS. 
 
 of another race, is not probable. So precocious appeared 
 the Indian in council, — had he chosen, might he not be- 
 come equally astute in commerce ? Tlie common trade- 
 instinct of the one nation was, however, an unknown 
 faculty to the other. The reason of this is apparent in 
 the communistic life of the Indian race. A sense of 
 value is learned in individual possessions. But the atti- 
 tude which tlie Cherokee Indians took in regard to their 
 rights as land-owners, when desired to remove from 
 Georgia in 1831, shows that they had discovered them- 
 selves to have been victims of a greedy power whose 
 benevolence was similar to that displayed by a Jesuit 
 Father, of whom the Indian said : " When our beaver- 
 skins are all gone, he has no more prayers for us." 
 
 He had, by bitter experience, learned what the mer- 
 cenary instinct of the white man is. 
 
 Remarks Mr. Peters, in the celebrated suit of the 
 Cherokee Nation : — 
 
 They have understood that some of their white brethren, 
 citizens of the United States, have sometimes indulged in 
 speculative objections to their title to their lands; on the 
 ground that they are mere savages, roving over the surface of 
 the earth in quest of game, having never appropriated the 
 soil to themselves by incorporating their own labor with it, 
 and turning it to the purpose for which the God of nature 
 intended it, — of supporting the greatest practical amount of 
 human life. Even if this hypothesis of fact were true, how 
 such an objection could stand with those solemn treaties, by 
 which their boundaries have been designated, and their lands 
 within those boundaries guaranteed to them by the United 
 States, they find themselves utterly unable to comprehend. 
 'Nov have they yet been informed how their white brethren 
 have ascertained that this earth was designed only for the 
 
GENERAL CONSIDERATIONS. 
 
 509 
 
 purposes of agriculture, and that no other title could he ac- 
 quired to any portion of it in any other manner than hy 
 actually digging into its bowels ; nor how digging into one 
 part of it can give a title to hundreds and thousands of miles 
 at a distance from the part thus dug. They are still more 
 confounded in attempting to reconcile this theory of a title, 
 derivable only from cultivation, Avith the alleged title by dis- 
 covery, arising simply from sailing along the coast, at several 
 miles distance from the shore, without even touching the 
 land ; and finally, they are equally perplexed in reconciling 
 this theory Avith the title which the United States itself 
 assorts to the untouched millions of acres which lie between 
 their settlement and the Pacific Ocean, — over which their 
 people have never chased their game, nor seen them from 
 the distant mountain-tops. But whatever there may be for 
 this theory, so unintelligible to your complainants, and so 
 entirely inconsistent with the title which they see asserted 
 against the aborigines of this country'', it is no longer true in 
 point of fact with regard to these complainants ; for they are 
 no longer savages nor heathen in the hunter state. Under 
 the promised " patronage, aid, and good neighborhood " of 
 the United States, they have become civilized. Christians, and 
 agriculturists, and have no more land than is sufficient for 
 their subsistojice and that of posterity ; and tliis land they 
 hold under repeated, solemn, and still subsisting guarantees 
 by treaty with the United States. They do not mean to 
 allege that they have all become civilized, nor all public pro- 
 fessors of Christianity, nor all agriculturists ; but in all these 
 respects they are willing that a comparison shall be instituted 
 between them and their white brethren around them, and 
 they are very little apprehensive of suffering by such compari- 
 son when instituted before this honorable court. If practising 
 justice, and the doing to others as we Avould have them do 
 unto us, be the tests of civilization and Christianity, and the 
 proportion of the cultivators of the soil to the whole number 
 
 'til' 
 
 4 ;i 
 
 if 
 
If 
 
 I 
 
 1 'i 
 
 510 
 
 INDIAN MYTHS. 
 
 1 
 
 t 
 
 I 
 
 i' 
 
 <!'\ 
 
 m: 
 
 J lis: 
 
 
 
 of the population be the test of the agricultural character of 
 a nation, with reference to the theory in question, tiiey appre- 
 hend that they have at least as little reason as their white 
 brethren around them to shrink from such tests. ^ 
 
 It is evident that t^^g Indian's perception of the varied 
 influences of sound as keen as his observation of 
 
 the distinguishing , ..acteristics of things. Not only 
 were his eyes clear, but his ears were accurate. The 
 one was a mirror, as perfectly receptive of images as the 
 untroubled Awana of the Yosemite ; the other was a 
 sounding instrument of the most delicate organization. 
 Both were as clear and keen as are those of some species 
 of animals. Of the former it is stated by Mr. Powers, 
 in an interesting chapter upon Aboriginal Botany : " He 
 takes careful note of the forms and qualities of every- 
 thing that grows on the face of the earth : his perception 
 of individual differences is nice and minute, and his 
 nomenclature remarkably full." 
 
 An illustration of their perception of the effect of 
 sound, is seen in the langage infantiii, or, as named by 
 Mr. Cuoq, langage diminutif. It is principally em- 
 ployed by mothers to their infants, and consists in a 
 change of pronunciation, and in possessing the labials 
 h, p, m, letters unknown in the language of the adult. 
 The tone of voice is sweet and. the articulation more 
 gentle. Surd consonants are modified, or disappear alto- 
 gether. The Indian mother believes that sentiments of 
 affection and tenderness are inspired in the object thus 
 addressed. The lexicographer says : — 
 
 Meme, sans comprendre les paroles, on devine ' ces doux 
 sentimens du cceur, S, I'air seul du visage et au movement des 
 
 1 The Cherokee Nation versus the State of Georgia, by R. Peters. 
 
GENERAL CONSIDERATIONS. 
 
 511 
 
 l^vresqui seserreiit alors et s'arrondissent do maniuro a former 
 line petite louche, ce que les Latins ont nomiiio osculum, dim- 
 iiiutif (le OS, oris, Ainsi, pour no citer qu'un exemple, unc mere 
 tciuoiu des douleurs do son jcaiuo enfant malade, dira avoc uno 
 touchante emotion, et donnant k ses levres la position que jo 
 viens do decrire, lo-no-wa-tia-ni lien-a, au lieu de dire pure- 
 ment et simplement, ronomvaktani rienha, "nion fils est 
 nudade." Une mere Algonquine, pour dire la memo chose, 
 changera les sibilantes en autant de chuintantes, — a-ko-ci ni- 
 f/ui-cic, au lieu do ahosi ningioisis. 
 
 Heckewelder remarks : — , 
 
 In Indian language, inflections of their nouns, which we 
 call genders, are not, as with us, descriptive of the masculine 
 and feminine species, but of the animate and inanimate kinds, 
 including trees and plants. The former were of the mascu- 
 line and the latter of the feminine gender. 
 
 Says Mr. Hale of a similar fact in the Iroquois : — 
 
 There being no neuter form, the feminine gender was ex- 
 tended and made to comprise all other beings. These classes, 
 however, are not indicated by any change in the noun, but 
 merely by the forms of the pronoun and the verb. 
 
 It would seem that the Indian's religious beliefs ruled 
 not only his transactions in daily life, but also his lan- 
 guage. The ruling divinity of the earth being feminine, 
 the plants and trees were also made feminine. 
 
 According to "Worcester : — 
 
 The word a-gi-lo (ray sister) denotes the mutual relation 
 of sisters to each other, and can be used, of course, by women 
 only ; and v-gi-nili (my elder brother), v-gi-no-tle (my younger 
 brother), with thv ' 'aried forms, denote the relation of brother 
 to brother, and so are used by men only ; while v-gi-do denotes 
 the relation of brother and sister, and so in the mouth of a 
 
 
 
 r^' 
 
 •j; ji,: 
 
'.1: 
 '■'h 
 
 * 
 
 I 
 
 I i 
 
 (ti, 
 
 
 
 III 
 
 i I 
 
 '"111 
 
 512 
 
 INDIAN MYTHS. 
 
 man, means, " my sister," and in the moutli of a woman, "my 
 brother," — a distinction that implies a third form, etpiivalent, 
 porliaps, to a neuter gender, or it may he an example of the 
 lanyage (/iiniimtl/. 
 
 The same author (Mr. Worcester) gives, as an example 
 of the longest word he had found in Cherokee, ici- 
 ni-clo-(li-f/e-gi-7ia-li-sJco-to-ta-7io-nc-li-di-se-sti, — " They 
 will by that time have nearly done granting [favors] 
 from a distance to thee and to me." Tliis word was 
 analyzed by him in the following manner : — 
 
 Wi conveys the idea of distance ; ni, that of time ; do de- 
 notes that the favors are conferred on each person separately, 
 not both collectively ; di, plurality of things granted ; c/e, 
 plurality and third person of agents (they) ; ffi-na, duality 
 and second i)eraon of recipients (thee and me) ; li-sko-to, 
 radical ; fa is di in the simplest form of the verb, variously 
 inflected in different tenses and relations ; no, completion, 
 done granting ; 7ii, sign of dative (to or for) ; li-di, nearly ; 
 se-sti, sign of future tense. 
 
 Says Dr. Worcester on this subject : — 
 
 The name of God is a verbal noun, and therefore cannot be 
 changed into a verb by a verbal prefix, having that already. 
 In saying " I am God," we use no verb, but change the name 
 from thinl to first person, and add the pronoun I, — aqua- 
 na-la-no-hi a-yo. There are but few interjections. There are 
 no labials except m, and that appears to be modern, iv having 
 been formerly used instead. The sounds of J and of ch are 
 not expressed, ds or ts being used instead. R is not used by 
 the majority of Cherokees, though a rolling r seems to have 
 been the original sound instead of I. Those who use r do not 
 use I, except as dialects are confounded. Y is not used, nor 
 z, but 10 and « instead. The number of consonant sounds is 
 not great. 
 
GENERAL CONSIDERATIONS. 
 
 113 
 
 The tongue is the instrument of the lieart, tlie weapon 
 of tlie intellect. It is the expression of the man. Words 
 are syn 'ols, nature an alphabet. To know the lan_L,niage 
 of a nation is to know its people. It has been already 
 remarked that the language of the Indian is replete with 
 interest to the linguist, but it is also the basis of his 
 ethnologic history. Through it alone is gained a just 
 apprehension of the race. 
 
 As the various orthographies of different authors have 
 been used in this compilation, — translators of the Indian 
 mytlis into their native tongues, the Spanish, French, 
 and English, — some statements relative to, and ex- 
 amples of, the different dialects are here given : — 
 
 ■! ''ly 
 
 PRONUNCIATION IN TRIBAL DIALECTS: 
 
 STATEMENTS ABOUT THE INDIAN LANGUAOR. 
 
 A is to be sounded as in fate, ah as in father ; the still 
 broader sound is marked by aiv or an. The other English 
 vowels are less ambiguous, is only used before h, and the 
 sound thus indicated is never to be confounded with that of 
 L G is always hard, as in go ; j always soft, as in June. At 
 the end of words it has the sound of the English dge, as in 
 knowledge ; zh sounds like s in pleasure. 
 
 Several of the consonant sounds are used interchangeably, 
 not only in different dialects, but even in the same, and by 
 people of the same band ; thus m for n, g for I; or t for 
 either ; 6 for p, d for t, I for n, and r for each of these. In 
 the Cree dialect, for example, the word e-rin-ne signifies man ; 
 in the Ojibway it is e-nin-ne. In some other dialects ap- 
 proaching the Delaware it is il-len-ni ; in the Delaware, 
 according to Zeisberger, lenno ; in the Menomonie, e-nain or 
 e-nai-neiv, when the meaning of the verb-substantive is com- 
 bined with it. This observation should be borne in mind by 
 
 33 
 
 
 :i.'- 
 
 ■:"i^' 
 

 li 
 
 ,,r 
 
 M 
 
 
 
 Ip: 
 
 '!.|| 
 
 514 
 
 INDIAN MYTHS. 
 
 all who take the trouble to compare and examine the written 
 words of an Indian language. To many of the Algonkin dia- 
 lects the sound of b is entirely foreign ; otiiers 1-ive no r. 
 Many of the gutteral and nondescript sounds of the Chippe- 
 wiiyan, as well as several of those in the Winnebago, and 
 the nasal in the Algonkin, cannot be represented by our 
 alj)hab(!t.^ 
 
 To show tluit the ideas and words of the Indians are 
 not, as niauy suppose, confined to the expression of 
 things relating' to their usual occupations and physical 
 existence, iJuponceau gives an example from the gra- 
 matical works of Zeisberger, — the GerL an word in- 
 wendifj (inward, inwardly) : — 
 
 Inwardly — nacu, gajatacu. 
 
 Inward heat — otariche gajatacu. 
 
 Inward rest — jonigochreo. 
 
 A quid conscience — scoeno agonochtonnie gajatacu. 
 
 What is inwardly concealed — nonahote nacu ne sechta. 
 
 In quoting these, he says : — 
 
 The committee now have means of judging whether the 
 Indians have few ideas, and few words to express them. For 
 my part, I confess that I am lost in astonishment at the copi- 
 ousness and admirable structure of their language, for which 
 I can only account by looking up to the great First Cause. 
 
 To justify this expression of the linguist it should be 
 mentioned that the Zeisberger dictionary, German and 
 Indian, as he states, fills seven quarto manuscript 
 volumes, containing togetlier not less than 2,367 pages. 
 In relating this he remarks : — 
 
 It is true, that one half of er.ch page is leL blank for a 
 margin ; but allowing one fourth as the usual space for tliat 
 
 1 E. James. Tanner's Narrative. 
 
 1 
 
 * 
 
GENERAL CONSIDERATIONS. 
 
 515 
 
 purpose, it still leaves one thousand seven hundred and 
 seventy-five pages of writing, consisting of Gorman words and 
 phrases, with their translation into Indian. It must be ac- 
 knowledgoil tliat there are not many dictionaries of this size ; 
 and if this is filled (as there is no reason to doubt) with gen- 
 uine Iroquois, it is iii vain to speak of the poverty of that 
 language.^ 
 
 in- 
 
 the 
 For 
 
 SEVERAL NAMES OF ABSTRACT THINGS. 
 
 Ke-ke-to-win — a word. 
 Ah-no-zo-win — a name. 
 Gaun-nug-gus-ke wa-shie — mind. 
 Sun-nug-ge-ze-U'in — trouble. 
 Piik-ke-tah-nah-mo-win — breath. 
 Musse-tah-goo-ze-win — voice. 
 Meen-oo-neen-de-win — love. 
 Skeen-ga-neen-da-win — hatred. 
 0-nish-e-shin — good. 
 Mah-nah-diz-ze — bad. 
 Mntche-e-pe-vja-tize — wicked. 
 Suc-kum-mwi-dum-mo-win — pain. 
 
 The inflection win converts all verbs in the infinitive, 
 or the third person singular, into substantives, remarks 
 Mr. Schoolcraft. 
 
 Shd^kJidn, in the Delaware, is a term applied equally 
 to Wind f.nd Air. Roger Williams remarks that the 
 Indians had a name for Soul, signifying a clear sight, or 
 discer7iment. 
 
 Gallatin gives the following rules for the indicative 
 present : — 
 
 The veil, in every instance, terminates the word, the pro- 
 nouns in Cherokee being always prefixed. Te (sign of plu- 
 
 * Peter Duponceau, "Language of the Indian." 
 
 I 
 
^■''■in 
 
 th 
 
 I! I* 
 
 516 
 
 INDIAN MYTHS. 
 
 '?; 
 
 ral) prefixed, always shows that the pronoun in the objective 
 case is in the dual or plural number. G, ge, guiig, prefixed, 
 or inserted immediately after the plural te, designate the 
 third person plural. 
 
 The syllabic alphabet of the Cherokee, as given by Se- 
 quoyah, discloses some particular character compared with 
 other dialects of the Iroquois family ; but although the affini- 
 ties are few and remote, there is a similarity in general 
 termination of syllables and in pronunciation and accent. 
 Sequoyah, a native Cherokee, was unacquainted with the 
 English language, but he saw books in the missionary schools, 
 and was informed that the characters represented the words 
 of the spoken language. Not understanding how this was 
 done, he undertook to make characters of his own for the 
 Cherokee, and.at first attempted to have a distinct one for 
 each word. He soon saw that the number would bo such as 
 to render that plan impracticable; and discovering that — 
 although the Cherokee is eminently polysyllabic — the same 
 syllables variously combined perpetually recurred in different 
 words, he concluded to have a character for each syllable. 
 This he did by listening, with a view to his own object, to 
 every discourse held in his hearing, and noting, in his own 
 ■way, every new syllable. In a short time he produced his 
 syllabic alphabet, consisting of only eighty-five characters, 
 through which he was enabled to teach, within three weeks, 
 every Cherokee, old or young, who desired it, how to write 
 his own language. 
 
 Mr. Gallatin, in giving the above statement, adds : — 
 
 That alphabet has superseded ours. Several books, and a 
 newspaper called the " Phoenix," edited by ^*Ir. Boudinot, 
 have been published with those characters ; and the Chero- 
 kees universally use them when writing in their own tongue. 
 When the first imperfect copy of that alphabet was received 
 at the War Department, it appeared incredible that a language. 
 
1 
 
 GENERAL CONSIDERATIONS. 
 
 517 
 
 known to be copious, should have but eighty-five syllables. 
 The examination of a Cherokee spelling-book, published in 
 our characters by the missionaries, explained what seemed to 
 be a mystery. It was found that every Cherokee syllable 
 ended in a vocal or nasal sound, and that then- were no other 
 double consonants but tl (or dl) and ts, and combinations of i 
 with four or five different consonants. The language has 
 twelve consonants, including h, namely,^ (or A*), A, I, m, n, qu, d 
 (or t), dl (or tl), ts, iv, y, s ; five vowels, namely a, e, i, o, u, and 
 a nasal iing. It is obvious, that multiplying the ntimber of 
 consonants (including the tl) by the six vowels (including the 
 nasal), and adding to the product the said six vowels, each of 
 which is occasionally a syllable, you have the whole number 
 of possible syllables in the language, — those excepted which 
 result from the combinations of s united to another following 
 consonant, with the six vowels. It would have required 
 about thirty additional characters if Sequoyah, adhering to his 
 principle, had made a new one for each combination such as 
 8ta, ste, (fee, spa, spe, &c. He gave a strong proof of talent, 
 in discovering that he might dispense with those thirty, by 
 making for the s a distinct character. It wanted but one 
 step more, and to have also given a distinct character to each 
 consonant, to reduce the whole number to sixteen, and to 
 have had an alphabet similar to ours. In practice, however, 
 and as applied to his own language, the superiority of Se- 
 quoyah's alphabet is manifest, and has been fully proved by 
 experience. You must, indeed, learn and remember eighty-five 
 characters instead of twenty-five. But this once accomplished, 
 the education of the pupil is completed ; he can read, and he 
 is perfect in his orthography without making it tlie subject of 
 a distinct study. The boy learns in a few weeks that which 
 occupies two years of the time of our boys. It is that 
 peculiarity in the vocal or nasal termination of syllables, and 
 that absence of double consonants, — more discernible to the 
 ear than to the eye, — which were alluded to when speaking 
 
 
 ; ^ 
 
 1 ■ 
 
 I- 
 
 ;■ J 
 
 t 
 
 
 tfL 
 
 
 H 
 
 B ' '^ 
 
 H 
 
 R ^^ 
 
 ^H 
 
 B' '■,.>> 
 
 ■Tf 
 
 ^ '.;','. 
 
 ii 
 
 !: '^l 
 
 
 
518 
 
 INDIAN MYTHS. 
 
 I :' : I 
 
 III 'I 
 
 of some affinity in that respect between the Cherokee and the 
 Iroquois languages. 
 
 As this alphabet has been published several times, it 
 is not here given. In the opinion of Mr. Gallatin, it ex- 
 hibits a striking instance of the native intelligence of 
 the Indian race. 
 
 Says Mr. Hale on the subject : — 
 
 It is not too much to say, that a complete grammar of any 
 Iroquois language would be at least as extensive as the best 
 Greek or Sanskrit grannnar. For such a work, neither the 
 writer, nor, perhaps, any other person now living, except 
 M. Cuoq himself, would be competent. The phonology of 
 the language is at once simple and perplexing. According to 
 M. Cuoq, twelve letters suffice to represent it, a, e, f, h, i, 
 k, w, 0, r, s, t, w. Seventeen are employed by Mr. Wright 
 in the Seneca, with diacritical marks which raise the num- 
 ber to twenty-one. Among the Mohawks the English mis- 
 sionaries found sixteen letters sufficient, a, d, e, g, h, i, j, 
 k, n, 0, r, s, t, u, w, y. There are no labial sounds, unless 
 the /, which rarely occurs, and appears to be merely an 
 aspirated w, may be considered one, ^o definite distinc- 
 tion is maintained between the vowel sound o and \i, and 
 one of these letters may be dispensed with. The distinc- 
 tion between hard and soft (or surd and sonant) mutes is 
 preserved. The sounds of d and /, and those of h and g, are 
 not intorchangeable. So also are those of / and r. the former 
 sound being heard more frequently in the Oneida dialect and 
 the latter in the Canienga. From the Western dialects, the 
 Onondaga, Cayuga, and Seneca, this / or r sound has, in 
 modern times, disappeared altogether. The Canienga, konor- 
 onkwa, I esteem him (in Oneida usually sounded like 
 konolonkwa), has become konoenkwa in Onondaga, and in 
 Cayuga and Seneca is contracted to kononkwa. Aspirates 
 
GENERAL CONSIDERATIONS. 
 
 519 
 
 and aspirated gutturals abound, and have been variously 
 represented by h, nh, kh, and gh, and sometimes (in the 
 works of the early French missionaries) by the Greek ;^ and 
 the spiritus asper. Yet no permanent distinction appears 
 to be maintained among the sounds thus represented, and 
 M. Cuoq reduces them all to the simple h. The French nasal 
 sound abounds. M. Cuoq, and earlier English missionaries, 
 have expressed it, as in French, simply by the n when ter- 
 minating a syllable. When it does not close a syllable, a 
 diaeresis above the Ji, or else the Spanish tilde (u) indicates 
 the sound. Mr. Wright denotes it by a line imder the 
 vowel. The later English missionaries express it by a diph- 
 thong : ken becomes kea ; noniva becomes noewa ; oughwentsya 
 is written oughiveatsya. 
 
 A strict analysis would probably reduce the sounds of the 
 Canienga language to seven consonants, h, k, n, s, t, and iv, 
 and four vowels, a, e, i, and o, of Avhich three, a, e, and o, may 
 receive a nasal sound. This nasalizing makes them, in fact, 
 distinct elements ; and the primary sounds of the language 
 may therefore be reckoned at fourteen. The absence of la- 
 bials, and the frequent aspirated qualities, give to the utter- 
 ance of the best speakers a deep and sonorous character 
 which reminds the hearer of the stately Castilian speech.^ 
 
 As an interesting example of the combination of those 
 syllables or words, 2vah and iio, or ijo, iu the Iroquois 
 language, the following list is given, supplementary to 
 whicli are a few words from divers dialects of the 
 North American Indian language, taken from Mr. 
 Gallatin's vocabulary. These words are arranged in 
 order: first, the names of God, or Supreme Being, — 
 and following, successively, those of the sun, moon, 
 stars, earth, fire, water, lightning, thunder, and wind, — 
 
 ^ Introduction to Iroquois Book of Rites, p. 105. 
 
 !M|;a 
 
 I! 
 
 m: 
 
 ir'ii 
 
i^iiiili 
 
 .its 
 
 ilijl 
 
 
 II! 
 'II 
 
 t h^ 
 
 ! 
 
 1 
 
 III 
 
 I' 
 
 'ill'l 
 11" 
 
 ii' 
 
 i 
 
 II 
 
 520 
 
 INDIAN MYTHS. 
 
 ton in all. Tiicse ten are the principal objects of Indian 
 worship. It has already been mentioned that this 
 number was used by the Indians as a symbol of tlie 
 whole man, by counting the digits of both hands. It 
 is recorded that the Esc^uimaux Indians gave the 
 same signification to twenty, counting not only the 
 lingers l)Ut the toes, to complete the symbol of human 
 being; and from this may have been derived the law 
 in the code of the lro(|Uois, as seen in their Book of 
 Kites : — 
 
 Now the ancient lawgivers have declared — our uncles tliat 
 are gone, and also our elder brothers — tluiy have said it, it 
 is worth twenty — it was valued twenty — and this was the 
 I)ri(;e of the one who is dead. And we put (Mir words on it 
 [»". e. the wampum], and they recall his name — the one that 
 is dead. 
 
 Tiiis we say and do, we three brothers.^ 
 
 In the Hindoo " Sahridbheda " (lireach of Friendship) 
 we find nine objects to which is attribute/i divine 
 knowledge : — 
 
 The sun and moon, wind and fire, heaven and eartli and 
 water, together with botli day and night. All those with cer- 
 tainty know the condition of men. 
 
 These, however, do not include the whole numbcjr of 
 sacred objects of ancient Hindoo worsliip. Tlunr I'an- 
 theon appears to exhaust the whole catalogue of inani- 
 mate and animate natural obj(!cts, as is the case with 
 our savnges; but, as with our Indians, there was an 
 acknowledgment of a Supreme lieing, creator of gods 
 and men. 
 
 1 Iro([Uois Book of liites, p. HI. 
 
GENERAL CONSIDERATIONS. 
 
 521 
 
 WORDS SKLECTED FROM THE LEXIQUE 1)E 
 LA IROt^UOlSE.i 
 
 Aiennhe — boia d'original. 
 
 Aioha — visoii, foutreau. 
 
 AlcaUm — vicux, uricieii, antique. 
 
 Alcawe — aviroii, rame. 
 
 Atho — l(i (lieu do I'liivor. 
 
 Alcwa — tres, beaucoup. 
 
 Hero — oh, oui ; oli, oui, ccrtaincraont. 
 
 lowerare — il y a do I'air, du vont. 
 
 lio — boau, bon ; fort, solido; doux, patient. 
 
 Idonv inkwat — doux au touolior. 
 
 Inrase — boau, joli, agrcablo a voir. 
 
 ImhilH — boau, desirable, attrayant. 
 
 J'tbirenre — lo declin du jour. 
 
 '"^aioii — etrange, rare, surpronant. 
 'eru — C(uitonant boauooiii), vasto, qui tient beaucoup, 
 feeoud, ([ui rotul, c[ui produit boaueoup. 
 
 Jolieren — etro fait, co ([ui (ist fait. 
 
 Kanankwiio — belle, bonne bete. 
 
 Kmiakwa — niariage. 
 
 Karakwa — lo soLnl, la lune (general term). 
 
 Kariwa — chose, affaire, action, faute. {^Karimio — bonno 
 affaire.) 
 
 Karonhia — ciel, paradis, firniamout, atmosphere. 
 
 Kenomves, . . . tvehon, . . . we7ie — affoctionner, aimer, 
 agroor, [>refer('r, trouver bon. 
 
 Kenoronkwa, . . . kon, . . . kwe, — aimer, estimer, chorir, 
 respecter. 
 
 Koioa — grand, gros, do la graiide cspt^fie. ' 
 
 Niio — c'o.st le mot Frangais Dteu, Iroquoise, 
 
 exprime 1° rexistenco do qq. ch. appurtenant a la terrn, 
 renferme dans la terre, ou so trouvant a sa surface dans des 
 
 » M. Cuofj. 
 
 
 iH: 
 
 a.,",!!! -si 
 
522 
 
 INDIAN MYTHS. 
 
 ' ' ', ■ 
 
 I mi 
 
 terrains d'lilluvion ; ... ronferme 2° I'id^o do creuscment, 
 d'excavation en general. . . . 
 
 Ohromva, — fosse, raie, vallon ; orbito do I'ujil. 
 
 Oiata — le corps, la personne. 
 
 Oakwe — personno huinaine, hommo en general. 
 
 Oimhokwa — joue. 
 
 Ononwa — lie, fond de I'eau, eau. 
 
 Oawa — maintenant, o"' uellemont. 
 
 liao' .u — lui; raonhaa ■■■ lui .seal ; haonhat si wa — lui 
 tout UGXXI. 
 
 liuweiiniio (en Huron, Rawevdho) — le Seigneur, Dieu. 
 
 Sewahiowane — pomiue, fruit du pommier ; Utt. — le gros 
 fruit ; est aussi un nom d'homme. 
 
 Sonkivawenniio — Dominus noster. 
 
 Sotsi Hon — trop long. 
 
 Wahi — oui-da, certaiuement oui, n'est-co pas, c'est bien 
 cela. 
 
 Wahatisaien — etre lent h. pousser, h. grandir, a profiter, 
 etre tardif. C'est le contraire de wakatisnore — etre hatif. 
 L'un et I'autre se disent des fruits, des grains, des fleurs ; 
 ionatisnore, ionatisaien. 
 
 Wasontiio — belle nuit. 
 
 WaJcenaskwiios — av. de beaux animanx. 
 
 Wakiros — de beaux fruits. 
 
 Wenhieniio — de la bonne huile. 
 
 1 
 
 Many other examples might be given. Indeed, so 
 constant is the recurrence of these syllables, it would 
 appear that these two were the first spoken words, and 
 were used when the infant race had " no language but 
 a cry." 
 
 Aghatt — God (Esquimaux). 
 
 Lawnneu — God ; Oonoosooloohnoo — Evil Spirit (Mo- 
 liawks). 
 
GENERAL CONSIDERATIONS. 
 
 523 
 
 Neeyooh — God (Oncidas). 
 
 Awaneeu — God (Senecas). 
 
 Mahhahnah — Gud (Winnebagocs). 
 
 Yaiwuhneeyou — God (Tuscaroras) . 
 
 Wahcondalis — God ; Wahcondahpishcona — Evil Spirit 
 (Ottoes). 
 
 Oonalahnunr/he — God (Cherokces). 
 
 Aleksandiste tza — God (Natchez). 
 
 Neil/a — sun; tadhik — moon (Esquimaux). 
 
 Kararjhkwa — sun, kelauquaw — moon (Mohawks). 
 
 Wahneda — sun; komvausontegeak — moon (Oneidus). 
 
 Kachqua — sun; kachgua — moon (Senecas). 
 
 llaunip — day ; weehah — sun ; hahnip — night (Winne- 
 bagocs). 
 
 Ourhuhhukayhaw heetay — sun ; heetay antsuhnyyaihau — 
 moon (Tuscaroras). 
 
 Pee — sun ; peetanyxoai — moon (Ottoes). 
 
 Nungdohegah — sun ; nungdohsungnoyee — moon (Chero- 
 kees). 
 
 Wah — fire ; sil — big sun ; kwasip — moon (Natchez). 
 
 Igalgetak — star ; nunna — earth (Esquimaux). 
 
 Cajtstuch — star ; oohunjak — earth (Mohawk). 
 
 Yoojistoqxia — star ; ohunjea — eartii (Oneidas). 
 
 Cojeshanda — star ; uenjah — earth (Senecas). 
 
 Weehah (sun), kohshkeh (suspended) — star ; mah'nah — 
 earth (Winnebagocs). 
 
 Otcheesnoohquay — star ; avfnawkeh — earth (Tuscaroras). 
 
 Peekahhai — star ; maha — earth (Ottoes). 
 
 Nawquin — star; alaivhi — ■ earth (Gherokees). 
 
 Tookid — star ; wihih — earth (Natcliez), 
 
 Annak — fire ; mok — water (Esquimaux). 
 
 Ocheerle — fire; oochnekanns — water (Mohawks). 
 
 Ojisthteh (or yooteeyk) — fire ; oghnacaune — water (Onei- 
 das). 
 
 Ojishta — fire ; onekandus — water (Senecas). 
 
 ♦lit 
 
624 
 
 INDIAN MYTHS. 
 
 'M 
 
 ■ijiiilll 
 
 Pedghah — fire ; nihah — water (Winnebagoes). 
 
 Stire — fire; auiouh — water (Tuscaroras). 
 
 Paijai — fire ; nee — water (Ottoes). 
 
 Atsilung — fire ; ahmah — water (Clierokecs). 
 
 Wah — fire ; koon — water (Natchez). 
 
 Kadlome ikkooma — lightning ; katluchta — thunder (Es- 
 quimaux). 
 
 Wattehsurloonteeuh — lightning ; tihooichlerhatte — thun- 
 der (Mohawks). 
 
 T'eivanlegalagha — lightning ; coghsaghgayoanda — thun- 
 der (Oneidas). 
 
 Eeno — lightning; eechnung — thunder (Senecas). 
 
 Wahkunehhah — thunder (Tuscaroras). 
 
 Ahnahgahleske — lightning; uhyangdagooloska — thun- 
 der (Cherokees). 
 
 Pooloopooloomd — lightning ; pooloopooloolimluh — thun- 
 der (Natchez). 
 
 Anoee — wind (Esquimaux). 
 
 Taorltinde — wind (Mohawks). 
 
 Yowolont — wind (Oneidas). 
 
 Gahah — wind (Senecas). 
 
 Mahtah cheechee — wind (Winnebagoes). 
 
 Oghre — wind (Tuscaroras). 
 
 Unawleh — wind (Cherokees). 
 
 Nappe — wind (Natchez). 
 
 Language corroborates the testimony of symbol and 
 myth, in disclosing the Indian's belief in a ruling spirit, 
 governing the winds of heaven, the suns suspended, the 
 mysterious passing fire, — those stars and comets that 
 enter the skies by night and depart by day, when ap- 
 pears the grand orb, the "heart of the Great Spirit," 
 throbbing with fiery life. 
 
 The Oneidas address this ruling deity by the name of 
 Oneeyah, and they call the wind yowolont. The Winne- 
 
 il 
 
 I -111 IMil 
 
i 
 
 GENERAL CONSIDERATIONS. 
 
 525 
 
 bagoes make use of the term Wuhlmlinah for their 
 Supreme Spirit, iiud they call the Wind ma/Uah cheechce. 
 The Xatchez use tlie term luah for Fire, and it lias been 
 said already that AVazha-vvaud was the Algonkin name 
 for Creator, and was-ai'-au for Liglit. In the Ojibway 
 dialect wak-sa-yali-zc-vnn and wanda have the same 
 significations. The Mohawk word for Life is yonhc; the 
 dead are called ya-we-ah-e-yc-a ; and the verb To Exist, 
 To Be, in the same dialect, according to Schoolcraft, is 
 egn-no-yo'tc-a, — reminding the ear of Enigoria, tlie Good 
 Mind, one of the first-born twins in the cosmogony of 
 Creation, as related by David Cusick. Although in 
 these terms a distinction is maintained, an associa- 
 tion of thought is evident. Wind, Fire, and Light 
 are the assembled types of being. From these three is 
 Life. 
 
 To give the force of expression in Indian words is as 
 difficult as to render Cicero's orations without loss of 
 their fine resonance and beauty of meaning. Indian, 
 like Latin, translated, is as a bow slacked, from whose 
 untense string the arrow refuses flight. The following 
 illustration — a speech in council with the French, by 
 an Indian warrior — affords perhaps a better example of 
 the views and opinions of the Indians in relation to the 
 acts of the governor of Canada, De la Barre, — to whom 
 in reply the speech is addressed, — than of the Indian 
 language. 
 
 This speech was made in 1G84. In 1689 the terrible 
 massacre by the French of the inhabitants of Schenec- 
 tady, composed of traders and Praying Indians, occurred, 
 and was the occasion of the speech in the foregoing pages. 
 Not long after this the crime of burning an Indian chief, 
 by the command of the Count de Frontenac, was cora- 
 
 i .; 
 
 m 
 
 "X. 
 
 M 
 
 i 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 
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 I.I 
 
 11.25 
 
 UiKA |U 
 ut i2ii 12.2 
 
 S La ■2.0 
 |U 11.6 
 
 ^ 
 
 /. 
 
 V 
 
 v: 
 
 % 
 
 7 
 
^ 
 
 '^ 
 
 vV 
 
 ^ 
 

 526 
 
 INDIAN MYTH& 
 
 II!,.' 
 
 mitted. Both events are exponents of the temper of the 
 nation with whom the Indian warrior was in council at 
 the time of this speech. The burning of prisoners of 
 war was a custom instituted among the Indians. The 
 French copied the barbarism of tlie savages. It is due 
 to the Jesuit P'athers, who have been so often quoted in 
 this volume, to state that they sought to move the Count 
 de Frontenac to mitigate his sentence ; and being unsuc- 
 cessful, they afterwards visited the prisoners, for there 
 were two condemned, and offered them the consolations 
 of their religion. But this was refused, and the prisoners 
 began to prepare for death in tlieir own manner, by sing- 
 ing their death-song. A knife was thrown into the 
 prison by some sympathizing hand, with which one of 
 the prisoners despatched himself The other continued 
 his preparation, and was finally carried to the place of 
 execution, where his feet were broiled between two liot 
 stones. His fingers were burned in red-hot pipes; while 
 both his arms were at liberty, he did not remove them. 
 His joints were cut, his sinews twisted around bars of 
 iron, his scalp flayed from his skull, and hot sand poured 
 upon his head ; when, by the intercession of the Inten- 
 dant's lady, states Golden, the coiq) de grace was given. 
 During the terrible process of this barbaric torture the 
 warrior continued his death-song, recounted his prowess 
 in battle, and related the burning of French prisoners. 
 
 This execution is an example of the fierce temper of 
 the age ; in which it is, indeed, difficult to distinguish 
 savage from Christian. 
 
 As a matter of historic justice, previous to the Indian 
 orator's speech, that of De 1?. Barre is given : — 
 
 The King, my master, being informed that the Five Nations 
 have often infringed the peace, has ordered me to come 
 
GENERAL CONSIDERATIONS. 
 
 OZt 
 
 hither with a guanl, and to send Obguesse to tlie Onon- 
 dagas, to bring the chief sacliem to my camp. Tjje intention 
 of the great King is tiiat you and I may sm<jke the Cahunet of 
 Peace together ; but on this condition, tiiat you promise me, in 
 the name of the Senecas, Cayugas, Onondagas, and Moliawks, 
 to give entire satisfaction and reparation to liis subjects, and 
 in the future never to molest them. 
 
 The Senecas, Cayugas, Onondagas, and ^lohawks liave 
 robbed and abused all the traders that were passing to the 
 Illinois and Unamies, and other Indian nations, the children 
 of my King. They have acted, on these occasions, contrary 
 to the treaty of peace with my predecessor. I am ordered, 
 therefore, to demand satisfaction, and to tell them that 
 in case of refusal, or their plundering us any more, that I 
 liave express orders to declare war. This belt confirms my 
 words. 
 
 The warriors of the Five Nations have conducted the En- 
 glish into the lakes, which belong to the King, my master, and 
 brought the English among the nations that are his children, 
 to destroy the trade of his subjects, and to withdraw their 
 nations from him. They have carried the English thither, 
 notwithstanding the prohibition of the late governor of New 
 York, who foresaw the risk that both they and you would 
 run. I am willing to forget these things, but if ever the like 
 shall happen for the future, I have express commands to de- 
 clare war with you. This belt confirms my words. 
 
 Your warriors have made several barbarous incursions on 
 the Illinois and Unamies ; they have sacrificed men, women, 
 and children, and have made many members of those nations 
 prisoners, who thought themselves safe in their villages in 
 times of peace. These people who are my King's children, 
 must not be your slaves ; you must give them their liberty, 
 and send them back into their own country. If the Five 
 Nations shall refuse to do this, I have express orders to 
 declare war against them. This belt confirms my words. 
 
528 
 
 INDIAN MYTHS. 
 
 This is what I have to say to Garangala, tliat he may carry 
 to the Seuecas, Onondagas, Oneidas, Cayugas, and Mohawks, 
 the declaration which tlie King, my master, has commanded 
 me to make. He doth not wish them to force him to send a 
 great army to Cadarackui Fort, to begin a war wliich must bo 
 fatal to them. He would be sorry that this fort, that was the 
 work of peace, should become the prison of your warriors. 
 We must endeavor, on both sides, to prevent such misfor- 
 tunes. The French, who are brethren and friends of the Five 
 Nations, will never trouble their repose, provided that the 
 satisfaction which I demand be given, and that the treaties 
 of peace be hereafter observed. I shall be extremely grieved 
 if my words do not produce the effect which I expect from 
 them, for then I shall be obliged to join with the governor of 
 New York, wiio is commanded by his master to assist me, and 
 burn the castles of the Five Nations and destroy you. This 
 belt confirms my words. 
 
 De la Barre's speech was evidently intended to carry 
 dismay into the liearts of the Indian chiefs in council. 
 His threat, though not carried then into execution, is a 
 prophetic statement of what, in a measure, was done in 
 the course of time. The Indians were caught between 
 the two nations, the French and English, as between the 
 upper and nether millstones, and ground to powder, — 
 destroyed, annihilated. As allies or enemies, they were 
 equally betrayed, — not at once, it is true, nor by king's 
 troops, nor English Royalists, but by the spirit of 
 greed and earth-hunger, which led the whole fanatic 
 world of people, Spanish, English, and French, to a feast 
 of spoil upon the red race. 
 
 The intended effect of terror to the Indians was by 
 no means the result of the Frenchman's speech. All the 
 time that De la Barre spoke, Garangala kept his eyes 
 
n 
 
 GENERAL CONSIDERATIONS. 
 
 529 
 
 fixed on his calumet; and as soon as the governor had 
 done speaking he arose, and when he had walked several 
 times around the circle, spoke as follows : — 
 
 :ing3 
 
 SPEECH OF GARANGALA, CHIEF OF THE ONONDAGAS. 
 
 Yonondio,^ I honor you, and the warriors that aro witli mo 
 likewise honor you. Your interpreter has finished your 
 speech. I now hegin mine. My words make liastc to reach 
 your ears. Hearken to them. Yonondio, you must have he- 
 lievod, when you left Quebec, that the sun had burnt up all 
 the forests, wliich render our country inaccessible to tlio 
 French, or that the lakes liad so far overflowc'l the banks, that 
 they had surrounded our castles, and that it M'as impossible 
 for us to get out of them. Yes, surely, you must have dreamt 
 so, and the curiosity of seeing so great a wonder has brought 
 you far. Now you aro undeceived, since that I and the 
 warriors hero present are come to assure you that the 
 Senecas, Cayugas, Onondagas, Oneidas, and Mohawks are yet 
 alive. I thank you, in their name, for bringing back into 
 their country the calumet, which your predecessor received 
 from their hands. It was happy for you that you left under- 
 ground that murdering hatchet that has been so often dyed in 
 the blood of the French. 
 
 Hear, Yonondio ! I do not sleep ; I have my eyes open ; 
 and the sun, which enlightens me, discovers to mo a great 
 captain at the head of a company of soldiers, who speaks as 
 if he were dreaming. He says, that ho only came to the lake 
 to smoke on the great calumet with the Onondagas. But 
 Garangala says that he sees the contrary, — that it M-as to 
 knock them on the head, if sickness had not weakened tho 
 arms of the French. 
 
 I see Yonondio raving in a camp of sick men, whose lives 
 
 » Fide M. Cuoq. Onont'O, "La Bello Moutagne," p. 176. 
 
 M 
 
530 
 
 INDIAN MYTHS. 
 
 
 '4 
 
 I, ■ 
 
 \1 
 
 M 
 
 
 Vt'X 
 
 'f: 
 
 tlie Great Spirit has saved by inflicting this sickness upon 
 thorn. 
 
 Hear, Yonondio ! Our women had taken tlieir clubs, — 
 our children and old men had carried their bows and arrows 
 into the heart of the camp, — if our warriors had not disarmed 
 them, and kept them back, when your messenger came to our 
 castles. 
 
 It is done, and I have said it. 
 
 Hear, Yonondio ! We plundered none of the French but 
 those that carried ^'uns, powder, and balls to the Twightwies 
 and Chictaghicks [their enemies], because those arms might 
 have cost our lives. Herein we follow the example of the 
 Jesuits, wl break all the kegs of rum brought to our castles, 
 lest the drunken Indians should knock them on the head. 
 Our warriors have not beaver enough to pay for all those arms 
 they have taken, and our old men are not afraid of the war. 
 
 These bolts preserve my words ! * We carried the English 
 into our lakes, to trade there with the Utawawas and Yua- 
 toghies, as the Adirondacks brought the French to our castles, 
 to carry on a trade which the English say is theirs. AVe are 
 born free ! We neither depend on Yonondio nor Corlaer ! " 
 We may go where we please, and carry with us whom we 
 please. If your allies be your slaves, use them as such ; com- 
 mand them to receive no other but your people. This belt 
 preserves my words. We knock the Twightwies and Chic- 
 taghicks on the head, because they had cut down Trees 
 of Peace, which were the limits of our country. They have 
 hunted beaver on our lands. They have acted contrary to 
 the customs of all Indians, for they left none of the beaver 
 alive ; they killed both male and female. They brought the 
 Satanas into the country to take part with them, after they 
 had concerted ill designs against us. We have done less than 
 
 ^ Their records were made upon wampum. Vide illustrations of 
 legends of Deluge and Creation, in Chapters XIV and XV. 
 2 Governor of New York. 
 
 1 
 i 
 
 1 
 
 1 
 
 1 
 
 r 
 
 
 lal 
 
 J; 
 
 1,. 
 
m 
 
 GENERAL CONSIDERATIONS. 
 
 531 
 
 cither the English or French, that have usurped the lands of 
 so many Indian nations, and chased them from their country. 
 This belt preserves ray words. 
 
 Hear, Yonondio ; what I say is the voice of all the Five 
 Nations. Hear what they answer ! Open your ears to what 
 they speak. The Senecas, Cayugas, Onondagas, Oneidas, and 
 Mohawks say that when they buried the hatchet at Cada- 
 rackui, in the presence of your predecessor, in the middle of 
 the fort, they planted the Tree of Peace in the same place, to 
 be there carefully preserved ; that in place of a retreat for 
 soldiers, that fort might be a rendezvous for merchants ; that 
 in place of arms and ammunition of war, beavers and mer- 
 chandise should only' enter there. 
 
 Hear, Yonondio ! Take care for the future, that so great 
 a number of soldiers as appear there do not choke the Tree of 
 Peace planted in so small a fort. It will be a great loss, if 
 after it had so easily taken root, you should stop its growtli, 
 and prevent its covering your country and ours with its 
 branches. I assure you, in the name of tlie Five Nations, 
 that our warriors shall dance to the Calumet of Peace under 
 its leaves ; and shall remain quiet in their seats, and shall 
 never dig up the hatchet, till their brothers, Yonondio or 
 Corlaer, shall enter jointly, or separately endeavor to attack 
 the country which the Great Spirit has given our ancestors. 
 
 This belt preserves my words ; and this, the authority 
 which the Five Nations have given me.* 
 
 
 ■ .;:'' 
 
 The belts mentioned in Garangala's speech were 
 made with great care, and were to the Indians of great 
 value. Josselyn records a visit to Boston, in 1671, of 
 King Metacom (who is better known by his English 
 name, Philip), in which it is stated that ho wore a coat 
 
 ^ Address to De la Barre, governor of Canada, in 1684. 
 den, History of the Five Nations. 
 
 Fide Col- 
 
1 : 
 
 ''4 
 
 I'liiii 
 
 •i 
 1' 
 
 
 
 532 
 
 INDIAN MYTHS. 
 
 and buskins set thick with blue and white beads " in a 
 pleasant wild work," and a broad belt of tlie same. 
 The sentiments expressed in the foregoing speech are 
 those that actuated King Philip in his dealings with the 
 English. A hauglity warrior, and with the death of his 
 brother fresh in memory, King Philip was much to be 
 feared, and his death naturally was a relief to the 
 harassed colonists. But it is with a sense of liumiliation 
 that we read the statements that the people " prayed the 
 bullet into King Philip's heart ; " tliat his head was 
 sent to Plymouth, where it was exposed for twenty 
 years, and his hands to Boston ; and that liis mangled 
 body was refused tlie right of sepulture. Following the 
 story of the slaughter, by our people, of Indian men, 
 women, and children at Narragansett, we read : — 
 
 We have hoard of two and twenty Indian captains slain, 
 ail of them, and brought to hell in one day. ... It was not 
 long before the liand which now writes [1700] upon a certain 
 occasion took off the jaw from the exposed skull of that 
 blasphemous leviathan [King Philip].^ 
 
 t 
 
 "Ijiiij 
 
 Examples of the oratory of King Philip have been re- 
 peatedly given in the pages of Indian history. It is 
 unnecessary to repeat them. The most striking product 
 of the versatile powers of our savages is a written his- 
 tory given in our own tongue, a portion of wliich has 
 already found place in this volume. The difficulties 
 which David Cusick encountered in giving the facts of 
 history in s. foreign tongue are best known through a 
 knowledge of his native language. So well, however, 
 has he succeeded, that his statements are quoted as 
 
 1 Rev. Increase Mather. 
 
 W\M\ 
 
GENERAL CONSIDERATIONS. 
 
 533 
 
 authority equal if not superior to that of any English 
 writer of the period, not only on account of liis kinship of 
 race, but because of the unembellished veracity of those 
 statements. Metaphor is the common speech of the 
 Indian, but David Cusick writes without metaphor. 
 A simple candor of expression is seen in all his pages. 
 We seek in vain that bitter recrimination, or fierce re- 
 sentment, which might have sullied the concluding chap- 
 ter, as these would be natural expressions from him who 
 might have said, of tlie general woe of a people without 
 a country (sold for toys, or wrested by force), quorum 
 pars fid. The gracious passage of years had not time 
 to heal the wounded pride of race when tliese pages 
 were written, but we hear nothing of these matters. 
 "We tr^ice upon tlie map of North America the locality 
 of the occupancy of this historian's race, before its col- 
 onization by our forefathers. We find the grand lakes 
 and mountains, the fast and far running rivers, surpass- 
 ing all previous experience in beauty of scenery and 
 wealth of soil, — all unlike the narrow English home, 
 surpassing even sunny France, — and we wonder that 
 the few annals of the possessors of all these riches have 
 not a final chapter of invectives ; but the Indian knew 
 the dignity of silence. , 
 
 PREFACE TO SKETCHES OF THE ANCIENT HISTORY OF 
 
 THE SIX NATIONS: 
 
 COMPniSINO A TALE OP THE FOUNDATION OF THE GREAT ISLAND (NOW 
 NORTH AMERICA), THE TWO INFANTS BORN, AND THE CREATION 
 OF THE UNIVERSE. 
 
 I have been long waiting in hopes that some of my people, 
 who have received an English education, would have under- 
 
 I 
 
 liifl 
 
 111 
 
 
 Mi' 
 
534 
 
 INDIAN MYTHS. 
 
 taken the work, as to give a sketch of the Ancient History 
 of tlio !Six Nations ; but found no one seemed to concur in 
 the matter, after some hesitation I dotennined to commcnco 
 the work ; but found the history involved with fables ; and 
 besides, examining myself, finding so small eductitod that 
 it was impossible for mo to compose the work without much 
 difficulty. After various reasons I abandoned the idea : I 
 however, took up a resolution to continue the work, which I 
 have taken much pains procuring the materials, and translat- 
 ing it into English language. I have endeavored to throw 
 some light on the history of the original population of the 
 country, which I believe never have been recorded. I hojje 
 this little work will be acceptable to the public. 
 
 DAVID CUSICK. 
 
 TuscABORA Village, June 10, 1825. 
 
 'tr 
 
 !"'■; -i 
 
 PART II. 
 
 A REAL ACCOUNT OF THE SETTLEMENT OF NORTH AMERICA, AND THEFR 
 
 DISSENSIONS. 
 
 In the ancient days the Great Island appeared upon the 
 big waters, the earth brought forth trees, herbs, and vegeta- 
 bles. The creation of the land, animals ; the Eagwehoewe 
 people were too created and resided in the north regions, and 
 after a time some of the people became giants and committed 
 outrages upon the inhabitants. After many years a body of 
 Eagwehoewe people encamped on the bank of a majestic 
 stream, and was named Kanawage, now St. Lawrence. 
 
 PART III. 
 
 By some inducement a body of people was concealed in 
 the mountain at the falls named Kuskehsawkich (now Os- 
 Avego). When the people were released from the mountain 
 they were revisited by Tarenyanagon, i. e. Holder of the 
 Heavens, who had power to change himself into various 
 
 ill 
 
GENERAL CONSIDERATIONS. 
 
 535 
 
 sliapes ; ho ordered the people to proceed toward the .sunrise 
 as lie guided them, and came to a river and named Yenonan- 
 atche, i. e. CJoing round a Mountain (now Mohawk), and wi.nt 
 down the bank of the river and came to where it discharj^'es 
 into a great river running towards the midday sun ; and named 
 Shaw-nay-tan-ty, i. e. Beyond the Pineria (now Hudson), and 
 went down the bank of tiio river and tou(!hed tlio bank of a 
 great water. The company made encampment at the phiee 
 and remained tliere a few days. The j)eoi)le were yet in one 
 language ; some of the people went on the banks of the great 
 water towards the midday sun ; but the main company 
 returned as they came, on the bank of the river, under the 
 direction of the Holder of the Heavens. Uf this company 
 there was a particular body which called themselves one 
 household ; of these were six families, and they entered 
 into a resolution to preserve the chain of alliance which 
 sliould not be extinguished in any manner. Tlie company 
 advanced some distance up the river of 8haw-na-taw-ty 
 (Hudson) ; the Holder of the Heavens directs the first family 
 to make their residence near the bank of the river, and the 
 family was named Te-haw-re-ho-gah, t. e. a Speech Divided 
 (now Mohawk), and their language was soon altered ; the 
 company then turned and went towards the sunsetting and 
 travelled about two days and a half, and came to a creek 
 which was named Kaw-na-taw-te-ruh, i. e. Pineies.^ 
 
 The second family was directed to make their residence 
 near the oreek, and the family was named He-han-re-tah-go, 
 i. e. Big Tree (now Oneidas), and likewise their language was 
 altered. The company continued to proceed toward the sun- 
 setting, under the direction of the Holder of the Heavens. 
 The third family was directed to make their residence on 
 a mountain named Onondaga (now Onondaga), and the 
 
 ^ Here is appended a note, as follows : The creek now lirannbes from 
 the Susquehanna River, at the head generally called Colonel Allen's 
 lake, ten miles south of Oneida Castle. 
 
 ,.'(;?] 
 
 M 
 
 
 I: 
 

 "mh 
 
 'im 
 
 )t 
 
 m 
 
 V 
 
 §»' 
 
 tl''! 
 
 ;3G 
 
 INDIAN MYTHS. 
 
 family was naniod Souh-now-kiih tah, ». e. Carrying tho 
 Naiiu', ami their language was altcnul. Tho ccjjnpaiiy con- 
 timuMl tlic'ir journey towards the sunsetting. The fourth 
 family was dircet(!(l to make their residence near a long 
 lake named Oo-yo-goh, t. e. a Mountain Rising from Water 
 (now Cayuga), and tho family was named Sho-nea-mi-we- 
 to-wah, i. e. (!reat I'lpo, and their language was altered. Tho 
 company continued to procoeil towards tho sunsetting. Th 
 fifth family was directed to make their residence near a high 
 mountain, or rather knoll, situated south of the Canandai- 
 gutt Lake, which was named Jenneatowake, and tho family 
 was named Te-how-noa-wyo-hcnt, i. e. Possessing a Door 
 (now Seneca), and their language was altered. The sixth 
 family went with the company that journeyed towards tho 
 sun setting, and touched tho l)ank of a great lako named 
 llau-ha-gava-rah-ka, i. e. a Cap '^now Erie), and thou went 
 towards between tho midday and sunsetting, and travelled 
 consid(;ra')lc distiinco and came to a large river which was 
 named Onau-we-yo ka, *. e. a Principal Stream (now Missis- 
 sippi). The people discovered a grapevine lying across the 
 river, by Avhich a part of the people went over ; but while 
 they were engaged, tho vine broke and were divided ; they 
 became enemies to those that went over the river ; in conse- 
 (pience they were obliged to disperse the journey.* 
 
 The Holder of tho Heavens instructs them in the art of 
 bows and arrows in the time of game and danger. Associates 
 were dispersed, and each fitimily went to search for residences 
 accord ng to their convenience of game. The sixth family 
 went towards tho sunrise, and touched the bank of tho Great 
 Water. The family was directed to make their residence near 
 Cau-ta-nah, i. e. Pine in Water, situated near the mouth of 
 Neuse River, now in North Carolina, and the family was 
 
 * By some, remarks Cusick, this may seem an incredible story. 
 Why more so than that the Israelites shouhl cross the Ked Sea on 
 dry land ? 
 
OEKERAL CONSIDER ATIOXS. 
 
 C37 
 
 luimc'cl Kiiu-ta-n(»h (tiow Tuscaruru), and tlioir liiiii^naf^c wna 
 ulso ultt-rcU ; but the «ix fiiiniliea did not go so lur as to h 
 the undiTstandiiig of each other's langua,i,'(i. 'I'ho Holder of 
 tho lIcavcMis returns to tho tivo families and forms the modo 
 of tho Confi'duracy, which was named Ego-nea-soub-neh, i. c. 
 Long IIouso. [Hero follow the names above mentioned.] 
 About this time an agent from suiJcrior power visits tho 
 families, and he instructs them in various things respectinj,' 
 the Infinity, matriuKUiy, moral rides, worshij), &c, ; uiul ho 
 warus them that an evil spirit was in tho world, an<l wouM 
 inducto tho people to commit trespasses against tho rules ho 
 had given them ; and ho oilers them favoral)lo promises, obe- 
 dieuco to tho rules, tho souls should enter tho place of hap[)i- 
 ness, but to tho disobedient these souls would bo sent to state 
 of misery. And ho gives tho seeds for corn, beans, s<|uashes, 
 potatoes, and tobacco, with directions how to cultivate them ; 
 and he gives them tho dogs to aid in pursuing game ; and he 
 repeats tho administration of the game, and that tho country 
 was given for their people's raaintenance. When he ended 
 tho interview, consolation ho leaves. About one hundred 
 winters since, the people left the mountain, the five families 
 were increased, and made some villages in tho country. Tho 
 Holder of tho Heavens was absent from tho country, which 
 was de; tituto of tho visits of the Governor of the Universe. 
 The reason produced the occasion that they were invaded by 
 tho monsters called Ko-nea-rau-neh-neh, i. e. Flying Heads, 
 which devoured several people of the country. 
 
 Cusick here gives an account of the invasion of these 
 monsters, and also of an attack from a monster of the 
 deep, the Lake Serpent, when he continues : — 
 
 The five families were compelled to make fortifications 
 throughout their respective towns, in order to secure them- 
 selves from the devouring monsters. The manner making 
 
 i 
 
 Jlf 
 
 •ill! 
 
m 
 
 r' 
 
 538 
 
 INDIAN MYTHS. 
 
 the fort ; at first they set fire against several trees, as requires 
 to make a fort, ami the stone axes are used to ruh olf tlie 
 coals, as to burn quicker : when the tree burns down they 
 put fires to it about three paces apart, and burn it down in 
 half a day ; the logs are collected to a place where they set 
 up round according to the bigness of the fort, and the earth 
 is heaped on both sides. A fort generally has two gates ; one 
 for passage and the other to obtain water. Tiie people had 
 implements which they used to make bows and arrows. The 
 kettle is made of baked clay in which tiie meat is boiled ; 
 the awl and needles are made of hard bone ; a \n\)G for smok- 
 ing is made of leaked clay or soft stone ; a small turtle-shell 
 is used to peel the bark ; a small dry stick is used to make 
 the fire, by boring it against the seasoned wood. 
 
 
 lii 
 
 fm 
 
 :i|lii!'ll 
 
 were again 
 tribe of the 
 
 eavens again 
 
 Cusick continues by stating that the five families be- 
 came numerous, and gives the date of this period as 
 twelve hundred and fifty years before Columbus dis- 
 covered America, and two hundred and fiftv —inters since 
 the people left the mountains. A Wir r, ?n the speech 
 of the Iroquois, signified a Year. Nov/ ti 
 molested by monsters, the Stonish Giant? 
 wilderness, but happily the Holder of the 
 visited the people, and by strategy destroyed these 
 giants. 
 
 The Lake Serpent discovers the powerful operations of the 
 Holder of the Heavens, instantly retreats into the deep places. 
 After the banishment of the monsters, the Holder of tiie 
 Heavens retires from the country. After a time the monster 
 of the deep made its appearance in the country ; a snake with 
 the shape of human head opposed the passage between the 
 Onondaga and Go-yo-goh ('now Cayuga), which prevented 
 their intercourse, as the snake hi:d seated near the principal 
 path leads through the settlements of the five f * nilies. The 
 
 i -''i : 'ii. •' 
 
T^ 
 
 GENERAL CONSIDERATIONS. 
 
 539 
 
 people were troubled of their condition, and finally they de- 
 termined to make resistance. They selected the best warriors 
 at Onondaga, and after they were organized and prepared, 
 proceeded to the place ; after a severe conflict the snake was 
 killed. The Lake Serpent was often seen by the people, but 
 the thunderbolt destroyed the serpent or compelled him to 
 retire into the deep. 
 
 About this time there were various nations inhabited the 
 southern countries ; these nations descended from the families 
 that were dispersed after the vine broke on Onauweyoka 
 (Mississippi.) The Holder of the Heavens visited the live 
 families and instructed them in the arts of war, and favors 
 them to gain the country beyond their limits, after which ho 
 disappeared, perhaps one thousand years before Columbus 
 discovered America. About this time the five families be- 
 came independent nations, and they formed a council-fire in 
 each nation. Unfortunately a Avar broke out among the 
 Five Nations. During the unhappy diflerences the Atotarho 
 was the most hostile chief, resided at the fort Onondaga ; his 
 head and body were ornamented with black snakes; his 
 dishes and spoons were made of skulls of the enemy ; after a 
 while he requested the people to change his dress. The 
 people immediately drove away the snakes ; a mass of wam- 
 pum was collected, and the chief was soon dressed in a large 
 belt of wampum. He became a law-giver, and renewed tlio 
 chain of alliance of the Five Nations, and framed their 
 internal government, which took five years in accomplishing 
 it. At Onondaga a Tree of Peace was planted reached the 
 clouds of heaven ; under the shade of this tree the senators 
 are invited to sit and deliberate, and smoke the Pipe of Peace 
 as ratification of their proceedings ; a great council-fire was 
 kindled under the majestic tree having four branches ; one 
 pointed to the south, west, east, north, The neighboring 
 nations were amazed at the pov/erful confederates. The 
 Onondaga was considered a heart of the country. Numerous 
 
 t 
 
 ^: I 
 
 
 
540 
 
 INDIAN MYTHS. 
 
 f,|.;: 
 
 belts and strings of wampum were left with the famous chief 
 as a record of alliance. After he had accomplished the noble 
 work he was immediately named Atotarho, King of the Five 
 Nations; and was governed by the senate, chosen by the 
 people annually, — the successor of the kings to follow the 
 woman's line. 
 
 The establishment of this Confederacy, at the time 
 mentioned by Cusick, discloses the fact that social pro- 
 gress began among the Northwestern tribes of Indians 
 previous to the discovery of America by Columbus. 
 The reign of Atotarho begins amidst mythic tradi- 
 tions ; it is followed by that of several kings by the 
 same name, whose reign is associated with mythic 
 stories of battles with monsters and contests with 
 adjacent tribes. The Holder of the Heavens con- 
 tinues his visits, protecting his people. 
 
 In the reign of Atotarho IV. a double-headed serpent 
 is spoken of, which destroyed the people of a fort. A 
 strange animal is mentioned, that occasioned a terrible 
 pestilence. 
 
 In the days of King Atotarho VI., perhaps six hundred 
 and fifty years before Columbus discovered America, 
 Cusick relates : — 
 
 A small party were out to make incursion upon the enemy, 
 when one of the warriors discovered a hollow tree ; supposed 
 a bear in the tree, he immediately reported. The warriors 
 were in hopes to obtain the bear ; went to the tree. One of 
 them climbed and put a fire in it in order to drive out the 
 creature. The warriors made ready to shoot, but were mis- 
 taken. There instantly came out a furious lizard and quickly 
 grasped [one of the dogs 1] and leaped into the hollow of the 
 tree, and the young ones devoured it. A grumbling noise 
 ensued. The warriors were terrified at the monstrous crea- 
 
GENERAL CONSIDERATIONS. 
 
 541 
 
 ture, and were soon compelled to retire, except one stayed iit 
 the tree while others fled. He remained until the party was 
 destroyed, and the last warrior was chased. The warrior im- 
 mediately left the tree and ran on the way ; fortunately met 
 the Holder of the Heavens, who advised him to stop, and 
 offers the aid of making resistance, which was accepted. Tiie 
 warrior was instructed to make fire without delay, and to get 
 some sticks to use with to prevent the lizard's flesh from 
 uniting the body as being efficacious. The Protector changed 
 into a lion and laid in wait. In a mean while the monster 
 came up, a severe engagement took place ; the M'arrior hast- 
 ened with a stick and began to hook tlie lizard's flesh, Avhen 
 bit off" by his defendant, and throws it into the fire ; by 
 means the monster was quelled. The warrior thanked for 
 personal preservation. The Protector vanished out of his 
 sight. 
 
 In the following reign, winged fishes are mentioned, 
 and a tribe of people " who were called Dog-tail Nation, 
 because of possessing short tails." Near the Rocky 
 Mountains a giant is said to live. And now a time of 
 great scarcity of game occurs. It is ordered that two 
 fat persons be killed and eaten. But the famine in- 
 creases and many perish. 
 
 In the reign of Atotarho VIII. the Stonish Giants 
 are mentioned ; but their number has diminished, and 
 very few are found in the north regions. A warrior is 
 obliged to run a race with one of the giants. He faints 
 at the sound of the giant's war-whoop, and loses tlie 
 race. Nevertheless, by strategy he gets possession of a 
 mystical hand called the Pointer, which directs the hun- 
 ter to the place of game. At this time there are many 
 witches, who turn into foxes and wolves by night, their 
 movements being attended with flashes of light. 
 
 • 1 r 
 
 4 
 ill 
 
 
 j 
 
w 
 
 111' 
 
 542 
 
 INDIAN MYTHS. 
 
 m 
 i"' 
 
 
 
 mf 
 
 III 
 
 
 • 1? 
 li'ii 
 
 illil 
 
 II! H 
 
 i!, I 
 
 The manner of the burial of the dead was at this time 
 changed, and the face of the dead was placed towards 
 the east. It is in this reign that mention is made of a 
 visitor, a very old man, who taught the Indians many 
 things, — how to respect their deceased friends and to 
 love their relations. He informed the people tliat the 
 Whites beyond the great water had killed their Maker, 
 but he rose again ; and he warned them that " the 
 Wiiites sliould, in some future day, take possession of 
 the Big Island, and it would be impossible to prevent 
 it. The red children would melt away like snow before 
 heat. The aged man became sick, and lie told them to 
 get different roots to cure diseases, and also showed the 
 manner of mounting, &c. The aged man died among 
 them, and they buried him ; but soon after some person 
 went to the grave and found he had risen, and never 
 heard of him since." 
 
 We have here, in this mysterious visitor, the earliest 
 account, probably, of missionary labor. 
 
 In the reign following, that of Atotarho IX., a queen 
 is mentioned who is renowned for her ability, and who 
 had great influence with the people. An account of a 
 general war is given. The manner of killing game is 
 described, and the use of poisoned arrows is first 
 mentioned. 
 
 The seasons of the year, they are directed by the Seven Stars 
 of the heavens ; when warriors travel in a great forest they are 
 guided by a Northern Star; if the sun and moon are ecHpsed 
 they beheve that the Bad Spirit darkens it. The people are 
 assembled, and make a loud noise to scare the Bad Spirit 
 from the orb. They believed that the clouds in the moon 
 were earth and inhabited by people. 
 
 The sixth family made resident near the mouth of Neuse 
 
 "III 
 
GENERAL CONSIDERATIONS. 
 
 543 
 
 ■if: 
 
 Neuse 
 
 River, in North Carolina, and became three tribes, the Kau- 
 tanohalcan, Kauwetseka, and Tuscarora, and united into a 
 league, and were at war with the Nantieokes and totally on 
 the seashores. About this time the Long House became 
 numerous and powerful ; each nation could muster as follows 
 the Mohawks, 5,000 warriors ; Onei(his .'i,.')00 warriors 
 Senccas, 0,000 warriors ; Onondagas, 4,000 ; ( 'ayugas, 4,.500 
 total amount, 23,000 warriors. The Mohawk was considered 
 an elder brotiier, and was appointed to keep a watch towards 
 the sunsetting. The senators met annually, at the fort Onon- 
 daga, to promote their national prosperity. The Long House 
 were free, independent nations, and have been acknowledged 
 such in treaties made with them by the neighboring nations. 
 Every independent nation have a government of their own ; 
 they have a national committee meet occasionally ; they have 
 a chief ruler, named Ankoyaner,^ a peace-maker, who is in- 
 vested with authority to administer the government. Each 
 nation has a right to punish individuals bf their own nation 
 for offences committed within their jurisdiction ; each nation 
 is bound to oppose any hostile invasions of the enemy. 
 
 Of the reign of Atotarho X. Cusick relates b\it little, 
 except a story of a contest with a monstrous bear. 
 
 In the following reign a great war occurs. This the 
 historian places at the period of about one hundred and 
 fifty years before Columbus discovered America. 
 
 The Tuscaroras possessed the country lying between the 
 seashore and the mountains which divide the Atlantic States, 
 but afterwards a contest arose with the southern nations, the 
 Oyetoh, Kwntarirosaurauh, Oaweda. 
 
 1 Ankoynncr, Lord or Nobleman. No one ran hoM this office ex- 
 cept a member of the Turtle tribe. He governs the nation, but is not 
 allowed to go out to war ; his duty is to stay at homo and preserve 
 peace among his people. 
 
 '' f 
 111 t 
 
 m 
 
 |i 
 
 i-.i 
 
I' 
 
 « Mil! 
 
 ii ' ■ 
 
 1*' 
 
 544 
 
 INDIAN MYTHS. 
 
 ■,i|.„ 
 
 iil 
 
 The war lusted many years. The TusRarorus' frontier set- 
 tlements Avere reduced considerably, but tlieysend messengers 
 for assistance from their brethren, the Five Nations, and at 
 last the enemy Avas compelled to suspend hostility. 
 
 The Bear tribes nominate the chief warrior of the nation. 
 The law of the Confederation provides the Onondagas to fur- 
 nish a king, and the Mohawks a great war-chief of the Five 
 Nations. 
 
 About this time an earthquake was felt throughout the 
 kingdom, supposed a large comet fell into some of the lakes ; 
 and other signs were seen in the heavens. The Defender 
 ceased from visiting the people in bodily form, but appeared 
 to prophet. In a dream he foretells the Whites would cross 
 the Big Waters and bring strong liquors, and buy up the red 
 people's lands ; he advises them not to comply with the 
 wishes of the Whites, lest they should ruin themselves and 
 displease their Maker. They would destroy the Tree of Peace 
 and extinguish the great council-fire at Onondaga, which was 
 so long preserved to promote their national sovereignty. 
 
 In the reign of Atotarho XII., perhaps fifty years before 
 Cohr.nbus discovered America, tliere was a war between tlie 
 Mohawks and Mohegans, maintained by small expeditions ; 
 but finally the ^Mohawks received orders from the King to 
 invite the two confederate nations, the Oneidas and the Onon- 
 dagas, to unite against the common enemy, who was compelled 
 to sue for peace. 
 
 In the reign of Atotarho XIII. Columbus discovered 
 America. At this time the Keatahkiehroneah were fighting 
 with their neighboring tribes, and were injurious to their 
 frontier settlements. The Five Nations sent Thoyenogea, 
 with an array of five thousand warriors, and defeated the 
 Keatahkiehroneah and drove them west side of the Ohio 
 River, and they lay waste the enemy's country, and attacked 
 other tribes, <fec. About this time the Erians declared a war 
 against the Five Nations ; a long bloody war ensued ; at last 
 
GENERAL CONSIDERATIONS. 
 
 545 
 
 covered 
 fighting 
 io their 
 'cnogea, 
 itcd the 
 ho Ohio 
 ittacked 
 ;d a war 
 , at last 
 
 the Erians were driven from the country, and supposed 
 were incorporated with some of the southern nations, after 
 which the kingdom enjoyed without disturbance for many 
 years. 
 
 The Mohawk was considered the oldest language of the 
 Confederacy. 
 
 So ends, with a list of Mohawk and Tuscarora names, 
 the History of David Cusick, the value of which is ines- 
 timable, it being autlientic, and from tlie pen of a native. 
 It is seen in the history of the thirteen kings, that a 
 gradual progress was made from the first establishment 
 of the Confederacy. There is less superstition shown in 
 the reigns of the last three kings. ^larvel and mystery 
 gradually recede into the shadows of the barbaric world, 
 from whence the Indians of the Iroquois Confederacy 
 emerge into the higher social position of senators and 
 law-givers. 
 
 Witchcraft itself is believed to arise in some far 
 southern countries. The giants are in the borders of 
 the Itocky Mountains. 
 
 The judicious adjustment of power among the Five 
 Nations, the considerate measures fftT the protection of 
 the weaker tribes in the Iroquois Confederacy, — as 
 indicated in the speech of Hiawatha, — are illustrations 
 of the character of this remarkable race of savages. 
 
 It is from evidences furnished in their Ilites, and 
 from Indian history, that the fact is disclosed that the 
 red men had evolved a theory of governmental polity, 
 on the basis of which civilization might have risen. It 
 proves that isolated humanity moves out of barbar- 
 ism into civilization, by the force of its own inherent 
 capacity. Led by the Holder of the Heavens (to use 
 
 80 
 
 III 
 
m 
 
 m 
 
 546 
 
 INDIAN MYTHS. 
 
 f^,!t 
 
 
 w 
 
 
 
 1 
 
 B 
 
 
 I- ■! 1 ^ 
 
 •'It! 
 
 V ' i 
 
 ■1 
 
 fi '' 
 
 ' 1 
 
 1 
 
 1,1 
 
 i i 
 
 1 : ;:^ 
 
 ;, i 
 
 1 
 
 -:| ii 
 
 1 ! 
 
 1 i'' 
 
 the sacred name oi the Tuscarora historian), an ac- 
 knowledgment of whom arises from an innate con- 
 sciousness of overruling deity, n^^.n emerges from the 
 savage to the social state, in which fraternal relations 
 are recognized, and a common hrotherhood declared. 
 This relationship is disclosed in the Scriptural name of 
 tlie first parent, Adam, or 7'cd earth, from whose paternal 
 bosom — Indian tradition and comparative mythology 
 determine — sprang the red man. 
 
 "These savages," remarks Pere le Jeune, "are free 
 from the great evil that disturbs the i^eace of the Euro- 
 peans. I speak of avarice and ambition." 
 
 Of the French a Jossakeed remarks : " They have no 
 intelligence ; they vex themselves ; they worry. "We 
 are different. Nothing disturbs us. As for myself, 
 should famine press upon me, should life be threatened, 
 our enemies the Hurons slay our people, I should be 
 tranquil. I am content. I fear nothing." " 11 suffit 
 k un sauvage de dire, Je stds homme, pour braver la 
 mort," remarks La Pf Mierie. This tranquil state of 
 mind is one of the recognized virtues which is acquired 
 by the Jossakeed in his early youth ; but it is not a 
 universal habit of the Indian mind. The imperturbable 
 stoic of the forest is the hero of his tribe. He is dis- 
 tinguished from his people, as is the devotee of India, 
 whose endurance of torture marks a saintly beatitude 
 of soul. It is related by a traveller that he had seen 
 a Hindoo devotee who had held his hand and arm 
 extended above his head eleven years, for the sake 
 of absorption into deity, or nigban, — hoping by this 
 torture to arrive at eternal repose, an extinction of 
 all desire, a cessation of individual will. Placidity of 
 soul was the aim of the Indian Jossakeed also. To be 
 
GENERAL CONSIDERATIONS. 
 
 547 
 
 I ac- 
 con- 
 1 tlie 
 .tions 
 iared. 
 me of 
 ternal 
 lology 
 
 e free 
 Euro- 
 
 ive no 
 -. We 
 
 tnyself, 
 ateiied, 
 )uld be 
 A suffit 
 aver la 
 tate of 
 cquired 
 not a 
 arbable 
 is dis- 
 India, 
 latitude 
 ad seen 
 ,nd arm 
 he sake 
 by this 
 ction of 
 ■idity of 
 To be 
 
 unmoved by emotions of affection, of fear or desire, was 
 the savage's idea of a heroic character. To have strength 
 of heart, as he termed courage, was his highest ambition. 
 
 A winter of scarcity of game had brought a band of In- 
 dians to the verge of famishing. One early spring morning a 
 party of hunters started on an expedition to a part of the coun- 
 try where they had been informed through dream-omens that 
 there was game. As they moved onward in the silent marcli 
 of the single lile, one of their number saw a man sitting alone 
 upon a rock on the brow of tlie hill. The hunter left liis 
 companions and went to him. As lie approaclied he spoke, 
 but no answer was returned. He went nearer, and reaching 
 out his hand touched the man upon the shoulder ; the man 
 was dead. Alone, upon an eminence, under the canopy of 
 the heavens, he had breathed out his soul. He had sought 
 no sympathy. He had left his people, that he might die 
 alone. 
 
 It was with such equanimity that the Indian warrior 
 aspired to meet death. 
 
 Examples of the Indian's unflinching endurance in 
 torture have already been given. The story of the cap- 
 ture of Canonchet, chief sachem of the Narragaiisetts, 
 discloses his heroism, displayed in humiliation, defeat, 
 and death : — 
 
 An expedition in 1676, headed by Captain George Denison 
 of Stonington and Captain Avery of New London, was sent 
 out against the Narragansetts. Meeting with an Indian man 
 (whom they slew) and two squaws, they made them confess 
 that Canonchet, or Nannuntenso, as he had formerly been 
 called, was not far off. Following the tracks Avhich their 
 scouts discovered, they soon came in view of some wigwams 
 near Pawtucket, or Blackstone River. Canonchet being with 
 
' i 
 
 ? ■ t I 
 
 H> t 
 
 \h' 
 
 -!<i| 
 
 ill 
 
 548 
 
 INDIAN MYTHS. 
 
 seven men in one of these wigwams, sent several men, one 
 after the other, to the top of a hill to see what the danger 
 was. The four sent first fled ; the fifth, more faithful, gave 
 intelligence to the sachem of his danger, who immciliatoly 
 endeavored to escape. Catapazet, with a few Imlians and 
 English, followed on so hard that the sachem was soon 
 obliged to throw off his blanket, next his silver-laced coat, 
 which had been presented to him at Boston in October, when 
 the treaty was mide, and his belt o{ peaj, the sight of which 
 made his pursuars mare eager. Ho now took to the water, 
 and his foot slipping upon a stone, ho wet his gun ; upon 
 which accident, as he afterwards said, his heart and bowels 
 turned within him, so that he became void of strength as a 
 rotten stick ; so much so that a Pequot, Monapoide, laid 
 liold on him Avithout his resisting, although ho was a most 
 strong man, of goodly stature, and very courageous. 
 
 Robert Stanton, one of the first English that came up. to 
 him, being about twenty years old, putting a question or two 
 to him, the sachem looked upon his youthful face, and re- 
 plied in his broken English : ** You much child ; no unuer- 
 stand matters of war ; let your brother or your chief come ; 
 him will answer." And he was as good as his word. He was 
 promised his life if he would endeavQr to procure the sub- 
 mission of his tribe. This ho obstinately refused to do. 
 Persisting in this heroic resolution, he was carried to Stoning- 
 ton, where he was condemned to be shot to death; The young 
 Mohegan sachem and two Pequot sachems were, by the order 
 of the English, his executioners. Ho was told how he boasted 
 he would not deliver up a Wamponag, or the paring of a Wam- 
 ponag's nail, that he would burn the English alive in their 
 houses ; to which he replied that others were as forward for 
 the war as himself, and he desired to hear no more thereof. 
 And when his sentence was given, he said he liked it well ; 
 that thus he should die before his heart was soft, or ho had 
 spoken anything unworthy of himself. 
 
n, one 
 liinger 
 1, gave 
 Aiatoly 
 13 and 
 3 soon 
 (1 coat, 
 r, when 
 [ which 
 ) water, 
 I ; upon 
 bowels 
 gth as a 
 de, laid 
 is a most 
 
 ae up. to • 
 )n or two 
 and re- 
 lO unuer- 
 ef corao ; 
 Ho was 
 the sub- 
 to do. 
 1 Stoning- 
 1\Q young 
 tho order 
 le boasted 
 3f aWam- 
 3 in their 
 )rward for 
 •e thereof, 
 it well ; 
 or ho had 
 
 GENERAL CONSIDERATIONS. 
 
 549 
 
 Hut)bard, the historian, briefly adds : " And liis head 
 was cut ofl' and sent to Hartford. The rest of his body- 
 was burned." 
 
 It was generally acknowledged among the Jesuit 
 missionaries that the Indians were possessed of remark- 
 able memories. " Tliese savages," exclaims a zealous 
 Father, " have the best memories in the world." Tho 
 custom of committing to memory their traditions, the 
 habit of repeating the sacred chant accompanying rites 
 of worship, and the repetition of the speech of tlie orator 
 as an act of courtesy before replying to its argument, 
 were all conducive to the cultivation of this faculty. 
 
 In a council which was held with the Senecas, by 
 Governor Tompkins of New York, a contest arose be- 
 tween that gentleman and the celebrated chief. Red 
 Jacket, as to a fact connected with a treaty of many 
 years' standing. The American agent stated one thing ; 
 the Indian chief corrected him, and insisted that the re- 
 verse of his assertion was true. It was rejoined : " You 
 have forgotten ; we have it written down on paper." 
 " The paper then tells a lie," was the confident answer. 
 " I have it written here," continued the chief, placing 
 his hand with dignity upon his brow. " You Yankees 
 are born with a feather between your fingers, but your 
 paper does not speak the truth. The Indian keeps his 
 knowledge here ! This is the book the Great Spirit gave 
 him. It does not lie ! " A reference was immediately 
 made to the treaty in question, when, to the astonish- 
 ment of all present, and to the triumph of the tawny- 
 statesman, the document confirmed every word he had 
 uttered.* 
 
 Sculptures of the human face found in Indian mounds 
 
 1 History of Indian Tribes, by M'Kenny and Hall. 
 
 m \i 
 
 i'l'! 
 

 I, ! 
 
 t. 
 
 'i 
 
 'm 
 
 !l 
 
 J , 
 
 I ■, : " - f 
 
 550 
 
 INDIAN MYTHS. 
 
 aro di.stin<j[uislied for the severity of tlieir outlines, the 
 brow beinj,' contracted in some cases, and tlie mouth 
 conij)re.sscd. I'ortraits of Indian warriors, taken in tlio 
 fifteentli and sixteenth centuries, disclose a ])rei)onder- 
 ance of the intellectual over the so-called animal char- 
 acteristics. Cruelty itself, as exhibited in some of the 
 lineaments, is that of the intellect. It is the white heat 
 of fierce contem[)lation, or the stern rej)ose of enforced 
 self-control, and not sudden flashes of overmastorin;^ 
 passion, that give this element to the Indian face.^ The 
 red man is an embodiment of reflection, his usual expres- 
 sion not entirely differing from that seen in the face of 
 certain dumb anim.als, which is a smileless sobriety, — 
 arising from impotency in articulation in the beast, and, 
 one might think, of poverty of language in the Indian, 
 had we not proof to the contrary. This characteristic is 
 noticeable by comparison with other races. The African 
 is of an afiectional nature ; his wide mouth, with the 
 uncompressed lips, the open avenue of the ever-ready 
 speech, constitutes bin) an embodiment of irrepressible, 
 inextinguishable laughter, — his hilarity being the op- 
 posite of Indian sobriety. The two races are as bmin 
 and heart, — meditation being the habit of the one, as 
 is ungoverned feeling of the other. 
 
 Adherence to compacts of council, allegiance to his 
 word, constancy to vows of friendship, existed as the 
 prevailing characteristics of the savages in the fifteenth 
 century, according to universal statements of the early 
 writers. 
 
 The treatment by the Indians of their wounded or 
 their prisoners is barbarous; but it should be remem- 
 
 1 Portraits of celebrated wamors in Smithsonian Institute ; also 
 " Costumes and Portraits of Aborigines," in 1589, by John Wythe. 
 
GEKERAL CONSIDERATION'S. 
 
 551 
 
 berecl tliat in tliis tliey fullowod a universal custom, 
 sanctiont'd by thuir roligious beliels. Tho soul's cntianco 
 into or dc!i>arture from the hunuvn form, was but an in- 
 cident in tiie eternal cycle of transmigration. To tor- 
 ture tlio body of a man was it a crime; since tiie 
 victim by his endurance advance-l liim.self, becoming a 
 superior manitto in case of deatii, or if lie survived, a 
 powerful Jossakeed. That the custom of burning or 
 beating tlie captured foe was not without regulation, is 
 shown by tlie reciuirement that tlie prisoner should run 
 tlie gauntlet, — a stake being placed to indicate a re- 
 fuge, the road to which was beset with his conquerors, 
 armed with a variety of missiles. If he conducted 
 him.self with perfect coolness in the race, bearing each 
 buffet without liinching and without outcry, ilying on- 
 ward with unstundding f(!et until the goal was reached, 
 his life was won, and indemnity from severer chastise- 
 ment was gained ; and, indeed, the tribe often adopted 
 the prisoner, exalting him to a place among their war- 
 riors, and sometimes giving him a chiefdom as the only 
 fitting tribute to his courage. 
 
 Sir Alexander McKenzie remarks : — 
 
 In their quarrels with each other they very rarely proceed 
 to a greater degree of violence than is occasioned hy blows, 
 wresthug, and pulling of hair ; while their abusive language 
 consists of applying the name of tho most offensive animal to 
 the object of their displeasure, and adding tho Avonls ugly 
 and chi-ay (still-born). 
 
 And Mr. Powers states, regarding the California 
 Indians : — 
 
 The Tatu are remarkable for their timidity. My host, 
 Mr. Carner, related how a full-grown, vigorous Tatu, in his 
 
 4 
 
 i ! 
 
552 
 
 INDIAN MYTHS. 
 
 ]'■:> 
 
 » 
 
 f 
 
 employ, was once frightened to death in broad daylight by 
 a belUgerent turkeycock. The poor fellow had never seen 
 that species of fowl before ; when one day, as he was walking 
 through the yard, the gobbler, being greatly blown out and 
 enlarged in appearance, made a furious dash at him, and so 
 frightened him that he took to his bed and expired in two 
 days. Another one of the same tribe unwittingly trod in a 
 bear-trap when hunting one day with a companion, where- 
 upon he dropped all in a heap upon the ground, helpless and 
 lifeless, with unspeakable terror, and died in his tracks in 
 half an hour ; though a subsequent examination revealed the 
 fact that the steel trap had inflicted no mortal injury on him, 
 and that he undoubtedly perish '\ from fright. His comrade, 
 instead of unclamping the trap, iled for his dear life, believing 
 it wus the Devil they had encountered. . . . 
 
 Mr. Garner, himself a Christian who had labored zealously 
 for their conversion, said he had often seen them engage in 
 wordy quarrels, bickering and jangling, and jabbering strange, 
 voluble oaths, until almost the whole village was involved, 
 and until his own patience was entirely gone, but never once 
 advance to blows. His Saxon blood once got the better of 
 his religion ; his indignation waxed hot, and he offered them 
 clubs, and told them either to fight or be silent, but they did 
 neither the one nor the other. 
 
 There was a custom among the savages of killing their 
 aged, aJc-Jcee-iuai-zce (One who had been Long on Earth) ; 
 and this was done in accordance with the wish of the 
 victim to the infirmities of years, not from a cruel 
 disregard of the aged. Old people were thought to 
 have open vision. They were seers, and the authority 
 of their word equalled and often excelled that of the 
 chief. Relates an Indian historian : — 
 
 One morning there occurred a general disturbance in the 
 village ; some circumstance of the most trivial kind had hap- 
 
 ■1^' 
 
GENERAL CONSIDERATIONS. 
 
 553 
 
 their 
 :arth) ; 
 of the 
 
 cruel 
 
 (Tht to 
 
 bhority 
 
 of the 
 
 pened that had aroused the inhabitants to a frenzy, -which 
 every moment gained in fierceness and wild outbreaks. The 
 village arena became the scene of the most confused medley of 
 contending men, women, and children. 2no one knew from 
 whence the disturbance originated. Dominated as is tiie 
 savage by omens derived from the most trivial circumstance, 
 and taking affright at some odd incident, it seemed prob- 
 able that some unusual thing had occurred which had started 
 an alarm, and, as this feeling augmented, a general excitement 
 grew into a fierce encounter. In the height of the melee, 
 from one of the tents appeared a venerable, white-headed old 
 man. He had been unseen before, for he had kept in the 
 most rigorous seclusion. As he advanced, every voice was 
 hushed. A look from his eye, a motion of his hand, and the 
 frenzied strife was stayed, when in silence he turned and dis- 
 appeared in his tent. 
 
 Seership was not an unusual claim among the Jossa- 
 keeds. Circumstances have been related in which this 
 Second Sight, so common in Scotland, and known among 
 all nationalities, was justly claimed by them. 
 
 The undoubting belief in immortality, the certainty 
 of eternal existence, the sense that "things seen are 
 temporal," were the leading influences of the Indian's 
 habits of life. 
 
 As the bird upon the ground tarries but a moment 
 and then springs again into the air, its native domain, 
 so it is with man. Of what use then his more perma- 
 nent structures ? 
 
 Behold, we strike our tent and flee away. We walk 
 the Tchi-pai-mas-ke-nau, the Way of Souls. He who 
 is weary of the striving ambitions of our race, who has 
 not eyes to see that to the " laborer is given the hire," 
 — that manhood arrives pt its complete dignity by the 
 
 

 
 
 654 
 
 INDIAN MYTHS. 
 
 stress and strain of the compulsive demands of civil- 
 ization, — might easily believe tliat the philosophy of 
 these savages was a recognition of the highest truth, en- 
 forced by the common experiences of humanity. It is 
 not without its lesson. There is a connnanding truth 
 of comment upon the brevity of life, and its transient 
 needs, in the fact that our savages, and other elder races, 
 built their tombs for permanence, their homes for transi- 
 tion and change. The mound and the pyramid are hier- 
 oglyphic expressions of a religion that teaches that those 
 who have passed into the other life — the dead — are 
 the only permanent residents ; theirs only the eternal 
 abodes, — of which these consecrated places, built by 
 reverent hands, are symbols. 
 
 It has already been stated that the Indian regarded 
 the bones of his dead with reverence. The same obse- 
 quies were paid them, the same tenderness of feeling 
 exhibited in handling them, as when clothed in flesh. 
 
 The Hebrew Scriptures disclose a similar regard for 
 the bones of. the dead. The words of the Psalmist, about 
 which are centred so many sacred associations, " He 
 keepeth all his bones ; not one of them is broken," — 
 in accordance with which not one of the bones of the 
 Christ was broken, relates St. John, — is an illustration. 
 Tiiat it was believed by the Hebrew that understanding, 
 or life, existed in the bones, the Sacred Scripture appears 
 to declare, for the Psalmist elsewhere says : — 
 
 All my bones shall say : Lord, who is like unto thee, which 
 delivcrest the poor from him tliat is too strong for him, yea, 
 the poor and needy from him that spoileth him. 
 
 The Indian believes that the spirit of the animal slain 
 walks about his cabin, watchful of the disposition of his 
 
GENERAL CONSIDERATIONS. 
 
 555 
 
 bones. Tf they are burned or placed in safety, or in a 
 net if they are the bones of a castor, the spirit is content. 
 But if the hunter neglects to take this cave of the bones, 
 the offended spirit communicates the fact to his former 
 companions, \vl>o tlien conspire to keep concealed from 
 the liunter, that he may famish for want of food. This 
 belief is an illustration of the ancient teaching, that the 
 Great Spirit bade the animals allow themselves to be 
 killed by the Indian for his sustenance. As has been 
 said, each species of animals was believed to have an 
 elder brother, who was guardian and protector over the 
 relative rii'hts of man and beast. The elder brother of 
 tlie birds had his home in the air ; those of other animals, 
 in the water. An Indian who acted wrongfully, an un- 
 que-to-heJc-te, was in danger of death from the water- 
 spirit, which, it was claimed, would leap up and devour 
 him, — a belief in which is seen a recognition of an om- 
 nipotent moral sense inherent in the universe, an offence 
 against which is met with chastisement. It was the 
 occasion of remark among the Jesuits that the Indian 
 questioned, " What animal do you pray for ; is it a bear, 
 or a deer ? " And the zealous Fathers asseverated : 
 "These savages are utterly brutish. They think only 
 of eating." Yet the Jesuit taught the Indian convert 
 the words of our Lord's Prayer that bear the burden 
 of a similar appeal, — "Give us this day our daily 
 bread." 
 
 In the customary sacrifice of food, which was made by 
 tlirowing a choice fragment into the fire, the hunter was 
 heard to exclaim, pa-pe-ou-eka (Lead us in the way of 
 food). A prayer for success in hunting was always 
 made previous to an expedition. This prayer not only 
 was an appeal for direction in the course of the hunt. 
 
at y 
 
 m 
 
 'J ■:. 
 
 556 
 
 INDIAN MYTHS. 
 
 I' 
 
 . 5* 1 
 PI 
 
 ft 
 
 m 
 
 I fry! 
 
 i 
 
 but that the Great Spirit would send the animal to 
 be caught. " Come bear, come deer, come porcupine," 
 chant the little children as they leave their wigwams. 
 This is their morning orison. The tenderness with 
 which 9,ninials are treated is universal, as among the 
 Persians, and the animals are without fear. 
 
 The domestic habits of the Indians were characterized 
 by the usual domination of the strong over the weak, 
 seen among nations, individuals, and families ; but the 
 fact tliat the lineage of family and tribe was traced 
 through the female line often gave precedence and 
 power to the woman. Indian women were not un- 
 frequently chiefs of their tribes. They were seers and 
 prophets, if in the initiatory fast their visions bore 
 the character of high occult apparitions. They often 
 directed the hunters in their paths in search of game. 
 The wife and mother was believed to receive communi- 
 cation from the Great Spirit in her midnight chant, 
 as to the locality of the animal needed for the suste- 
 nance of her family. " All through the night, my son, 
 I chanted to the Great Spirit, and he has told me where 
 there is food for us." They attributed scarcity to the 
 displeasure of the Great Spirit. 
 
 The liardships of life were not so unequally dis- 
 tributed between the husband and wife as has been 
 represented. The work of the latter was perhaps more 
 continuous, since all that appertained to household labor 
 fell upon the women, and these avocations are monot- 
 onous, seldom admitting any relief; but the duties of 
 tent-life are not arduous, and tlie physical condition 
 of the women of the red race betokens some consider- 
 ation which results in a sturdy constitution. Eelates 
 a visitor among the Apaches : — 
 
GENERAL CONSIDERATIONS. 
 
 557 
 
 It is very rare that a Zuui woman prefers a life with her 
 people, when wedded to one of the Apache Indians. Even 
 Mexican female prisoners, who have become wives and 
 motliers, would not accept liberty were it offered them. 
 They have been known to refuse to seek protection when 
 near a Mexican town, and tlieir husbands were away hunt- 
 ing, preferring this mode of life to the comi)arative alHuenco 
 of the homes of their girlhood. 
 
 There is no duty more binding on the Apache warrior, 
 or more willingly performed, than that of jileasing and 
 providing for his mother. The longest life does not re- 
 lease him from the duty of obedience to her. To her 
 all must give place ; she takes the precedence of all 
 other relations ; her wants are paramount. 
 
 Rigid rules in the relations of the sexes were enforced 
 upon the warrior, obedience to which was believed 
 would give success in the hunt and on the war-path. 
 Marriage was sometimes annulled by an omen, or from 
 transferred affections, but this was not common. Infi- 
 delity on the part of the women was punished, but gen- 
 erally in cases of treachery and deceit. The savage 
 sometimes bestowed his wife upon a friend or a superior. 
 The pairing form of marriage was the most common ; but 
 polygamy was not unknown, nor was it the occasion of 
 strife or jealousy always, but more often was regarded 
 with the complacency of the Asiatic. The children 
 were the constant objects of aflection and care. Orphans 
 were adopted at once into other families, and were given 
 an equal share with the other inmates of the lodge. A 
 numerous family of children was uncommon. Copart- 
 nership was not unfrequent when sickness, or scarcity 
 in the hunt, occurred, and two or three families shared 
 their possessions; but in such cases the best hunter 
 
iliiii 
 
 M 
 I' 'i • 
 
 IsM. !* 
 
 
 m 
 
 I I 
 
 558 
 
 INDIAN MYTHS. 
 
 became ruler, and submission to his will was required 
 of all members of the household. 
 
 This sort of communism existed, in a less transitory 
 form doubtless, among the Village Indians, and the 
 Mound-builders. The houses of the latter were con- 
 structed upon earth- works, it is concluded. These earth- 
 works, were some of those mound-structures already 
 described, built in a square with an open court, and 
 with gates to the east and west. Tiiere have been found 
 more than one hundred of these works, large and small, 
 indicating the sites of Indian villages, of which three 
 quarters were occupied at the same time.^ The em- 
 bankments used were slight, measuring from two to 
 twelve feet. The broad base found in their present 
 condition was occasioned probably by the washing down 
 of the earth in the course of centuries. The rectangular 
 embankments, upon which it is believed were l)uilt the 
 village houses, were nearly twice as high as the circular; 
 and the two were often combined, and frequently con- 
 nected with each other. The word used by tlie Iro- 
 quois for their League was Long House, — kanonsionni. 
 States Mr. Hale: — 
 
 The Confederacy was compared to a dwelling which was 
 extended by additions made to the end, — in the manner in 
 which their bark-built houses were lengtliened, — sometimes 
 to an extent exceeding two hundred feet. When the num- 
 ber of these families inhabiting these long dwellings was 
 increased by marriage or adoption, and a new hearth Avas 
 required, the end wall — if this term may be applied to the 
 slight frame of poles and bark which closed the house — was 
 removed, an addition of the required size was made to the 
 
 ^ L. F. Morgan, in Smithsonian Contributions to Ethnology, 
 Vol. V. 
 
•'■ 
 
 GENERAL CONSIDERATIONS. 
 
 559 
 
 edifice, and the closing wall restored. Such was the figure 
 by which the founders of the Confederacy represent<id their 
 political structure, — a figure which was itself a description 
 and an invitation. 
 
 This figure of speech may be considered a picture of 
 the Mound-builder's house. At the present time, we are 
 told, in the valley of the Kio Grande, a single puoblo 
 house accommodates five hundred persons. Tlie houses 
 of the Village Indians were sometimes even five hundred 
 feet long, states Mr. Morgan. Tliey were probably built 
 in triangular form and covered with earth, with a passage- 
 way from end to end, and fire-pits for each apartment 
 (in the joint habitation of the Iroquois), openings being 
 made through the roof for the exit of the smoke. The 
 enclosed court, protected by the embankment and build- 
 ing, would thus afford pleasant protected houses. Of 
 these attractive enclosures, John Wythe gives illustra- 
 tions, representing the happy people at game, or cir- 
 cling in the dance. The following description of the 
 Mandan Indian's house illustrates the primitive archi- 
 tecture of our savages : — 
 
 The houses were circular in external form, the walls being 
 about five feet high, and sloping inward and upward from the 
 ground, upon which rested an inclined roof; both tlie exterior 
 wall and roof being plastered over with earth, a foot and a 
 half thick. For this reason they have usually been called 
 Dirt-lodges. These houses are about forty feet in diameter, 
 with the floo" sunk a foot or more below the surface of the 
 ground, six feet high on the inside line of the wall, and from 
 twelve to fifteen feet high at the centre. Twelve posts, six or 
 eight inches in diameter, are set in the ground at equal dis- 
 tances, in the circumference of a circle, and rising about six 
 feet above the level of the floor. String-pieces, resting in 
 
Mi 
 
 
 560 
 
 INDIAN MYTHS. 
 
 forks cut in the ends of these posts, form a polygon at the 
 base, and also upon the ground-floor. Against these an equal 
 number of braces are sunk in the ground about four feet dis- 
 tant, which, slanting upward, are adjusted by means of de- 
 pressions cut in the ends, so as to hold both the posts and the 
 stringers firmly in tlieir places. Slabs of Avood are then set 
 in the spaces between the braces at the same inclination, and 
 resting against the stringers, which, when completed, sur- 
 round the lodge with a wooden wall. Four round posts, each 
 six or eight inches in diameter, are set in the ground near the 
 centre of the floor, in the angles of a square, ten feet apart, 
 and rising from ten to fifteen feet above the ground-floor. 
 These again are connected by stringers resting in forks at 
 their tops, upon which, and the external wall, the rafters rest. 
 Poles three or four inches in diameter are placed as rafters, 
 from the external wall to the string-pieces above the central 
 parts, and near enough together to give the requisite strength 
 to support the earth-covering placed upon the roof These 
 poles were first covered over with willow matting, upon which 
 prairie grass was overspread, and over all a deep covering of 
 earth. An opening was left in the centre, about four feet 
 in diameter, for the exit of the smoke, and for the admis- 
 sion of light. The interior was spacious and tolerably well 
 liglited, although the opening in the roof and the single 
 doorway were the only apertures through which light could 
 penetrate. There was but one entrance, protected by what 
 has been called the Esquimaux doorway ; that is, by a pas- 
 sage some five feet wide, ten or twelve feet long, and about 
 six feet high, constructed with split timbers, roofed with poles, 
 and covered with earth. Buffalo-robes, suspended at the 
 outer and inner entrances, supplied the place of doors. Each 
 house was comparted by screens of willow matting or unhaired 
 skins suspended from the rafters, with spaces between for 
 storage. These slightly constructed apartments opened to- 
 wards the ci ntral fire like stalls, thus defining an open cen- 
 
GENERAL CONSIDERATIONS. 
 
 561 
 
 !' 
 
 adrais- 
 Avell 
 single 
 could 
 what 
 a pas- 
 abont 
 poles, 
 -J the 
 Each 
 laircd 
 en for 
 ed to- 
 ll cen- 
 
 tral area around the fire-pit, wliicli was the gathering-place 
 of the inmates of the lodge. This iire-pit was about live foot 
 in diameter, a foot deep, and encircled with flat stones set up 
 edgewise. A hard, smooth, eaithen floor completed the inte- 
 rior. Sucli a lodge would accommodate five or sLx families, 
 embracing thirty or forty persons. 
 
 The author of the above description counted forty- 
 eight houses, abandoned l)y the Arickarecs in 18G2. 
 The village was surrounded by a stockade, made of 
 timbers set vertically in the ground, and about ten 
 feet high. Within this space the houses were thickly 
 studded together, so that in walking through the villaue 
 one passed along circular footpaths ; but there were no 
 streets, and it was impossible to see in any direction ex- 
 cept for short distances. In the centre there was an 
 open space, where their religious rites and festivals were 
 observed. 
 
 An Indian fort — a drawing of which has been left us 
 by Champlain at the time (in 1C18) of his engagement 
 with the savages in a war upon their enemies — was 
 situated a few miles south of the eastern terminus of 
 Oneida Lake, on a small stream that wends its way in a 
 northerly direction, and finally loses itself in the same 
 body of water. This rude military structure was hex- 
 agonal in form, one of its sides bordering immediately 
 upon a small pond, while four of the other laterals, two 
 on the right and two on the left, were washed by a chan- 
 nel of water flowing along their bases. The sides oppo- 
 site the pond alone had an unobstructed laud approach. 
 As an Indian military work, it was of great strength. 
 It was made of tree-trunks as large as could be con- 
 veniently transported. These were set in the ground, 
 forming four concentric palisades, not more than six 
 
 36 
 
 !J:| 
 
ill ^ ' 
 
 I 
 
 i 
 
 <j 
 
 iC2 
 
 INDIAN MYTHS. 
 
 inches apart, thirty feet in height, interlaced and bound 
 together near the top, supporting a gallery of double 
 paling extending around the whole enclosure, — proof not 
 only against the flint-headed arrows of the Indian, but 
 against the bullets of the French arquebus. Port-holes 
 were opened along the gallery, througli which effective 
 resistance could be offered to assailants, by hurling stones 
 and other missiles with which the defenders were well 
 provided. Gutters were laid along between the pali- 
 sades, to conduct water to every part of the fortification, 
 for extinguishing fire. 
 
 It was in vain that Cham plain, with his Indian 
 allies and trained soldiery, endeavored to take this fort, 
 and it was thus made obvious to him that its forti- 
 fications were a complete protection to the intrenched 
 Iroquois. 
 
 An example of some scheme of arrangement and 
 method of action in Indian warfare is given in Cham- 
 plain's description of the instruction of a warrior to his 
 brother-chiefs, in which he was seen to draw a line upon 
 the ground in the form of a square, and place within the 
 interior space sticks of wood, now here, now there, in 
 varied positions. These sticks represented the warriors, 
 and were called by their names. The chief witnesses of 
 the tactics, so illustrated, afterward performed the drill 
 in the manner represented. These instructions were 
 given in the depths of the forest. 
 
 Indian hospitality has become proverbial, and had its 
 traditional laws. Food for guests was always kept pre- 
 pared, and offered to any visitor entering a village or 
 approaching a wigwam. The pleasant welcome given 
 Hiawatha, related by Mr. Hale, is but a type of the 
 uniform habits of the savages : — 
 
GENERAL CONSIDERATIONS. 
 
 5G3 
 
 ouud 
 Duble 
 )t' not 
 1, but 
 boles 
 i3ctive 
 stones 
 3 well 
 pall- 
 iation, 
 
 Indian 
 is fort, 
 3 forti- 
 enclied 
 
 nt and 
 Cbam- 
 • to bis 
 lie upon 
 bin tbe 
 beve, in 
 ^'aniors, 
 lesses of 
 be drill 
 s were 
 
 bad its 
 ^ept pre- 
 illage or 
 IQ given 
 of tbe 
 
 In tho early dawn Hiawatlia seated himself on a fallen 
 trunk, near the spring from which tlie inhaoitantsof tho Long 
 House drew their water. Presently tho wife of one of tho 
 brothers came out with a vessel of elm-bark, and approached 
 the sQring. Hiawatha sat silent and motionless. Sonu^thing 
 in his aspect awed the woman, who feared to address him. 
 She returned to tho house, and said to Dekanawidah, " A 
 man, or a figure like a man, is seated by the spring, liaving 
 his breast covered with strings of white shells." " It is a 
 guest," said the chief to one of his brothers ; " go and bring 
 him in, we will make him welcome." 
 
 Thus Hiawatha and Dekanawidah first met. Driven 
 by bis implacable foe, tbe crafty Atotarho, — rival chief- 
 tain of the Irotpiois, wlio bad murdered bis three sons 
 and a daughter, — who bad again defeated his efforts 
 at founding that league of amity for wbicb be bad la- 
 bored, Pliawatba bad taken flight alone and unfriended, 
 seeking foreign alliance. Secure in bis wbite badge of 
 peace, be waited outside a stranger's door, certain of a 
 friendly welcome to i. 3 rites of Indian hospitality. 
 
 The Indian receptions of strangers are recorded as 
 governed by tbe utmost spirit of barbarian courtesy. 
 States our early chronicler : — 
 
 As soon as the arrival of the English was made known to 
 Granganemeo, — brother of the well-known Winginia, sachem 
 of Wingandacoa, in Virginia, — he visited them with about 
 forty of his men, who Avere very civil, and of a remarkably ro- 
 bust and fine appearance. When they had left their boat and 
 come upon shore near the ship, Granganemeo spread a mat 
 and sat down upon it. The English went to him armed, but 
 he discovered no fear, and invited them to sit down ; after 
 which he performed some tokens of friendship (the laying his 
 hands upon his head and passing them downward upon the 
 
 m 
 

 1 
 
 mm 
 
 ■ 
 
 ill 
 
 
 >G4 
 
 INDIAN MYTHS. 
 
 breast), thon making a spoecli to th^m. lu return the Kn;^- 
 liah prescnteil him with some toys. None but four of liis 
 people spoke a word or sat (h)vvn, but maintained the most 
 perfect silence. On being shown a pewter dish, ho was much 
 pleased with it, and purchased it with twenty deer^skins, 
 which were worth in England one liundred shillings sterling. 
 The dish he placed upon his neck, suspended by a string. 
 He was invited aboanl the ship, whore ho was received in a 
 kindly manner. His wife, who was with him on ono of theso 
 visits, acted with modesty and quiet dignity. iSho wore long 
 bracelets of pearls. 
 
 lu traffic Granganemeo was remarkably exact. " Oft 
 we trusted him, and he would come within his day to 
 keep his word," states a witness of the above interview ; 
 who further reports that " commonly he sent them every 
 day a brace of ducks, conies, hares, and fish, and some- 
 times melons, walnuts, cucumbers, peas, and divers 
 roots." 
 
 After this acquaintance, myself and seven more went 
 thirty miles into the river Ocean, that runneth toward the 
 city Skicoak, and the evening following wo came to an isle 
 called lioanoak, from the harbor where wo entered seven 
 leagues. At the north end were nine houses builded with 
 cedar, fortified round with sharp trees, and tho entrance like 
 a turnpike. When we came towards it, tho wife of Granga- 
 nemeo came running out to meet us (her husband was absent), 
 commanding her people to draw our boat ashore, for beating 
 on the billows. Others she appointed to carry us on their 
 backs aland ; others to bring our oars into the house, for 
 stealing. When we came into the other room (for there were 
 five in the house) she caused us to sit down by a great 
 fire ; and, after some took off our stockings, and washed 
 them ; and bidding some wash our feet, she herself took 
 
GENERAL CONSIDERATIONS. 
 
 565 
 
 much pains to seo all things well ordered, and to provide us 
 victuals. After we had thus dried ourselves she hrouglit us 
 into an inner room, where she set on the board, standing along 
 the liouse, somewhal like frumenty, sotlden venison, and 
 roasted lish ; in like manner melons raw, boiled roots, and 
 fruits of divers kinds. Their drink is commonly water boiled 
 with ginger, sometimes with sassafras, and wholesome herbs. 
 A more kind, loving people cannot bo. 
 
 Further testimony of the hospitality of the Indians 
 is given by Champlain : — 
 
 During the time that I was with them, the chief of this 
 tribe, and their most prominent men, entertained us with 
 many banquets, according to their custom, and took the 
 trouble to go lishing and hunting with me, in order to treat 
 me with the greatest courtesy. 
 
 The pictorial art, as practised by the Indians, ap- 
 pears in the sculpture of the pipe, in vase-decoration, 
 and in those odd figures represented in bead-embroidery. 
 The smooth polish and graphic lines of the marbles 
 of the sacred calumet are mentioned as worthy the 
 skill of a European artist. Their vases exhibit but a 
 few lines : these, howevor, are ornamental and effective, 
 while the bead-embroidery is especially noteworthy for 
 its well-formed plan, and harmony and beauty of color- 
 ing. That the savages delighted in picture-making is 
 apparent by the universal use of this art in adornment. 
 They made their persons a walking panorama of color 
 and form ; and however grotesque the images tattooed 
 upon breast, arm, or face, they were full of force and 
 emphasis. There appeared an etching that was as for- 
 cible as ugly, carefully delineated upon the living sur- 
 face of the red livery of the savages, as they first 
 
 i'if 
 
566 
 
 INDIAN MYTHS. 
 
 M 
 
 !ti 
 
 presented themselves to the astonished gaze of our 
 forefatliers. This was done with a dye of black or red, 
 mixed with sunflower or bear's oil. 
 • The tattoo-woK. among the California Indians is 
 principally seen on the faces of the women, and is 
 seldom if ever used by the men. It is supposed to 
 be done for the purpose of identification, and is a tribal 
 mark. 
 
 Three narrow fern-leaves, pinked perpendicularly on 
 the chin, — one falling from each corner of the mouth, 
 and one upon the centre of the chin, — form a design 
 tattooed by a Karok woman. The lines are blue, pro- 
 duced by the juice of a plant, combined with the soot 
 of a stone, which they employ in tattoo-work. The Yuki 
 women tattoo a figure on each cheek, like the Indian's 
 emblem of the sky, given in the chapter on Picto- 
 graphy. It is formed by three parallel lines, traced from 
 the centre of the eyelid to the lip. Upon the upper lip 
 are seven triangles, three bases touching the line of the 
 lip. The nose is pinked with three wavering lines, the 
 length of the bridge ; on the chin were three clusters of 
 triple lines ; at the base of which is another set of wav- 
 ering lines, in triple clusters that form a crescent, being 
 cut across the curve of the chin. All these figures are 
 devices used in pictography among Northern tribes, and 
 are seen on mounu-relics, and upon moss-grown rocks 
 of sea and lake, a likeness that betokens the antiquity 
 of the tribes and a commonality of origin. Among the 
 Mohawk Indians Mr. Powers saw a woman who had 
 portrayed upon her cheeks a couple of bird's wings in 
 blue, the lower edge upward, which he said were well 
 wrought, both in correctness of form and in delicateness 
 of execution ; not only separate feathers, but even the 
 
^ 
 
 GENERAL CONSIDERATIONS. 
 
 567 
 
 filaments of the vein were depicted. Coast Eange tribes 
 figure a tree upon the person, the trunk of which is 
 sometimes eighteen inches or more in length. This, 
 however, is rudely delineated. 
 
 It is related by Mr. Powers that he met an Indian 
 woman in California, who had been employing her 
 talents in the art of picture-makiog, upon scraps and 
 odd ends of paper. She had drawn in a most suc- 
 cessful manner small landscapes, in imitation of our 
 artists. 
 
 The following incident, as related by Champlain, dis- 
 closes the aptitude of our savages in this department of 
 culture : — 
 
 The next morning five or six Indians timidly approached 
 them in a canoe, and then retired and set up a dance on the 
 shore, as a token of friendly greeting. Armed with crayon 
 and drawing-paper, Champlain was despatched to seek from 
 the natives some important geographical information. Dis- 
 pensing knives and biscuit as a friendly invitation, the sav- 
 ages gathered about him, assured by these gifts, when he 
 proceeded to impart to them their first lesson in topograph- 
 ical drawing. He pictured to them the bay on the north 
 side of Cape Ann, which he had just traversed ; and signi- 
 fying to them that he desired to know the course of the 
 shore on the south, they immediately gave him an example 
 of their apt scholarship, by drawing with the same crayon 
 an accurate outline of Massachusetts Bay, and finislied up 
 Champlain's own sketch by introducing Merrimac River, — 
 which not having been seen, owing to the presence of Plum 
 Island, which stretches like a curtain before its mouth, he 
 had omitted to portray. The intelligent natives volunteered 
 a bit of history. By placing six pebbles at equal distances, 
 they intimated that Massachusetts Bay was occupied by six 
 tribes and governed by as many chiefs. He learned from 
 

 '\i\'' 
 
 *■■ 
 
 !ti 
 
 ::i:!i ! 
 
 568 
 
 INDIAN MYTHS. 
 
 them, likewise, tliat the inhabitants of this region subsisted 
 by agriculture, as did those at the mouth of the Saco, and 
 that they were very numerous. 
 
 We met three hundred men of a tribe we named Cheveux 
 Releves ; since their hair is very high and carefully arranged, 
 and better dressed, beyond all comparison, than that of our 
 courtiers, in spite of their irons and refinements. This gives 
 tiiem a handsome appearance. Their bodies are very much 
 pinked in divisions of various shapes. They paint their faces 
 in various colors, have their nostrils pierced, and their ears 
 adorned with beads. When they go out of the house, they 
 carry a club. I visited them, became somewhat acquainted, 
 and formed a friendship with them. I gave a hatchet to the 
 chief, who was as much pleased and delighted with it as if I 
 had given him some rich present. Entering into conversa- 
 tion with him, I enquired into the extent of his country, 
 which he pictured to me with a coal on the bark of a tree. 
 He gave me to understand that he had come into this place 
 for drying the fruit called blues [blueberries], to serve for 
 manna in winter, and when they can find nothing else. 
 
 The skins of the deer, bear, and beaver were those 
 ordinarily used by these Indians for their garments. A 
 cloak was worn in the Egyptian style, with sleeves 
 attached with a string behind. Bands of porcupine- 
 quills dyed in a very fine scarlet, remarks Champlain, 
 were often made as trimming to their robes. The women 
 wore these robes witli girdles at the waist. They deco- 
 rated themselves profusely with bracelets and earrings 
 of porcelain. 
 
 An author mentions a habit of crossing and folding 
 the arms when walking about, which he noticed as a 
 prevailing custom among both sexes. It gave, said he, 
 a very grand air to the men and women. The savage. 
 
GENERAL CONSIDERATIONS. 
 
 569 
 
 as he moved about, appeared as consequential as the 
 greatest representative of royalty. • 
 
 In a general consideration of our savages, their agri- 
 cultural habits must not be overlooked. The cultivation 
 of the soil was carried on among the Indians in about 
 the same proportion as among the Europeans. The 
 hunters and fishers traded their furs and fish with the 
 villagers, whom they styled ivomen, if they especially 
 turned their attention to vase-making or robe-decoration ; 
 for ornamental works, even among these barbarians, was 
 stigmatized as effeminate. They were good patrons of 
 the art they affected to despise, however, as love of the 
 bravery of fine trappings was characteristic of the war- 
 rior and huntsman. The works of plodding industry, or 
 the products of inventive fancy, were often as earnestly 
 desired as their authors were vilified, showing a trait of 
 character not entirely limited to the red huntsmen of 
 the primeval forest and lake. 
 
 The cultivation of the field was principally the 
 employment of women; although it is stated that 
 the planting of corn was done by the men. This was 
 done with a knowledge of the habits of this cereal, and 
 that other plant-life would destroy it. Three kernels 
 were placed in a weeded heap of earth, that had been 
 carefully ground up into a powder by beating between 
 the palms of the hands. 
 
 Remarks Champlain : — 
 
 I visited the cultivated lands, which I found planted with 
 fine grain. The gardens contained all kinds of plants, — 
 cabbages, radishes, lettuce, sorrel, parsley, squashes, cucum- 
 bers, melons, peas, beans, and other vegetables, — which 
 were as fine and forward as in France. There were also 
 the vines which had been transplanted, already well ad- 
 
 M 
 
570 
 
 INDIAN MYTHS. 
 
 vanced. In a word, you could see everything growing 
 and flourishing. Aside from God, we are not to give praise 
 for this to the laborers or their skill; for it is probable that 
 not much is due to them, but to the richness and excellence 
 of the soil, which is naturally good, and adapted for every- 
 thing, as experience shows, and might be turned to good 
 account, — not only for purposes of tillage and the culti- 
 vation of fruit-trees and vines, but also for the nourish- 
 ment and rearing of cattle and fowl, such as are common in 
 France. 
 
 This discrimination of the intrepid voyager betokens 
 more zeal for France than justice to tlie Indian, while 
 it affords an example of the involved ratiocination of a 
 mind dulled by avarice. Elsewhere the same author 
 naively states that the Jesuit Father, on beholding the 
 fine lakes, magnificent rivers, and wide-spread fields, 
 was greatly encouraged in his mission to the savages. 
 
 Wi 
 
 WUNAUM WAYEAN. 
 
 " If they speak true " (unmaum waycan), was the con- 
 stant refrain of the speeches of Canonicus, the Rhode 
 Island sachem, of whom the good Roger Williams said, 
 " He loves me as a son." 
 
 Falsehood was treated by the savages as a crime. 
 The Chief Wabaunse remarked, on learning that a mem- 
 ber of the council had broken his vow : "An Indian who 
 will lie is not worthy to be called a warrior. He is not 
 fit to live." And lie threatened to cut out the villain's' 
 heart who had so disgraced his tribe. 
 
 An important question was asked an Indian chief by 
 an emissary of the government, to which immediate 
 reply was given ; but the question was repeated as if the 
 
GENERAL CONSIDERATIONS. 
 
 571 
 
 |ef by 
 idiate 
 lif the 
 
 interlocutor was in doubt as to the truth of the answer, 
 when the chief said, turning and looking the questioner 
 directly in the eye, " Am I a dog, that I should lie ?" 
 
 Wapella, chief of the Fox tribe, makes this statement : 
 " You have heard what my chief has said. He is the 
 chief of our nation. His tongue is ours. What he says 
 we will say. Whatever he does, we will be bound by it." 
 The leader of the council was expected to make prepara- 
 tions for a speech in council, with the thought and pre- 
 meditation that our framers of law are supposed to give 
 to their legal code. Previously religious rites were care- 
 fully performed, and for this purpose a sacred square 
 was constructed, in which was taken the purgative used 
 in initiatory ceremonies by the adult and by the young 
 warrior. He must enter the council of the nation in- 
 wardly purged and cleansed. 
 
 In consideration of the fact that among our savages 
 adherence to truth was so strictly required in all their 
 national agreements, and that all tribal transactions were 
 conducted under the sanction of their religious rites, it 
 may be concluded that the colonists had need to con- 
 sider their promises to this people, that they should 
 always be made with the like care and in religious 
 faith. 
 
 In illustration, the following statement by Champlain 
 may be quoted : — 
 
 P6re Joseph and myself have many times conferred with 
 them in regard to our belief, laws, and customs. They listen 
 attentively in their assemblies, sometimes saying : " You 
 say things that pass our knowledge, and which we cannot 
 understand by words, being beyond our comprehension ; 
 but if you would do us a service, come and dwell in this 
 country, bringing your wives and children, and when they 
 
5715 
 
 INDIAN MYTHS. 
 
 m 
 
 
 are here, we shall see how you serve the God you worship, 
 how you live with your wives aud childrcu, how you culti- 
 vate and plant the soil, how you obey your laws, how you 
 take care of animals, and how you manufacture all that we 
 see proceeding from your inventive skill. When we see all 
 this, we shall learn more in a year than in twenty by simply 
 hearing your discourse ; and if we cannot understand, you 
 shall take our children, who shall be as your own. And 
 thus being convinced that our life is a miserable one in com- 
 parison with yours, it is easy to believe wo shall adopt yours, 
 abandoning our own." 
 
 This invitation both French and English colonists 
 very soon accepted, and the Indians had opportunity to 
 witness the results of a more civilized code of laws. 
 Later we find this record : — 
 
 It was observed that he [Meantiraony, sachem of the Narra- 
 gansetts] would never speak but when some of his councillors 
 were present, — that they might, as he said, bear witness of 
 all his speeches at their return home. 
 
 The caution was necessary ; for we learn that when 
 the commissioners sent Benedict Arnold as messenger 
 to the Narragansetts, on his return he so misrepresented 
 them that he was afraid to venture among them for 
 some time after.^ He who at length proved himself 
 traitor to his own country thus early began a course of 
 falsehood. 
 
 Similar incidents are recorded in colonial history ; and 
 their influence must not be held of slight importance, 
 for in the language of Wapella, " His tongue was ours." 
 The opinion of the Indian chiefs was being formed, and 
 in this untoward manner, regarding the white people, 
 
 ^ Kbode I&land Colonial Historical Society Collections, Vol. II. 
 
GENERAL CONSIDERATIONS. 
 
 573 
 
 ■; and 
 bance, 
 rs." 
 1, and 
 eople, 
 
 11. 
 
 who liad been invited to come and give an ex&mple of 
 their superiority. 
 
 In another record we find the following reply to the 
 request of Count Zinzendorf, to be permitted to preach 
 the gospel to the Six Nations : — 
 
 Brother ! You have made a long journey over the seas to 
 preach the gospel to the white people and to the Indians ! 
 You did not know that we were here, and Ave knew notliing 
 of you. This proceeds from above [probably in allusion to 
 the tirst discovery of the continent]. Come therefore to us, 
 both you and your brethren ; we bid you welcome among us. 
 Take this fathom of wampum in confirmation of the truth of 
 my v^ords. 
 
 But later we read the following speech, addressed to 
 one of the Moravian Brethren : — 
 
 Brother, last year you asked our leave to come and live 
 with us, for the purpose of instructing us and our children, to 
 which we consented ; and now having come, we are glad to 
 see you. 
 
 Brother ! It appears to us that you must have changed 
 your mind, for instead of instructing us or our children, you 
 are cutting trees down on our land ! You have marked out a 
 large spot of ground for a plantation, as the white people 
 do everywhere ; and by-and-by another and another may 
 come and do the same ; and the next thing will be that a 
 fort will be built for the protection of these intruders ; and 
 thus our country will be claimed by the white people, and we 
 be driven further back, as has been the case ever since the 
 white people came into this country. Say ! Do we not speak 
 the truth 1 
 
 This speech, made in council, was received in this case 
 with consideration, and finally the Moravian Brother 
 
i! ' |i 
 
 l,= MI 
 
 674 
 
 INDIAN MYTHS. 
 
 accepted a garden-spot sufficient for his individual 
 support* 
 
 A suspicion, but too well founded, had, however, 
 undermined the confidence of all the leading Indians 
 of the various tribes of New England and the adjacent 
 country. Seldom was there a chief who became a con- 
 vert to Christianity. The few individual cases on record 
 are those of chiefs who liad some personal knowledge of 
 such men as Eoger Williams, Daniel Gookin, John 
 Eliot, and Zeisberger, whose integrity of character, and 
 honest zeal in the cause of their religion, were recog- 
 nized by these savage lovers of good faith. T'ley, by 
 their trutli, illustrated their doctrines, and so met the 
 requirements that had been stated to Champlain as 
 necessary for conviction. 
 
 Following the records of the steps of these apostles, 
 we read this document : — 
 
 "Whereas we, John Watson, senior, and Henry Prentiss, 
 were appointed by the Honorable Council of Massachusetts, 
 in New England, to reside among the Praying Indians living 
 at Natick, to observe and inspect their manners and conversa- 
 tion, which service we attended for about twelve weeks ; 
 during all this time we carefully observed their carriage and 
 demeanor, and do testify on their behalf, that they behaved 
 themselves both religiously towards God, and respectively, 
 obediently, and faithfully to the English ; and in testimony 
 of the truth thereof, we have hereunto set our hands, the 
 
 of , 1677. 
 
 John Watson, senior, 
 
 Henry Prentiss. 
 
 So great was the prejudice of the early settlers against 
 the Praying Indians, — converts to Christianity, through 
 
 1 Heckwelder's Narrative. 
 
GENERAL CONSIDERATIONS. 
 
 175 
 
 and 
 
 the zeal of good men, that it proved, as the above testi- 
 fies, necessary to have witnesses to their good behavior. 
 Of the assiduous labors of tlie humane Gookin, we find 
 it stated that they caused him to be " a byword among 
 men and boys." And at length the record states tliat 
 the Marlborough Indian converts, being vilified and 
 traduced, wert; sent for by the govermnent, under a guard 
 of soldiers, whose captain tied them, fifteen in all, neck 
 to neck, aad so delivered them over to authority and 
 imprisonment in Boston ; when, after an interval, there 
 being no just cause shown against them, they were 
 finally given their freedom. In the mean time all their 
 effects in their native home had been stolen or destroyed, 
 for which no restitution was made by the government. 
 
 Prejudice and fear again and again found occasion to 
 repeat similar wrongs. 
 
 On this subject Mr. Gookin gives the 
 
 following 
 
 suggestions : — 
 
 bnior, 
 
 mainst 
 hrough 
 
 Because some neighbor Indians to the English at Onabage, 
 Hadley, and Springfield (though none of these were Praying 
 Indians) had proved perfidious and were become enemies, 
 hence it was that all the Indians are reckoned to be false and 
 perfidious. Things growing to this height among the English, 
 the Governor and Council, against their own reason, ■were 
 put upon a kind of necessity, for gratifying the people, to 
 disband all the Praying Indians, and to make and i)ublish an 
 order to confine them to five of their villages. These were 
 forbidden to entertain any strange Indian ; nor were they 
 permitted to leave the precincts of their wigwams, beyond 
 .the limits of a mile. 
 
 "Should an Indian be found," reads the enactment, "out 
 of these precincts, travelling in any of our towns or woods, 
 contrary to these limits above mentioned, he shall be com- 
 
r>7G 
 
 INDIAN MYTHS. 
 
 m 
 
 iuaiiil(!d uml<?r <?uaril ami (;xiiiniuatioii, or ho may bo killod 
 or tlnstroycil us ho best may or can." ^ 
 
 Did any porsoii liaibor or protect tbo Indians, he wa.s 
 discountonanci'd by tho connnunity. Mr. John Hoaro, 
 of Concord, MassiudiuscttM, wa.s appointed by a coinniit- 
 too to take cbar^'e of certain Indians on liis i)lace. " JIc; 
 had tlieir wi^fwanis pitched on his grounds, near his 
 house. ... He was very loving to tliem, and very dili- 
 gent and careful to promote tiieir good." Gookin fur- 
 tiier relates : — 
 
 'I'ho captiiiii who Iiad soizod tho Marlborough Indians 
 entorod tho town, w'*,h a party of his men, upon tho Sabbath- 
 day, w(!nt into tiic meoting-hou.so vvh(!ro tho ])ooplo wore con- 
 vened to wor.shii) Ood. And after tho cx(;i'(!is(i was endftl, 
 tlie captain spiiko openly to tho congrcgaticjn to this elfect : 
 that ho understood there wore sonio heathen in tho town, 
 committed to one Iloaro, which ho was informed w(!re a 
 troul)le and a disquiet to tlnuu ; therefore if they desircid it, 
 ho would remove them to IJoston : to which speech of his, 
 mo.st of tho pef)ple being silent, except two or three that 
 enconraged him, ho took, as it seems, the silonco for consent; 
 and immediately after tho assembly was dismissed, ho went 
 with three or four files of men, and a hundred or two of tho 
 people — men, women, and children — at his heels, and marched 
 away to Mr. Hoare's house, and there demanded of him to 
 see tlio Indians under his care. Mr. Hoare opened the door 
 and showed them to them, and they were all numbered and 
 found there ; tlie captain then said to Mr. Hoaro, that ho 
 would leave a corporal and soldiers to secure thorn ; but Mr. 
 Hoaro answered, thero was no need of that, for they were 
 already secured, and were committed to him by order of tho 
 Council, and he Avould keej) and secure thorn. But yet the 
 
 ^ At a Council held in Boston, Aug. 30, 1675. 
 
GENKRAL CONSinKRATIONS. 
 
 i)i 
 
 of tho 
 ;et tho 
 
 captiiin l(iffc his corporal and 8olili(T.s th(!ro, wlio wore nhiiHivo 
 (!iifiii<,'h ti) the poor Indians by all lan^^uago. 
 
 Tho next niorriin;^ tho (;a[)tain (;aniu a^^'ain, to tako tlio 
 Indians and send them to IJoston. Jiiit Mr. lloaro rofusnd 
 to deliver them nniess lie showed him an ordcsr of th(! (Joun- 
 cil ; l)ut th(! captain cunld show no (;ther hut his commission 
 to kill and destroy tho encimy ; hut Mr. lloare said tJK^so 
 were fricnids and under order. 1'he eaj)tain could not ho 
 siitisii(!(l with his answer, ])ut commanded his corporal forth- 
 witli to hn^ak o[)en tho door and take the Indians all away, 
 which was done accordingly, and some of the soldiers phni- 
 dered the poor creatures of tlnar shirts, shoes, dishfis, and 
 such other things as thoy could lay tluiir hands upon, thouglj 
 tiio captain commanded the contrary. They were all brought 
 to Charlestown with a guard of twenty men. 
 
 The Gonoral Court, on receiving an account of tliis 
 transaction, expressed disapproval of the cajjtain's pro- 
 ceedings, but nevertheless, gave him no personal rebuke. 
 And to conclude this matter, those poor Indians, about 
 fifty-eight of them of all sorts, were sent down to Deer 
 Island, there to pass into the furnace of aflliction with 
 their brethren and countrymen. But all their corn and 
 other provisions, sufiicient to maintain them for six 
 montlis, were lost at Concord ; and all their other neces- 
 saries, except what the soldiers plundered. Tiuiv were 
 obliged to subf.ist upon clams, as others did, with some 
 little corn provided by the charge of tlie Honorable 
 Corporation.^ 
 
 Sagoyouwatha Keigreiawake, or Hed Jacket, on 
 being asked why he opposed the establishment of mis- 
 sionari(!S among his people, replied with energy, " Be- 
 cause they do us no good," and followed this statement 
 
 ^ History of the Christian Indiana in New England, by Daniel Gookin. 
 
 37 
 
 'm 
 
578 
 
 INDIAN MYTHS. 
 
 by the accusation: "The red man knew notliing of 
 trouble until it came from the white man ; as s(jon as 
 he crosscil the great waters lie wanted our country, and 
 in return has always Ijeen ready to teach us to quarrel 
 about his rclifrion. Ked Jacket can never be a friend 
 to such men. . . . We are few and weak, but may for a 
 lonfj time be happy, if we liold to our country and tlie 
 religion of our fathers." And the cliief's dying request 
 was : " Let my funeral be according to tlie customs of 
 our nation. Let me be dressed and equipped as my 
 fathers were, that their spirits may rejoice at my coming. 
 Be sure that my grave be not made by a white man ; 
 let him not pursue me there !" 
 
 Tliis request was disregarded ; for tlie neighboring 
 missionaries took possession of his body, and conveyed 
 it to their meeting-house, where a service was per- 
 formed ; after which, permission was given the friends 
 of the chief to say anything which they wished in rela- 
 tion to the departed, but this offer received the brief 
 reply, accompanied by a look of scorn : " This house 
 was built for the white man ; the friends of lied Jacket 
 cannot be heard in it." 
 
 -^' 1 was sought by Mr. 
 
 .. of a button on the good 
 .ally, " I care no more for your 
 religion than for that button." Mr. Mayhew requested 
 Ninigret, chief of the Xarragansetts, liberty to preach to 
 his people ; but the chief bade him " go and make the 
 English good," and added that so long as the English 
 could not agree themselves what religion was, it ill 
 became them to teach others. 
 
 M'Kenny, in his History of the Indian Tribes, tells 
 us: — 
 
 Now when Philip's 
 Eliot, the sachem, tah * 
 man's coat, said ener> 
 
GENERAL CONSIDERATIONS. 
 
 579 
 
 It has been a favorite project of the Roman Catholic mis- 
 sionaries, to rear a native priesthood among the American 
 Indians, and they liave taken great pains to induce some of 
 their converts to be educated for the holy office. It seems 
 strange that so rational a project, and one wliich would ai)pear 
 to i)romise the most beneficial results, should have entirely 
 failed, esi)ecially when undertaken by a church of such ann)le 
 means and persevering spirit ; yet it is a fact, that not a 
 single individual of this race in North America, among the 
 many who have been educated, and the still larger numbcsr 
 who have been converted to Christianity, has ever become a 
 minister of the gospel. 
 
 The Indian's mode of dealing with crime was summary. 
 A murderer when detected, by an ancient custom, was at 
 once killed and buried with the body of his victims. It 
 is related that two brothers came to strife, and one was 
 killed. The savages without hesitation despatclied the 
 survivor, and their bodies were consigned to the same 
 grave.^ Falsification and treachery were the usual 
 causes of all the Indian's internecine wars. The rea- 
 son given for enmity of tribes or clans was that they 
 were unfaithful to the Indian code of tribal relations. 
 The fierce justice of the savage required of a tribe resti- 
 tution for wrong, either by death of the victim, or pre- 
 sents that should be as oil to the wound. 
 
 The government at Boston, in 1675, and later, daring 
 the Revolutionary War, struggling for life and terri- 
 torial possessions, did not occupy itself in a too careful 
 guard of the rights and wrongs of the natives ; nor did 
 its promises always hold good. They came and dwelt 
 in the country, bringing their wives and children ; they 
 displayed their mode of worship, cultivated the soil, 
 
 ^ Tanner. 
 
 
580 
 
 INDIAN MYTHS. 
 
 If I 
 
 I'll'., 
 
 i 
 
 ■I 
 
 I iff' 
 
 ir 
 
 framed their laws, but they did not "take the Indian 
 children as their own." Instead, they took their inheri- 
 tance. It may not then be accounted strange tliat our 
 savages did not become Christian priests, even with the 
 fair example of a few heroic men. B-i.t had there been 
 no wrong, it is asserted, the barbarians would have been 
 unreclaimable. Fifty-three years nevertheless, history 
 relates, under the government of William Penn, the col- 
 onists of Pennsylvania lived in amity and concord with 
 the Indians. Tliey went on tilling the soil, it is recorded, 
 witliout molestation. All territorial purchases were 
 made in accordance with Indian custom and compact in 
 council. The story of Penn's integrity and the Indian's 
 faithfulness is a pleasant chapter in the annals of the 
 early colonists. As an illustration of this wis 3 man's 
 rule, the following enactments are selected from a docu- 
 ment termed " Laws Agreed Upon : " — 
 
 V. That all courts shall be open, and justice shall neither 
 be sold, denied, nor delayed. 
 
 VI. That in all courts, all persons of all persuasions may 
 freely appear in their own way and according to their own 
 manner, and there personally plead their own cause them- 
 selves ; or, if unable, a friend : and the first process be the ex- 
 hibition of the complaint in court fourteen days before the 
 trial ; and that the party complained against may bo fitted 
 for the same, he or she shall be summoned no less than ten 
 days before, and a copy of the complaint delivered him or 
 her at his or her dwelling-house. But before the complaint 
 of any person be received, he shall solemnly declare in court 
 that he believes in his conscience his cause is just. 
 
 XII. And forasmuch as it is usual with the planters to 
 overreach the poor natives of the country in trade, by goods 
 
GENERAL CONSIDERATIONS. 
 
 581 
 
 not being good of the kind, or debased with mixtures, with 
 which they are sensibly aggrieved, it is agreed, whatever is sohl 
 to the Indians, in consideration of their furs, shall be sold in 
 the market-place, and there suffer the test, whetlier good or 
 bad ; if good, to pass ; if not good, not to be sold for good, 
 that the natives may not be abused nor provoked. 
 
 XIII. Tiiat no man shall by any ways or means, in word 
 or deed, affront or wrong any Indian, but he shall incur the 
 same penalty of law as if he had committed it against his 
 fellow-planter ; and if any Indian shall abuse, in word or 
 deed, any planter of this province, that he sliall not be his 
 own judge upon the Indian, but he shall make his complaint 
 to the governor of the province, or his lieutenant or deputy, 
 or some inferior magistrate near him, who shall to the utmost 
 of his power take care, with the King of the Indian, that all 
 reasonable satisfaction be made to the said injured planter. 
 
 XIV. That all differences between the planters and the 
 natives shall also be ended by twelve men, that is, by six 
 planters and six natives, that so we may live friendly together 
 as much as in us lietli, preventing all occasions of heart-burn- 
 ings and mischief. 
 
 XXXV. That all persons living in this province, who con- 
 fess and acknowledge the one Almighty and Eternal God to 
 be the Creator, Upholder, and Ruler of the world, and that 
 hold themselves obliged in conscience to live peaceably and 
 justly in civil society, shall in no ways be molested or preju- 
 diced in matters of faith and worship, nor shall they be com- 
 pelled at any time to frequent or maintain any religious 
 worship, place, or ministry whatever. 
 
 Remarks Mr. Powers,^ in his statement of general facts 
 regarding the California Indians : — 
 
 ^ Mr. Powers *' travelled," he utatcs in a private letter to Mr. 
 Pcwell, "years in Calit'ornia, peuetrated the remotest valleys, and 
 
',IS 
 
 ^', ' 
 
 Hi 
 
 I % 
 
 v. 
 
 IIS 
 
 582 
 
 INDIAN MYTHS. 
 
 They certainly were not a martial race, as is shown by the 
 almost total absence of the shield, and the extreme paucity 
 of their warlike weapons, which consisted only of bows and 
 arrows, very rude spears, slings, and stones and clubs i^icked 
 up on the battle-field. It is unjust to them to compare their 
 war-record with that of the Algonkins. Let it not be forgot- 
 ten that these latter tribes gained their reputation for valor, 
 such as it is, through two long and bloody centuries, wherein 
 they contended, almost always in superior force, with weak 
 border settlements, hampered with families, and enfeebled by 
 the malarial fevers which always beset n^ . openings in the 
 forest. Let it be remembered, on the other hand, that after 
 the Republic had matured its vast strength and developed its 
 magnificent resources, it poured out hither a hundred thous- 
 and of the picked young men of the nation, — unencumbered 
 with women and children, armed with the deadliest steel 
 weapons of modern invention, and animated with that fierce 
 energy whicb the boundless lust for gold inspired in the 
 Americans, — and pitted them against a race reared in an in- 
 dolent climate, and in a land where there was scarcely wood 
 enough for weapons. They were, one might almost say, burst 
 into the air by the suddenness and the ficrcrness of the 
 onslaught. Never before in history has a peopL been swept 
 away with such terrible swiftness, or appalled into utter un- 
 whispering silence forever and forever, as were the California 
 Indians by those hundred thousand of the best blood of the 
 nation. They were struck dumb ; they crouched in terror 
 
 talked with scores of trustwortliy men, — men like General Bidwell, 
 Judge Steele, Representative Fairchild, and others, — who had been 
 among the Indians ten, twenty, thirty years, and seen them in their 
 prime. These men gave me solid facts respecting their own limited 
 area." 
 
 From Mr. Powers's valuable Contribution to American Ethnology, in 
 the v/ork "California Tribes," these relations are given, that a more 
 complete underetanding of the characteiistics of our southern tribes 
 may be had. 
 
GENERAL CONSIDERATIONS. 
 
 583 
 
 close around the few garrisoned forts ; if they remained in 
 their villages, and a party of miners came up, they prostrated 
 themselves, and allowed them to trample on their very bodies, 
 to show how complete was their submission. Let a tribe 
 complain that the miners muddy their salmon-streams, or 
 steal their pack-mules, and in twenty days there miyht not 
 be a soul of them living. It is not to this record that we 
 should go to form any fair opinion of the California Indian's 
 prowess, but rather back to those manuscript histories of the 
 old Spaniards, every whit as brave and as adventurous as our- 
 selves, who for two generations battled so often and gallantly, 
 and were so often disastrously beaten by los hravos Indies, as 
 the devout chroniclers of the missions were forced against 
 their wills to call them. The pioneer Spaniards relate that 
 at the hrst sight of horsemen they would flee and conceal 
 themselves in great terror; but this was an unaccustomed 
 spectacle, which might have appalled stouter hearts than 
 theirs ; and this fact is not to be taken as a criterion of their 
 courage. It is also true that their battles among themselves, 
 more especially among the lowlanders of the interior, — bat- 
 tles generally fought by appointment in the open jjlain, — 
 were characterized by a great deal of shooting at long range, 
 accompanied with much voluble Homeric cursing; but the 
 brave mountaineers of the Coast Eange inflicted on the 
 Spaniards many a sound beating. It is only necessary to 
 mention the names of Marin, Sonoma, Solano, Colo ",do, Quin- 
 tin, and Calpello, and the stubborn fights of the Big Plains, 
 around Blue Rock, at Bloody Rock, on Eel River, and on the 
 Middle Trinity, to recall to memory some heroic episodes. 
 And it is much to the credit of the California Indians, and not 
 at all to be set clown to the account of cowardice, that they 
 did not indulge in that fiendish cruelty of torture which the 
 Algonkin races practised on prisoners of war. They did not 
 make slaves of female prisoners, but destroyed them at once. 
 But if on the first count they must be allowed to rank 
 
584 
 
 INDIAN MYTHS. 
 
 ''t ■ J 
 
 ,-; % 
 
 if 
 
 
 ; ■ ,! 
 
 1 
 
 I 
 
 as rather inferior; in the second, I think, they were superior to 
 the Algonkin races, as also to the Oregon Indians. For the 
 very reason that tliey were not a martial race, hut rather 
 peaceable, domestic, fond of social dances, and well pro- 
 visioned (for savages), they did not make such abject slaves 
 of their women, were far less addicted to polygamy (the Kla- 
 maths are monogamists), and consequently sliared the work 
 of the squaws more than did the Atlantic Indians. The hus- 
 band always builds the lodge, catches all the fish and game, 
 and brings most of it home, and brings in considerable of 
 the fuel. In a com[)any of fifty-seven who passed through 
 Healdsburgh, there were twenty-four squaws riding on horse- 
 back, only three walking ; while there were thirteen braves 
 riding and seventeen walking. The young buy is never 
 taught to pierce his mother's flesh with an arrow to show him 
 liis superiority over her, as among the Apaches and Iroquois ; 
 though he afterward slays his wife or mother-in-law, if angry, 
 with very little compunction. But there is one fact more 
 significant than any other, and that is the almost universal 
 prevalence, under various forms, of a kind of secret league 
 among the men, and the practice of diabolical orgies, for the 
 purpose of terrorizing the women into obedience. It shows 
 how they were continually struggling up toward equality, 
 and to what desperate expedients their lords were compelled 
 to resort to keep them in due subjection. . . . 
 
 If there is one great and fatal weakness in the California 
 Indians, it is their lack of breadth and strength of character ; 
 hence their inca[)acity to organize wide-reaching and power- 
 ful federative governments. They are infinitely cunning, 
 shrewd, selfish, intriguing; but they are quite lacking in 
 grasp, in vigor and boldness. Since they have mingled with 
 the Americans they have developed a Chinese imitativeness, 
 and they take rapidly to the small uses of civilization ; but 
 they have no large force, no inventiveness. Their history is 
 painfully deficient in mighty captains and great orators ; but 
 
GENERAL CONSIDERATIONS. 
 
 585 
 
 I venture to assert that no Indians on the continent have 
 learned to copy after civilization in so short a time. 
 
 As au illustration of the manner in which the Indians 
 of California were so effectually subdued and destroyed, 
 the following story is given. " This almost incredible 
 occurrence, remarks Mr. Powers, was related to me by 
 a responsible citizen of Potter Valley, and corroborated 
 by another, both of whose names could be given if 
 necessary : " — 
 
 After the Whites became so numerous in -lie land tliat the 
 Indians began to perceive they were destmed to be their 
 greatest foes, the Chumaia abandoned their ancient hostility 
 to the Porno, and sought to enlist tliem in a common crusade 
 against the newly come and more formidable enemy. At one 
 time a band of them passed the boundary-line in the defile, 
 came over to the Pomo of Potter Valley, and with presents, 
 and many fair words and promises of eternal friendship, and 
 with speeches of flaming, barbarian eloquence, and fierce 
 denunciations of the bloody-minded intruders who sacrificed 
 everytliing to their sonUd hankering for gold, tried to kindle 
 tliese " tame villatic fowl " to the pitch of battle. But the 
 Pomo held their peace ; and after the Chumaia were gone their 
 way they hastened to the Whites and divulged the matter, 
 telling them all that the Chumaia were hoping and plotting. 
 So the Americans resolved to nip the sprouting mischief in 
 the bud ; and, fitting out a company of choice fighters, went 
 over on Eel Kiver, fell upon the Chumaia, and hunted them 
 over the mountains and through canons, with sore destruction. 
 The battle everywhere went against the savages, though they 
 fought heroically, fi\lling back from village to village, from 
 gloomy gorge to gorge, disputing all the soil with their tradi- 
 tional valor, and sealing with ruddy drops of blood the pos- 
 sessory title-deeds to it they had received from Mature. But 
 
586 
 
 INDIAN MYTHS. 
 
 m 
 
 m 
 
 ; it 
 
 * Hi 
 
 of course they could not stand against the scientific weapons, 
 the tierce and unresting energy, and the dauntless bravery of 
 the Whites, and with sad and bitter hearts they saw them- 
 selves falling one by one, by dozens, by scores, fast going out 
 of existence, all their bravest dropping around them. The 
 smoke of burning villages and forests blackened the sky at 
 noonday, and at night the flames snapped their yellow 
 tongues in the face of the moon ; while the wails of dying 
 women burdened the air, their babes lying beside them, or 
 perhaps brained against a tree. At last a band of thirty or 
 forty [that was as near the number as Mr. Powers's inform- 
 ant could state] became separated from their comrades, and 
 found themselves fiercely pursued. Hemmed in on one side, 
 headed off on another, half-crazed by sleepless nights and 
 days of terror, the fleeing savages did a thing which was 
 little short of madness. They escaped up what is now called 
 Bloody Eock, — an isolated bowlder standing grandly out 
 scores of feet on the face of the mountain, and only accessible 
 by a rugged, narrow cleft in the rear, which one man could 
 defend against a nation. Once mounted upon the summit, 
 the savages discovered they had committed a deplorable mis- 
 take and must prepare for death, since the rifles in the hands 
 of the Californians could knock them off in detail. A truce 
 was proclaimed by the Whites, and a parley called. Some 
 one able to confer with the Indians advanced to the foot 
 of the majestic rock, and told them they were wholly in the 
 power of their pursuers, and that it was worse than useless 
 to resist. He proffered them their choice of three alterna- 
 tives : either to continue to fight, and be picked off one after 
 another ; to continue the truce and perish from hunger ; or to 
 lock hands and leap down from the bowlder. The Indians 
 were not long in choosing ; they did not falter, or cry out, 
 or whimper. They resolved to die like men. After consult- 
 ing a little while, they replied that they would lock hands 
 and leap down from the rock. 
 
GENERAL CONSIDERATIONS. 
 
 587 
 
 A little time was granted them wherein to make themselves 
 ready. They advanced in a line to the brow of the mighty 
 bowlder, joined their hands together, than commenced chant- 
 ing their death-song ; and the hoarse, deatldy sound floated 
 far down to the ears of the waiting listeners. For the last 
 time they were looking upon their beloved valley of Eel 
 River, which lay far beneath them in the lilac distance ; and 
 upon those golden, oat-covered and oak-dappled hills, where 
 they had chased the deer in happy days forever gone. For 
 the last time they beheld the sweet light of the sun shine 
 down on the beautiful world ; and for the last time the wail 
 of his hapless children ascended to the ear of the Great 
 One in heaven. As they ceased, and the weird, unearthly 
 tones of the dirge were heard no more, there fell upon the 
 little band of Whites a breathless silence, for even the stout 
 hearts of those hardy pioneers were appalled at the thing 
 which was about to be done. The Indians hesitated only 
 a moment. With one sharp cry of strong and grim human 
 suffering, of the last bitter agony, which rang out strangely 
 and sadly wild over the echoing mountains, they leaped down 
 to their death. 
 
 As a witness to their greater regard for women, than 
 has been represented by former writers, the following 
 legend of the Nishiuam Indians is here given. The 
 Nishinam women never reveal their Indian name.^ It 
 is a greater breach of decorum, states the author, from 
 whose work this legend is quoted, to ask a squaw her 
 name, than it is among us to ask a lady her age. A hus- 
 band never calls his wife by name on any account, and 
 it is said that divorces have been induced by no other 
 provocation than that. 
 
 1 Yah is Maidu Indian for Name. Vide remarks on the sacred 
 name, Yah-he-wah. 
 
m " -J 
 
 m 
 
 588 
 
 INDIAN MYTHS. 
 
 AI-KUT AND YO-TO-TO-WI. 
 
 The first man created was called Aikut. His wife was 
 Yototowi. In process of time the woman fell sick, and 
 though Aikut nursed her tenderly, she gradually faded away 
 before his eyes and died. He had loved her with a love 
 passing the love of brothers, and now his heart was broken 
 with grief. He dug a grave for her close beside his camp-firo 
 (for the Nishinam did not burn their dead then), that he might 
 daily and hourly weep above her silent dust. His grief knew 
 no bounds. His life became a burden to him ; all the light 
 was gone out of his eyes. He wished to die, that he might 
 follow his beloved Yototowi. In the greatness of his grief 
 he fell into a trance. There was a rumbling, and the spirit 
 of the dead woman arose out of the earth and came and stood 
 beside him. When he awoke out of his trance, and beheld 
 his wife, he would have spoken to her, but she forbade him, 
 for in that moment an Indian speaks to a ghost he dies. 
 She turned away and set out to seek the spirit-land, tush- 
 wusk-i-kum (literally, " the dance-house of the ghosts "). He 
 followed her, and together they journeyed through a great 
 country and a darksome, — a land that no man has seen and 
 returned to report, — until they came to a river that separated 
 them from the spirit-land. Over this river there was a bridge 
 of but one small rope, so very small that a spider could hardly 
 crawl across it. Here the spirit of the woman must bid fare- 
 well to her husband, and go over alone to the spirit-land. 
 When he saw her leaving him, in an agony of grief he 
 stretched out his arms toward her, beckoning her to return. 
 She came back with him to this world, then started a second 
 time to return to the invisible land. But he would not be 
 separated from her ; so she permitted him, and he spoke. In 
 that self-same instant he died, and together they took their 
 last departure for the land of spirits. And Aikut in the in- 
 visible world became a great and good spirit, who constantly 
 
GENERAL CONSIDERATIONS. 
 
 589 
 
 watches over and befriends his posterity still living on earth. 
 Having left two children, a brother and sister, for them ho 
 created another pair, and from these two pair sprang the 
 Nishinam Indians.^ 
 
 The following incident, related by Mr. Powers, bears 
 further testimony to the Indian sentiment of regard for 
 the female sex : — 
 
 One day in early spring seven Indians and a young woman 
 of the Makkelchel tribe set out in a small boat to cross the 
 lake, near the upper end, and the boat was capsized three 
 miles from land. They righted it ; but as the lake was rough 
 they could not bail it out, and while full of water it would 
 not support more than one person. The men put the girl in, 
 and held on to the edges of the boat, supporting themselves 
 by swimming, until exhausted and chilled through by cold 
 water, and then dropped off and sank one by one. They 
 showed no thought of disputing the young woman's exclu- 
 sive right to the boat, and she was saved by their heroic self- 
 sacrifice. 
 
 A legend found among the Hupa Indians is yet an- 
 other witness to this testimony to the liigher sentimenc 
 among the California Indians. It was deemed by the 
 reservation agent, remarks Mr. Powers, as a heathen 
 parallel and corroboration of the story of Christ ; but it 
 is a genuine aboriginal story. HupS, Valley, in the 
 Lower Trinity, is the home of the tribe among whom the 
 legend was found. They were, according to Mr. Powers, 
 the Romans of Northern California, in their valor and 
 their wide-reaching dominions ; they were the French, in 
 the extended diffusion of their language. The name of 
 
 1 Tribes of California, by Stephen Powers ; contributed to North 
 American Ethnology. 
 
 m 
 
 ■i'm 
 
 m 
 
 m 
 
590 
 
 INDIAN MYTHS. 
 
 '] ii 
 
 -|t, 
 
 ''^ 1 
 
 Gard, in the legend, is the Yurok Indian name for the 
 Creator and Supreme Being. His residence was be- 
 lieved to be in the Sierra Mountains. Fasting (except 
 for the simple diet of acorn soup) for fifteen days, and 
 in the mean time a constant reflection upon Gard, was 
 believed to bring the greatest blessings in life, aud the 
 highest gift of the hunt, — that is, a white deer, the 
 sacred desire of the Indian's dream and aspiration. 
 Tiiis name for the Supreme Being strikes the stude!it 
 of Indian language as unfamiliar. It resembles the 
 Seneca word for Wind, gahah. A few Yurok words are 
 here given, selected from Mr. Powell's vocabulary (Di- 
 rector of Bureau of Ethnology), that may determine 
 somewhat the meaning of the term: — 
 
 Hegd — to make. 
 
 He-gdlt — to Avalk. 
 
 Glts-tver-gin — to speak. 
 
 Gtirt-soin — day. 
 
 Ill II -gurts — star. 
 
 Get-rocks — wind. 
 
 Wet-le-gd-hun — thunder. 
 
 Git-beV-la-moh — war. 
 
 Pay-gurk, or pe-gurli — Indian or man. 
 
 Gawk — mother. 
 
 To Gard was ascribed the creation, and the gift of 
 language ; in this list we find the verbs To Make, h<^- 
 gd, and To Speak, gits-wcr-gin. From the other words 
 of the selection, as also these two, it is concluded that 
 the mystic appellation is a metaphoric name, like those 
 of the Iroquois, in which are associated ideas of those 
 objects of nature principally regarded with religious 
 sentiments among the tribe. 
 
GENERAL CONSIDERATIONS. 
 
 591 
 
 LEGEND OF GAUD. 
 
 A great many snows ago, according to the traditions of 
 the ancients, there lived a young llupa whose name was 
 Gard. Wide as the eagles fly was he known for his love of 
 peace. He loved the paths of honesty, and clean was his 
 heart. His words were not crooked or double. He went 
 everywhere, teaching the people the excellent beauty of meek- 
 ness. He said to them : *' Love peace, and eschew war 
 and the shedding of blood. Put away from you all wratli 
 and unseemly jangling and bitterness of speech. Dwell to- 
 gether in the singleness of love. Let all your hearts be one 
 heart. So shall ye prosper greatly, and the Great One above 
 shall build you up like a rock on the mountains. The forests 
 shall yield you abundance of game, and of rich nutty seeds 
 and acorns. The red-fleshed salmon sh .11 never fail in the 
 river. Ye shall rest in your wigwams in great joy, and your 
 children shall run in and out like the young rabbits of the 
 field for number." 
 
 And the fame of Gard went out through all that land. 
 Gray-headed men came many days* journey to sit at his feet. 
 
 Now it chanced, on a time, that the young Gard was absent 
 from his wigwam many days. His brother was grievously 
 distressed on account of him. At first he said to himself, 
 **He is teaching the people, and tarries." But when many 
 days came and went, and still Gard was nowhere seen, his 
 heart died within him. He assembled together a great com- 
 pany of braves. He said to them : " Surely a wild beast has 
 devoured him, for no man would lay violent hands on one so 
 gentle." They sallied forth into the forests, sorrowing, to 
 search for Gard. Day after day they beat up and down the 
 mountains. They struggled through the tangled chaparral. 
 They shouted through the gloomy canons. Holding their 
 hands to their ears they listened with bated breath. No 
 sound came back to them but the lonely echo of their own 
 
 
 i 
 'A 
 
592 
 
 INDIAN MYTHS. 
 
 voices, biifTotetl, faint, and broken among the mountains. 
 One by ono thry abandoned tbo search. They returned 
 to their homes in the valley. JJut still the brother wandered 
 on, and as he went through the forest lio exclaimed aloud : 
 " O Gard ! O my brother ! if you are indeed in the land of 
 spirits, then six-ak to me at least one word with the voice 
 of the wind, that 1 may know it for certainty, and therewith 
 be content." 
 
 As he wandered aimless, at last all his companions forsook 
 him. He roamed alone in the mountains, and his heart was 
 dead. 
 
 Then it fell out, on a day, that Gard suddenly appeared 
 to him. Ho came, as it were, out of the naked hillside, or 
 as if by dropping from the sky, so sudden was the apparition. 
 The brother of Gard stood dumb and still before him. Ho 
 gazed upon him as upon one risen from the dead, and his 
 heart was frozen. Gard said : " Listen ! I have been in the 
 land of spirits. I liave beheld the Great Man Aljove. I have 
 come back to the earth to bring a message to the Hui)a ; then 
 I return up to the Land of Souls. The Great Man has sent 
 me to tell the Hupa that they must dwell in concord with 
 one another and the neighboring tribes. Put away all 
 thoughts of vengeance. "Wash your hearts clean, liedden 
 your arroAvs no more in your brother's blood. Then the Great 
 Man will make you to increase greatly in this land. Ye must 
 not only hold back your arms from warring and your hands 
 from blood-guiltiness, but ye must wash your hearts as with 
 water. When ye hunger no more for blood, and thirst no 
 more for your enemy's soul, when hatre;! and vengeance lurk 
 no more in your hearts, ye shall observe a general dance. 
 Ye shall keep the Dance of Peace which the Great Man has 
 appointed. When ye observe it, ye shall know by a sign 
 if ye are clean in your hearts, there shall be a sign of smoke 
 ascending. But if in your hearts there is yet a corner full 
 of hatred, that ye have not washed away, there shall be no 
 
GENERAL CONSIDERATIONS. 
 
 593 
 
 sign. If in your secret mituls yo still study vengeance, it is 
 only mockery that yo enact, and there shall bo no siuoko 
 asccMuling." 
 
 Having uttered these words, Gard was suddenly wrapped 
 in a thick (iloud of smoke, and tlio cloud floated up into tho 
 Land of Spirits. 
 
 
 States Mr. Powers : — 
 
 Tho Tlupa Indians celebrate tho Banco of Pcaco which 
 Hard authorizeil. For twenty years it remained in abeyance 
 because of their numerous wars, but in tho spring of 1871 
 tho old chiefs revived it, lest tho younger ones should forgot 
 tho ceremony. The dance was performed as fcjUows : First 
 they construct a semicircular wooden railing or row of pali- 
 sades, inside of which the performers take their stations. 
 The dancers consist of two maidens, who seem to be priest- 
 esses, and about twenty-five men, all of them arrayed in their 
 gayest apparel, — the maidens in fur garments, with strings of 
 glittering shells around their necks and sus[)ended in various 
 ways from their shoulders ; the men in tasselled deer-skin 
 robes, and broad coronets or head-bands of the same material, 
 spangled with tho scarlet scalps of woodpeckers. A fire is 
 built on the ground in the centre of the semicircle, and the 
 men and maids then take their places, confronted by two, 
 three, or sometimes four or five hundred spectators, and be- 
 gin a slow and solemn chant in tliat weird monotone pecu- 
 liar to the Indian^, in which all the performers join. 
 
 The exorcise is not properly a dance, but rather resembles 
 the strange manoeuvres of the Howling Dervishes of Turkey. 
 They stretch out their arms and brandish thom in tho air ; 
 they sway their bodies backward and forward ; they drop 
 suddenly almost into a squatting posture, then quickly rise 
 again ; and at a certain turn of the ceremony all the men 
 drop every article of clothing, and stand before the audience 
 
 38 
 
 'J'i 
 
594 
 
 INDIAN MYTHS. 
 
 perfectly niitle. The maidens liowever contluct themselves 
 with modesty throughout All this time the chant croons 
 on in a solemn monotony, alternating with brief intervals 
 of profound silence. 
 
 By all these multiplied and rapid genuflexions, re- 
 marks Mr. Towers, and this strange, infectious chanting, 
 they gradually work themselves into a frenzy, almost 
 equalling that of the dervishes, though they generally 
 keep their places. This ' continues about two hours, 
 and is renewed day by day, until the smoke is seen to 
 curl up the hillside on which Gard had revealed himself 
 to his brother, and where is stationed an aged man to 
 keep vigil until it appeared. 
 
 It is related that the Karok Indians have a custom 
 of whispering messages in the ear of the dead, which in- 
 dicates their assurance of immortality. Groups of 
 mourners were seen by Mr. Powers, standing beneath 
 the sky of night, pointing out to one another imaginary 
 Spirit Eoads, idcsh yeni'-mel, among the stars. There 
 is a word among the Indians of this tribe (the Wintun), 
 which is the name of the Almighty, according to Mr. 
 Powers. It is Noam-kles-to'-wa (Great Spirit of the 
 West). The Shastika Indians ^ speak of a Great Man 
 Above, whom they call Yu-ma-chuh. Luych is Maidu 
 Indian for All. States Mr. Powers : — 
 
 There is no doubt that they believe [the Porao Indians] in 
 a Supremo Being, but, as usual among California Indians, he 
 is quite a negative being, possessing few, if any, active attri- 
 
 ' In 1874, says Mr. Powers, Hon. J. R. Lnttrell asserted in Con- 
 gress that fifteen annual appropriations had been made for this tribe, 
 of which they never had received a dollar, the Indian agents having 
 appropriated the money to themselves. 
 
GENERAL CONSIDERATIONS. 
 
 595 
 
 butes. His name is Cha-kal-16. The syllable cha denotes 
 Man (though the usual word meaning an ordinary mortal is 
 atahuny), and kalle signifies Above, being apparently from the 
 samo root as hdlUh in the Gallinomero language. 
 
 This distinction of terms, between that for an ordinary 
 mortal and for the Great Man, denotes some change 
 or added meaning. The following passage in the Maidu 
 Indians' legend of the Flood denotes a conception of 
 the Supreme Being, in the sense of a Spirit, perhaps 
 similar to that of the Wintun Indians : — 
 
 At the end of nine sleeps he Avas changed [the chief]. He 
 was no more like himself before, for now no arrow could 
 wound him. Though a thousand Indians should shoot at 
 him, not one flint-pointed arrow would pierce his skin. He 
 was like the Great Man in Heaven, for no man could slay 
 him forevermore. 
 
 Lightning, states the Maidu Indian, is the Great Man 
 himself, descending swiftly out of heaven, and rending 
 the trees with his flaming arm. Heaven, remarks an- 
 other, is just behind the sun. Thus we find a belief in 
 the " principle of fire," to use the expression of Josephus, 
 as the vehicle of the Supreme Spirit. 
 
 Remarks Mr. Powers : — 
 
 The Kelta Indians make a curious and a rathe, subtle 
 metaphysical distinction in the matter of spirits. According 
 to them, there is an evil spirit, or devil, Kitoanchwa (a Hupa 
 word), and a good spirit. But the good spirit is nameless. 
 The evil spirit is positive, active, and powerful ; but the good 
 spirit is negative and passive. The former '^ without, and 
 ranges through space on evil errands bent ; but the latter 
 is within men; it is their own spirit, their better nature, 
 
 vA 
 
596 
 
 INDIAN MYTHS. 
 
 ■1 ' I 
 
 or conscience. Like Confucius, who calls conscience the Good 
 Heart, they seem to believe that tlio original nature of man 
 is gooJ., and that he does evil only under temptation from 
 the bad spirit, without or external to himself. 
 
 The California Indians have this saying: — 
 
 "When the Kelta dies, a little bird flies with his soul to the 
 spirit-lantl. If he was a bad Indian, a hawk will catch the 
 little l)ird and eat him up, soul and feathers ; but if ho was 
 good, he will reach the spirit-land. 
 
 The Kauipek Indians are singular in their devotion 
 to the custom of incineration. Two Indians were 
 once drowned in the lake near Kelsey, and their rela- 
 tions searched for tliem assiduously for weeks, that they 
 might reduce their bodies to ashes, without which it was 
 believed tliey would never behold the Happy Western 
 Land. A lady described to Mr. Powers a scene of cre- 
 mation which she once witnessed, and instead of the 
 revolting exhibitions seen among some tribes, it was con- 
 ducted with seemly and mournful tenderness. The 
 body was carefully wrapped in blankets, laid npon the 
 pyre, and the torch applied ; and as the flames advanced, 
 fresh blankets were continually thrown over the body 
 to conceal its loathsomeness from sight until it was con- 
 sumed. A woman, one of the chief mourners, sat at tlie 
 head, with her eyes upturned to heaven, chanting, 
 mourning, and weeping. The mother, bowed down and 
 broken with grief, wath close-cropped head, and face 
 disfigured with the blackest pitch, as the emblem of 
 mourning, sat at the foot, lamenting and lacerating her 
 face until she was exhausted. She then rose, tottered 
 away, and fell at the feet of her husband, who encircled 
 
GENERAL CONSIDERATIONS. 
 
 597 
 
 her with his arm, and tenderly stroked down her hair 
 while he mingled his tears with hers. 
 
 An Indian counts it no unmanliness to weep for his 
 friends. 
 
 He believes that the soul can be disembodied and 
 set free only by fire. An aged woman is seen some- 
 times to wear for months the grass rope which she has 
 manufactured for her burial wrapping. An old man, on 
 the verge of death from extreme age, made a grave- 
 pit, and for many weeks took his repast beside it, con- 
 templating with serene philosophy that change from 
 which it has been thought the natural mind revolts. 
 
 It is the desire of the Shastika Indian, as well as 
 most California Indians, to be buried where he is 
 born ; and in accordance with this wish, at his death in 
 a foreign land his body is burned, and tlie ashes carried 
 to the place of his nativity. Were this not done, it is 
 believed that his body would not go back to where it 
 originated, and body and soul would wander around, an 
 unlaid manes. 
 
 The Karok Indians inter their dead close beside their 
 cabins, in order that they may religiously watch and 
 protect them from peering intrusion, and ensure them 
 tranquil rest in the grave. How well and truly the 
 Karok reverence the memory of the dead is shown by 
 the fact that the highest crime one can commit is the 
 pet-chi-^-ri, the mere mention of the dead relative's 
 name. It is a deadly insult to the survivors, and can be 
 atoned for only by the same amount of blood-money as 
 is paid for wilful murder. In default of that they will 
 have tlie villain's blood. They do not like strangers 
 to even inspect the burial-place. "When," further 
 states Mr. Powers, "I was leaning over the pickets. 
 
 1 
 
598 
 
 INDIAN MYTHS. 
 
 looking at one of them, an aged Indian approached and 
 silently but urgently beckoned me away." 
 
 ! 
 
 f 'X 
 
 THE THRONE, OR SACRED STOOL. 
 
 The Indian representation of Nanabusli upon a square 
 throne has been shown in the chapter on Pictography. 
 Mr. Powers relates that the Karok Indian hi, a tradi- 
 tion that when the Supreme Spirit — Ka-re-ya (Man 
 Above) — created the world, he sat upon a sacred stool, 
 or throne. Tiiis throne is still preserved, and it is occu- 
 pied by the Kareya Indian, or prophet, on the occasion 
 of the annual Dance of Propitiation.^ The Kareya In- 
 dian — whose name, according to Mr. Powers, literally 
 translated, is God-man — is chosen amoufj the most ro- 
 bust-framed of the tribe, for his office is to fast ten days, 
 to propitiate vicariously the spirits in behalf of the 
 whole people. Banished to the mountains during this 
 period, his return is awaited amid song and dance. 
 Mr. Powers relates : — 
 
 Sitting in a solemn circle on the ground, or slowly walking 
 in a ring around the fire, hand joined in hand, — while the 
 flames gleam upon their swarthy faces, ripple in the folds of 
 their barbaric paludanients of tasselled deer-skin, and light up 
 their grotesque chaplets and club-queues in nodding shadows, 
 — they intone those weird and eldritch chantings, in which 
 hknd at once an undertone of infinite pathos and a hoarse 
 deathly rattle of despair ; and which I never yet have learned 
 
 1 Sif-san-di-pih-i-d-vish, literally "working the earth." The ob- 
 ject of it is to propitiate the .spirit of the earth and forest, in order to 
 prevent disastrous land-slides, forest- fires, earthquakes, droughts, and 
 other calamities. Vide Powers's Contribution to North American 
 Ethnology, p. 27. 
 
Wm 
 
 GENERAL CONSIDERATIONS. 
 
 599 
 
 )ccasion 
 
 to listen to without a certain feeling of terror. And now at 
 last the attendant arrives on the summit of some overlooking 
 mountain, and with warning voice announces tlie approach 
 of the Kareya Indian. In all haste the people liee in terror, 
 for it is death to behold him. Gaunt and haggard and hol- 
 low-eyed, reduced to a perfect skeleton by terrible sufferings, 
 he staggers feebly into camp, leaning on the shoulder of tlio 
 attendant, or perhaps borne in the arms of tliose who have 
 been summoned to bring hitn in from the mountains ; for in 
 such an extreme instance a secular Indian may assist, pro- 
 vided his eyes are bandaged. 
 
 Long before he is in sight the people have all disappeared. 
 They take refuge in the deeps of the forest, or enter into their 
 wickiups ^ and cabins, fling themselves down with their faces 
 upon the ground, and cover their eyes with their hands. 
 Sonae wrap many thicknesses of blankets about their heads. 
 Little children are carefully gathered into the booths, and 
 their faces hidden deep in folds of clotliing or blankets, lest 
 they should inadvertently behold that walking skeleton and 
 die. All the camp is silent and hushed and awe-struck, as the 
 vicegerent of the great Kareya enters. Now he approaches 
 the Assembly-chamber, and is assisted to descend into it. 
 Feeble and trembling with the pangs of hunger, he seats him- 
 self upon the sacred stool. Tinder and flint are brought to 
 him. With his last remaining strength he strikes out a spark 
 and nourishes it into a blaze. The sacred smoke arises. As 
 no common creature may look upon the Kareya Indian and 
 live, so also none may behold the sacred smoke witli impu- 
 nity. Let his eyes rest upon it even for one moment, and he 
 is doomed to death. The intercession of the Kareya Indian 
 alone can avert the direful consequences of his inadvertence. 
 If by any mischance one is so unfortunate as to glance at it 
 as it swirls up above the subterranean chandjer, seeming to 
 arise out of the ground, he goes down into it, prostrates him- 
 
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 COO 
 
 INDIAN MYTHS. 
 
 self before tlie Kareya Indian sitting on the sacred stool, and 
 prolfers liiiu shell-money. The priest demands twenty, thirty, 
 and forty dollars, according to circumstances. Ho then 
 lights his i)ipe, puffs a few whiffs of smoke over the head of 
 the unfortunate man, mumbling certain formularies and in- 
 cantations, and his transgression is remitted. 
 
 After the lapse of a certain time the people return from 
 their hiding-places, and prepare for the last great solemnity 
 — the Dance of Propitiation.^ 
 
 SACRED FUEL. 
 
 The Karok selects a tall and sightly fir or pine, climbs 
 up within about twenty feet of the top ; then commences 
 and trims off all the limbs until he reaches the top, 
 where he leaves two branches and a topknot, resembling 
 a man's head and arms outstretched. All this time he 
 is weeping and sobbing piteously, shedding real tears ; 
 and so he continues to do while he descends, binds the 
 wood into a fagot, takes it upon his back, and goes down 
 to the Assembly-chamber. While crying and sobbing 
 thus, as he goes along bending under his back-load of 
 branches, no amount of flouting or jeering from a white 
 man will elicit from him anything more than a glance 
 of sorrowful reproach. When asked afterwards why he 
 weeps when cutting and bringing in the Sacred Fuel, if 
 he makes reply at all, it will be simply, " For luck." 
 
 The California Indians had numerous fete-days, in 
 celebration of various epochs of the year. The vernal 
 season was celebrated in the Clover dance, in the blos- 
 som-time of the clover, Avhen men and wom'?n dance in 
 concentric circles in the open air. 
 
 ' This resembles other dances , ah'eady described. 
 
tie 
 
 GENERAL CONSIDERATIONS. 
 
 601 
 
 The Nislianam Indians have a Grass dance. The first 
 was held in the Assenibly-liouse. Tiie second, the yd- 
 mus-si, was held in the open air ; otherwise it is like 
 the first, the dances being in two concentric circles, the 
 men in the inside circle, the women in the other, — tlie 
 first decorated with feathers, the others with beads. 
 The musicians at this dance play on whistles of reeds. 
 
 Quite early in the spring there is a fete-day called 
 the we-cla. Its purpose is to prevent the snakes from 
 biting during the sunmier. 
 
 These tribes of Indians also had festivals of Peace and 
 Friendship. It appears that they regarded the phases 
 of the moon, as payment was not demanded until the 
 first full moon after a murder, — the demand being made 
 by a third party. In some tribes no reprisal could be 
 had if the demand was not made befrro the expiration 
 of twelve moons. They regarded with reverence the 
 rattlesnakes, and were known to preserve their lives, by 
 carrying them into the mountains for safety from the 
 white settlers. They also have a dance to celebrate the 
 birth of a child. 
 
 The Acorn dance of the Maidu Indians is observed in the 
 autumn, soon after the' winter rains set in, to insure a boun- 
 tiful crop of acorns the following year. 
 
 Assembled together throughout their villages, from fifty to 
 a hundred or more in a council-house, men, women, and chil- 
 dren, they dance standing in two circles, the men in one, the 
 women in the other. The former are decorated with all 
 their wealth of feathers, the women with beads. After a 
 certain length of time the dance ceases ; and two venerable 
 silver-haired priests come forward, with gorgeous head-dresses 
 and long mantles of black-eagle's feathers, and take their 
 stations on opposite sides of one of the posts supporting the 
 
 
 f 
 
 'mi 
 
 m 
 
 
 i 
 
 ■I: ■ 
 
' k i I 
 
 C02 
 
 INDIAN MYTHS. 
 
 roof of the Assembly-house. Eesting their chins on this, with 
 tlieir faces upturned to heaven, each, in turn, makes a solemn 
 anil earnest supplication to the spirits, chantinjf short sen- 
 tences in their occult priestly language, to which the other 
 occasionally makes response. At longer intervals the whole 
 congregation respond llo (equivalent to Amen), and tliere is 
 a momentary pause of profound silence, during which a pin 
 could be heard to drop. Then the dance is resumed, and the 
 whole multitude join in it, while one keeps time by stamping 
 with his foot on a large hollow slab. These exercises con- 
 tinue for many hours, and at intervals acorn porridge is handed 
 about, of which all partake liberally without leaving the 
 house. Of the religious character of these exercises there can 
 be no doubt. 1 
 
 nm 
 
 , !^' 
 
 i ir 
 
 t t i; 
 
 ■ ! 
 
 THE ACORN SONG. 
 
 JIul-tim yo'-kim koi-o-di'. 
 
 (The acorns come down from heaven.) 
 
 Wl'-hi yan'-ning koi-o-di'. 
 
 (I plant the short acorns in the valley.) 
 
 Lo'-whi yan'-ning koi-o-di^. 
 
 (I plant the long acorns in the valley.) 
 
 Yo-ho' nai-ni', hal-ui-dom yo-nai, yo-ho' nai-nimK 
 (I sprout, I, the black-oak acorn, sprout, I sprout.) 
 
 In the word yo, of constant repetition in this song, 
 is recognized the sacred syllable in the Iroquois name 
 of the Holder of the Heavens, Ta-ren-ya-wa-go, and 
 Niio, — the Lord, according to M. Cuoq.^ The response 
 Ho recalls the same word of assent, the Amen of the 
 Algonkins. 
 
 The Yokut Indian states that, in remote times, they 
 were accustomed to rub their acorns into flour on a stone 
 
 ^ Mr. ' owers. 
 
 2 Vide M. Cuoq, Lexique de la Iroquoise. 
 
GENERAL CONSIDERATIONS. 
 
 603 
 
 slightly hollowed, like the Mexican mctatc, which was a 
 suggestion of the Mouse-god ; but nowadays they pound 
 them in holes on the top of bowlders, which was a sug- 
 gestion of tlie wiser Coyote.^ On a bowlder in Coarse 
 Gold Gulch, I counted eighty-six of these acorn-holes, 
 which shows they must have been used for centuries. 
 
 To prepare the corn for consumption, the Gualala Indians 
 first strip off the shells one by one, then phice a largo basket 
 without a bottom on a broad, flat stone, pour into it the 
 liulled acorns, and pound them up fine, with long, slender, 
 stone pestles. The flour thus obtained is bitter, puckery, 
 and unfit to be eaten, but they now take it to the creek for 
 the purpose of sweetening it. In the clean, wiiite sand they 
 scoop out capacious hollows, and with the palms of their 
 hands pat them down smooth and light. The acorn flour is 
 poured in and covered with water. In the course of two or 
 three hours the water percolates through the sand, carrying 
 with it a portion of the bitterness ; and by repeating this 
 process they render it perfectly sweet. The bread made from 
 it is deliciously rich and oily ; but they contrive to make it as 
 black as a pot, not only on the crust but throughout. Gen- 
 erally it is nothing but a kind of panada, or mush, cooked 
 with hot stones, in baskets. In time of scarcity they cut 
 down the smaller trees in which the woodpeckers have stored 
 away acorns, or climb up and pluck them out of the holes. 
 
 The California Indians describe their Supreme Being 
 as an aerial god, in whose hand was seen tlie flaming 
 liohtning. Into the air thev threw tlie ashes of tlie dead, 
 scattering them to the winds. They blackened their 
 faces in mourning, and held annual ceremonial dances 
 
 ^ The Miwok Indians relate a fable of the creation of man, in which 
 an assemblage of animals consider his creation ; among them figured 
 the mouse, lion, bear, and finally the divine Coyote. 
 
 
 m 
 
'' i 
 
 604 
 
 
 INDIAN 
 
 MYTHS. 
 
 
 
 
 for the deceased. 
 
 In these, 
 
 and many- 
 
 other usages, 
 
 we 
 
 recognize 
 
 that kiuship to the Algoukin 
 
 race 
 
 which 
 
 the 
 
 - k 
 
 ■■ 
 
 j ll 
 
 early Spanish writers perceived. That the one may 
 have had a higher organization than the other, the 
 northern superior to the southern race, is in ^^o way 
 proof of a dissimilarity of origin. Among soi " their 
 tribes reappears the story of the formation o; origi- 
 
 nal man from red earth. 
 
 At the head of Potter Valley there is a singular knoll 
 of red earth, which the Tatu Indian believes to have 
 furnished the material .for the creation of the original 
 Coyote-man.^ They mix this red earth in their acorn 
 bread, and employ it for painting their bodies on divers 
 mystic occasions.^ 
 
 They also describe their present home to be the place 
 of their origin as a people, as did the Virginia Indians. 
 Similar traditions and usages point to oneness of origin. 
 Mr. Powers found among some of their tribes songs, in 
 which there was real sentiment and a bright, tripping 
 aerial melody, of which his work affords si)ccimens, 
 which were equal if not superior to those of the North- 
 ern Indians. 
 
 The same keen observation of nature is disclosed 
 among their superior and mountain-born tribes. The 
 above-quoted author mentions a kind of sylvan barom- 
 eter whicli was used among the Gualala Indians. He 
 remarks : — 
 
 It is well known that a species of the California wood- 
 pecker {melanerpes formicivorus) drills holes in soit-wooded 
 
 1 The Coyote is distinguished in their legends as prime mover in 
 Creation, as is the Hare among the Algonkin myths. 
 
 2 Mr. Powers. 
 
GENERAL CONSIDERATIONS. 
 
 605 
 
 treos in autumn, into each of wliicli tho bird inserts an acorn, 
 in order that wlien it gets full of worms in winter ho may 
 pull it out, and devour the same. These acorns are stowed 
 away before the rauiy season sets in, sometimes to tho amount 
 of a half-bushel in a tree, and when thoy are wetted they 
 presently swell and start a little. So always when a rain- 
 storm is brewing, tho v/oodpeckers fall to work with great 
 industry a day or two in advance, and hammer them all in 
 tight. During the winter, therefore, whenever the woods are 
 heard rattling with the pecking of these busy little commis- 
 sary-clerks, heading up their barrels of worms, the Indians 
 know a rain-storm is to follow. 
 
 The California tribes have their rain-makers, their 
 prophets, and inedicine-men. They regard age with 
 less consideration perhaps tlian do the Northern tribes. 
 The aged are often put to the tasks of women, and are 
 generally regarded as of less value in a community. Of 
 later years, in the general poverty, they have been aban- 
 doned with an appearance of heartless indifference on 
 the part of their relations. States Mr. Powers : — 
 
 I saw an old squaw who had been abandoned by her chil- 
 dren because she was blind, and Avho was wandering alone 
 in the Eel liivor Mountains. Day was night and night was 
 eternal to her sightless eyes ; and through all the hours of tho 
 twenty-four alike she groped her way about with a staff in 
 each hand, going everywhere and nowhere, turning her head 
 quickly toward any noise, with that piteous appealing move- 
 ment so pathetic in the blind, and uttering every few min- 
 utes a wild, mournful, and haunting wail, which sounded 
 like the cry of a hare when it is pierced by the fangs of tho 
 hounds. It is hardly possible to imagine any -^ctacle more 
 melancholy than that of this poor blind savage, deserted by 
 all her natural protectors, and left to wander in a darkness 
 
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 INDIAN MYTHS. 
 
 which knew no day through those forests and amonj^ those 
 wild canons. J>y the merest clianco she had happened npon 
 the bivouac of a party of men conducting a pack-train, and 
 they gave her wliat provisions she could take, and volunteered 
 to guide her to the nearest Indian rancheria; hut the poor 
 soul could not understand a word they utt(!red; or, if she did, 
 preferred to take her chances of casual Whites, rather than 
 throw herself again on a people whose hearts a hard antl 
 bitter poverty had steeled, or invoke again even that cheap 
 luimanity of blood-relationship which years of calamity had 
 destroyed. 
 
 [4 li 
 
 i i.!f';'l!!ill' 
 
 This poor woman was a Mattoal Indian ; and we 
 learn that this tribe was a terrible scourge to their 
 neighbors on Humboldt Bay, harrying the feebler folk, 
 in predatory bands, until the name Mattoal was a bug- 
 bear no less than that of the Wliitcs. Nevertheless, 
 among these Indians was found the beautiful legend fol- 
 lowing ; which, for its spirit of humanity, suggests that 
 tliere may be some explanation of this apparent inhu- 
 manity towards tlie aged. Superstitious usages among a 
 barbarous people account for many acts of cruelty : — 
 
 \ ■■[ 
 
 LEGEND OF SATTIK. 
 
 Many snows ago there came up a white man out of the 
 south-land, journeying down Eel River to the country of the 
 Mattoal. He was the first white man who h.ad come into that 
 land, and he lost his way and could not find it again. For 
 lack of food through many days he was sore distressed with 
 hunger, and had fallen down faint in the trail, and he came 
 near dying. But there passed that way an Indian who was 
 called Sattik, and he saw the white man fallen in the trail 
 with hunger, with his mouth in the dust, and his heart was 
 
 i t 
 
GENERAL CONSIDERATIONS. 
 
 GOT 
 
 touched because of him. Ho took him and lifted him up, 
 and ho broujjjlit him fresh water to drink, in his hands, and 
 from his baslcct ho gave him dried sahnon to cat, and ho 
 spoke kind words to liim. Tims tho i m was revived, and 
 his soul was cheered witlnn him, hut ho could not yet walk. 
 Then the heart of Sattik was moved with pity fur the whito 
 man, and he took him on his back and carried him on tho 
 way. They journeyed three sleeps down tho Eel River, but 
 Sattik carried tho Avhito man on his shoulders, and ho sat 
 down often to rest. At tho end of the third day they came to 
 a large spring wherein were many frogs ; and Sattik dipjicd 
 up water in his hands to drink, as tho manner of Indians is, 
 but the white man bowed down on his belly and drank of tho 
 waters, and he caught a frog in his hand and ate it, becauso 
 of the hunger he had. At the sight of this tho Indian's 
 heart became as water for terror, and ho fled from the wrath 
 of the Great Man, lest, becauso of this impious thing that 
 was done, he should come down quick out of heaven, and 
 with his red hand rend a tree to splinters and smite them 
 both dead on the ground. Ho ran one day and two nights, 
 and turned not back his face to look behind him ; neither did 
 he rest. Then he climbed up a red-wood tree to the top of 
 it ; but the tree was hollow and he broke through at the top, 
 and fell down on the inside to the bottom and died there. 
 
 Arrow-head manufacture is a specialty, and is usually 
 the employment of old men, who conmionly proceed in 
 the following manner. A piece of jasper, chert, obsi- 
 dian, or common flint, which breaks sharp-cornered and 
 with a con(ihoidal fracture, is heated and then cooled 
 slowly, which splits it into flakes. A kind of hammer 
 then is used in striking the flake into an approximate 
 arrow-shape. The workman then slips over his left hand 
 a piece of buckskin, with a hole to fit over the thumb, to 
 
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TTP 
 
 G08 
 
 INDIAN MYTHS. 
 
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 protect his hand, and in )iis riglit hand ho takes a pair 
 of pincers, tied to,L,^etlier at the joint with a thong. 
 Holding the piece ol' Hint in his left liand he breaks ol'f 
 from the edge of it a tiny fragment with the pincers, by 
 a twisting or wrencliing motion. This piece is often 
 reversed in the hand, so that the edges may be sym- 
 metrical. 
 
 Tiie bows are manufactured by the mountaineers. 
 They arc made of cedar. This wood is exceedingly 
 brittle and dry, and is then the poorest possible material 
 for bows ; but by anointing it every day with deer's 
 marrow, while it is drying, tlio Indian completely 
 overcomes this deficiency. The Ijow is taken from the 
 white, or sappy part of tlie cedar, the outside of the 
 tree being also the outside of the bow. It is scrai)ed 
 and polished down with wonderful painstaking, so tliat 
 it may bend eveidy, and the ends arc generally carved 
 so as to point back slightly. Then tlie Indian takes a 
 quantity of deer's sinew, splits it up with Hint into small 
 filjres, and glues them on the outside, or Hat back, of 
 the weapon until it becomes semi-cylindrical in shape. 
 These strings of sinew, being lapped around the end 
 of tlie bow and doul)led back a little way, impart to it 
 wonderful strengtli and ehisticity. Tlie glue is made by 
 boiling tlie joints of various animals, and combining the 
 product with ])itch. 
 
 Says Mr. Powers: — 
 
 I saAV a how, tb.us carefully made, in tho hands of an agod 
 chief, and it was truly a magnificent woa],nn. It was about 
 five feet long, smootli and shining, — for when it becomes a 
 little soiled the fastidious savage scrapes it ."lightly witli fhnt, 
 then anoints it afresh with marrow, — and of such great 
 
GKNKRAL CONSIDERATIONS. 
 
 G09 
 
 strength that it would require a giiiut (which somo of the 
 luouiituiueers might chiiin to Ix') to Ijeiid the how in huttlo. 
 Tlic sti'iiig, coin[)ose(l of sinew, was prol)al)ly equal in strength 
 to a sea-grass rope of three times its diameter. 
 
 These arms, so skilfully made, becanic almost useless 
 to the Indians when they began to cope with tiie white 
 man. In the following incident is seen with wiiat 
 a shock of terror the lirearnis of the French were lirst 
 regarded by our savages, when brought into that une(_[ual 
 contest between barbarism and civilization so gi .phically 
 disclosed m the account of Champlain's Voyages : — 
 
 On the evening of tlio 29th July, 1G09, at al)out ten 
 o'clock, when the allies [the French and Indian] were gliding 
 noiselessly along in restrained silence, as th(!y ap{)roached tho 
 little cape that juts out into tho lake at Ticonderoga, — near 
 wh(!ro Fort Carillon was afterward erected l)y tho French, 
 and whese its ruins arc still to bo seen, — thoy discovered a 
 flotilla of heavy canoes, of oak-hark, containing not, far from 
 two hundred Iroquois warriors, armed and impatient for con- 
 flict. A furor and frenzy, as of so many enraged tigers, in- 
 stantly seized both parties. Champlain and his allies with- 
 drew a short distance, an arrow's range from the slioro, fasten- 
 ing their canoes by polos to keep them together ; while tho 
 Iroquois hastened to the /ater's edgv", drew up their canoes 
 side by side, and began to fell trees a;,d construct a })arricade, 
 which they were able to accomplish with marvellous facility 
 and skill. Two boats were sent out to in((uiro if tho Tro(juoi3 
 desired a fight ; to which they replied that they wanted noth- 
 ing so much, and, as it was now dark, at sunrise the next 
 morning they would give them battle. The whole night was 
 spent by both parties in loud tunndtuous boasting, berating 
 each other in the roundest terms which Ineir savage voc.abu- 
 l.'.ry could furnish, insultingly charging each other with 
 
 39 
 
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 I 111: 
 
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 GIO 
 
 INDIAN MYTHS. 
 
 
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 cow.anlicG and weakness, and declaring,' that they woidd prove 
 the truth of these assertions, to their utter ruin, the next 
 
 morning. 
 
 When the sun began to gild the mountain-tops, the com- 
 batants were ready for the fray. Cham[dain and his two 
 companions, eacli lying low in separate canoes of the !Montag- 
 nais, put on, as best they could, the light armor in use at that 
 period, and taking the sliort hand-gun, or arquebus, Avent on 
 shore, concealing themselves as much as possible from the 
 enemy. As soon as all liad landed, the two parties hastily 
 approached each other, moving with a firm and determined 
 tread. The allies — who had become fully aware of the deadly 
 character of the hand-gun, and were anxious to see an exhibi- 
 tion of its deadly pr)W(!r — proin{)tly opened their ranks, and 
 Chamjilain marched forward in front, until he was within 
 thirty paces of the Irocpiois. When they saw him, attracted 
 by his pale face and .strange armor, they halted and gazed at 
 liim in calm bewilderment for some seconds. Three Iroquois 
 chiefs, tall and athh.'tic, stood in front, and could bo easily 
 distingui.shed by the lofty plumes that waved above their 
 heads. They began at once to make ready for a discharge of 
 arrows. At the same instant Chanq)lain, ])erc(!iving this 
 movement, levelled his j)iece, which had been loaded with 
 four balls ; and two chiefs fell dead, and another savage was 
 mortally wounded 1)y the same shot. At this the allies 
 raised a shout, resembling thunder in its stunning elfect. 
 From both sides the whirring arrov. s Idled the air. The two 
 French arquebus)(!r.s, from their ambusca<le in the thicket, 
 immediately attacked in flaidv, pouring a deadly lire upon the 
 enemy's right. The explosion of the firearms, altogether 
 new to the Iro(pK)is, the fatal effects that instantly followed, 
 their chiefs lying dead at their feet and others fast falling, 
 threw them into a tumultuous ])anic. They at once aban- 
 doned everything, arms, provisions, 1)oats, and camp, and 
 without any impediment the naked savages fled through the 
 
GENERAL CONSIDERATIONS. 
 
 GU 
 
 f:-.M| 
 
 forest with the fleetnoss of tlie torrificd deer. Champlairi 
 and his allies pursued them a mile and a lialf, or to the first 
 fall in the little stream that connects Lake Champlain and 
 Lake Ocorgo. The victory was complete. 
 
 Tlic savages thus, almost for the first time, became 
 ac(iuainted with a power which, together witli tlie Eng- 
 lish, was destined to dispossess them of their native 
 land. They had previously begun hostilities; and in 
 1G08 we read of their attack upon a party of workmen 
 who had set up a forge and bakery at Chatham. Three 
 of these workmen were killed and a fourth mortally 
 wounded ; on whose burial the savages disinterred the 
 bodies, andcarried off the garments in which they had 
 been laid to rest, at the same time overturning the cross 
 erected to mark the spot. 
 
 "We regret to add, continues the narrative, that while 
 the voyagers were thus detained, under the very shadow 
 of the cross they had recently erected, — the emblem of a 
 faith that teaches love and forgiveness, — they decoyed, 
 under the guise of friendship, several of the poor sav- 
 ages into their power, and inhumanly butchered tliem 
 in cold blood. This deed was perpetrated on the base 
 princi[)le of lex talio7ii% and yet they did not know, 
 much less were they able to prove, that their victims 
 were guilty, or took any part in the late affray. No form 
 of trial was observed, no witnesses testified, and no judge 
 adjudicated. It was a simple nnirder, for whi(di we are 
 sure any Christian's check wouhl mantle with shame 
 who should offer to it any defence or ajjology. 
 
 A fancy work-basVet is described by ]\Ir. Powers, seen 
 in the possession of a Guatala woman. It evinced, as he 
 said, cultivated taste and incredible patience : — 
 
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 612 
 
 INDIAN MYTHS. 
 
 It was of shape common for this species of basket, — round 
 and flat, woven water-tight, of line willow twigs. All over 
 the outside of it, the down of woodpeckers' scalps was woven 
 in, forming a crimson nap, which was variegated with a great 
 number of hanging loops of strung beads, and rude outlines of 
 pine-trees, webbed with black sprigs into the general texture. 
 Around the edge of the rim was an upright row of little 
 black quails' plumes, gayly nodding. Tliere were eighty of 
 these plumes, which would have required the capture of as 
 many quails ; and it must have taken at least one hundred 
 and fifty woodpeckers to furnish the nap on the outside. 
 The squaw was engaged three years in making it, working at 
 intervals, and valued it at twenty-five dollars. No American 
 would collect the materials and make it for four times the 
 money. 
 
 The Modoc women make a very pretty baby-basket of 
 fine willow-work, cylinder-shaped, with one half of it cut 
 away, except a few inches at the ends. It is intended 
 to be set up against the wall, or carried on the back ; 
 hence the infant is lashed perpendicularly in it, with his 
 feet standing in the lower half of the basket, and tlie 
 upper curve covering his head like a parasol. The little 
 fellow is wrapped all around like a mummy, with noth- 
 ing visible but his head; and sometimes that is ban- 
 daged back, so that he sleeps standing. 
 
 These little willow cradles remind one of the chry- 
 salis of insects, which indeed may have been used as 
 patterns for the observant savage, whose capacity to imi- 
 tate is remarkable. 
 
 Among tlie Modoc Indians was found that aboriginal 
 custom of singing an orison in the morning, as was the 
 habit of the Algonkins. 
 
 At early daylight, before any one had come out of his 
 
GENERAL CONSIDERATIONS. 
 
 613 
 
 wickiup, they all sat on their couches and chanted to- 
 gether, relates a soldier (N. B. Ball, in Captain Walker's 
 Company) who listened to it one morning with a thrill 
 of strange and superstitious awe, as he lay close on his 
 face on the brow of an overlooking hill, waiting for the 
 dayliglit to reveal the nick in the sights of his rifle, 
 preparatory to a charge on the village.^ 
 
 Tliis scene is both an illustration and comment, in a 
 just consideration of the Indian people. 
 
 ^ S. Powers. 
 
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 CHAPTER XIX. 
 
 THE ANCESTRAL CAVERN". 
 
 It is affirmed by David Cusick that his people origi- 
 nated from a cavern in the J^orthwest, whence they 
 migrated east and south, traversing the Lake Coun- 
 try to the seacoast, and thence going southward. A 
 tradition is found among the extreme Northern and 
 Southern Indians whicli agrees with this statement. 
 Tonjether with this statement, it is reiterated, in council- 
 speech and in wigwam-legend, that their people came 
 out of tJiis ground, and that this country was given them 
 by the Great Spirit. The Deluge is said to have oc- 
 curred when tlie red men resided in the Northwest, 
 where one of their number took refuge upon a high 
 mountain until the water abated. Tiie constant agree- 
 ment in a similar tradition is sufficient proof of its truth, 
 — metaphoric or literal, — when found among a widely 
 distributed race, whose tribal diversity led naturally to 
 dissimilarity of language, and variations in their records. 
 
 Wliere, then, was the precise locality in the Nortliwest 
 which was the cradle of the Indian ? Ilemembering tliat 
 metaphor is tlie natural form of speech of this aboriginal 
 people, it may be concluded that the Cavern miglit have 
 been simply a country walled in by the mountains, 
 whence proceeded the emigration, like a pent river 
 within mountain fortresses, tlirusting the rocky l)lufls 
 apart, seeking freedom in wider domain and enlarged 
 
THE ANCESTRAL CAVERN. 
 
 G15 
 
 resources. Tliis mountain-bound northern country, our 
 maps tell us, is the nape of the backbone of the conti- 
 nent, the high vertebra of the rocky range whence Hows 
 the Columbia lUver, and in which towers tlie miglity, 
 storm-fieeced Mt. Hood. Of this river and mountain a 
 tourist says : — 
 
 The rare beauty and majesty are developed by the passage 
 of the Cohimbia Kiver through the great Andean range of 
 Northwestern America. Kiver and rock have striven together, 
 wrestling in close and doubtful embrace, — sometimes one 
 gaining in ascendency, again the other ; but linally the subtler 
 and more seductive element worrying i s rival out, and gain- 
 ing the western sunshine, broken and scarred and foaming 
 with hot sweat, but proudly victorious, and forcing tlie with- 
 drawing arms of its opponent to I'old up eternal monmnents 
 of its triumph. Its course ma* ' -if-etl into the heart of the 
 Northwestern interior, through 1. . 'Ja>-, ade Mountains, back 
 into the great basin between them and the liocky ^lountains ; 
 and then, by its main branches, stretching up north, and 
 winding out through all British Columbia, and south and east 
 into Idaho, and over into the bow<'l.s of the Rocky Mountains, 
 touching with its lingers all the vast area north of the great 
 desert basin and west of the llooky Mountains. Its length is 
 estimated to be from twelve hundred to two tliousand miles ; 
 its width, in some parts, a mile and a half High basaltic rocks 
 rise on either side, on approaching the Cascade Mountains ; 
 huge bowlders, thrown off in the convulsion of water with 
 mountain, lie lower down the valley, or stand out in the 
 stream, one so large, rising in a rough egg-shape some tlious- 
 and feet into the air, as to become a consi)icuous and mem- 
 orable element in the landscape. During five miles of the 
 cascades, the river makes a descent of forty feet, half of it in 
 one mile, l)ut it takes the form of rough and rocky rapids, 
 and not of one distinct, measurable fall. Through the moun- 
 
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G16 
 
 INDIAN MYTHS. 
 
 
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 tains the waters narrow and run swift and harsh ; the rocks 
 grow higher and sharper, and their architecture, i)y lire and 
 water, assumes nohle and massive forms. The dark, hasaltie 
 stones lie along in even layers, seamed, as in walls of hu- 
 man structure ; tlien they cliange to upright form, and run 
 up in well-rounded columns, one after another, one above the 
 other. Often there is rich similitude to ruined castles of the 
 lildne ; more frequently fashions and forms too massive, too 
 majestic, too unique, for human amh'''on and art to aspire 
 to. Where clear rock retires, and sloping sides invite, ver- 
 dure springs strong, and forests, as thick and high as in the 
 valleys, fdl the landscapes. A distinguishing feature of this 
 majestic beauty — apart from it, yet bounding it, shadowing 
 it, yet enkindling it with highest majesty and beauty — is 
 Mt. Hood, the great snow-peak of Oregon. L^ing off twenty 
 or thirty miles south of the river, in its passage through the 
 mountains, it towers high above all its fellows, and is seen 
 now through their gorges, and again at the end of apparently 
 long plains, leading up to it from the river.^ 
 
 Such is the beauty of this northern world, overlooked 
 by one of the grandest peaks of the range, and watered 
 by the noblest river of the extreme West. Is it not 
 reasonable to suppose that a people, observant of all 
 natural beauty and advantage, should keep in memory 
 by tradition and story such a home, however far apart 
 they had strayed ? Nor does it seem strange that tales 
 were often told, in winter nights by the wigwam fire, of 
 some primeval golden age, when peace and plenty blessed 
 the Indians, as it is recalled that the valley of the Co- 
 lumbia appears to be the region best calculated to be a 
 nursery of a primeval people, — the Lenni-Lenape, or 
 Adam (red man). The means of subsistence are excelled 
 
 1 Bowles's "KewWest. 
 
THE ANCESTRAL CAVERN. 
 
 C17 
 
 e rocks 
 ire and 
 basaltic 
 of liu- 
 ,11(1 run 
 (ove the 
 3 of the 
 ;ive, too 
 aspiro 
 ■itc, ver- 
 ts in the 
 5 of this 
 allowing 
 uty — is 
 r twenty 
 ough the 
 (I is si'en 
 iparontly 
 
 erlooked 
 watered 
 it not 
 it of all 
 memory 
 XV apart 
 at tales 
 11 fire, of 
 y blessed 
 the Go- 
 to be a 
 nape, or 
 excelled 
 
 in no other equal area of country, there being in this 
 region, as enumerated by Mr. Morgan, the elk, bear, deer, 
 mountain-sheep, rabbit, and beaver, with water and land 
 fowls of dil'fereiit species, together with fruits and berries. 
 The kd-hiast root, from which the savages prejjare 
 bread, the bread-i)lant, the cayn.sc, a species of edible 
 moss, and Hnally inexhaustible salmon-fishery and sup- 
 ply of shellfish — which more than aught else gives 
 pre-eminence to this region — furnish a sui)erabundance 
 of subsistence, which would develop a surplus of popu- 
 lation from age to age ; and thus, by necessity, the 
 Columbia Valley would become the starting-point of 
 migrations. Nor should it be forgotten that the mean 
 temperature for the year ranges only from 50° to 52^" 
 in this valley, rendering necessary, as the same author 
 suggests, less clothing and food. Thus, therefore, it may 
 be safely affirmed that all necessary evidence — that of 
 history, of universal tradition, and the fact of natural 
 advantage — points to some solution of the question, 
 Whence caine the red man ? Not alone those tribes of 
 red men in the North, but those of the South, and finally 
 of both the south and west continents. 
 
 It is one of the arguments used to establish the fact 
 of oneness of race, north and south, that the sign-lan- 
 guage of the Hunter Indians is the incipient form out of 
 which sprang the picture-writing of the Aztecs, and ul- 
 timately the still higher ideographs upon the Copan 
 monuments. In the pages of this volume the multi- 
 plicity of forms of symbols used in picture-writing by 
 the North American Indians has been illustrated. Their 
 similarity to South American symbols is seen in the 
 constant appearance of the square, circle, and cross, as 
 shown upon the facades of the most ancient ruins of 
 
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618 
 
 INDIAN MYTHS. 
 
 Kabah and Sacbey, in Yucatan. The coiled line and the 
 clustered three circles are also seen on the artiticially 
 smoothed rock.* The same figures are found in Mexico. 
 
 Upon the shoulder of Granganemeo (the chief Pow- 
 hatan's brother), who welcomed Sir Walter lialeigh's ex- 
 pedition, — and who wore a plate of pure copper, rudely 
 cut into a square, — was pinked a cross, of which the f(d- 
 ^.,,>\ lowing cut is an illustration. The same symbol 
 
 v^ is seen in Mexican pictography. It is also found 
 "^^^ in the mounds of the Southwest, The cross 
 was the signature in constant use by the Northwestern 
 tribes in their compacts with the colonists. But not 
 alone was this sign universally used ; others of similar 
 uniformity of design are seen as signatures of triljes and 
 individuals. North and South, disclosing the prehistoric 
 union of race, which antedates the altering of the prime- 
 val language, — to use the term of David Cusick, ap- 
 plied to the changes of dialects among the Northern 
 Indians. But the similarity of symbols among the 
 diverse tribes of America is not more apparent than 
 their likeness to the earliest forms used among the 
 Asiatics. Is it not then probable that the progressive 
 types in the rude and inferior forms used by our Hunter 
 Indians of the North, improved by the Village Indians 
 of the South, are found in successive development in 
 Asia, and that the cuneiform writings of the Assyrians 
 repeat the legends once the theme of wigwam story ? 
 The migratory passage of the Indian may have been 
 not alone east and south. The steps of the red man 
 may have printed the farther shores of Behring Straits, 
 and thence have gone downward into warmer latitudes. 
 There, making a final home, from roving Indians they 
 
 * Of coraline limestone, dressed and worked with flint instruments. 
 
 Ifi "— .'i 
 
THE ANCESTRAL CAVERN. 
 
 619 
 
 4 
 
 became Village people, as in their migration south- 
 ward on our continent. Selecting dissimilar localities, 
 they would develop into opulent nations with difler- 
 ent languages. This hypothesis seems all the more 
 probable in consideration of the antiquity of the Indian 
 race, the geological fact that this continent is the elder 
 of the two, and that the graphic art, having in the East 
 its development from the same crude forms, was evi- 
 dently, although in its infant state, in a progressive 
 condition, parallel to that of our savages at some early 
 period. The symbolism of the East appears to be the 
 maturer form of the sign-language and pictograjihy of 
 the West. 
 
 This solution of the vexed question of the origin of 
 our savages is suggested in an Indian's answer to the 
 remark : " We are discovering your race's antecedents in 
 the Tartar triljes of the East, across the sea." " Why 
 not find the origin of the Tartar tribes from us ? " was 
 the reply. 
 
 As an illustration of the reasonableness of this hypothe- 
 sis of the meaning of the Indian's reiterated tales of an 
 aboriginal cavern in the Northwest, — whence might 
 have proceeded the stream of emigration, as " out of the 
 bowels of the mountains," ^ — a list of names given to 
 mountains in general by different tribes is here given, 
 in which are recognized " sacred syllables yo and iva, 
 so constantly applied by tn^, Indians to objects of wor- 
 ship and reverential awe, which shows the sacredness 
 with which our savages regarded a lofty mountain. It 
 should be stated that Mt. Hood is regarded with super- 
 stitious reverence by those Indians who continue to 
 dwell within the shadow of its white-mantled glory. 
 
 1 Fide legend, Origin of Man, according to the Navajoes. 
 
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 ii" 
 
 'ii 
 
 t * 
 
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 IMAGE EVALUATION 
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 620 
 
 INDIAN MYTHS. 
 
 There is also seen in the Legend of Oan-koi'-tu-peh, given 
 in the previous chapter, a description of the abode of the 
 mystic twain, — Hai'-kut-wo-to-peh (the Great One) and 
 ■VVoan'-uo-niih (tlie Death-giver), " far away to the north, 
 in the ice-land," — that suggests, although vaguely, the 
 summit of this omnipresent sentinel of the Colum- 
 bia Valley. The Maidu Indians, among whom was 
 found this legend, use the same word {yamlih), in their 
 sacred songs, to denote both the Assembly-house and 
 mountain. It is abbreviated from ya -'inan-nch. The 
 same association appears in our Sacred Scriptures : — 
 
 Come, let us go up to the mountain of Jehovah, and to the 
 house of tlie God of Jacob.^ 
 
 And the Psalmist sings : — 
 
 O Jehovah, who shall abide in thy Tabernacle? Who 
 shall dwell in the mountain of thy holiness '\ ^ 
 
 NAMES FOR MOUNTAIN. 
 
 Wa-adch — (Etchemins Passam). 
 Yoonoondoo, ivaunnh — (Mohawk). 
 Ononta — (Onondago). 
 Oonundwonna — (Seneca). 
 Yonoondanghkala — (Oneida). 
 Yooneneunte — (Tuscarora). 
 
 The following is a Maidu song in which is seen the 
 word yan'-dih, and it furnishes an example of the 
 repetition of the syllables yo and wa (or wc) in this 
 dialect. "It required," states Mr. Powers, "a great 
 deal of patient labor to construct order out of chaos, in 
 translating these songs. . . . Besides that, the inter- 
 
 1 Micah iv. ^ Psalm xv. 
 
THE ANCESTRAL CAVERN. 
 
 The 
 
 621 
 
 pretation is sometimes a little uncertain , principallv, I 
 think, for the reason that a number of the words either 
 belong to an occult, priestly language, or are so anti- 
 quated that the modern Indians, in the absence of most 
 of their old men and prophets, are unable to agree ab- 
 solutely upon their meaning." Many of these transla- 
 tions, therefore, may not accord with tlie more perfect 
 knowledge of Indian language whicli awaits the literary 
 world in the future, perhaps under the leadership of 
 M. Cuoq. Comparative philology will undoubtedly 
 throw much light upon this question by the study of 
 Chinese dialects. 
 
 PI-F-CHUN-NUirS SONG. 
 
 IVclc'-u-dch Pi-u'-chnn-nuh naV-i-ni. 
 
 (I, Pi-u-chun-mili, am in We-le'-u-deh.) 
 
 Wi-no-mai'-l-r.h we'-tcc nai. 
 
 (I cry everywhere like the boys [i. e. tho young choristers].) 
 
 JFc-lc-hV tilm-hoK 
 
 (Foggy is tlie patli to We-le'-u-deh.) 
 
 Whi'-nn, v'in'-na Jcni-o-di. 
 
 (Bright, bright is the valley.) 
 
 Lu'-ych lu-yen ynn'-dih. 
 (All, all [are in] the Assembly-hall.) 
 PaV-a-kum ho-n'-yc nai. 
 (I walk the red-fenther path.) 
 Pok'-nl-mam bo-n'-yc nai. 
 (I walk tho red-feather path.) 
 Ko'-i-7nc'-lii. mc'-lu-nai. 
 (Like the white goose I sing, I sing.) 
 Yu-yem ynn'-dih yu'-ycm nai. 
 (I put out all from the Assemlily-hall. ) 
 Sni-a-man-in(f ya-ma-nn' Joi'-c-mo-to nai'-i-nih. 
 (I throw together the mountains and the west mountains 
 [t. c. the Sierra Nevada and Coast Range].) 
 
 I 
 
 if 
 
 4- 
 
 Sh 
 
 ■H 
 
 '7* 
 '' ft 
 
 
622 
 
 INDIAN MYTHS. 
 
 V .... 
 
 The repetition of the word yan-dih is further illustra- 
 ted in the following sacred song of tlie Konkaus : — 
 
 i''.\ 
 
 .\. i' 
 
 THE RED CLOUD'S SONG. 
 
 (heard by the mother of oan-koi'-tu-peh.) 
 
 Yang-wi' -a-kan-u maV -dum-ni. 
 
 (I am the red cloud.) 
 
 Hi-pi-ning' koi-o-di nik-hai'-shum yan'-u-nom mai' -dum-ni. 
 
 (My father formed me out of the sky.) 
 
 Lu'-lul yan'-dih oi'-yih nai. 
 
 (I sing [among] the mountain flowers.) 
 
 Yi-ivi yan-dih oi'-yih nai. 
 
 (I sing [among] the flowering chamize of the mountains.) 
 
 Wck-wek yan-dih oi'-yih nai. 
 
 (I sing in the mountains [like] the wek-wekA) 
 
 Wek-urk o'-di so'-lin nai. 
 
 (I sing [among] the rocks [like] the wek-wek.) 
 
 Lii'-dam yan'-dih loc'-ice nai. 
 
 (In the morning I cry in the mountains.) 
 
 Lai'-dam bo-u'-yc nai. 
 
 (In the morning I walk the path.) 
 
 Lai'-dam lilV-lul ivc'-wc nai. 
 
 (I cry [to] the morning stars.) 
 
 The sprightly melody and phonetic beauty of the 
 following is its excuse for being placed here, as there 
 is no occurrence of the word under present consider- 
 ation : — 
 
 OAN-KOI'-TU-PEH'S SONG.2 
 
 Yu-dik-no' hcl-ai-no', na-ktim yo'-wo, ha'-le-ni. 
 (I go to the north, I will win all, I begin to play.) 
 
 Yo'-woy yo-inin-nim, yun'-ni-ni. 
 (I will win, I will win, I will win. ) 
 
 * A bird of the Sierras. 
 
 " Powers's Contributions to Ethnology. 
 
THE ANCESTRAL CAVERN. 
 
 623 
 
 Dum-lan-no-di kul'-lcng wo'-man-di. 
 (The women weep in the shadows [of the Assembly-hall].) 
 Lai'-dam lil-lim win-nai'-nai kii'-km ni. 
 (I twinkle [like] the morning star, my father [i. e. 1 am 
 vanishing in the sky].) , 
 
 Hi-pi-ning' koi-o-di' ye'-wo nai. 
 ( [Now] I run up the valley of heaven.) 
 Hi-pi-nin^ koi-o-di, nik'-ki koi-o-di'. 
 (The valley of heaven, mine [is] the valley [of heaven].) 
 Ui-pi-nimJ koi-o-di' lel'-ang-ku-kii wuh'-umh to-an nai. 
 (I strike the heaven-reaching, sounding string [literally, icuh- 
 wuh string].) 
 
 m 
 
 1 :t t ; 
 
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 w 
 
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 CHAPTER XX. 
 
 YOWAII, THE GREAT SPIRIT. 
 
 In tlie vfiluable " Lexique de la Langue Iroquoise," by 
 the PrC'tre de St. Sulpice, tlie defiuitioii of iio is given as 
 heau, hon,fort, solide, doux, patient ; and of Niio, he re- 
 marks, " C'est le mot Fraiic^ais Dicu Iroqiioisc." 
 
 Combined with the syllable iio are found words like 
 these : — 
 
 lowerase — il y a de I'air, du vent- 
 laonivekwat — doux, au toucher. 
 losrase — beau, joli, agreable, a voir. 
 loehtts — beau, desirable attrayant. 
 lotiannton — strange, rare, surprenant. 
 lotieni — contenant, bcaucoup, vaste, qui tient beaucoup. 
 - etre fait, ce qui est fait. 
 
 lotei 
 
 reit 
 
 The use of the syllable iio, as in this list of Iroquois 
 words, is of interesting significance. It is applied to the 
 wind, the unseen air ; and the words for vast, strange, 
 leant if id, surety and the aftraetivc equally possess the 
 mystic syllable in combination with others. 
 
 The syllable ica is of constant reiteration : — 
 
 i i 
 
 I : 
 1 
 
 
 ) 
 
 H 
 
 
 -*! 
 
 ;*- - 
 
 -f\ 
 
 
 i*i 
 
 ■■ i 
 
 ;.:.^, 
 
 V-- 
 
 
 
 Itv 
 
 
 
 ■] ■* i 
 
 
 P' i il 
 
 
 1 , 1 
 
 
 II 
 
 Koiva — grand, gros, de la grande esp6ce. 
 
 Alcwa — tr^s, beaucoup. 
 
 Kanahva • — mariage. 
 
 Karakwa — le soleil, la lune [general term]. 
 
YOWAH, THE GREAT SPIRIT. 
 
 62;j 
 
 Kenomves wefwn . . . wene — atTuctiuiiner, aimer, agrt'er, 
 pictt-rtT, troiiver bon. 
 
 Kenoronkwa . . . /con . . . kwe, — aimer, estimer, cherir, 
 re;si»e('ter. 
 
 Outva — maintenant, actuellemcnt. 
 
 liaoiiha — lui. 
 
 liaonhaa — lui seiil. 
 
 liaonhatsiwa — lui tout seul. 
 
 And the last-nained word leads to the term Kaweniio, 
 le Sciijiicar, JJieu, and il a iiue belle voix (classed among 
 the llomonymes by M. Cuoq), in which a solter tone 
 is given to the wa, it being spelled as in the general 
 name for Man, onkwc (personne huniain, homme en gen- 
 eral). But the fuller sound reajiitears in Honkwa-wcmiiio 
 (Doniinus Nustcr) Our Lord. Wuhi has the meanin<' 
 of oui-(la, ccrtaincmcnt, oui, ncst-cc jms, cent him cda. 
 Waantamunat is To be Wi.^e, according to Eliot. 
 
 Karonhia is the Iroquois for Heaven, del, Paradise 
 Firmament, Atmosphere. Wcnhiniio means dc la hunnc 
 Juiilc. (Oil, it sliould be recalled, was used by the Indian 
 in the sacred rites in which the invocation of the mys- 
 tic Yo-lie-wah, or Yo-wah, was made.) In tlie syllables 
 of these words, are seen iio, wa, and hi (or hia) — the 
 different parts of the name of the invocation. 
 
 In Mengarini's^ vocabulary are found the following : — 
 
 Primitive intrans. vel ahsolut, tnesio'koi ; radix, iokoist ; in 
 composition, taesiko. Active definite vel causative : iesiakom ; 
 mentiri facie. lo, admirationia lactitac ; ioioot, fortis ; sinini,t, 
 fortitudo ; tniooot, fortis sum ; to gest Vie, o quam bonum, 
 quam pulchram est hoc. Interjection, io (vel ioh), valet 
 o quantum. Skoi, mater. Skokoi, amita, soror partris. 
 
 * Grammatica Linguoe Selicje, by Rev. Gregory Mcngarini, of tlie 
 Society of Jesus. 
 
 40 
 
 I 
 
 1 1. 
 
 
 u 
 
626 
 
 INDIAN MYTHS. 
 
 5v: 
 
 V;.- 
 
 !l '.ill 
 
 i! r, 
 
 La Houtan gives as definition of the Huron word 
 yatse, Men Fiere ;' and to yat-staro, Mon Cauiaradc. 
 Yao signifies Body. Yaht is the name of the numeral 
 One among the savages of Lord North's Island. In 
 some dialects yim is the pronoun Thy. Among the 
 California Indians, oi-yat is Friend. Worcester defines 
 a-yo as the first-i)erson-siugular of the pronoun I, — 
 de-(ji-na-da-(je-yu, Tliou and I Love each other. Icaau 
 {iio), according to Schoolcraft, is I Am, in the Algonkia 
 language. In these examples, from the Ojibway, Selica, 
 and Algonkin dialects, the word is seen to liave a personal 
 meaning, — an important matter for consideration. 
 
 Gallatin conjugates thus the personal pronoun in the 
 Cherokee dialect : — 
 
 6'rt — I; 
 
 Aivtsa — we ; 
 
 Aivsta — he and I ; 
 
 Ila — thou ; 
 
 Itsa — ye (phiral) ; 
 
 Jsta — ye (dual) ; 
 
 Ga — he ; 
 
 Ana — they. 
 
 And in this conjugation we find the first syllable of the 
 mystic name, Gard, mentioned in the previous chapter ; 
 the meaning of which is thus disclosed, and the syllable 
 ga is shown to be but a dialect variation of yo, or kaau 
 (I am). 
 
 Wahh, states Mr. Schoolcraft, is the verb To See; 
 wah hahm, He Sees. But we find this word in the 
 name for Light, wassaiau; also, waw-hizzc (white), the 
 Indian's sacred color. For the Circle the word is waw- 
 we-o-ah; and for the Square, shu-shu-icao is given, — 
 both sacred figures. 
 
 It is not unconmion to find the 
 
YOVVAII, THE GREAT SPIRIT. 
 
 627 
 
 same term used in the name of several objects in nature. 
 If, for iustauce, an object impresses the mind by its 
 {,roodness, beauty, or greatness, the word for one of 
 these (qualities will make up a part of the terui used in 
 designating it. The word io, or iuk (otlierwise spoiled 
 1/0 by English linguists), which by itself, according 
 to Mengarini, is a joyful expression of admiration, is 
 combined with the word tea, in scwahiowanc (great 
 fruit). Tlie definition of the latter is traced through 
 the word tvah-ah (moved to joy). Thus we find in this 
 term an idea of growth or movement, and goodness or 
 beauty. 
 
 The association of Light, urissaiau, v*'ith Growth, ivah- 
 ah, is natural ; but they are identified with a more 
 spiritual idea by the verbs wahh (to see) and waanta- 
 munut (to be wise). Here we have an illustration, in 
 language, of the Indian's belief that Light has the fac- 
 ulty of sight ; as also a recognition of the correspondence 
 of both to Wisdom, the directing power of the soul. 
 Sight being ascribed to Light, and the root word iva (as 
 it may be termed) being applied to both, and also to 
 Wisdom, its personification follows. The same syllable 
 is seen in onkwe (man).* 
 
 It is stated that the sun is the heart of the Great 
 Spirit, The Iroquois for Sun is ka-rak-iva, and for 
 Heart, wa-kcriat,-^ ahcriahnc, scri, rawcri (in my, thy, 
 his heart). 
 
 We find, in the Book of Iiites, the word niyawehkowa 
 (great thanks), — niawen (thanks), kov:a (great). The 
 plural, when it fol " an adjective expressive of num- 
 ber, is indicated by the syllable ni prefixed to the noun, 
 
 * The old Algonkin word for "Woman is ickweh ; but for Man, alia- 
 sinap — in part corresponding to the Hebrew name for Woman, issa. 
 
 
 i 
 
628 
 
 INDIAN MYTHS. 
 
 ami /.r siifrixetl.* Divest this word of the prefix and 
 sullix, ami the luuno V'u-weh is discovered. This word 
 occurs ill tiio second and tiiird clauses of the Condoling 
 Speech in Council: Xiii((uxhhuica katy nonwa oiienh 
 skinnoiji ihiadjiiitiilulnni ((Jreat thanks U(jw thorefcjie 
 that you have safely arrived) ; yindu'ctihkowa kadij nun- 
 VM onenh skenmujij thudcsii rJuul iiiakonh (Great thanks 
 now tiierefore that in safety you have come through the 
 forest). That this is not an expression of general greet- 
 ing to the asseinl)ly appears in the fact that tiie Karenna, 
 or Hymn called " Hail," (([uoted in Chapter XIV.), occurs 
 suhsequently, and contains a formal and general expres- 
 sion of thanks to the memhers, jtast ami ]>resent, of the 
 eouiuil. It may be compared to the Hebrew hoshidhnnu, 
 which is both an exclamation of praise to Jah and an 
 invocation of blessings. Johuh was a Avord that was 
 often repeated by the auditors in the course of a speech, 
 and was apparently used to emphasize and endorse what 
 was said.2 
 
 The title for Mother, varying in different dialects, in 
 Qua])pas is jadah, and in Catawbas, ycwu. Tlje latter 
 use the word yakcruh for both Husband and Wife. In 
 these dialects the syllable ^a or ya occurs ; but in others 
 wa a])pears : nichwhaw (my mother), Nari-agansett ; 
 illahwah (husband), Chicasaw; ncewecwah (my wife), 
 Miama. 
 
 The same syllables are found in the names for Son, 
 Daughter, Brother, and Sister. An example has already 
 been given for Light. For Day are used the words 
 
 
 
 1 H. Halo. 
 
 2 Vide Colden and others. But the Iroquois niawnts is defined by 
 M. Cuoq as pint <l Dieu, and ethon aiwens aa Amen. The word johah, 
 therefort', has yet fartlter siguiiicance. 
 
YOWAII, THE GRKAT Sl'IRIT. 
 
 (129 
 
 wau'dc (Mohawk), yaJihm (Catawba), and iromjniit (Xar- 
 ragansett) — tlio latter iiuUcatiiig tlie dciivatioii of the 
 name for Iiuliaii ciuruncy, tlie wampum. jMoriiiu'f is 
 desi',Miato(.l icapaii by the Dehiwares, and i/aJiirup by the 
 Catawbas. Si»rinj,' is win/aydytoo, in whitli the Daco- 
 tah Indian combines botli syHables. Va/iruh is tlio 
 Catawlja word for Snmmer. Feast, in the ^loliawk, is 
 youlMulalikuon yuhnoh ; and To Die, yuhwuJiioh. For 
 Sleep the C'addoes Inilians use the term yodehih. Air 
 is called ipiJiootili. 
 
 It aitpears Irom these examples that our savages used 
 the syllables iio, or yo, and wa, or wah, in the construc- 
 tion of names, according to their respective meaning, 
 quality and disposition being regarded in their applica- 
 tion. The grand and great, the beautiful and lovable, 
 were distinguished by these words. It is i)erhaps un- 
 necessary to emphasize the significance of this fact, when 
 it is remembered that these are the words that make 
 up the name of the Indian's Great Spirit. It is evident 
 by the examples given that the attributes, signified by 
 the syllables or combined words, are not only those held 
 in highest esteem l)y the red race, but are those quali- 
 ties which are intrinsically benelicent and good in the 
 blessed Light, the restoring Air, the restful Sleep, the 
 sustaining Food. They indicate also the Family rela- 
 tions. The beloved IMother, the Husband and Wife, 
 Son and Daughter, Sister and Brother, and finally Wis- 
 dom and Sight, all are found to have in some one dia- 
 lect of the Indian language the sacred syllables yo or wa. 
 So universal indeed is the use of these syllables, that a 
 sentence is seldom written wherein one or both may not 
 be found, the term being introduced even in the names 
 of men ; as, according to a custom existing from time 
 
 i 
 
 i; I 
 
 
 m 
 
 'J ■ 7 
 
 
 V. 
 
I 
 
 G30 
 
 INDIAN MYTHS. 
 
 ^i 
 
 :; I! ' 
 
 m 
 
 l^ B 
 
 l.i 
 
 .■J 
 
 ! ' ii 
 
 immemorial in the Eiist, the name of the Supremo Deity 
 was introduced into jjroper names.' The Semitic rev- 
 erence for the deity's sacred name is of constant ilhistra- 
 tiou in our Scriptures, and it appears that the Israelites 
 were called by the name of the Supreme, that is, 
 Jeliovah. AVe read : — 
 
 Our adversaries liave trodden down Thy sanctuary. 
 Wo arc T no: Thou nover barest rule over thorn ; they 
 wero not call* i by Thy nuiuo. Isaiah Ixiii. 15. 
 
 A comparison has been made in this volume between 
 tlie Indian word Yowah, or Yohowah, and the Hebrew 
 Jovah, or Jehovah. Tiie Sanskrit name of the Supreme 
 Divinity is Dyaus, which in its simplest root is Di/k, 
 and is raised by Guna to Di/o, states Miiller; because of 
 this fact, and from the constancy with wliicli tlie syllable 
 ya ai)pears in that language, and its plionetic similarity 
 to the Indian word yo, a similitude is drawn between 
 the name of our savages' Grtut Spirit, and that of the 
 Supreme Deity of the ancient people who spoke the 
 Sanskrit language. Of this name Muller remarks : — 
 
 Zeus, tho most sacred word in Greek mythology, is tho 
 same word as Dyaus in Sanskrit ; Jovis (or Ju in Jupiter) in 
 Latin ; or Tiw in Anglo-Saxon (preserved in tiwsdaeg, Tues- 
 day, tho day of tho Eddie god Tyr) ; or Tio in Old High 
 German. 
 
 This word was framed once, and onco only. It Avas not 
 borrowed by tho Greeks from the Hindoos, nor by tho Ro- 
 mans and Germans from tho Greeks. It must have existed 
 before the ancestors of those primeval races became separate 
 in language and religion, before they left their common pas- 
 tures to migrate to the right hand and to tho left, till the 
 hurdles of their sheepfolds grew into the walls of tho great 
 
 1 Ijayard. 
 
I 
 
 YOWAH, THE GREAT SPIRIT. 
 
 631 
 
 cities of tho world. . . . Here, then, in this vonorahlo wonl, 
 wo may look for some of tho earliust relij^'ious thoughts ot 
 our race, ex '»sse(l and enshrined within tho imporishublo 
 walls of simi»lc letters. 
 
 As examples of the use of dyu, the word of four 
 " sinii)le letters " (derived from the verb di/ut, To Beam), 
 Miiller gives the following passages from the Vedas : — 
 
 The Marttfs (storms) go about tho sky ; Apni (Hre) on 
 earth ; the wind goes in the air ; Varnna gf)e8 about in tho 
 waters of the sea. Here difu means tho Sky, as much as 
 prithivi means tho Earth and antariksha tho Air Tiio 
 Sky is fre(niently spoken of together with tho Earth, and 
 tho Air is placed between tho two (nntarilsha). Wo find 
 expressions such as " heaven and earth," '* air and heaven," 
 " heaven, air, and earth." Th Sky, di/ic, is called tho third 
 as compared M'ith tho Earth ; and wo meet in tho Athara- 
 Veda with expressions such as * In tho third heaven from 
 hence." This, again, gave rise to the idea of three heavens. 
 
 The Sanskrit of these passages is as follows : — 
 
 R. V. i. 39, 4 : nahi . . . ddhi di/dvi na bhilmydm (heaven 
 and earth); vi. 52, 13: Antdrikshe . . . dydvi (air and 
 heaven) ; viii. 6, 15 : na dt/dvah indram ojasci nd antdrik- 
 sMni vajrinam nd vivyachanta hhdmayah (heaven, air, and 
 earth). 
 
 Ath. Veda, v. 4, 3 : tritiyasydm itdh divi, feminine (in tho 
 third heaven from thence). 
 
 R. V. vii. 24, 5 : divi iva dydm ddhi nah sromatam dhdh.^ 
 
 Miiller also remarks : — 
 
 1 Especial notice is called to the syllable ya in these passages. This 
 comparison of the Aryan with the Indian languai^es is intended to 
 convey a suggestion that the former proceeded from tho latter. 
 
 !^;i 
 
 
 > iS 
 
 
 ;! 
 
 'I 'I 
 
i 
 
 i i 
 
 ,:, I. 
 
 .■: 
 
 fe*" 
 
 feSM 
 
 C32 
 
 INDIAN MYTHS. 
 
 The liigli nnd l)rilliaiit sky has in many Ir.nguagcs and 
 many religions been regarded as the abode of God, and the 
 name of tlie abode might easily be transferred to him who 
 resides in heaven. . . . 
 
 Sky was the nearest approach to that conception which, 
 in sublimity, brightness, and infinity, transcended all others, 
 as much as the bright, blue sky transcended all other things 
 visible on earth. 
 
 IJy Zeus the Greeks meant rooTC than the visible sky, more 
 even than the sky personified. With them the name Zeus 
 was, and remained, in spite of all mythological obscurations, 
 the name of the Supreme Deity ; and even if it Avas remem- 
 bered that originally it meant Sky, this Avould have troubled 
 them as little as if they had remembered that thymus (mind) 
 originally meant Blast. 
 
 It has already been shown by example that the word 
 7/0, or iio, is used in the Indian name for Air, ioiucrase 
 or 1/aJiooteh ; and that it was used in the name for Great 
 Spirit may not surprise a student of the nietapboric 
 gp- '. of Indian language. The utmost limit of lan- 
 
 ■'jp tself has a Tohysical boundary, beyond which is the 
 val' of silence. Words are material vessels of spirit- 
 ua nd otherwise unutterable emotions. TJiymos for 
 the Jreek, and yahootch for the Indiati, equally, are 
 terms used to express the nature of living unseen 
 Energy. It appears in the language of the Hebrews : — 
 
 Behold I will send a blast upon him, and ho shall hear a 
 rumor. 2 Kings vii. 
 
 And let it be, when thou hearest the sound of a going in 
 the tops of the mulberry-trees. 2 Samuel v. 24. 
 
 And when they went, I heard the noise of their wings, 
 like the noise of great waters, as the voice of the Almighty ; 
 the voice Of speech, as the noise of an host. £zeL i. 24. 
 
YOWAH, THE GREAT SPIRIT. 
 
 633 
 
 wings, 
 
 To frame a word significant of the supreme and omni- 
 present Spirit, a word expressive of the Wind, or moving 
 air, and Light and Life, was selected by the aborigines ; 
 and this was found in two sounds, themselves exclama- 
 tions of delight and content, yo-icah. These two sounds 
 they reiterated in their names for thoughts and tilings, 
 for the Creator and created. They were synonynu.as 
 with the words Love and Wisdom {iio, Love — imk, 
 Wisdom), and evidence of these qualities was perceived 
 in all things. It was a simple utterance, but it was 
 cast out of the great logic of the human mind, through 
 whose analytic and syutlietic processes was apprehended 
 tlie relation of cause and effect.^ Light and life. Air and 
 breatli. Fire and vivifying energy — these three in the 
 one Great Spirit, whose lieart'^ was believed to be 
 that orb of day from which flows the throbbing life- 
 currents of light and heat, whereby is physical exist- 
 ence — were expressed in this name ; and it should be 
 remembered that it is a distinct name, applied to a liv- 
 ing energy to whom was ascribed a personal being, as 
 in the Greeiv Jo, the Sanskrit Dyo, the Assyrian Hca : 
 venerable names, proceeding from that first cry of the 
 infant race in recognition of its maker, Yo-wah, Je- 
 hovah, " I am that I am." ^ It must not be forgotten 
 that the aborigines perceived,* as Abram proclaimed 
 to the Chaldeans, that if the sun and moon, and all 
 the heavenly bodies, "had power of their own, they 
 
 1 Fide Dr. Lieber's definition of Jiolophrasm. 
 
 2 Indian name for the sun. 
 ^ Ehiieh ashcr chyeh. 
 
 * Fide chapter on the Sun ; also works on Mexico. It is note- 
 worthy tluit this statement of Abram (showing an era in Semitic 
 thought) should so clearly correspond in expression even with that of 
 the Mc:kican Indiuu. 
 
 ■SI'S 
 
 1^ 
 
 im 
 
 
 n 
 
TT^ 
 
 634 
 
 INDIAN MYTHS. 
 
 
 would certainly take care of their own regular motions ; 
 but since they do not preserve such regularity, they 
 make it plain that, so far as they operate to our advan- 
 tage, they do it not of their own abilities but as they 
 are subservient to Him that commands them ; to whom 
 alone we ought justly to offer our honor and thanks- 
 
 giving. 
 
 "1 
 
 Our savages taught that there is one " superior god, 
 and other gods to follow." They recognized the supreme 
 power of the Great Spirit who rules the sun, moon, and 
 stars, — the Holder of the Heavens, Ta-ren-ya-wa-go,^ 
 and they worshipped Him in the feast, the sacred dance 
 and song, as if in accordance with, though centuries 
 antecedent to, the exhortation of the Hebrew Psalmist, — 
 
 Sing unto God, sing praises to his name, extol him that 
 ridoth upon the heavens, by his name J ah, and rejoice before 
 him. 
 
 And the following description of the supreme power 
 of the Jehovah of the Hebrews is but a later transcript 
 of that ancient belief in a deity, omnipresent in na- 
 ture, declared in rite, ceremonial, and myth of the red 
 man : — 
 
 Jehovah ray God, thou art very great ; thou art clothed 
 with honor and majesty : 
 
 Who coverest thi/se/f with light as tvitk a garment ; who 
 stretchest out the heavens like a curtain ; 
 
 Wlio layeth the beams of his chambers in the waters ; who 
 
 * Antiquities of the Jews, by Joseplms; also, Genesis xii. 5. 
 
 2 Taronyawago according to Cusick ; but Tharonhiawako7i, as 
 spelled by M. Cuoq, who defines it : "II tient le oiel dans ses bras, 
 il enibrasse le ciel. S'il ne tenait le del que d'une main, on dirait 
 Earonhiawakon." 
 
m 
 
 YOWAH, THE GREAT SPIRIT. 
 
 635 
 
 mketh tl.e clouds his chariot ; who walketh upon thu win^a 
 of tlie wind ; ° 
 
 Who maketh his angels spirits ; his ministers a flamin- 
 fare; » 
 
 Who laid the foundations of the earth, that it should not 
 be removed ibrever. 
 
 Tliou coveredst it with the deep as with a garment : the 
 waters stood above the mountains. 
 
 At tliy rebuke they fled; at the voice of thy thunder they 
 nasted away. '' 
 
 He sendeth the springs into the valleys, which run among 
 the hills. ° 
 
 They give drink to every beast of the field ; the wild asses 
 quench their thirst. 
 
 By tlicm shall the fowls of the heaven have their habita- 
 tion, which sing among the branches. 
 
 He causeth the grass to grow for the cattle, and herb for 
 the service of man ; that ho may bring forth food out of the 
 earth ; 
 
 And wine that maketh glad tho heart of man, and oil to 
 make /us flice to shine, and bread ivhich strengthenetli man's 
 heart. 
 
 The trees of Jehovah are full of sap: the cedars of Leba- 
 non, which he hath planted ; 
 
 W^here the birds make tlieir nests. As/or the stork, the 
 fir-trees are her house. 
 
 The high hills are a refuge for the wild goats, and the 
 rocks for the conies. 
 
 He appointeth the moon for seasons. Tho sun knoweth 
 his going down. 
 
 Thou makest darkness, and it is nigJit, wherein all tho 
 beasts of tho forest do creep forth. The young lions roar 
 after their prey, and seek their meat from God. 
 
 U 
 
 
 I'l*' 
 
 4 
 
 ?; 
 
 f 
 
636 
 
 INDIAN MYTHS. 
 
 Ik 
 
 ^.1 
 'I 
 
 ! 'n 
 
 The sun ariseth ; they gather themselves together, and lay 
 them down in their dens. 
 
 Man goeth forth unto his work and to his labor until 
 
 evening. 
 
 O Jehovah, how manifold are thy works ! in wisdom hast 
 thou made them all ; the eartli is full of thy riches. 
 
 So is this great and wide sea, wherein are things creeping 
 innumerable, both small and great beasts. 
 
 There go the ships ; there is that leviathan, ivhom thou hast 
 made to play tlierein. 
 
 Tiieso wait all upon thee, that thou mayest give them their 
 meat in duo season. 
 
 Tiiat thou givest them, they gather. Thou openest thine 
 hand ; they are filled with good. 
 
 Thou hidest thy fixce ; they are troubled. Thou takest 
 away their breath ; they die and return to their dust. 
 
 Tiiou sendest forth thy spirit ; they are created : and thou 
 
 renewest the face of the earth. 
 
 The glory of the Lord shall endure forever. 
 
 Psalm civ. 
 
 It is not alone in his hymn of praise the Israelite 
 disclosed a kinship to the Indian ; it is seen in the use 
 of similar emblems upon the Tomb of Absalom, whereon 
 is sculptured the circle, with the concentric lines and 
 parallelogram, and also the coil, as on the ruined temi)les 
 of Sacbey and Kabah of Yucatan. The plans, both of the 
 Tomb of Hesiod and " Tombs of the Prophets," display 
 the same device in their construction ; for the cross, circle, 
 and square of the mound-structure there reappear. The 
 Jewish Tabernacle was an oblong, rectangular enclosure, 
 in the eastern part of which, near the entrance, was an 
 altar. 
 
 It should not be forgotten that the numbers, twenty 
 and ten, used in the building of the Holy Place appro- 
 
YOWAII, THE GREAT SPIRIT. 
 
 637 
 
 priated to the use of the priests, were the sacred num- 
 bers of the Indian, used as the measure of a man.* The 
 name of the Indian priest, Jossakced or Jcsuka, is an 
 example of . the Indian use of the name of tlie Supremo 
 in the title of their priests, as in the case of the Israelite 
 Jehoi'dali (known of Jehovah), a High-priest, or Leader 
 of priests, and Josue, who wns the first High-priest 
 after the Babylonian captivity. It is interesting to 
 trace a similar meaning to the syllable jo or ya, and 
 also lio (another pronunciation of the same syllable), in 
 the Hebrew. Jojypa, or Yafo, is defined as Beauty. The 
 etymology of this word is variously explained, some 
 deriving it from jopa. Hu'hah is defined as Love, 
 r>eloved ; Hoda'iali, as Splendor of Jehovah ; Hurcm, 
 as Consecrated. Ho' rites signifies Cave-men (tror/lodi/tes), 
 believed to be an earlier people, who inhabited Mount 
 Seir before the posterity of Canaan took possession of 
 Palestine. Iforona'im, or Two Caverns, appear to have 
 been on an eminence, and were conjectured to have 
 been two sanctuaries.^ 
 
 According to Jewish tradition the use of the Holy 
 name of tlie Supreme Being was confined to the bless- 
 ings pronounced by the priests, and was restricted to the 
 Sanctuary. Josephus, himself a priest, confesses that he 
 was not permitted to speak upon this point. The true 
 pronunciation of this name (the origin of which has been 
 the occasion of controversy, its etymology defying the 
 researches of profound scholastic talent) is yet believed 
 to be unknown. In the above quotation, and in other 
 references in this volume, — for convenience, and on 
 account of its familiarity to the general Biblical reader, 
 
 i 
 
 J 
 
 1 See Book of Rites ; also Revelation xxi. 17. 
 * Fide chapter on the Ancestral Cavern. 
 
G38 
 
 INDIAN MYTHS. 
 
 ■I i: 
 
 ail 
 
 \1 ■! 
 
 — the form Jehovah, instead of Yahweh or Yahavelj, 
 has been adopted; but it may be justly claimed that 
 the two latter words are the more accurate. In these 
 we trace a still more remarkable resemblance to the 
 isacred name of Indian invocation. An instance is 
 quoted by M. Eemusat from one of the works of a 
 Cliinese philosopher of the sixth or seventh century 
 before Christ, in which the name appears in Chinese 
 scriptures. The reference is as follows : — 
 
 Celui que vous regardez, et que vous no voyez pas, se 
 nomme J ; celui que vous ecoutez, et que vous n' entendez 
 pas, se nomme //*'; celui que voire main cberche, et qu'elle 
 ne peut pas saisir, se nomme Wei. Co sont trois etres qu' on 
 ne peut comprcndre, et qui, confondus, n' en font qu' uu. 
 
 Here again reappears the name as J-hi-wai, which, 
 with due regard to phonetic and vernacular changes, 
 may be claimed as identical with that of the Indian's 
 sacred name, Yo-he-wah. The universality of the use 
 of the syllable yo, ov jo, in a divine name may be illus- 
 trated by other examples. lio was the Coptic name of 
 the moon ; Jova, or Kara-Jova, was a name said to be 
 given the Supiome Being by a tribe in the jungles of 
 Burmah. It is evident that yo is a root-word, spoken 
 by a parent-race, and applied to that Divine Essence, 
 " que vous ne voyez pas." The appearance of this holy 
 word in different languages is an evidence of a primeval 
 kinship of race, and its preservation shows a similarity 
 in worship, a common adoration of Him who " formed 
 man out of the dust of the ground and breathed 
 into his nostrils the breath of lives," — " celui que 
 votre main cherche, et qu' elle ne peut pas saisir," — the 
 Buler of the Winds, Yohewah, " whose Name is from 
 Everlasting." 
 
CHINESE SYLLABLES, Ji, 15, H6, Wfer. 
 
 The sacred syllables of the Indian's name of Divinity 
 are found in the Chinese language in words of similar 
 met ning to those of the Indian, as the following list 
 testifies : — 
 
 ^ jour, soleil. 
 
 » ^"^ ' homnie. 
 
 J^" piee. 
 
 ■'^ niontagne. 
 
 ^o"^» origine. 
 
 ^o"^n abynie. 
 
 lo'^^S ^ternel. 
 
 ^" Concorde. 
 
 H6 ieu. 
 
 ^^° aimer, desirer. 
 
 Had Ijoj,^ 
 
 ^^^^ devenir, etre. 
 
 ^^^'^ place, diguitc.i 
 
 This list not only discloses a similarity of meaning 
 between Chinese and Indian words, but it shows tha't 
 among the former, as the latter people, the Divine Name 
 was an expression of la veritable origine de toutes choses, 
 ■—as in Chinese Scripture, JFdn w^ tchin ioiXn. 
 
 1 Selected from Table AlphaWtique des mots Chinois. See Essai 
 sur la languc, par J. P. Abel-R^musat. 
 
 
 i' 
 
 ;■ ■? Hi 
 
 M 
 
Ni 
 
 m 
 
 
 I 
 
 ;-'i 
 
 
 1- 
 
 ?1' 
 
 :|'l 
 
 I 
 
 t^^l 
 
 ri: 
 
 1 i' 
 
 Ml\ 
 
LIST 
 
 OF 
 
 PRINCIPAL AUTHORS AND WORKS CONSULTED. 
 
 [As the spollins of Indinn words was phonetip, the Aborigines having no written lan- 
 guage, tlie reader will iipprtlieud that in the great diversity of Indian works there must 
 be a dissimilarity of orthogrnpliy ; and a compilation of Indian myths will therefore 
 present forms of words varying according to the authors quoted.] 
 
 AxQUETiL nu Peurox, ABRAnAM ITyacintiie. rrcncli translation 
 of the ZeiKl-Avcsta. 
 
 Arundale, Francis (axd J. Boxomi). Antiquities in the British 
 Museum. 
 
 Atkixsox, J. Translation of tl.e Sliali Namcli of Tirdousi. 
 Atwater, G. Antiquities discovered in Ohio, Coll. VI. 
 
 BARrxG-Gour.n, S. Icehmd: its Scenes and Sagas. 
 Blackw-ell, J. A. Translation of the Prose Edda. 
 Braxde, J. Antiquities, including Bourne's Antiquitatcs Vulgares 
 Brixtox, Daxiel G. American Hero Mvths.- Myths of the 
 New World. 
 
 Bryaxt, Jacob. A New System or Analysis of Ancient Myth- 
 ology. 
 
 BUXSEX, C. C. J. Egypt. 
 
 Cartier (Quartier) Jacques. Voyages. 
 Carver, JoxATiUN. Travels in North America. 
 Catlix, George. Letters and Notes. 
 Cjiamflain, Samuel. Voyages. 
 
 Charlevoix, Pierre FRAXfois Xavier de. Histoire de la 
 Nouvellc France. 
 
 41 
 
 
 4; 
 
 U i| 
 
m 
 
 642 PRINCIPAL AUTHORS AND WORKS CONSULTED. 
 
 idl 
 
 CiiATEALMUilAND, R. F. A. Voyaj^o ("11 rAnu'riquo. 
 
 Claukk, Aauon. Civilizalion of llic liuliiiiis. 
 
 CoLDKN, Cadwalladkr. llislorv of tlu; l''ive Indian Nations of 
 
 Canada. 
 Collie, David. Cliinose Classics. 
 Confucius. Analects, and other works. 
 Coi'WAY, GiXJHGE. Life, History, and Travels of Kah-gc-gagali- 
 
 bowli (George Copway), a Young Indian Cliicf of the Ojibway 
 
 Nation. 
 CuoQ, J. A. Loxiqnc dc la Iroquoisc. 
 CusicK, David. Ancient History of the Six Nations. 
 
 Davies, EnWAHD. Celtic Researches on the Ancioiit Britons, and 
 
 Mythology and Rites of the British Druids. 
 DoDWELL, Edwakd. Cyclopcan Pclasgic Remains in Greece and 
 
 Italy. 
 DoMENEcii, Abbe E. !^^anuscrit Pictographiquc Auicricain, ct la 
 
 Verite sur le Livrc des Sauvagcs. 
 Du Halde, J. B. General History of China. 
 DupoNCEAU, Peter. Language of the Indian. 
 
 Eastman, CoLor^^, S. Pictography of the Indians. 
 
 Eastman, Mrs. Legends of the Sioux. 
 
 Eliot, John. Indian Bible. 
 
 Everett, Charles Carroll. Science of Thought. 
 
 u 
 
 Eraser, James. History of Nadir Shall, Emperor of Persia, 
 
 Gallatin, Albert. Indian Tribes within the United States, East 
 of the Rocky Mountains. — Contributions to Archscologia Ameri- 
 cana. 
 
 Gliddon, George R. Ancient Egypt : her Monuments, Hiero- 
 glypliics. History, S:c. 
 
 GooKiN, Daniel. Account of the Christian Indians in New Eng- 
 land. 
 
 Hale, Horatio. The Iroquois Book of Rites. 
 
 Hale, Sir Mattuew. The Primitive Origination of Mankind. 
 
D. 
 
 PRINCIPAL AUTHORS AND WORKS CONSULTED. G43 
 
 ations of 
 
 ■cgngnli- 
 Ojibway 
 
 tons, and 
 recce and 
 aiu, ct la 
 
 sia. 
 
 IlErKWKLDKii, J. Mission of the United Brethren among the Del- 
 
 aware and Mohogan Iiuliaiis. 
 IfEKUKx, A. 11. L. Ancient (ireece. 
 llKNXKiMN, L. Nouvelle Deconvertc d'lm I'ays cntrc Ic Nouveau 
 
 Mexi(|uc ct hi Aler (ilacialc. 
 IIkiuot, Geou(jk. Travels through the Canmhis. 
 IIkuueua, A. DE. General History of America. 
 IIo.vHE, Sir RiciiAUD Cor.r. History of Ancient Wiltshire. 
 Hoffman, C. F. A Winter in the AVcst. 
 Humboldt, F. H. A. von. Institutions of the Ancient Inhahitants 
 
 of Aineriea. 
 
 HypE, Thomas. Vctcrum Pcrsarum et Partliorum et Mcdorum 
 Itcligionis Historia. 
 
 Irving, WAsniNOTON. Astoria. —Life of Columbus. 
 
 James, Edwin. Appendix to Tanner's Biography. 
 Jarvis, Samuel Farmer. Discourse on tiic llcligion of the Indian 
 Tribes. 
 
 Jewett, Llewellyn. The Fylfot Cross, or Tlior's Hammer — 
 
 Tiie Cross Tan. 
 Jones, Sir William. Works on the Hindoos. 
 Josepuus, Flavius. Antiquities of the Jews. —Wars of the Jews. 
 
 KiDD, S. China, or Symbols, Philosophy, Antiquities, Customs, 
 &c., of the Chinese. 
 
 ?!l 
 
 u 
 'M 
 
 fites, East 
 fia Amcri- 
 
 ;s, Hiero- 
 
 few Eng- 
 
 kind. 
 
 La Salle, Robert Cavelier de. Voyages. 
 
 Layard, a. TI. Nineveh and its Remains. 
 
 Letroxne, a. J. Recueil des Inscriptions Grecqucs et Latines dc 
 
 riigypte. 
 Lewis, Thomas. History of the Parthian Empire. 
 LiEBER, Francis. Encyclopa;dia Americana. 
 Loskiel, George Henry. Mission of the United Brethren among 
 
 the Indians of North America. 
 Ludewig, Hermann E. Literature of American Aboriginal 
 
 Languages. 
 
 i 
 
I ,1 
 
 i, , I 
 
 U: 
 
 G-U I'RINCirAL Al'TIIORS AND WUUKS COXSULTKI). 
 
 Mackknzik, Sill Alkxwdeu. Tnivcls from Mmitrc'il to tlir Fro. 
 
 zcii itiiil I'acilir Oceans. 
 Matiikk, I.\( iikam;. Mafrnalia. 
 Mai;ki( K, Thomas. Jlistmv of lliiulostaii. 
 M( Ci i.i.uii, J. 11. iU'scarclK's nlaliii<,' to l\\v. Aborigines uf 
 
 America. 
 Mi;.\(.AiiiM, (iiiiaioiiY. rirammalicu Liiiguu; Si-licic. 
 Mli.i.KU, ili;oii. Old Hcd Sandsloiic. 
 M'Kknnv, T. li. (AM) IIai.i). History of Indian Tribes. 
 MooK, l']|)WAlii). riatcs illd^lrating tlu; Hindoo I'antlicon. 
 MniUiA.N, Jj. II. Smillisonian ('i)nlril)nlions to Kliniolo<,'y. 
 MoKToN, S. (). CliaracI eristics of tiic Aljorigiual Kaccs of 
 
 America. 
 Mri,i,i:ii, iM vx. Ancient Sansiirit Literature. — Science of Laii- 
 
 gnatr-. 
 
 Nkwcomh, ynioN. Po])ular Astronomy. 
 
 OusELKV, Sill W. Travels in the East, more particularly Persia. 
 OviDIUS, Naso p. Metamorpiioseon. 
 
 rt, 
 
 ii 
 
 m 
 
 Palgiuvk, Sill FiiANcis. History of Normandy. 
 
 I'aiikman, Franc is. Pioneers of Fraifce in the New World. 
 
 Pauw, C. 7»e. Dissertation on tlu; (Jrecks. 
 
 rKNX, ^Vm, 1,1AM. Laws for (iovernineni of Pennsylvania. 
 
 1'kukot, Nuiioi.as. Menioire sur jes .M(rnrs, C'onstumcs, ct J{el- 
 
 ligion dcs Sauvaj^es dc rAMieri(|ne Septentrionale. 
 Pktkiis, R. The Cherokee Nation rrrsH-i the State of Georgia. 
 rronEox, William. Traditions of Da-eoo-dali and Autifjuarian 
 
 l{esea relics. 
 Pir.oTT, (i. Manual of Scandinavian Mytli'„logy. 
 Plato. Atlantis. — Plncdo. 
 PoTTKK, John. Arohirologia Grirca. 
 Powell, J. Report to Bureau of Ethnology. 
 Powers, Stephen. California Tribes. 
 PRESCOTT, William IIickling. Conquest of Mexico. 
 
I'RIN'CIPAL AUTHORS AND WORKS CONSULTKD. 045 
 
 Hammoiiin 1{()V. Traiislalion of the Vcdas. 
 
 Kawm.nsun, (luoiuiE. The l'"ivc (Juvui Muimrcliiiis of the Aiicii-iit 
 
 JvL^sicru WorKI. 
 Kawmnso.n, Siii IIiiMiv Ckeswickk. Tliu Cmiciform Inscrip- 
 
 lioiis of WcsU'i'ii Asia. 
 Iti'.Mi NAT, .1. I'. A. Ivssai siir hi Laiijjiu' ct !;i Liltcraturi; Chi- 
 
 nui.ses. — M('laiif,'cs Asialicjiics. 
 HoUHiNs, T. Jdohitry of the Uiadoo. — Saeicd JJ^uuis of the 
 
 Hrahinin.s. 
 KosKLUNi, li'i'OLlTO. 1 Aloiiuineiiti dell' Egitlo e dellii Nubia. 
 
 Sai.k, (i. Traiishitioii of tlic Koran. 
 
 ScMoouiiAFT, 11. E. Indian Tnlx-s, and ulhcr Works. 
 
 Scinvi;.\rK, Konh. .M)thol<){,n(; dcr Grieehen, Koincr, ^Egyplcr, 
 
 Seinitcn, i'eriier, Gornianen, nnd Hhiven. 
 Scott, Sir \Vai.ti;r. Letters on Denionology and Witclioraft. 
 SiiKA, J. G. Catholic Missions among the ludiuu Tribes of tlie 
 
 United States. 
 Smith, G. Chahleun Account of Genesis. 
 Soi.vvxs, Francis B. Les llindous, leurs Munirs, Coutumcs, ct 
 
 Ceremonies. 
 Sqiikr, E. G. Serpent Symbol and <li(> Worship of Xature in 
 
 America. — Ancient Monuments of tiie Mississippi Valley. 
 St. John, Jamks Ai(;i;sti;s. Egypt and Nubia.— Monuments 
 
 and Customs of Ancient Gn^ccc. 
 Stuart, J. Antiquities of Atliciis. 
 Sturlkson, Snorri. Prose Edda. 
 
 Tannkr, John. Narrative of Captivity and Adventures among the 
 Indians of North America. 
 
 Tkcho, p. Nic. dkl. Ifistoria Paraquerio*. 
 
 Tkrrasson, J. Sethos llistoire, on Vie tirce des Monumcns, Anec- 
 dotes, de rAiicienne %yf)te. (Paris, 1795.) 
 
 ToRQUKMADA, JuAN DE. Libro dc la Mouarquia Indiana. (1723.) 
 
 Trumbull, B. History of Connecticut. 
 
 Weil, Gustav. j3il)lical Legends of the Mussulman. 
 Wilkinson, Sir John Gardnek. Mamicrs and Customs of the 
 Ancient Egyptians, 
 
 ''I 
 
 
i 
 
 ^^ 
 
 m 
 
 lik '^^ 
 
 
 ' Mr 
 
 igll 
 
 i 
 
 
 m 
 
 1 
 
 Ifgiiii m 
 
 
 m 
 
 1 
 
 64G PRINCIPAL AUTUOES AND WORKS CONSULTED. 
 
 Wilson, J. Roiigli Notes on tlie Errors of Grammar uud the 
 
 Nature of Language. 
 Wood, William. New England's Prospect. 
 
 Zeisbeugeii. Grammatical works. 
 
 Arcliajologia Americana. 
 Collections of llliodc Island Historical Society. 
 Smithsonian Collections, United States History, 
 llelations dcs Jesuites. 
 
INDEX. 
 
 A. 
 
 Aaron, high-priest : stones in breast- 
 plate, 13 ; death, 315. 
 Abel, Bible character, 119, 1G7. 
 Abinielecli, brotiier of Jotham, 391. 
 Abinos Indians, 221. 
 Abram, 633. 
 Abraiiain, 204, 255. 
 Absalom, tomb, G3G. 
 Abyssinia, Tarsees, 22. 
 Acadia, 138. 
 Achilles, 436. 
 
 Ackwin, grandmother, 93, 250, 347. 
 Acorns, 333, 476, 478; soup, 590; 
 
 dance, 601; song, 602; flour, G03; 
 
 preserved by woodpeckers, 605. 
 Adam, lirstman, 14,44, 130, 159,204, 
 
 454, 546; Ziidn, 383. 
 Adams County, 323. 
 Adder's-tongue violet, 410. 
 Adirondack Indians, 530. 
 Adjedatig, Indian name, 238. 
 Adjidaumo, squirrel, 41-2. 
 iEsculapius, god of medicine, 40. 
 iEsir, Scandinavian deities, 137, 362, 
 
 486. 
 Africa: water-spirits, 430; people, 150; 
 
 their nature, 550. 
 Agassiz, Louis, quoted, 13. 
 Age of Hills, mounds, 185. 
 Agni, (ire-spirit, 107, 111. 
 Agriculture, Indian, 509, 568. 
 Ahnemekeegs, thunder-gods, 28, 29, 
 
 430. 
 
 Ahnungokah, mythic personage, 69. 
 Ahrinian (Arimanes), IVrsian deity, 
 
 46, 135, 136, 162, 167-171, 376. 
 Aikut, legend, 588. 
 Air, 515, 624, 629, 031 ; god, 3-7, 342. 
 
 Albany, N. Y., 495-499. 
 
 Alchemy, 253. 
 
 Alexander the Great, 387. 
 
 Alexandria, mystics, 21. 
 
 Algic Indians, 452. 
 
 Algonkin (Algonquine) Indians, 41, 
 43, 95, 118, 142, 177, 433, 482, 511, 
 514, 525; traditions, 355; dialect, 
 426; name, 429; war-record, 582- 
 584; responses, 602; reseniblanco 
 to Mexicans, 604; orisons, 612; 
 words, 626, 627. 
 
 Allah, deity, 428. 
 
 Alleghany, word, 452. 
 
 Allegory, 57, 138; Pagan, 4L 
 
 Allen, Colonel, lake, 535. 
 
 All-Hier ( Wahkeon), deitv, 34, 77, 94, 
 309. 
 
 Alligators, 155. 
 
 Alligewi domain, 322. 
 
 Alphabet, Indian, 311, 513. 
 
 Alsvid, mythic horse, 106. 
 
 Altar, Roman, 11; sacrilicial, 334. 
 
 Amber, 17. 
 
 Amen, response, 002, 628. 
 
 America, 142, 484, 544; people, 144; 
 continent, 300; rivers, 489; map, 
 533; settlement, 534; discover v, 
 539, 540, 543. 
 
 American: Antiquities, 101; Arch.T- 
 ological liesearches, 12; Ktlinol- 
 ogy (see Morgan, Powell), 79, 558, 
 582; Hero Myths (see Brinton), 
 132, 337. 
 
 Ampata, mythic name, 217, 219. 
 
 Amphifrite, goddess, 429. 
 
 Amriolkais, Oriental poem, 72. 
 
 Amshaspands, Persian deities, 50, 
 169. 
 
 
 ii 
 
 i=i 
 
¥ 
 
 
 ii 
 
 I 
 I 
 
 ^)f 
 
 If 
 
 '.IHH^ 
 
 648 
 
 INDEX. 
 
 Amulot, Grave Creek, 10, 12, 311, 
 
 Jil2, 417. 
 Ainun (Amoiin), deity, 293, 45G. 
 Aiiak, sons of, 438. 
 Andoiiii Kaiiffi', 015. 
 Aiiegd, ant, 402. 
 Aiigel, li)2; of death, 14. 
 Anglo-Saxon settlors, 268; words, 
 
 G30. 
 Anguta, mythic name, 150. 
 Aiiiuiiki, spirit of thunder, 8, 28. 
 Animals, 85, 352, 017; chapter on, 
 
 307, 372-423; reverence for, 404; 
 
 deities, 603. 
 Ankoyancr, peacemaker, 543. 
 Anishirraba, mythic personage, 414- 
 
 410. 
 Ann, cape, 507. 
 Annals, 75. 
 
 Ants, 32; fable, 402. (See Ancgo.) 
 Antelopes, 130. 
 
 Antiquarian Researches, 321, 328. 
 Antiquities: Brand's, 03; in IJritish 
 
 Museum (see Arundale), 23; of 
 
 Wiltshire (see Iloare), 323, 325; 
 
 of the Jews (see Josephus), 404, 
 
 034. 
 Ann, Assyrian deity, 399. 
 Anubis, Egyptian deity, 405. 
 Apache Indians, 550; treatment of 
 
 women, 557, 584. 
 Apollo, dcit}-, 45, 48. 
 Apollodorus, quoted, 392. 
 Apparitions, 556. 
 Apples, 130. 
 
 Apple River, mounds, 320. 
 Apukwa, material for mats, 85. 
 Ara, altar of sacrifice, 310. 
 Arabia, 14; people, 72; customs, 405. 
 Araucanian Indians, 72. 
 Arcliicologia Americana, 95. 120, 128, 
 
 400. 
 Arctic Indians, traditions, 405. 
 Areskoui, deity, 5. 
 Ariadne's Crowne, constellation, 325. 
 Arickarec Indians, houses aban- 
 doned, 561. 
 Ariel, sprite, 133, 418. 
 Aries, sign, 290. 
 Ark of Covenant, 255, 4G8. 
 
 Arms, folded, Habylonian cylinder, 
 
 508. 
 Arnold, Benedict, and Indians, 572. 
 Arquebus, 501. 
 Anpiebusicrs, 010. 
 Arrows, 31, 70, 80, 88, 139, 145, 472, 
 
 502; heads, 007. 
 Arthur, king, 87. 
 Arundale, Francis, quoted, 23, 45, 80, 
 
 377. 
 Arvak, mythic horse, 100. 
 Aryans, race, 377; language, 031. 
 Asclnnogh, Persian mythic person- 
 
 age, 40. 
 
 Ashes, 110, 207, 248, 257, 205, 328, 
 331. 
 
 Ash-tree, 137. 
 
 Asia and Asiatics, 458, 484; signs, 
 299 ; temperament, 408 ; marriages, 
 557; developnieut, 018. 
 
 Aske, deity, 130. 
 
 Asniund, mythic personage, 185. 
 
 Assembly: chamber, 599; hall, 021- 
 023; house, 470-480, 001, OC. . 
 
 Assuit, mythic personage, 185. 
 
 Assyria and Assyrians, 109, 297, 307, 
 3i7, 387; relics, 30(!; designs, 330; 
 sculpture, 385; literature, 388 ; tab- 
 lets, 391 ; legends, 398; Scripture 
 references, 018; deities, 633. 
 
 Astarte, deity, 122. 
 
 Asterism, 30. 
 
 Astoria, Irving's work, 79. 
 
 Astrology, 50. 
 
 Astronomy, 308, 445. 
 
 Atahensic (AtaiJnsic), goddess, 75, 
 83, 110, 119, 122, 123, 140, 314, 
 372, 379, 385, 388, 389. 
 
 Atahocan, deity, 5, 119. 
 
 Athabasca, Indian word, 209. 
 
 Athens, Greece, 40; people, 266. 
 
 Athor, statue, 291. 
 
 Atkinson, J., quoted, 230. 
 
 Atlantic: word, 452; states, 543; In- 
 dians, treatment of women, 584. 
 
 Atlantis, Plato's, 180. 
 
 Atotarho, mythical king of the live 
 Nations, 4!t. 295, 408, 409, 539, 503; 
 dynasty, 540-544. 
 
 Attiek Laws, 205. 
 
I 
 
 INDEX. 
 
 G49 
 
 Atiia, dcit}-, 451. 
 
 Atwater, C, (nioted, 321. 
 
 Aubrey's luaiiuscnjjt, J2o. 
 
 Auf,Mist, 2-25. 
 
 Aurora IJorealis, 75. 
 
 Autumn, 2GG, 445. 
 Awaia, Lake, 47;j. 
 Awaua Indians, 470, 471 ; myth, 47.3; 
 
 river, 510. 
 Avatars, Hindoo, 0, 317. 
 Averbury Draeontium, 324. 
 Avery, Captain, of New London, 547. 
 Axe-a,i,'o, 485. 
 Azarail, auf^el, 13. 14. 
 Azteelndians, 147; eonfederacy, 504; 
 picture-writing, Gi7. 
 
 B. 
 
 Rabei., tower, 310, 319, 425. 
 
 Babylon, 387, 3;t8; cylinder, 310, 
 310, 303, 425; lion, 320; legends, 
 380, 4GS; Scripture, 300; records, 
 302, creation, 401; captivity, G37. 
 
 Bacon, Lord, quoted, 30. 
 
 Bad: Mind, deity, 373, 375; Spirit, 
 deity, 542. (See Deities, Spirit. 
 &c.) * ' 
 
 Baimwawa, war-crj-, 301, 373. 
 
 Baldur, deatii, SGL 
 
 Bail, N. B., soldier, G13. 
 
 Banquets, 5G5. 
 
 Barnabas, (iospel of, 46. 
 
 Barometer, (jualala, G04. 
 
 Basaltic rocks, G15, GIG. 
 
 Basket, 50-G2; babv, G12. 
 
 Bats, 157, 455. 
 
 Beads, 220, 277, 278, 505, G12; white, 
 458. 
 
 Beans, 204,229; golden, 205; vellow, 
 232; sacred, 233. 
 
 Bears, 3, 1G8, 238, 240, 2G3, 274, 350, 
 379, 384, .385, 401, 402, 412. 413, 
 401, 497. 540, rm, G17; T.reat (see 
 Ursa Major), 382; oil, 5G0. 
 
 Beauty, G37. 
 
 Beavers. 94, 127, 140, 141, 228, 233 
 247, 249, 275, 3G1, 497, 530, SGs! 
 617. 
 
 Bees, 32, 279. 
 
 Bcitewellce, temple, 22. 
 
 Bel, deity, 300. 
 
 Beloved: men, 492; speech, 47. 
 
 Belle Montague, 529. 
 
 Belts, 405-497, 527. 
 
 Belus, priests, 385; temple, 387. 
 
 Bend is, 123. 
 
 Berosus, Babylonian priest, 380, 387. 
 
 389, 391. 
 Berries, 478. 
 Behring Straits, 018. 
 Biard, Jesuit Tatlier, 82, 17G. 
 Bible, 13, 35, 3G, 72. 87, 121, 159, 
 107, 200, 204, 020, 030; rings, 15; 
 colors, 15; Old Testament, 110; 
 Indian translation, 322. 
 Bickering, 552. 
 Bidwell, General, 582. 
 Big Mouth, deity, 77. 
 Big: riains, light, 583; Waters, 544, 
 Birch-bark, 225, 248, 259, 427. 
 Birds, 30-38, 43, 53, 85, 89, 94, 132, 
 1-30, 144, 174, 175, 181, 198. 207, 
 224, 247, 308, 319, 335, 338, 359, 
 410, 492, 590; list, 280; wings, 
 451; sacred, 457; deities, 489. 
 Birth, 110, 18.J. 
 Bison, 343. 
 Black: Sea, 9; color, 13, 259, 2G0; 
 
 birds, 184, 478; eagles, 601. 
 Blackfeet Indians, 403. 
 Blankets, 590, 599, GOO. 
 Ble.s.sed, fslo of, 187, 213. 
 Blood, 07; stones, 592. 
 Bloodthirstincss, 592. 
 Bloody Hock, fight, 583, 580. 
 Blue: color, 9, 13, 45G; berries, 568; 
 
 Bock, (ight, 583. 
 Boars, 120. 
 
 Body, relation to cross, 18. (Sec 
 Cross.) 
 
 Bones, 198, 205, 282, 554; cross, 22. 
 
 Book: of the Dead (see Kgypt), 182; 
 of Bites (see Hale, Horatio, Iro- 
 quois. &e.), 321, 322, 400, 458, 459, 
 407, 495, 501, 519, 520, G27, G37. 
 
 Books, 150; Hindoo. ,50. 
 
 Bcir, sons of, Scandinavian mythic 
 personages, 304, 365. 
 
 ii' 5 
 
 \ 
 
 
 til 
 
'm 
 
 650 
 
 INDEX. 
 
 !, 1.1 : 
 
 Boshkwadosh, mvthic personage, 413, 
 
 414. 
 Boston, Mass., Indian prisoners, 575. 
 Botany, Indian, 510. 
 Bouchard, French engineer, 301. 
 Boudinot, (luoted, 510. 
 Bow and arrow, 130, 175, 220, 221, 
 
 424, 42(i, G08, GOD. (.See Arrows.) 
 Bowies, Samuel, quoted, 010. 
 Bowls, 2.j'J. 
 IJracelets, 508. 
 Brady, fort, 127. 
 Braliina, deity, 9, 39, 49, 118, 483; 
 
 birth, 445. 
 Brahmins, 110, 111. 
 Bramble-bushes, 210. 
 Branches, Two, 134-142. 
 Brand, J., (juoted, 63. 
 Brandy, Indian, 420. 
 Brant, animal, 301. 
 Brazil, 72. 
 
 Bread, 2()G; plant, 617. 
 Breath-master, 3-7, 18, 126. 
 Brel)euf, .lesuit Father, quoted, 130, 
 
 105, 172, .379, 417. 
 Bridal Veil Falls, 474. 
 Briggs, Cyrus, quoted, 18G. 
 Brinton, Daniel G., quoted, 6, 41,116, 
 
 132, 143, 144, 105, 175, 170, 220, 
 
 237, 25.3, 337. 
 British Columbia, 615. 
 Brotherhood, Indian, 400 IF; tribes, 
 
 502 ff. (See I'hraties.) 
 Brown, color, 34. 
 Browne, J. Mason, quoted, 404. 
 Browning, Mrs. E. U., quoted, 39. 
 Bruce, Dr., 11. 
 Brush Creek, 323. 
 Brushwood tents, 599. 
 Buccinuin, 254. 
 liuehanan. Professor, 144. 
 Buck, Chief .John, 469. 
 Bucks, 106, 256; skin, 480, 607. 
 Buddha and Buddhism, .339, 340, 484; 
 
 conch-shells, 9; statue, 22. (See 
 
 China, &c.) 
 Buffiilo, 30, 70, 127, 155, 240 ; robes, 
 
 560. 
 Builders, Babylonian Inscription, 308, 
 
 319, 425. (See Babylon.) 
 
 Bulls, 35, 386; anecdote, 412. 
 Bunch-words, 209., (See Lieber.) 
 Bunsen, C. C. J., quoted, 377. 
 Bureau of Ethnology, 79, 201, 590. 
 
 (See Ethnology, Morgan, Powell.) 
 Burial: rites, 140, 172, 542; mounds, 
 
 322 ff. (See Death, &c.) 
 Burmah, divine names, 037. 
 Butterllies, 3, 6, 8. 
 Button-snakeroot, 257, 261, 264. 
 
 c. 
 
 Cabinet, Tippoo Sahib's, 22. 
 
 Cactus-plant, 199. 
 
 Cadarackui, fort, 495, 528. 
 
 Cain and Abel, 119, 107. 
 
 California, 130, 498; cataracts, 474. 
 
 California Indians, 183, 471-475, 481, 
 488, 583; war-record, 581 ff; treat- 
 ment of women, 584; subjugation, 
 585; sufferings, 586; burial, 597; 
 beasts, 600; ideas of God, 003; 
 words, 020. (See Powers.) 
 
 Calpello, Cal., 583. 
 
 Calumet, 219, 2.J8, 338, 450, 527, 531, 
 505. (See i'ipe.) 
 
 Calvinists, 104. 
 
 Cambridge Sermons, 4. 
 
 Camels, 151. 
 
 Canada, 495, 496, 525. 
 
 Caimndaigua Lake, 49, 530. 
 
 Canasdesogo, ol. 
 
 ('anassatego, sachem, 404. 
 
 Cancer, constellation, 484. 
 
 Canienga Indians, 321, 519; dialect, 
 518. 
 
 ("anis, constellations, 316. 
 
 Canoes, 73, 404, 407, 009, 610; spec- 
 tral, 217-219; without paddles, 
 461. 
 
 Canonchet, sachem, 547. 
 
 (-anonicus, sachem, 570. 
 
 Canofidan, elf, 4.35. 
 
 Capiicorn, constellation, 484. 
 
 Cardinal points, 56. (See Compass.) 
 
 Carillon, fort, 609. 
 
 earner, Mr., quoted, 551, 552. 
 
 Cartier. (Sec Quartier.) 
 
 ifA 
 
INDEX. 
 
 651 
 
 Cartouche, Indian and Egyptian, 290, 
 
 a07, a()8, J24. 
 Carver, Captain, quoted, 104. 
 Cascade niouutains, G15. 
 Caspian Sea, 51. 
 Castiliau speecii, 519. 
 Castor, 197; burning, 451. 
 Catamount, .'{20. 
 Catupazet, an Indian, 548. 
 Catawba Indians, words, C28, G2&. 
 Cathedral IJotk, 474. 
 Catholic Church, 35, 110. (See 
 
 Jesuits.) 
 Catiline, Uoman conspirator, 74. 
 Catlin, George, quoted, 454. 
 Ciitnu'uidu, Hindoo city, 450. 
 Cattle, 210, 570. 
 Cave-men, 037. 
 Cavern, ancestral, 014-023. 
 Caverns, two, 037. 
 Caves, wind of nine, 37. 
 Cayuga Indians, 404, 502, 503, 505, 
 5J8, 527, 528, 531, 530, 538, 543. 
 Cayusc, moss, 017. 
 Cedar, 400, 008; white, 241. 
 Celts, 101; belief of, regarding salt. 
 
 420. 
 Centuries, fifteenth and sixteenth 
 
 550. 
 Cereals, 509. 
 
 Ceremonials, 223-207. (See Rites.) 
 Cerra Naztarny, 144. 
 (.'hahoteerdah, Indian god, 29. 
 Chakallc', deity, 595. 
 Chaldeans, 200, 388, 484 ; language, 
 93, 387; Genesis, 295, 387, 389, 39o', 
 391, 398; legonds,.-'07 ; Abram, 033. 
 Chalumean, calumet, 454. 
 Champlain, the navigator, 574; 
 quoted, 501, 505, 507-572; fn-c- 
 arms, 009-011. 
 Champlain, lake. Oil. 
 Champollion, Kgyptian scholar. 301. 
 Chants, 113, 140; Saginaw, 38; Metai, 
 
 320; foe, 447; sacred, 549. 
 Chaparral, .TOl. 
 ("harroal, .■?28. 
 Charlpstown. l^Iass., ,577. 
 Charlevoix, Jesuit Father, 2, 4*», 72 
 95, 104, 108, 138, 177, 230, 491. 
 
 Charm, magic, 255. 
 Chatham, settlement, 01 i. 
 Chaucer, the poet, 180. 
 Chemahnduk, sacred name of the 
 bear, 0. 
 
 Cherokee Indians, 52, 82, 108, 119, 
 220, 209, 270, 491, 492, 512, 515, 
 510,524; lament, 508; rs. Georgia, 
 610; si)elling-book, 517; langua^a-, 
 518, 020. 
 
 Chert, mineral, 007. 
 
 Cheveux lieleves, tribe, 508. 
 
 Chibiabos, god of the dead, 240, 247, 
 185, 337. 
 
 Chicasaw Imlians, words, 028. 
 
 Chickens, 359; Manabozho's, 302. 
 
 Chico Indian, 472. 
 
 Chiefs, 03, 490, 493; Iroquois, ,321; 
 head, 494; war, 495. (Sec Sa- 
 chem, &c.) 
 
 Child, unborn, 19. 
 
 Chnia. 110, 340, 341, 484; wind-god, 
 8; porcelain, 11, 22; mythology, 14; 
 coins, 18, 19, 22, 292;" devices, 19; 
 electricity, 30; temples, 40; peo- 
 ple, 50, 57, 72, 74, 99, 120, J 29, 
 130, Kil, 105, 178, 180, J 98, 204, 
 220, 229, 200, 277, 313, 4.00; sculp- 
 ture, 292, 295; symbols, 299; 
 inscriptions, 308; messianic expec- 
 tations, 342; customs, 359; circle, 
 418; iniitativeuess, 684; philoso- 
 pher, 037. (See Buddha, Confucius. 
 &c.) 
 Chippewa Indians, 34, 58, 92, 181, 
 203, 242, 250; princess, 327, 343,' 
 514. 
 
 Choctaws, 255; traditions, 151, 152, 
 491. 
 
 Chokanipok, Indian god, .3.38, ,304 
 305. 
 
 Chrishna (Crishna, Krishna), Hin- 
 doo deity, 9, 48, 95, 90, 114. 339; 
 description, 294; war, 3,50; wives, 
 351; color, 4.'»7. 
 
 Christianity, 15!J, 100, 105. 
 
 Christmas trees, 470. 
 
 Chrysalid, 209. 
 
 Chumaia Indians, 585. 
 
 Churches, 325. 
 
 ?-l| 
 
 t': i| 
 
 m 
 
 :'ll 
 
 r!f| 
 
If 
 
 652 
 
 INDEX. 
 
 Cii'ero, orations, 525. 
 
 C'inauav, Indian god, 188, 199, 201. 
 
 Circles, I'J, OJ, 70, 82, 101, 109, 114, 
 
 117, 2o;j. 22;j, 2;ii, S2b, aa-i, a4:j, 
 
 G20; within picture, IS; symbol, 
 bi, 418. 
 
 Citlalicue, Mexican personage, 367, 
 308. 
 
 Ciuacoatl, Mexican deity, 45. 
 
 Clans, 491, 493; brotherhoods, 501 ff. 
 (See Phrafifs.) 
 
 Clatoiiia Yiryinica, plant, 440. 
 
 Clay, 260. 
 
 Climate. 617. 
 
 Cloaks, 508. 
 
 Closed cross, 319. (See Cross.) 
 
 Cloth, 258. 
 
 Clouds, 83, 98, 430, 435, 451; ruler, 
 369 ; red, 022. 
 
 Clover, 476; dance, 000. 
 
 Club, Indian weapon, 317. 
 
 Coarse Gold Gulch, 003. 
 
 Coast IJange, 621 ; Indians, 507, 583. 
 
 Cocoons, 478. 
 
 Coins: Danish, 11; Chinese, 18, 19, 
 22, 292 (see China) ; Tippoo Sa- 
 hib's, 20. 
 
 Colden, Cadwallader, quoted, 495, 
 520, 531, 628. 
 
 Collection of the Rhode Island His- 
 torical Society, 500, 572. 
 
 College, Herald", 44. 
 
 Colonial Commissioners, 464. 
 
 Colorado, 583. 
 
 Colors, 9, 33, 175, 480, 500; seven, 
 14; beryl, 16; symbolical, 455-400. 
 (See Kcd, &c.) 
 
 Columbia river, 015. 
 
 Columbia valley, 615, 617. 
 
 Columbus, Christopher, 105, 349, 539, 
 540, 543, 544. 
 
 Cornets, 73, 74, 110, 484. n21. 
 
 (Compacts, adherence to, 550. 
 
 Compass, points of, 3, 4, 0. 8-31, 35, 
 39. 48, 58, 70, 99. 106, 142, 152, 153, 
 167, 172, 173, 250, 320, 323. 337, 
 341, 444, 458, 477. (See Winds, 
 &c.) 
 
 Composite figures, 385. 
 
 Conch-shells, 9, 12, 252-254. 
 
 Concord, Mass., 227, 576, 577. 
 Condoling council, 407, 4U5; speech, 
 
 628. 
 Confederacy, Indian, 460, 464, 499, 
 
 500, 503,' 537, 540, 544, 545, 658, 
 
 559. 
 Conflagration of the Universe, 485. 
 Confucius, quoted, 596. (Sec China.) 
 Congo, Africa, 150. 
 Conjugal infidelity, 557. (See Mar- 
 riage, Women.) 
 Concpiest of Mexico, 149. 
 Consanguinity, 505. 
 Conscience, 112; Chinese definition, 
 
 590. 
 Constellations, southern, 316. (Sec 
 
 Cancer, &c.) 
 Contributions to American Ethno- 
 logy, 558, 582. (See Ethnology, 
 
 Morgan, Powell, &c.) 
 Copan monuments, 617. 
 ] Copjier, 225. 
 Coptic names, 637. 
 
 , Copway, George, Indian chief, 40, 
 \ 159, '225, 226, 268, 271, 278, 279, 
 
 351. (See Kahgegahgahbowh.) 
 Coquette, Indian, 219. 
 Coraline limestone, 618. 
 Corlaer, governor of New York, 490, 
 
 530. 
 Corn, 99, 143, 151, 181, 256, 537, 569; 
 
 gift, 357-359. (See Maize.) 
 Correspondence, law of, iii-v, 98, 
 
 111, 370, 392. 
 Cortes, Spanish leader, 149. 
 Corvus, raven, 316. 
 Cosmogony, 253; fiction, 484. 
 Costumes and Portraits of Aborigines, 
 
 550. (See Wythe.) 
 Coteau des Prairies, 454. 
 Cotton, 143, 151. 
 
 Councils: convened, 377; house, 407, 
 I 408, 001 ; Condoling, 467, 495, 628; 
 ! brand, 499; religious, mourning, 
 I civil, 500; Massachur '^s, 576. 
 I (See Condoling, Assembly.) 
 Country of Souls, 337. (See Heaven, 
 I &c.)' 
 
 Covote, 131; god, 488, 603; man, 
 I 604. 
 
INDEX. 
 
 G53 
 
 Coyotcras, 144. 
 Coyoteros, 417. 
 
 Cradles, ;J27, 012. (See Baskets.) 
 Cranes, 140; Two, 127. 
 Crater, cup of lihation, 31C. 
 Crawlisli, anecdote, 411. 
 Creation, 117, 118, -'(72, 37.5. .'3f)4-.3!)7, 
 4S:t, .5.10 : man, 13, 14; liabylonian, 
 301 ft; 401, 42j; stories, 310, 3.J2, 
 387-38!), 39!), 401; tablets, 398; 
 Miwolv fable, G03. (See Genesis, 
 Babylon.) 
 CreatoV, 118, 132, 102, 451, 52.5; svm- 
 bol, 420. (See (im\, Deities, Iki:.) 
 Cree Indians, lanicnage, 447, .OL'!. 
 Creek. Indians, 110, 491, 492; houses, 
 
 385. 
 Cremation, description, 590. 
 Crescents, 124. 203, 257, 314, 335, 330, 
 
 378, 383, 425, 458 ; horns, 12. 
 Crishna. (See Chrishna.) 
 Crosses, 8-31, 148, 201, 278, 335; 
 Mexican, 9; Iiulian, scrasti, ser- 
 pent, and gammadion, 10; fvlfot, 
 10, 11, 13, 19, 21, 22; sacred, 15, 
 17; human body, 18; winds, 19, 
 21,224; four-footed, 19; tan, Per- 
 sian, Hindoo, 20; hone, 22, closed, 
 319, .327; massacre, 400. (See 
 Cru.x, Man, &c.) 
 Cross lake, 400. 
 Crows, 27. 
 
 Crowell, S., quoted, 407. 
 Crown, Ariadne's, constellation, 325. 
 Cruelty, 550. 
 
 Crux: capitata, 20, 21, 303, 307, .309, 
 312; ansata, 20. (See Cross, 
 &c.) 
 Cubans, 128. 
 Cnlan, province, 340. 
 Cuneiform inscriptions, 398, G13. 
 
 (See Assyrian, &c.) 
 Cuoq, M., lexicoijrapiicr, quoted, 322. 
 309, 384, 510, 518, 519, 521, 529, 
 002, 024, 025, 028, 034. 
 Cup, Magic, 187, iSS. 
 Cuppa Indians. (See Quppa.) 
 Cushman, Calvin, quoted, 239, 255. 
 
 201. 
 Cushman, Robert W., 239. 
 
 Cufiirk, David, Indian historian, 71, 
 187, 310, 321, 372-370, 403, 525. 
 532-537, 540, 543, 545, 014, 018, 
 034. 
 
 Cutha tablet, 399, 400. (See As- 
 syria.) 
 
 Cyclops, 438. 
 
 Cygnus, constellation, 317. 
 
 Cylinder, Babylonian, 295, .304, .305, 
 307, 308, 31!J. (See Babylon, &c.) 
 
 D. 
 
 Dacoodait, quoted, 330, 332. 
 
 Dacotah Indians, 3, 27, 41, 75, 77, 9.5, 
 120, 128, 178, 241, 253, 451 ; deities, 
 420 ; words, 029. 
 
 Dams, 141. 
 
 Dances, 71, 75, 113, 114, 104, 189, 
 220, 229, 247, 408, 480; mystic, 13; 
 religious, 440; description, 475; of 
 propitiation, 598; house of ghosts, 
 588; of peace, 592, 593; sacred, 
 5!)8-000. (See Acorn, Dervishes, 
 
 Daniel, ton-.b, 21, 291. 
 
 Danish coins, 11. 
 
 Dante, quoted, 38, 49, 104, 455. 
 
 Darkness, prince of, 40. 
 
 Daughter: of the Sun, 45; Stars, 59- 
 03. • 
 
 David, king 2f)4. 
 
 Dawn, 201, 211, 415, 435, 458, 482; 
 Hero, 110. 
 
 Day, 458, 028; name, 590. (See 
 Night, &c.) 
 
 Death and the Dead, 131, 172-204, 
 272, 547, 029; sjurit, 75; burial, 
 140, 542; pl.-ice, 173; book, 182; 
 pathway, 183; feast, 195-19!); 
 ancestral, 198; legends, 172-201; 
 lord, 205; songs, 201, 273, 475; 
 keeper, 353; Indian expression, 
 419; Chinese and IMexican ex- 
 pressions, 420; emblem, 447, 4.55; 
 giver, 477; reverence for, 554; 
 messages to, 504; Kelta idea, 590. 
 (See Heaven, Immortalitv, Szc.) 
 Deer, 90, 93. 127, 1.30, 139," 193, 23r), 
 208, 413,480, 555, 508, G17; hoof- 
 
 iM 
 
654 
 
 INDEX. 
 
 rattle, 42C; island, 577; white, 590; 
 
 skill, 5il8; sinew, G08. 
 Defender, deity, 544. 
 Deities, 424-445 ; one-armed and sun, 
 
 3a0; Indian, 424; names, G:}0, G31. 
 
 (See God, Yowali, Manabozlio, 
 
 &c.) 
 Dckanawidah, mythic personage, 
 
 5G:j. 
 De la Barrc, French governor, 52G, 
 
 528, 5.J1. 
 Delaware Indians, 238, 278, 513, 515; 
 
 dialect, 351; hunter-story, 401; 
 
 land, 413; words, G2!). 
 Deluge, 74, 351, 3G5, 484, 530, 614; 
 
 tradition, 349; in pictography, 352- 
 
 354; tablets, 401. 
 Demons, 192. 
 
 Denison, Captain George, 547. 
 Departed: Land of, 185, 194; spirits, 
 
 251. (See Death, Immortalltv, 
 
 &c.) 
 Dervishes, Whirling, 75; Howling, 
 
 593. (See Mohammedans, Dances, 
 
 &c.) 
 Devil, 14, 153-171, 228, 229, 552; 
 
 worshippers, 102. 
 Devs, Persian deities, 46, 169, 170. 
 Diablesse, 1G3. 
 
 Dialects, 493, 518, 619. (See Lan- 
 guage.) 
 Diamonds, 472. 
 Didron, quoted, 21. 
 Dieu, deity, G24, 625. 
 Dighton rock, 11. 
 Dipper, constellation, 382. 
 Dirt-lodges, 559. 
 Discourse on Religion of Indian 
 
 Tribes, 5, 223. (See Jarvis.) 
 Ditches, 226. 
 Divina Commedia, 38, 105. (See 
 
 Dante.) 
 Divination, 224, 258-260, 331. 
 Divine love, 110; Spirit. 208. 
 Dogs, 80, 92, 94, 175, 182, 244, 327, 
 
 386; superstitions and reverence, 
 
 405 ; stories, 406 ; sacritice, 407, 
 
 408. 
 Dog-tail Nation, 541. 
 Dolphins, 350. 
 
 Dome, Yoscmite, 471. 
 
 Domenech, Abljc, (juoted, 18, 82, 124, 
 312, 335. 
 
 Dominus Noster, 625. 
 
 Door-keepers, tribe, 503. 
 
 Dormouse, 90. 
 
 Doubt, 52. 
 
 Doves, 35, 175. 
 
 Dragons, 46, 120, 230. 
 
 Dreams, 30, 100, 118, 203, 211; his- 
 I tory, 304; belief, 455. 
 
 Drink, Indian, 565. 
 
 Dromedaries, 151. 
 
 Drums, 59, 187, 229, 247, 262. 
 
 Dryad, Indian, 431, 432. 
 ; Dualism, 165. 
 j Dnalitv, 180. 
 
 '■ Ducks^ 23, 343, 344, 422, 564. 
 I Dumb men, two, 144. 
 I Duponccau, Peter, quoted, 514, 515. 
 
 Dwarfs, Scandinavian, 9; winds, 106. 
 
 Dyaus, deity, 630. 
 
 Dyes, 566. ' 
 
 Dyo, deity, 633. 
 
 E. 
 
 Eagi.es, 15, 26, .^^)-37, 54, 184, 192, 
 249, 272, 361, 382, 591, 601; quills, 
 13; anecdote, 410: gray, 420, 422; 
 eye, 449 ; black, 480. 
 
 Eah, Indian term, 77. 
 
 Ears, 7, 47, 102. 
 
 Earth, 54, 91, 93, 90, 109, 122, 142, 
 167, 170, 317, 484, 488, 519, 523; 
 god, 4; interferes with dcitj', 14; 
 moon, 115, 116; yellow, 455 ^ 
 worms, 470; destruction, 481; 
 mother, 501. 
 
 East : point of compass, 35, .TO, 45, 48, 
 58, 99, 118, 122, 152, 1G7, 250, 337, 
 444, 458 (see Compass, West, 
 Winds, &c.); hieroglyphics, 12; 
 inscriptions, 292; emblems, 294; 
 customs, 297, 630; races, 300; dia- 
 lects, 385; cp:ii, 420; nations, 456; 
 myth, 483; symbolism, 61'). 
 
 Eastman, Colonel S., quoted, 311. 
 
 Eblis, 14. 
 
 Echoteh, city of refuge, 492. 
 
r.T r— 
 
 INDEX. 
 
 655 
 
 Eclipses, 73-77. 
 
 Kdda, Norse, 107, 364. 
 
 Eden, garden, 1, 41, 129; serpent, 
 
 152. 
 Edfou, god of, 94. 
 Edoni, liible locality, 315. 
 Eel river, OOG; tigllt, 558, 583; mas- 
 sacre, 587; mountains, G05. 
 Eels, 129. 
 Eetuhka, sack, 13. 
 Egg, 132; mundane, 117; symbol, 
 420; serpent, 444; allegory, 445. 
 Egypt and Egyptians, 37, 45," 46, 48, 
 57, 75, 83, 104, 110, 114, 162, 180, 
 181, 2;)4, 324, 368, 445, 450; em- 
 blems, 20,40, 301, 308; antiquities, 
 80; Isis, 124: gods, 185; sacrificial 
 instruments, 289; inscriptions, 289, 
 290, 294; hieroglyphics, 291, 303; 
 temples, 293, 444; cerast, 294; 
 circles, 313; spirit, 340; customs, 
 359, 418; worship, 377. 
 Elagabaliis, emperor, 11. 
 El Capitan, mountain, 474. 
 Elder-bark, 141, 
 Elder brother, 320. 
 Elcclricitj-, 30. 
 Elf-arrows, 307. 
 
 Eliot, John, apostle to the Indians, 
 159, 160, 574, 625; Bible, 447; 
 King Philip, 578. 
 Elks, 112, 127, 130, 361, 383, 384, 
 
 413, 617. 
 Elm-bark, 563. 
 El-Siout, Lj-copolis, 456. 
 Elves, 435; salt obnoxious to, 420. 
 Elysian Fields, 180. 
 Embia, mythic term, 136. 
 Embroidery, 505, 569. 
 Emerson, E. R., quoted, 327. 
 Enceladus, classic fable, 363. 
 Energy, divine, 632, 633 
 England and English, 87, 367, 513, 
 530; colonists, 470, 572; mythol- 
 ogy, 429; missionaries, 518J 519; 
 royalists, 528. 
 Enigonhahetgea, Bad Mind. 373. 
 Enigoria(Enigorio), Good Mind, 377, 
 
 525. 
 Erian Indians, declare war, 544. 
 
 Eric, lake, 278, 530. 
 
 Erythnian sea, 3'J2. 
 
 Esaugetuh-Emissee, Breath-Master, 
 5, 6. 
 
 Escutcheon, Mediicval. 12, 13. 
 
 Esquimaux Indians, 520-:j24. 
 
 Etchemins I'assain. Indians, 620. 
 
 Ethnology, Bureau, 133; Contribu- 
 tions, 5.')8, 582, 622. (See 3Ior- 
 gan, Powell, &c.) 
 
 Etokali-Wechastah, Indian term. 27. 
 
 Kve, 44, 130. 
 
 Everett, C. C, quoted, 0, 32, 47. 
 
 Evergreen, 80, 321. 
 
 Evil: formation, 14; spirit, 153-172, 
 370, 523; origin, 153-172; battle, 
 165-108; priest, 171 ; Kelta ideas, 
 595. (See Devil, Cod, &c.) 
 
 Eye, 94; Ormuzd, 97; superstitions, 
 
 448. 
 Ezekiel, Hebrew prophet, 98, 208, 
 292, 632. 
 
 F. 
 
 FAnLES, 124. 
 
 Face, tattooing, 566. 
 
 Faery Queen, quoted, •128. 
 
 Fairchild, congressman, quoted, 582. 
 
 Fairy men, 435. 
 
 Falcons, 38, 132, 420. 
 
 Falling stars, 73. (See Stars.) 
 
 Falsehood, 570, 571, 579. (See 
 Truth.) 
 
 Families: five, 539; relations, 628- 
 630. 
 
 Fasting, 211, 236-238, 250, 481, 590. 
 Father, 324; tribes, 502. 
 Fawns, 3, 6. 
 
 Fear, animals without, 556. 
 Feasts, 52, 240, 629; fire, 112; medi- 
 cine, 329. 
 Feathers, 34, 220, 226, 249, 601, 621 ; 
 
 green, 340. 
 Fee simple, 506. 
 Fenrir, mythic wolf, 486. 
 Fern-leaves, 566. 
 Fervers, Persian deities, 169. 
 Fetich-worshippers, 322. 
 FimbuU-winter, 485. 
 
 Vim 
 
 
 i. r.\ 
 i I 
 
 ' t| 
 

 G56 
 
 INDEX. 
 
 I 1 
 
 h M 
 
 >l!l 
 
 Finn Mnpnuson, 1-17. 
 
 Finlou.sl, Persian poot. 130, 230. 
 
 Fire, 8, 52, 77, 107, lU'J, HI, l-2it, 128, 
 140, 22(5, 230, 234, 241, 242, 248, 
 272, 270, 307, 308, 313, 317, 318, 
 343, 370, 430, 472, 484, ull», 523, 
 52o, 537, 038; god, 4, 228, 2iti), 
 .342; spirit and man, 108; spiral, 
 110; supernatural, 131; j)roducer, 
 200; emideni, 30."); principle, 3'Jl, 
 5!)5; eartli, 488. 
 
 Firearms amonpf Indians, GOD. 
 
 Fireflies, 58. 
 
 Firestone's, 3.38. 
 
 Firnianieiit, ^od, 07. (See Sk}-.) 
 
 First (-'auso, 514. (See (iod, «&c.) 
 
 First Fruits, feast, 100, 110, 204. (Sec 
 Fruits.) 
 
 Fir-trees, 400, 000; cones, 305, 300. 
 
 Fisher stars, 73. 
 
 Fishes and Fishing, 23, 41, 3-32, 3.38. 
 380, 440, 478, 504, 505; list, 281, 
 282. 
 
 Five Nations, 490, 520, 520, 527, 531, 
 540, 544, 545. • 
 
 Flax, 302. 
 
 Fleece of Storms, 309. 
 
 Flesh, 144. 
 
 Flint, 007; man of, 338; stones, 338, 
 307, 488. 
 
 Flood, 108, 225, 340, 408, 488. (See 
 Deluge.) 
 
 Florida, 3.i. 
 
 Flowers, 08, 70, 93, 174, 435, 440, 
 022. 
 
 Flute, 144. 
 
 Fluters, mythic personages, 103. 
 
 Flying heads, 537. 
 
 Fo, Chinese deity, 340. 
 
 Food, 029; sacrilice, 555. 
 
 Footpaths, 501. 
 
 Forhidden fruit, 305. 
 
 Forests, 215. 
 
 Forts, 537; Indian. 501, 
 
 Fortune, wheel and altar, 11. 
 
 Four: number, 13, 87; winds, 350. 
 (See Winds.) 
 
 Four-footed cross, 19. (See Fylfot 
 and Cross.) 
 
 Fowls, 250, 349, 570. 
 
 Foxes, 131, 541. 
 
 Fox Indians, 571. 
 
 Fox river, 51. 
 
 I'ragment, (| noted, 35. 
 
 Fragrance, an offering, 450. 
 
 Franci! and the French, 83, 493, 499, 
 
 513, 528, m), 540, 579; wars, 493; 
 
 murder, 495; pursuit, 490; council, 
 
 625; .sunny, 533; Chaniplain's 
 
 zeal, 570; colonists, 572; lireurnis, 
 
 009. 
 Fraui/ois, cape, 105. 
 Frankftnl, (lernniny, 231. 
 Fra-cr, ((imtcd, 178, 179. 
 Frauangursfors, cascade, 302. 
 Frey, deity, 487. 
 
 Fricnd>liip, vows, 550: festival, 001. 
 Frigga, deity, 123. 
 Frogs, 58, 453, 007. 
 Frontenac, Count de, 525. 
 Frost, 453; giants, 137. 
 Fruit.s, 40, 93, 504, 505, 509, 027; 
 
 First, 10!», 110, 204; trees, 570. 
 Frumenty, 505. 
 Fuel, sacred, 000. 
 Fylfot cross, 10, 11, 21, 22, 114, 307; 
 
 earliest foriii, 413. (.See Cross and 
 
 Four-footed.) 
 
 G. 
 
 GAnRTEL, angel, 1.3, 14. 
 
 Gallatin. Alhort, quoted, 490, 492, 
 
 51.5-519, 020. 
 (iailcrv of Antiquities, 40. 
 (Jallinomero Indians, language, 595. 
 CJanie, 3.32, 334, 530; scarcity, .541, 
 
 547; manner, 542. (See Ilunt- 
 
 Games, 559. 
 Gamesters, 451. 
 (Janima, Greek letter, 10. 
 (Jannnadion cross, 10. 
 (Jandharvas, mythic name, .50. 
 Gangler, mythic personage. 20, 100, 
 
 107, 30l", 305, 485. (See Hor, 
 
 Norse Edda, Sec.) 
 Garangala, Indian chief, speech, 528- 
 
 631. 
 
INDEX. 
 
 057 
 
 i3cli, 528- 
 
 Gard, deity, 589-593, C20. 
 
 Ciardun, I'M, 
 
 Gurm, mytlilc doj,', 487. 
 
 (ianida, iiivthic mime, W. 
 
 Giitherer of souls, '22b, J14, 388, 458, 
 4«0. (Sve Moon.) 
 
 Gauiitlt't, nmniiif^ the, 551. 
 
 (tuyatri, Vedic vcr-xc, !J7. 
 
 Gt'L'zliij,Mii!^, inytliic personage, 38. 
 
 General (Jourt, Massacliusetts, 577. 
 
 Genesis, 1-Jit, 210, ;U(J, 3i)8, ;j!)9; 
 Chaldean, 2it5, ;i87, 3U1, 401; le- 
 gends, 304; quoted, 034. (See 
 Creation, Babylon, Cylinders, &:c.) 
 
 Geneva (Jollej^e, 400. 
 
 Gentes, elans, 4i)3, 494, 502. (See 
 Phraties.) 
 
 Gcofrraphy, Indian knowledge of, 
 507. 
 
 George, lake. Oil. 
 
 Georgia, 508; lawsuit, 510. 
 
 Gerizini, Palestinian mount, 391. 
 
 Germany and (Jernians: sun-god, 
 337; peasant superstitions, 448; 
 Avords, 514, 515, 030. 
 
 Ghallar-iiorn, 487. 
 
 Giants, 430, 438. 541; stone, 350, 419; 
 party, 427; llrym, 480; stonish, 
 541 n. 
 
 Gibixin, Edward, quoted, 1. 
 
 Ginger, 505. 
 
 Ginnungagap, Norse name, 305. 
 
 Gitehigunmie, 54, 305. 
 
 Gizhigooki, Indian name, 93. 
 
 Glacier Kock, 474. 
 
 Glenur, Scandinavian mj'lh, ICG. 
 
 Glimmering of the Sun, 77. 
 
 Gnipa, invthie cave, 487. 
 
 Goats, 151, 101, 380. 
 
 Gobelin tapestrv, 202. 
 
 God, 97, llO," 111, 127-129, 132, 
 1.39, 140, 148, 149, 253, 200, 308; 
 thunder, 3, 11, 29, 30; ideal rea- 
 son, 3, 4; one superior, 4-7, 37, 
 81, 350; oval and tent, 0; winds, 
 8-31; creates Adam, 14; symbol, 
 21, 420; dawn, 28; forest, 29; con- 
 sciousness, 33; medicine, 46; sen- 
 tence and sword, 47; anger, 98; 
 serpent, 166; white man's, 173; 
 
 fire, 223, 342; love, 322; light, 
 337, 3(2; air, ul2, shining, 347; 
 grasses, 424; names, 512, 519. 
 iSee special names of deity, such 
 as .Jeliuvah and Mauabozhu.) 
 
 (iold, 9. 
 
 (iooduess, 208. 
 
 (iood : reojiif, 49; and evil, 10.^)-108; 
 Mind, 373-370, 525; Ser|)enl, 411; 
 Ileurl, 59(1. 
 
 Gookin, Daniel, quoted, 574-577. 
 
 Goose, 021; anecdote, 417; white, 
 488. 
 
 (Joyogoh (Cayuga), lake, 530. 
 
 (irain, 509. 
 
 (iramniiir, Kough Notes, &c., 447. 
 
 Gramuiatiea Linguiu Selica^ 025. 
 
 Grand-father, deity, 353, 355. 
 
 Grand Lievre (hare), deity, 370, 371. 
 
 Grand-mother, deity, 140, 238, 379, 
 384. 
 
 Granganemeo, chief, 503, 504, 018. 
 
 Grass, 117, 341; braid, 100; god, 
 424; seed, 478; dance, 001; rope, 
 009. 
 
 Grasshoppers, 435, 470, 478, 480. 
 
 Graves, 178, 199, 274, 502; insults, 
 597. (See Death, &e.) 
 
 Gravestones, Puritan, 10. 
 
 Gray, Dr., quoted, 03. 
 
 Great IJear, constellation, 70, 72, 308, 
 382, .385. (See I'rsa INIaj.ir.) 
 
 Great: Spirit, deity, 0, 38, 39. 09, 84, 
 99, 101, 102, 152, 102, 105, ](i8, 
 200, 223, 225, 233, 230, 240, 258, 
 259, 203, 298, 300, 359, 403, 404, 
 452, 454, 401, 402, 404, 405, 482, 
 501, 5.30, 549, 555, 024-037; lakes, 
 51, 21.5, 413, 418, 401; Master, 
 deity, 322; Water, 305; Island, 
 372,' 374, 533; League, political, 
 400; Manitto, deity, 413; One, 
 deity, 477, 587, 591; Sun, title, 
 493; Tree, tribal name, 503; Pipe, 
 tribal name, 503, 536 ; Oyster- 
 shell, tribal name, 504; Man 
 Above, deity, 502, 594; Spirit of 
 the West, deity. 594; Man, deity, 
 595, 007; Man in Heaven, deity, 
 595. (See God, and variou.s sub- 
 
 42 
 
 I' 1 
 
I it 
 
 G58 
 
 INDEX. 
 
 1 ) 
 
 'M ■. 
 
 it 't 
 
 ' 1 v^ 
 
 ordinate licuda, such as Spirit and 
 
 Manitto.) 
 Greeie, 72, 12.J, 1C5, 180, 189, 519; 
 
 jjcopit', as, 4"j, l;}(j, 2b-2; niytinil- 
 
 ogy, 48, 4.17, CM; cross,' ;)-J«; 
 
 power, ;)77 ; pivaiis, 418; stiuure 
 
 stone, 41!); water-spirits, 421); 
 
 poets, 432 ; grammar, 518; words, 
 
 g:J2. 
 Green: color, 39, 93, 255; plumage, 
 
 34; feathers, 340. 
 Grimm, author, quoted, 337. 
 Grizzly bears, 472, 474, 498. (See 
 
 Bears.) 
 Ground-hog, fable, 409. 
 Gualala Indians: acorn-flour, G03; 
 
 barometer, GQ4. 
 Gulls, 34G. 
 Gum, 220. 
 
 Guna, mythic name, 030. 
 Gunguir, mythic spear, 487. 
 
 H. 
 
 IIabeani, satyr, 390, 391. 
 Hadlcy, settlement, 575. 
 Ilafiz, quoted, 71. 
 Ilahgegapahbowh, George Copway, 
 
 G, 8. (See Copway.) 
 Hail, 137, 258; hymn so called, 400, 
 
 628. 
 Hale, Horatio, quoted, 321, 459, 405, 
 
 407, 409, 511, 518, 558, 502, 028. 
 Hale, Sir Matthew, quoted, 119. 
 Hall, quoted, 549. 
 Hammer of Thor, 10. 
 Hand, 80; gun, 610. ! 
 
 Haokah, anti-natural god, 427, 428. j 
 Happy: Island, lover's vision, 173; 
 
 Western Land, 590. (See Heaven.) | 
 Har, personage in the Prose Edda, 
 
 26. 100, 302-305, 485. 
 Hares, 239, 344, 369, 564; anecdote, ' 
 
 409; god, 80, 81, 139,004. 
 Hariot, Thomas, quoted, 4. 
 Hartford, Conn., 549. 
 Harvest-god, 487. 
 
 Hasisadra, representation in sculp- 
 ture, 393. 
 Hatchets, 76. 
 
 Hawks, 37, 38, 40, 64, 94, 596. 
 
 Hawthorne, Nathaniel, (|Uotud, 45. 
 
 Hayeuwatha, Iroijuois league, 321, 
 400. 
 
 Ilayti, 105; tradition, 349. 
 
 llii/.ard, i|iu>t('d, 500. 
 
 Ilea, di'ity, 633. 
 
 Head, 81," 494; sacred feast, 13; Me- 
 dusa, 49; dress, 259. 
 
 Headless ligiire, 18. 
 
 Healdsbnrgh, liulian women, 584. 
 
 Heart, 112, 114, 201; of the sky, 
 147 (see Sun); of Great Spirit, G27, 
 033. 
 
 Hearth, 248. 
 
 Heaven, 62:), G31 ; locality, 595. (See 
 Immortality, Death. &e.) 
 
 Heavenly bodies, 317. (See Con- 
 stellations.) 
 
 Hebrews, 35, 36, 118, 450 ; Story of 
 Creation, 401; Scriptures, 554; 
 name for women, 027 ; words, 028, 
 030, 032. (See Israelites, Bible, 
 &c.) 
 
 Hecate, witch, 427. 
 
 Heck welder (Ileckeweldcr), quoted, 
 298, 311, 394, 402, 491, 511, 574. 
 
 Hegel, quoted, 309. 
 
 Heimdall, mythic personage, 487. 
 
 Hell, 5, 483. (See Heaven, Immor- 
 tality, Death, Resurrection, &c ) 
 
 Hemlock-tree, 135. 
 
 Herald college, 44. 
 
 Herbs, 117, 128, 108, 210, 255, 2G5; 
 medicinal, 334. 
 
 Hercules, 130 ; of Tyre, 444. 
 
 Hermanubis, mythic personage, 120. 
 
 Herons, 403. 
 
 Hero: of Dawn, 116; myths, 132, 
 337. 
 
 Hesiod, tomb, 636. 
 
 Hiawatha, poem, quoted, 248, 321, 
 358, 359, 400, 401-409, 545, 562, 
 563. 
 
 Hieroglyphics, 22, 37, 57, 76, 114, 
 208, "554. (See Rosetta Stone, 
 Egypt, &c.) 
 
 High Priests, Hebrew, 637. 
 
 Hill, Nandowago, 49. 
 
 Hills, 335 ; age, 185. 
 
INDEX. 
 
 G59 
 
 Ilimloos and Ilindostan, 00, 41, 48, 
 4!), 52, 72, 7(J, 'J4, !)(}, !)7, 111, 114, 
 117, 120, i;U, I(;2, 180, 184, 18(J, 
 1U(I, 204, 20(1, 2011, 22.1, 2.'t7, 254, 
 
 .•)i;i, ai5, ;i;('j, :m), 4;)8, 4r)0, 4a.i, 
 
 520; reli{;ic)ii, <), cross, 20; isucix'd 
 writings, ;i(J, 5(i; mytliology, 4(1; 
 liymii, 71; symbols, 28!»; scuip- 
 tiiri', 292; gcids, 2!)4, 21)9, 458; 
 devices, 29(3, 298; panthfon, liOl; 
 tern plus, ,307, 444; myths, 350; 
 fables, 389; customs, 418; idea of 
 man, 420; belief, 437; devotees, 
 54(i ; Words, 030. (Sec Braliiiiins, 
 India, Indra, &c.) 
 Ilippocentaiirs, 386. 
 Ilistoria I!elif,'ionia Veterum Persa- 
 
 rnm, 302. 
 Histories: Arts and Sciences, 301; 
 Christian Indians, 577; Five Na- 
 tions, 531; Indian Tribes, 549; 
 Paraguay, (38. 
 Hito-padesa Vishnusarinan, Hindoo 
 
 work, 450. 
 Hlidskjalf, mj'tliic personage, 3fi2. 
 Hoare, John, and Indians, 57(5, 577. 
 Iloarc, Sir llichard C, quoted, 32-3- 
 
 32.J. 
 Hobab, love, G37. 
 Ilodaiah, Hebrew name, 637. 
 Hoffman, C. F., quoted, 272, 273. 
 Holder of the Heavens (Tarenva- 
 wago), 350, 419, 438, 534-545, 002, 
 634. 
 Ilolophrasm, linguistic term, 633, 
 Holy: Spirit, 35; Place, 030: name, 
 
 637. 
 Homer, allusion, 583. 
 Homonymes, 625. 
 Honey, 45. 
 Honeyden, 188, 200. 
 Honover, mythic term, 39. 
 Hood, Mt., 616, 619. 
 Ilophra of Egypt, 300. 
 Hor, personage in Prose Edda, 22 ff. 
 Ilorem, consecrated, 637. 
 Horites, cave-men, 637. 
 Horns, 203, 319, 336, 425, 502 ; em 
 
 blems of power, 30. 
 Horonaim, Two Caverns, 637. 
 
 Horses, 151, 380; first importation, 
 403. 
 
 Hiisaiina, response, 628. 
 
 Hospitality, 5(12, 5(;j. 
 
 Hour-glass, 10. 
 
 Household: god, 248; utensils, 637. 
 
 Houses, Indian, 557-501. 
 
 Ilrimthursar, giants, 480. 
 
 Huarvchisi Indians, 132. 
 
 Hu..bard, quoted, 549. 
 
 Hiiemac, Mexican personage, 157. 
 
 Huguenots, 104. 
 
 Iluit/.iipochlitli, Afexican deity, 205. 
 Human form, 19. (See Cross", Man, 
 
 &c.) 
 Humboldt, Alexander von, quoted, 
 
 107, 340, 308, 437, 483. 
 Humboldt Hay, 000. 
 Humming-birds, 33, 254. 
 I'unger, 40. 
 Hiuiter Indians, 018. (See Village 
 
 Indian.'^.) 
 Hunting, 88, 94, 212, 378, 5.-55, 505, 
 590; art of, 310; songs, 352. (See 
 Game.) 
 Ilupa Indians, 589, 591, 593; words, 
 
 595; compared to Romans, 589. 
 Huron:. lake 07, 8-3, 278, 370, 371; 
 
 Iiulians, 95, 116, 105, 467, 491, 
 
 49.3, 522, 540; Huronnes, 433; 
 
 words, 020. 
 Hvergelmir, mythic personage, 137. 
 IT\ de. Thomas, quoted, 302. 
 Hyperbole, 500. 
 
 I. 
 
 Iagoo, manitto, 153, 4-32. 
 
 Ice, 25, 51, 52, 181, 338, 423; land, 
 477, 478. 
 
 Ichneumon, 103. 
 
 Ignis fatuus, 455. 
 
 Illinois Indians, 433, 527. 
 
 Image-stones, 418. 
 
 Immortality, 05, 82, 109, 136, 174, 
 170, 232, 594, 590; conveyed by 
 salt, 420. (See Resurrection, Death, 
 Heaven, &c.) 
 
 I Monument! dell' Egitto e della Nu- 
 bia, 301. (See Rosellinl.) 
 
6G0 
 
 INDEX. 
 
 m. 
 
 Inca, prince, 81. 
 
 Incantations, 224, 275. 
 
 Incense, 241, 258, S.Jl. (See Tobacco.) 
 
 Independence county, 157. 
 
 India, 110. (See Hindoos, Brahma, 
 &c.) 
 
 Indian: corn, 143, .158 (see Maize); 
 Summer, 25. 
 
 Indians: symbols, 19; money, 49; 
 Southern tribes, G3, 39.3; priority of 
 race, 144; devices, 289-315; vor- 
 .«hip, 291, 377; traditions, 290; 
 History, 311 fif; sacrifice of youtli, 
 315; stories, 402; names, 474; lan- 
 guage compared to Latin, 525; 
 quarrels, 551; ori^jin, G14-620. 
 (See Jlohawks, &c.,) 
 
 Indigo, 450. 
 
 Indra, deity, 71, 97. (See Hindoos, 
 &c.) 
 
 Infants, 1.37. 
 
 Inigohatea, bad spirit, 119, 165. 
 
 Inigoria, good spirit, 119, 1C>5. (See 
 Enigovia, »S:c.) 
 
 Initiatory fast, 556. (See Fasts, &c.) 
 
 Innuit Esquimaux Indians, 150. 
 
 Inscriptions, 300-310, 387; cunei- 
 form, 400 ff. (See Baliyjon, &c.) 
 
 Insects, 170, 208; list, 281. 
 
 Intercessor, deity, 270, 337. 
 
 Intermarriage, 241. 
 
 Intoxicants, Indian use, 530. (See 
 the Preface.) 
 
 Iowa Indians, 37, 55; mounds, 325. 
 
 Iran, Persia, 377. 
 
 Ira van, Persia, 291. 
 
 Iroquois Indians, 49, 71, 140, 103, 
 105, 220, 238, 321, 369, 377, 379, 
 454, 404, 408, 409, 511. 515, 518, 
 027; league, 322, 494, ,'.58, 559; 
 kings, 400; Book of Rites, 465, 
 406, 519, 520 (see Rites) ; Confed- 
 eracy, 467, 504, 545; nation, 491; 
 Lexique, 521 (see Cuoq); chieftain, 
 563; trentment of women, 584; 
 words, 5'JO; firearms, 007-011; 
 dialect, 624-637. 
 
 Irving, Washington, quoted, 79, 105, 
 128, 349, 447, 605. 
 
 Isaiah, quoted, 460, 630. 
 
 Isis, Egyptian deity, 32, 83, 124, 450. 
 Islands of the Blessed, 465. (See 
 
 Heaven, Sec) 
 Israelites, 239, 252, 536, 630, 636. 
 
 (See Hebrews, &.c.) 
 Isratil, angel, 13, 14. 
 Italy, 123. (See Rome.) 
 Ivy-i)lant, 452. 
 Izdubar, mythic Babylonian king, 
 
 295, 305, "348, 356, 388, 390, 393, 
 
 408. 
 Izeds, deities or spirits, 40, 169. 
 
 J. 
 
 Jackals, 456. (Sec Shakal.) 
 .Jade, mineral, 9. 
 Jab, deity, 634. (See Yo, &c.) 
 James, Edwin, quoted, 379, 447, 514, 
 
 516. 
 Japan and Japanese, 1, 144, 458; 
 
 temples, 444. 
 Jarnvid, mythic name, 107. 
 Jarvis, Samuel Farmer, quoted, 5, 
 
 105, 223. 
 Jasper, stone, 607. 
 Jehoidah, Hebrew leader, 037. 
 Jehovah, deity, 111, 020, 024-638; 
 
 frankincense, 450. (See Yowah, 
 
 &c.) 
 Jerusalem, citv, 98. 
 Jesuits, 87, 116, 118, 130, 142, 352, 
 
 368, 405, 508, 520, 555, 570; quoted, 
 
 5; order, 404; teaching, 481, 482; 
 
 missionaries, 549. (See Relations.) 
 Jesus, 87, 98. (See Saviour.) 
 .Jewels, 568. 
 
 Jcwett, LlewcUynn, quoted, 10, 21. 
 Jews, 44, 98. "l44, 265, 341, 450; 
 
 races, 388; law, 404. (See Israel- 
 ites, Scriptures, &c.) 
 Jin: deity or sprite, 28; Chinese 
 
 sacred name, 639. 
 Jo, deitv, 633. (See Yowah, &c.) 
 Job, book, 72, 100, 121. 
 .Tocahuna, deity, 105. 
 Joliah, deity, 028. (See Yowah, 
 
 &c.) 
 Johewah, 278. (See Jehovah, Yowah, 
 
 &c.) 
 
INDEX. 
 
 661 
 
 Johnston, quoted, 183. 
 
 Jones, Sir William, quoted, 71, 206, 
 
 207, a40, 45G. 
 Jonson, Ben, quoted, 74. 
 Joseph, Jesuit Father, 571. 
 Josephus, quoted, 44, 'J8, 391, 404, 
 
 595, 634, 030, 637. 
 Jossakecds, Indian priests, 28, 34, 36, 
 
 37, 43, 85, 80, 103, 147, 151, 250, 
 
 251, 208, 305, 312, 319, 351, 380, 
 
 398, 540, 55 J, 637; seership, 304; 
 
 power, 404; superstition, 448. 
 
 (See Prophet, Kareya Indian, 
 
 &c.) 
 Josselyn, John, quoted, 531. 
 Josses. Chinese, 220. 
 Josuo, hiKh-priest, 637. 
 Jotham, Bible character, 391. 
 Jova, deity, 038. (Sec Yowah, Sec.) 
 Jove, thunderbolts, 11. 
 Jovis, deity, 630. 
 Ju, deity, 630. 
 Judges, book, 391. 
 Judith, author, quoted, 388. 
 Jupiter, deity, 29, 387, 630. 
 Jusakah, 47. (See Jossakeed.) 
 
 K. 
 
 Kabah, Yucatan, 618, 036. 
 
 Kabeyun, mythic personage, 25. 
 
 Kabibonokka, legend, 23-26. 
 
 Kahgegahgal.bowh, George Copway, 
 Indian chief, 40, 159, 225, 220, 268, 
 271, 278, 279, 351. 
 
 Kalpa, 120. 
 
 Kamast root, 617. 
 
 Kanipek Indians, incineration, 596. 
 
 Kara-Jova, deity, 638. 
 
 Karakwa, sun, 360. 384. 
 
 Karen na, hymn, 628. 
 
 Kareya, sacred Indian, 598-000. 
 
 Karok Indians, 489; femnle orna- 
 ments, 566; messages to dead, 
 594; reverence, 597; fuel, 690. 
 
 Kautanohakan Indians, 543. 
 
 Kauwetseka Indians, 543. 
 
 Kayanerenh, constitution, 459. 
 
 Kayanerenhkowa, great peace, 321. 
 
 Kekeewin, symbol, 382; pictures, 
 304; inscriptions, 312. 
 
 Kelta Indians, ideas of death and 
 spirits, 595, 596. 
 
 Kenabeek, serpent, 41. (See Ser- 
 pent.) 
 
 Kenadinannung, mythic personage, 
 73. 
 
 Kennebec river. 197. 
 
 Kettles, 73. 
 
 Key of the Nile, 307. 
 
 Khorsabad sculpture, 295. 
 
 Kickapoo (Kikabou) Indians, 433, 
 
 482; river, 320. 
 Kidd, S., quoted, 110. (See China.) 
 Kingfisher, bird, 348. 
 Kings, books of, quoted, 111, 632. 
 Kioway Indians, 72. 
 Kisar, deity, 399. 
 Kitchi Manitto, Great Spirit, 452. 
 Kncph, Egyptian deity, 340. 
 Knights Templar, sign of, 21. 
 Knots, 277. 
 Kohr, sun, 97. 
 Konkau 'idians, 488; sacred song, 
 
 622. 
 Kooteiiia Indians, 404. 
 Koran, 368. (See Blohammedans.) 
 Kowyanjik mound, 350. 
 Kraesvelgur, quoted, 20, 27. 
 Krasir, Scandinavian deit}', 302. 
 Krishna. (See Chrishna.) 
 Kugeheengwakwa, blind woman, 
 
 90. 
 Kumandjing, Indian name, 191. 
 Kwasind, giant, 436, 437. 
 Kwntarirosaumuh Indians, 643. 
 
 L. 
 
 Laiiamu, deity, 399. 
 
 Lahmu, deit}', 399. 
 
 La Ilontan, quoted, 454, 626. 
 
 Lakes, 79, 170, 242, 260, 321, 322, 
 
 327; Canandaigua, 49; Great, 51, 
 
 240. (See Huron, o:c.) 
 Lamas, Thibetian, 204 
 Lament, Izdubar's, 390. 
 Lancaster, Blass., 464. 
 
 I 
 
.4 -5 
 
 662 
 
 INDEX. 
 
 Land: of the blessed, 38; of silence, 
 1G7; of souls, 173, 174, 592; above, 
 444; purchases, 50G; ownership, 
 509; of spirits, 593. (See Immor- 
 tality, Death, &c.) 
 
 Language, 53, 237, 205-208, 590; 
 Science, 369; diminutif, 510, 512; 
 Indian, 515, G18, 019, 624-037; 
 occult, 020, 021. 
 
 Lanterns, feast, 359. 
 
 Laoco'iJn, sculpture, 45. 
 
 Laokun, doctrine, 342. 
 
 La Potherie, historian, quoted, 546, 
 549. 
 
 Latin, language, 525; words, 630. 
 
 Lava, 485. 
 
 La Voute a Minguet, 105. 
 
 Lawrence, Amos, 68, 159; protege?, 
 351. 
 
 Laws: of Menu, 206; Agreed upon, 
 Penn, 580, 581. 
 
 Layard, A. IL, quoted, 109, 297, 300, 
 310, 312, 388, 630. 
 
 Lead, 225. 
 
 League, 465, 466, 500; of Five Na- 
 tions, 377; of tribes, 459. (See 
 Confederacy, Iroquois, &c.) 
 
 Leatlier, 487. 
 
 Leaves, 141. 
 
 Lebanon, mount, 460. 
 
 Leeds, 199. 
 
 Leelinau, legend, 431. 
 
 Le Fort, Abraham, 460. 
 
 Le Jeune, Jesuit Father, quoted, 82, 
 113, 164, 177, 178, 182, 239, 456. 
 
 Lenape tribes, 491. 
 
 Lenapis, 238. 
 
 Lenni-Lenape, original people, 268, 
 335, 352; chant, 351; records, 393; 
 traditions, 400. 
 
 Leprosy, 129. 
 
 Lepus, constellation, 316, 317. 
 
 Letters, 617; on Demonology, 161. 
 
 Lettuce, 569. 
 
 Leviathan, 121, 532. 
 
 Levites, Hebrew, 259. 
 
 Leviticus, book, 265. 
 
 Lexique de la Iroquoise, 322, 369, 521, 
 529, 602, 624, 625. (See Cuoq.) 
 
 Libra, constellation, 290, 203. 
 
 Licking county, 325. 
 
 Lieber, Francis, quoted, 209, 633. 
 
 Lies, 570, 571. (See Truth.) 
 
 Life, 633; god, 6; cross, 18; tree, 
 
 304; master, 328; of Columbus, 
 
 349; brevity, 554. 
 Light, 98, 102, 458, 626-634; god, 
 
 342; feast, 359. 
 Ligiitning, 34, 53, 112, 113, 168, 234, 
 
 253, 327, 472, 519, 524, 603; Lone, 
 
 30, 31. 
 Lilies, 70, 117. 
 Linguists, English, 627. 
 Linnet, anecdote, 410. 
 Lions, 15, 35, 347, 457, 472, 541; 
 
 sacred, 320. 
 Liquor, 198. 
 Little : wise people, 140 ; men who 
 
 vanish, 154; people, 434, 436. 
 Living creatures, four, 15. 
 Lizard, 156, 540, 541. 
 Lobsters, 156. 
 Loki, mythic personage, 486 ; legend, 
 
 361-364. 
 Longfellow, H. W., quoted, 1, 248, 
 
 209, 437, 460, 467. 
 Long House, 377, 459, 503, 504, 537, 
 
 543, 558, 563. 
 Long Island, 153. 
 Loon-bird, 58, 349. 
 Lord North's island, 626. 
 Lord's Prayer, 87, 555. 
 Love, 322, '515, 633. 
 Lowen, and other similar Chinese 
 
 words, 639. 
 Lower Trinity river, 589. 
 Lucan, quoted, 21. 
 Lucifer, 98, 102. 
 Lullaby, Indian, 279. 
 Luna, moon, 123. 
 Lupus, constellation, 316. 
 Luttrell, J. R., quoted, 594. 
 Lycopolis, Egypt, 456. 
 Lycurgus, the lawgiver, 266. 
 Lynx, 235, 247 ; anecdote, 409. 
 
 M. 
 
 Madisoowan, tent, 307. 
 
 Magic, 275; amulet, 417; bow, 451. 
 
INDEX. 
 
 663 
 
 Mahnp, animal, 73. 
 
 Mahtotesuii, 73. 
 
 Maiden's IJreain, 13. 
 
 Maidii Indians, 480, G20; names, 587; 
 
 words, 5ii4; dances, oOl. 
 Maize, 143, 205, 338. (See Indian 
 
 corn. ) 
 Maimer, God, 150, 544. 
 Malvlcelciiel Indians, 589. 
 Manitu, goddess, 389, 393. 
 Man, 159, 025, C27; origin, 8, 12G- 
 
 152, 351; form, 107; first, 129; 
 
 age, 143; first appearance, 144; 
 
 fall, 304; composite figure, 319; 
 
 flint, 338; Ancient, 481; Above, 
 
 598 ; name, 590 ; measure, 037. 
 
 (See Cross, Humanity, &c.) 
 Manabozho, Indian deity, 28, 45, 48, 
 
 92, 93, IIG, 122, 148, 213, 240, 277, 
 
 313-316, 320, 330-371, 390, 392, 
 
 39.3, 412, 413, 420, 482; east god, 
 
 8; Scandinavian, 10; wives, 134; 
 
 exploits, 343; kick, 303; anecdote, 
 
 300, 307. (See Deities, God, &c.) 
 Manatoline islands, 357. 
 Mandan Indians, 230, 237, 559 ; chief, 
 
 30. 
 Mandioca, 143. 
 Mimi, moon-god, 100. 
 Manitou, Indian deity, 90. (See 
 
 God, &c.) 
 Manittos, Indian divinities, 7, 28, 30, 
 
 39, 43, 220, 224, 251, 270, 301, 305, 
 
 300, 432; Great (see Great Spirit), 
 
 55, 154-157; of evil, 05; Kitchi, 
 
 155 ; water and land, 429. 
 Mantoac, Mexican doity, 4. 
 Map, 490; Cliamplain's, 507. 
 IMarabous, Africa, 150. 
 Marbles, 505. 
 Marin, Cal., 583. 
 Mariotis, coin, 80. 
 Marlborough Indians, 575, 570. 
 Marley clay, 204. 
 Marquette, Jesuit Father, quoted, 95, 
 
 153, 433. (Sec Relations, &c.) 
 Marriage, 87, 141: fidelity, 140; of 
 
 Leelinau, 431; omens, 557. (See 
 
 Woman.) 
 Martens, 344. 
 
 Maskoutens Indians, 433. 
 Masonry, 242. 
 Massacluisetts Ba}', 507. 
 Masswaweinini, magician, 357-359. 
 Master of Life, 154-158, 170, 177, 
 
 195, 249, 250, 204, 328, 423, 453. 
 
 (See God, &c.) 
 Matchi manitto, 1.59, 161. 
 Mather, Increase, quoted, 532. 
 Matter and spirit, allegory, 93. 
 Mattoal Indians, predatory bands, 
 
 000. 
 Maurice, Thomas, quoted, 301, 445. 
 May, 42. 
 
 Mayhew, quoted, 578. 
 Mclvenzie, liev. Alexander, quoted, 
 
 4. 
 McKenzie, Sir Alexander, quoted, 
 
 34, 135, 148, 198, 2^3, 218, 234, 
 
 250, 327, 407, 470, 551. 
 Meantomony, SHchem, 572. 
 Measuring-worm, 472. 
 Medaeki, magic or medicine, 113, 
 
 152, 100, 224; lodge, 277. 
 Medas, 220, 227, 230, 231, 257. 
 Jledawa, 44, 242, 240. 
 Medawin, 231. 
 Medicine, magic, 241 ; sack, 34, 254, 
 
 414 ; man, 43, 229, 234, 230, 239, 
 
 243, 304, 380, 404, 005; lodge, 92, 
 277; feast, 240; stone, 244; bag, 
 
 244, 245; war, 257, 258; hunt, 379; 
 rocks, 454. 
 
 Medicines, 37. 
 Mediterranean sea, 9. 
 Medusa Head, 40, 295. 
 Meejegeeg^vona, grav-eagle, 420- 
 
 422. 
 ]\Ielek-el-kout, 102, 167. 
 Melons, 338. 
 Mt'moire sur leg Moeurs, Coustumes, 
 
 et Religion des Sauvages de I'Ame- 
 
 rique septentrionale, 174, 371. (See 
 
 Perrot.) 
 Mengarini, Gregorv, vocabulary, 625, 
 
 627. 
 Menomonies Indians, 12, 110, 513. 
 Merced river, 471, 474. 
 Merchant of Venice, quoted, 450. 
 Mercury, planet, 315, 481. 
 
m 
 
 G64 
 
 INDEX. 
 
 ■.^1 
 
 
 ^1^? 
 
 Merlin, mythic personage, 87. 
 Mermen, 421). 
 Merrimack river, DG7. 
 Meslienalmiahgwai, king of fishes, 
 
 a44. 
 MesUiane, 13G. 
 Message, Indian, 277. 
 Messenger; spirit, 252; wolf, 121. 
 Messiah, the, 33i). (See Saviour, 
 
 Messou, deity, 371. 
 Mesukhummegokwa, grandmother, 
 
 384. 
 Metacom, king, 531. 
 Metai chants, 230, 320, 378, 308. 
 Metamorphoses, 202-222; of Ovid, 
 
 445. 
 Metaphors, 533, 590. 
 Meteors, 77, 78. 
 Mctowac, 158. 
 Mexico and Mexicans, 1, 33, 3G, 39, 
 
 72, 81, 108, 149, 157, 183, 205, 23o, 
 
 340, 307, 417, 450, 48:J; religion, 
 
 9; temple, 12; mytliology, 45, 48^ , 
 
 traditions, 347; female prisouers, 
 
 557; customs, C03; pictography, 
 
 618; works in, 633. 
 Mezennenecns, for inscriptions, 274. 
 Miami Indians : character, 433; 
 
 words, 028. 
 Micah, prophet, quoted, 620. 
 Michabou, deity, 370. 
 Michael, angel, 13, 14, 47. 
 Michigan, 67. 
 Michillimackinak(Mackinac),straits, 
 
 67, 370. 
 Middle Trinity river, fight, 583. 
 ^lidgard serpent, 107, 480. 
 Midsummer Night's Dream, quoted, 
 
 434. 
 Migrations, Indian, 014-623. (See 
 
 Races.) 
 Militarv commander, general, 495. 
 Milk, 137, 485. 
 Milky Wav, 183. 
 Miller, Hugh, 145. 
 Millet, 151. 
 Milton, John, quoted, 30, 35, 44, 98, 
 
 129, 162, 167, 169. (See Paradise 
 
 Lost.) 
 
 Mimir's well, 137, 448, 480. 
 
 xMind, 515, 632. 
 
 Minerals, 122. (See Copper, &c.) 
 
 Mingo, title, 74, 490. 
 
 Minnehaha, falls, 209. 
 
 Minnesota, 269. 
 
 Minsi Indians, 491. 
 
 Mirror, 448; lake, 474. 
 
 Misabos, deity, 369. 
 
 Mishinenokinokong, mythic person- 
 age, 07. 
 
 Jliskodced, flower, 440. 
 
 Missabe, deity, 420. 
 
 Missionaries, treatment of Red .Jack- 
 et's remains, 578. (See Roman 
 Catholic.) 
 
 Mississippi river, 51, 142, 151, 153, 
 321, 397, 493, 536, 539. (See 
 Rivers.) 
 
 Missouri river, 138, 184, 454. 
 
 Mistletoe, 331. 
 
 Mithras, Persian deity, 169. 
 
 Miwck Indians, fable of creation, 
 003. 
 
 M'Jvenny and Hall, History of In- 
 dians, 549, 578. 
 
 Moccasins, 218, 225, 250, 259; snake, 
 191. 
 
 Modoc Indians, 489; women, 612. 
 
 Mohammedans, 13, 28, 39, 46, 73, 
 159; dervishes, 428. (See Der- 
 vishes, Koran, &c.) 
 
 Mohawk Indians, 321, 403, 502, 505, 
 518, 522-531, 535, 543-545; speech, 
 535; women, 566; mountain, 620; 
 words, 629. 
 
 Jlohokokokoho, north-god, 8. 
 
 ilokwa, bear, 379, 384. 
 
 Mondamin, legend, 357-359. 
 
 Monogamy, 557. (See Marriage, 
 Women, &c.) 
 
 Mono Indians, 475. 
 
 Monopoide, Pequot Indian, 548. 
 
 Monsters, 338, 372. 
 
 Montagnais Indians, 371, 610. 
 
 Months, 93, 940. (See ISIay, &c.) 
 
 Monuments: Hindoo, 302; Egyjitian, 
 307, 309. (See Rosellini, Egvpt, 
 &c.) 
 
 Moon, 69, 83, 102, 103, 106, 115-125, 
 
INDEX. 
 
 66i 
 
 137, 203, 223, 257. 317, 331, 332, 
 431), 482, 48^ 519, 523; god, 4; 
 serpent, 12; allegory, 91-03; god- 
 dess, 314. (See Sun, &c.) 
 Moor, Allen Page, 301. 
 Moor, Kduard, (|noted, 301. 
 Moose, 248, 275, 343, 412; storv, 401. 
 ^[(lowis, legend, 219-222. 
 iMoravian Brethren, 573. 
 Morgan, L. F., quoted, 4!)3, 409-507, 
 558, 559, G17. (See Ethnologv, 
 Smithsonian, &e.) 
 Morning, 201, 458, G22, G29 ; star, 73, 
 
 124, 
 Morton, Thomas, quoted, 229. 
 Moses, Hebrew leader, 118, 205, 315. 
 Moshup, giant, 438. 
 ftlosul, mound, 35G. I 
 
 Mother, G28; goddess, 314; name, ! 
 
 590. 
 Moth-worm, 145. 
 
 Mounds, 3G, 109, 185, 254, 554; 
 builders, 311, 322, 558, 559; great 
 serpent, 323; various, 328; pen- 
 tagon, 330 ; matrimonial, 332 ; 
 structures, 385, G3G; relics, 5GG. 
 (See Hills.) 
 Mountams, 108, G22; snow, 151; 
 sheep, G17; sacred, 619; words. 
 G20. 
 Mount Hor, 315. 
 Mount Seir, G37. 
 Mounting, manner of, 542. 
 Mourning, 590, 607. (See Death, 
 
 Burial.) 
 Mouse, animal, 62, 472; god, 603. 
 Mudjekewis, mythic animal, 414. 
 415. 
 
 Mukkoostegum, mythic name, 73. 
 Mukkoozhegum, mythic name, 73. 
 Mukkwah, animal, 233. 
 iliiller, Max, quoted, 369, 376, 3S5, 
 
 G30, 631. 
 I^Iummu tiamatu, goddess, 389. 
 Mundilfan, mythic name, lOG. 
 Murder, punishment, 401, 579. 
 Mush, acorn, 603. 
 Mushrooms, 63. 
 Music, Indian, 601 ; of the spheres, 
 
 445. 
 
 Muskrat, 349. 
 
 Muspelheim, hell, 106. 
 
 Mus|)ell, sons of, 480; guardian, 487. 
 
 Mus(iueto, legend, 403. 
 
 Mussel-shell, 140, 
 
 Muzzinnabik, roek-inscription, 290. 
 303. ' 
 
 j Myths, 124, 126, 237; New Worl.l. 
 I 0, 41, 110, 105, 175, 220, 237 (see 
 ; Brinton, Hero, &c.); testimonv of, 
 624. 
 
 Nahnewayic, mythic personage. 
 152. ^ ' 
 
 Nahsi, deity, 23. 
 
 Name: bearers, 503; squaws con- 
 ceal, 587; holy, 637, 638. 
 Nanaboujou, deity, 80, 121, 122. 
 Nanabush, deity,' 27G, 298, 337, 351, 
 379, 381, 446, 598: throne, 350; 
 fignre, 380. 
 Naiidowago hill, 49. 
 Nannunfenso, sachem, 547. 
 Nanticoke Indians, 543. 
 Narayana, Hindoo deitj-, 36, 307 
 
 456. 
 Nari, mythic personage, 303. 
 Narragansett Indians, 532, 547, 578; 
 Benedict Arnold, 572; words, 020. 
 Narragansett Islands, 438. 
 Narrative of Chippewa Indians, 250. 
 Nasal sound, 519. 
 Natchez Indians, 95, 491, 493. 523- 
 
 525. 
 Natick, Mass., 574. 
 Nature, allegorical description, 387. 
 Naudowaj', 233, 234. 
 Nautoway Indians, 402. 
 Navajo Indians, 102-104, 142 4 
 238, 230, 417, 440, 45J. ' ' ' 
 Navis, Ark, 310. 
 Needle-breaker, 504. 
 Negro tribes, 150. 
 Nemesis, 11, 209. 
 Nemissa, legend, 84, 85. 
 
 Nenemoosha, mythic personage, 65, 
 
 00. 
 N<?paul, India, 456. 
 
(3G6 
 
 INDEX. 
 
 'Hi 
 
 Noptime, 2GG, 420. 
 
 Neuse river, b'dii, 542. 
 
 Nevada; falls, 474; Indians, 51. 
 
 Ncwcdiiib, Simon, (juoted, 445. 
 
 New England, 11, 4'J3; tribes, 574. 
 
 New England's Prospects, 227, 401, 
 
 574. 
 New London, Conn., 547. 
 New Mexico, 2;J8. 
 NoAV West, GIG. 
 New York, 549. 
 
 New Zealanders, 57, 72, 74, 179, 451. 
 Niiigara, 4G; falls, 28. 
 Nibanabas, sprites, 154-150, 429, 
 
 430. 
 Nicaragua, 205. 
 
 Night, 55. 58, 91, 124; sun, 270. 
 Niio, divine name, 002, G'i4-G38. 
 Nile river: Key, a07 ; signilication, 
 
 450. 
 Nimrod, hunter, ^W. 
 Niniroud (Ninirud), 109; sculpture, 
 
 295, 305, 392; excavations, 300, 
 
 310. 
 Ninazu, mother, 390. 
 Nineveh : mound, 312; remains, .388. 
 Ninigrct, Narragansett chief, 578. 
 Niscanunou, deity, 82. 
 Nishanaba, legend, 138. 
 Nishinam Indians, legend, 587, 589; 
 
 dances, 001. 
 Noachian helmsman, 356. 
 Noadjmanguet, mythic personage, 
 
 58. 
 Noah, patriarch, 151, 393. 
 Noise, 185. 
 North, 152, 337, 477. (See Compass, 
 
 South, &.C.) 
 North American ethnology, 589, 
 
 ,598. (See Morgan, &c.) 
 North Carolina, 530, 543. 
 North Dome, 473, 474. 
 North Star, 73, 542. (See Ursa 
 
 Major, &c.) 
 Northern: California, 580; hemi- 
 sphere, 317; Indians, 5G6, 004, 
 
 014; ocean, 3.')8; sky, 31. 
 Northwest, 167, 614; tribes, 540. 
 Norway, 70. 
 Nouns, inflection, 511. 
 
 Nor.hikawiiuiisun, mythic personage, 
 
 31. 
 Numbers, 278, 027; sacred, 78. (See 
 
 Ten, &c.) 
 Nursery -song, 279. 
 Nuts, 199, 333, 470, 561. 
 
 o. 
 
 Oak-trees, 452, G02. 
 Oankoitupeh, mythic personage, 470 ; 
 
 legend, G2U; song, 022, 023. 
 Oannes, mythic personage, 295, 307; 
 
 legend, 386; animal, 392; repre- 
 sentation, 393. 
 Oawcda Indians, 543. 
 Oberon, fairy king, 434. 
 Obsidian, mineral, 480, 607. 
 Ocean, 137; river, 504. 
 October, 42. 
 Octohedron, 237. 
 Odin, deity, 37, 123, 136, 302, 448, 
 
 487. 
 Ogcbaugemon, god of thunder, 430. 
 
 (See Thunder.) 
 Ohio: state, .30, 1.57, 2-34, 311, 413; 
 
 vallev, 323 ; river, 544. 
 Oil, 135, 2G4, 344, 025. 
 Ojficgannungwug, mythic personage, 
 
 73. 
 Ojibwav Indians, .')8, 73, 83, 9G, 110, 
 
 127, 225, 235, 238, 2G8, 278, 3.52, 
 
 457; Traditional History, 68; 
 
 priests, 271; allegory, 439; lan- 
 guage, 513; words, 020. 
 Okogis, song, 453. 
 Old High German, 630. 
 Old people, 419. 
 
 Old Red Sandstone, 145. (See Miller.) 
 Old Testament, 2, 107, 398. (See 
 
 Scriptures, Job, &c.) 
 Omaha, city, 184. 
 Omens, 455. 
 Onawutaquto, mythic personage, 84- 
 
 80. 
 Oneida Indians, 403, 502, 50.5, 518, 
 
 523, 529, 531, 535, 543; stone, 419; 
 
 castle, 535; lake, 561; mountain, 
 
 620. 
 
INDEX. 
 
 667 
 
 One-sided priest, 37. 
 
 UiioiiUaga: Indians, 419, 4G0-4C3, 
 495, 499, 502, 505, 518, 527-531, 
 535, 539, 543, 544; fort, 403; lake, 
 403, 402; ciiief, 4C0; name for 
 muuntuin, G2U. 
 
 Onoroca, mytliic woman, 387. 
 
 Opae, niytliic name, 2(J0. 
 
 Opal, iv, 309. 
 
 Opcciie, robin, 210-212. 
 
 Ops, Kgyptian deity, 123. 
 
 Oregon: Indians, 584; territory, 61G. 
 
 Orientals, 98. (See East, &c.) 
 
 Original People, 335. (See Lenni 
 Lenape.) 
 
 Origination of Mankind, 119. (See 
 Hale, Sir Matthew.) 
 
 Orion, constellation, 72, 310, 317. 
 
 Orisons, Indian cliant, 012. 
 
 Orniuzd, Persian deitv, 50, 96, 111, 
 135, 136, 102, 169-171, 376. (See 
 Persia, Parsees, God, &c.) 
 
 Orphans, 557. 
 
 Orpheus, mythic personage, 186. 
 
 Osage Indians, 141, 359. 
 
 Oshownec, Indian deity, 482. 
 
 Oshiiggay, mythic personage, 217. 
 
 Osiriana, tlie dead, 104. 
 
 Osiris, Egyptian deity, 23, 80, 83, 94, 
 104, 185, 205. 293. 308; symbol, 
 314. (See Eg^'pt, &c.) 
 
 Oskau, Indian dryad, 431, 432. 
 
 Osseo, mythic personage, 64-67. 
 
 Oswego, N. Y., 534. 
 
 Otters, 247. 
 
 Ottoe Indians, 523, 524. 
 
 Oubage, settlement, 575. 
 
 Ouonnofre, mythic personage, 80. 
 
 Ouri, snakes, 45. 
 
 Ourisk, 161. 
 
 Ovals, 82, 109, 222, 343, 420; life- 
 god, 6; surrounding picture, 18. 
 
 Owenee, mythic personage, 64-67. 
 
 Owls, 8, 422. 
 
 Oxen, 15, 151. 
 
 Oyetoh Indians, 543. 
 
 Ozbebuhguhnun, amulet, 417. 
 
 Pacific Oce.vn, 509. 
 
 Pagan allegory, 41. 
 
 Palisades, 501. 
 
 Pan, deity, 36. 
 
 Panada, food, 603. 
 
 Panthers, 30, 155, 156, 378. 
 
 Pao See, 129. 
 
 Paradise, 14, 39, 46, 130, 368, 625; 
 
 of souls, 444; Lost, quoted. 77, 162, 
 
 189. 
 Paraguay, history, 60. 
 Parallelogram, svnib(jlism, 76, 111, 
 
 222, 223, 234-236, 258, 316, 319, 
 
 3-27, 343, 378, 380, 424. 
 Paraphrase of Indian verse, 397 ff. 
 Parkman, Francis, quoted, 88, 148. 
 Parsees, 22, 448. (See Persia.) 
 Parsley, 569. 
 Partridges, 344. 
 
 Pauguk, mythic personage, 185. 
 Pauppukkeewis, mythic personage, 
 
 359-301; family, 305, 306. 
 Pausanias, quoted, 419. 
 Pauwating river, 436. 
 Peace, 333, 459, 466; the Great, 321; 
 
 Tree of, 334; God of, 487; City of, 
 
 492 ; festival, 601. 
 Peacocks, 34. 
 Peag belt, 548. 
 Pearls, 9. 
 Peboan (winter), 270; allegorv, 439, 
 
 440. 
 Peepigeewizains, pigeon-hawk, 421. 
 Penn, William, 112, 253, 261, 332; 
 
 government, 580 ff. 
 Pennsylvania, settlement, 580, 581. 
 Pentagon mound, 330 ff. 
 Pentagram enclosure, 325. 
 Pequot Indians, .548. 
 Perithous, 186. 
 Perrot, Nicholas, .Jesuit Father, 
 
 quoted, 174, 195, 371. 433. 
 Persia, 291, 418; cross, 20; language, 
 
 39; nivthology, 40; people, 51, 55, 
 
 71, 90,' 97, 103, 110, 111, 122, 130, 
 
 132, 161, 102, 109, 178, 179, 317, 
 
 318, 336, 341, 4-38, 484; tortoi.se, 
 
 289; serpent, 294; device, 296; 
 
 li 
 
668 
 
 INDEX. 
 
 Ili^ 
 
 11 
 
 
 inscription, 302; origin of evil, 
 
 375 ; modern name, 377 ; magi, 385 ; 
 
 superstitions, 405; water-spirits, 
 
 430; gods, 450. (See I'arsees, 
 
 Fraser, &c,) 
 Peruvians, 72. 
 
 Peters, Mr., quoted, 50G-510. 
 Pewter disli, 504. 
 Plia2do, Plato's, 118. 
 Pliilip, King, 112, 185, 180, 531, 532, 
 
 578. 
 Piioenicia, 48, 122. 
 Pliocnix, 120; newspaper, 516. 
 Plionology, Indian, 518 ff. 
 Pliraties, clans, 501 ff. 
 I'ickaway county, 320. 
 Pictograpliy, 81, 208-355, 381, 424, 
 
 500, 017. 
 Picture-maliing, by California Indian 
 
 woman, 507. 
 Pidgeon, William, quoted, 100, 328, 
 
 330, 331 ; discovery, 320. 
 Pigeon-hawks, 421, 422; anecdote, 
 
 410. 
 Pigeons, 219. 
 Pike county, 326. 
 Pineies creek, 635. 
 Pineria river, 535. 
 r -e-trees, 30, 459, 600, 612; Bride 
 
 of, 431; white, 436; nuts, 478; 
 
 pitch, 479. 
 Pioneers of the New World, 88, 148. 
 Pipes, 95 ; of peace (see Calumet), 
 
 70, 454, 539; red- stone (see lied 
 
 Pipe-stone), 132; clay, 325. 
 Piqua, mythic man, 110. 
 Pireemhron, mythic personage, 182. 
 Piscannawa, 228. 
 Piuchunnuh, mythic personage, 476- 
 
 481; song, 621. 
 Place: of Breaking Light, 81; Frag- 
 ments, 158; Souls, 172. 
 Planets, 76, 189, 203, 482, (See 
 
 Stars, &c.) 
 Planting, 569. 
 Plants, 122, 170. 
 Plato, quoted, 118, 180, 484. 
 Pleiades, constellation, 71. 
 Plover, birds, 27. 
 Plumage, 40, 255; green, 34. 
 
 Plum island, 567. 
 
 Plymouth, Mass., 532. 
 
 Poeseidon, Greek myth, 45. 
 
 Pointer, myth, 541. 
 
 Poison, 42. 
 
 Pokoh, Ancient Man, 481. 
 
 Polygamy, 557. (See Marriage, &c.) 
 
 Porno Indians, 585, 594. 
 
 Ponies, 498. 
 
 Pope, Alexander, quoted, 321. 
 
 Popiar-tree, 30, 141. 
 
 Popogusso, 119 ; hell, 483. 
 
 Popular Astronomy, quoted, 445. 
 
 Porcelain, 508. 
 
 Porcupines, 150; quills, 508. 
 
 Porpoises, 350. 
 
 Potatoes, sweet, 451. 
 
 Potter, J., quoted, 205. 
 
 Potter valley, 585; knoll, 604. 
 
 Powder, 259. (See Firearms.) 
 
 Powell, J., quoted, 51, 79, 133, 201, 
 279, 475, 581, 582, 590. (See Eth- 
 nology.) 
 
 Powers, Stephen, quoted, 471-475, 
 488, 497, 498, 510, 500, 507, 581- 
 589, 593-598, 002, 004, 008, Oil, 
 613, 620, 622. (See California In- 
 dians.) 
 
 Powhatan, chief, 018. 
 
 Pownika, elk, 403. 
 
 Prairies, 203, 273, 482. 
 
 Prairie-dandelion, 20. 
 
 Prairie du Chien, 184, 325. 
 
 Prairie-wolf, 239. 
 
 Prayers, 508. 
 
 Praying Indians, 525, 574-577. 
 
 Precursor, 09. 
 
 Prentiss, Henry, quoted, 574. 
 
 Prescott, William llickling, quoted, 
 149, 241. 
 
 Priest, Mandan, 13; Evil, 171. (See 
 Jossakeed, Prophets, &c.) 
 
 Princess of the Chippewas, 327. 
 
 Prisoners, burning, 526. 
 
 Profundis, De, 196. 
 
 Prometheus, fable, 363. 
 
 Pronouns, Indian, 026. 
 
 Prophets and Prophecy, 56, 319, 489 ; 
 vision of Hebrew, 15; serpent, 46; 
 California Indians, 605; Tombs, 
 
INDEX. 
 
 GG9 
 
 OW. (See .Topsakccd, Priest, ITe- 
 brews, Isaiah, &c.) 
 Propitiation, dance of, 508-GOO. 
 Prose Kdda, 27, lOG. 
 J'rospero, l;j.J, 2i,\. (See Tempest.) 
 Protean power, 453. 
 Protector, mythic personage, 541 ff. 
 Psalms, Hebrew, quoted, 370, 554 
 
 620, G34-G;jG. (See Hebrews.) ' 
 Psyciie, Greek mytli. 33, 208. 
 Puck, sprite, 42i),' 434. 
 Puckwudjinuies (I'lickwudjinies), 
 
 sprites, 58, G7, 154-15G, 42i), 434 
 
 43G; resoft, 431. ' 
 
 Pueblo Indians, 144, 145, 239. 417 
 
 449. ' ' 
 
 Piinyajanas, mythic people, 49. 
 Purgatives, religious use of, 571. 
 Purple, color, 34. 
 Pnrvuna, Hindoo deity, 458. 
 Pvramids, 458, 554. 
 Pythagoras, 204, 445. 
 
 Q. 
 
 Quadrant, in worship, 99. 
 
 Quail-plumes, G12. 
 
 Quartier (Cartier) Jacques, French 
 
 explorer, G7, 174. 
 Queen Mab, 434. 
 Quetzalcoatl, Mexican deitv, 11, 109 
 
 149, 223, 340, 3G7; temple, 9. 
 Quills, 249; eagle, 13. 
 Quinoa, 143. 
 Quintin, fight, 583. 
 Quppa (Cuppa) Indians, words, 028. 
 
 R. 
 
 RAnniTs, 017. 
 
 Kaccoons, 144, 145, 472; anecdote, 
 411. 
 
 Races: white and red, iii-v, 140; 
 
 origin of three, 149-151. 
 Radishes. 5G9. 
 
 Rafinesque, C. S., manuscript, 351. 
 Ragnariik, Scandinavian deity, 303, 
 
 485. 
 
 Ragueneau, Jesuit Father, 407. 
 
 Rain, 52, 300; makers, 005. 
 Rainbow, iii, 17, 51, 98, 202, 341, 
 
 481. 
 Rakshasas, Persian deity, 49, 
 Raleigh, Sir Walter, expedition, 018. 
 Ramses, Kgyptian dynastv, 22, 5G. 
 Rancheria, Mexican, GOG. 
 Rasa-Mandala, Hindoo work, 114. 
 Rats, legend, 472. 
 IJattles. 13, 202, 478; sacred, 480. 
 Rattlesnakes, 43, 44, 239. 
 Raweniio, great master, 322. 
 Re, deity, 94. 
 Real People, 208, 374. (See Lenni- 
 
 Lenape.; 
 Red: color, 151, 152,200,455; cloud, 
 song, 022; earth, 8, 54G, 004 (see 
 Adam); Jacket, chief, 549, 577, 
 578; people, migration, 142, 144 
 (see Races); pipestone, 34, 84, 
 140, 323, 454; Plume, 457: sea, 9, 
 530; wood, 007. 
 Reeds, 200; whistles, 607. 
 Refuge, city of, 492. 
 Reindeer, 3, 0. 
 Reinga, mythic name, 180. 
 Relations des Jesuits, quoted, 5, 75 
 82, 83, 90, 118, 123, 130, 101, 177, 
 180, 182, 190, 203, 370, 433, 407. 
 (See Le Jeune, &c.) 
 Remusat, J. P. A., quoted, 038, 039. 
 Repose, 118. 
 
 Researches, Humboldt, 308. 
 Resurrection, 232. (See Death, Im- 
 mortality, &-C.) 
 Revealer of Good, deity, 80. 
 Revelation, book of, 98, 400, 037. 
 Revolutionary War, 579. 
 Rhode Island, 180; Historic Collec- 
 tions, 500, 572. 
 Ribbon fall, 474. 
 Rice, 151. 
 
 Rig-Veda, quoted, 385. (See Mul- 
 len) 
 
 Riksha, meaning, 385. 
 
 Rings, 10. 
 
 Rio San Juan, 144. 
 
 Rites, 223-207, 322, 390, 400, 459, 407, 
 519, 520; condolence, 501. (See 
 Ceremonies.) 
 
670 
 
 INDEX. 
 
 Fivers, 70, 2C0, 322, 327, 335. (See 
 
 Mississippi, &c.) 
 Ildaiiouii island, 5G4. 
 Koanolve, cliief, 2'J2, 470. 
 Kol.iii-redbreast, 210-212. (See 
 
 Uirds.) 
 Kotks, 209, 3C0, 361, 438; inscrip- 
 tions, 297, 308, 385. 
 Ki.cky Mountains, 28, 80, 541, 545, 
 
 Gis'. 
 Rome and Romans, 29, 178; altar 
 
 and numerals, 11, 278; ancient 
 
 device, 12; empire, 110, 1G5; 
 
 l)ower, 377 ; orators, 499 ; consuls, 
 
 505. 
 Roman Catholic missionaries, 579. 
 Romeo and Juliet, quoted, 4'}5. 
 Roncommon, mythic name, 158. 
 Roots, 128, 214, 249, 205, 470, 504, 
 
 505. 
 Rose, 70; wild, 100. 
 Rosetta Stone, 301. (See Epypt.) 
 Rosselini, Ippolito, quoted, 301, 303. 
 Rough Notes on Grammar, 447. (See 
 
 Wilson.) 
 Round Table, King Arthur's, 87. 
 Royal Arches, 474. 
 Ru'ler, divine, 199. (See God, &c.) 
 Ruler of winds, 342, 037. (See 
 
 Winds, &c.) 
 Russia, lower rivers, 489. 
 
 S. 
 
 Sabbath, 576. 
 Sabianism, worship, 317, 318. 
 Sacbey, Yucatan temples, 018, 036. 
 Sachems, 490, 493, 494, 500, 504, 505. 
 
 (See Chiefs, Mohawks, &c.) 
 Sacks, 192, 455 ; in worship, 13. (See 
 
 Medicine.) 
 Saco river, 568. 
 Sacred tree, 309; feasts, 390. 
 Sacrifices, 186, 264, 316, 381; human, 
 
 332. 
 Sagemah, sachem, 277. 
 Saginaw Indians, chant, 38. 
 Sahridbheda, Hindoo work, 520. 
 St. Anthony's Falls, 218. 
 St. Augustine, 116. 
 
 St. John, 98, 148, 554. 
 
 St. Julien, fort, 301. 
 
 St. Mary's rapids, 127. (See Sault ) 
 
 St. Suipicc, jiriest of, 624. 
 
 Sai Wang, Chinese term, 129, 
 
 Sale's Koran, 308. 
 
 Salmon, 135, 302, 480, 017; tail, 363. 
 
 Salt, superstitions, 420. 
 
 Samson, Hebrew leader, 438. 
 
 Samuel, book, ((noted, 032. 
 
 San Juan river, 144. 
 
 Sanconiatho, 48. 
 
 Sand, 239. 
 
 Sandal-wood, burned, 450. 
 
 Sandusky, lake Erie, 278. 
 
 Sanskrit (.Sanscrit): tongue, 337, 
 
 370, 4o(>, 030; grammar, 518; 
 
 words, 033. 
 Sapphires, gems, 17. 
 Sar, deity, 399. 
 Sassafras, root, 141, 505. 
 Satan, 30, 40, 103, 108, 228, revolt, 
 
 14; Sathanas, 404. (SeeUevil, (S:c.) 
 Sattik, legend, GOO, 007. 
 Saturn, 123. 
 
 Sault St. Marie, 430. (See St. IMary.) 
 Savages, characteristics, 550. (See 
 
 Indians, Iroquois, &c.) 
 Savanois Indians, 95. 
 Saviour, Passion, 148; coming, 342. 
 
 (See Jesus, &c.) 
 Saxo-Grammaticus, quoted, 185. 
 Saxon blood, 552. 
 Sayadio, quoted, 187, 188. 
 Scalps and Scalping, 181, 184, 201, 
 
 383; origin, 384. 
 Scandinavia and Scandinavians, 37, 
 
 108, 130, 340, 485; dwarfs, 9; my- 
 
 thologv, 29, 448; traditions, 347; 
 
 legend, 301 ; belief, 405. 
 Scarabee, Egyptian, 109 , sacred, 306. 
 Scarlet, color, 13, 508. 
 Schenectady, N. Y., 495, 497. 
 Schoolcraft, quoted, 93, 101, 100, 227, 
 
 231, 237, 2-38, 240, 242, 275, 311, 
 
 343, 394, 429, 452, 408, 483, 515, 
 
 525, 630. 
 Schunschunah, mythic personage, 
 
 77. 
 Schuyler, Peter, 496. 
 
INDEX. 
 
 G71 
 
 342. 
 
 1, 261, 
 
 IS, 37, 
 I; mv- 
 ?, 347; 
 
 id, 306. 
 
 lonage, 
 
 Science, 32, 52; of Thought, 6, 32, 
 47; (if Language, StiU. 
 
 Sci<ito river, 320. 
 
 Scotland, &5;J. 
 
 Seolt, Sir Walter, quoted, 161, 185. 
 
 Scottish (Jaei, IGl. 
 
 Scratdiers, Noble, 340. 
 
 Scriptures, Sacred, hi, 305, 315, 387, 
 38'J, 400. (Sec Hebrews, Isaiah, 
 vS:c.) 
 
 Sculpture, compared to sea, 45. 
 
 Scutari, dervishes, 428. (See Turkey, 
 &c.) 
 
 Sea, 54, 202; shells, 244. (Sec 
 Ocean.) 
 
 Scaconct I'oint, 438. 
 
 Seaiikok Indians, 499. 
 
 Seals: Babylonian, 304; Svrian 
 chief, 287', 305, 318. 
 
 Seasons, 80, 81, 445; allegory, 439. 
 (See Summer, &c.) 
 
 Second sight, 553. 
 
 Secotan, priest of, 208, (frontispiece). 
 
 Seeds, 232. 
 
 Seegwuti, spring, 453; allegory, 439. 
 
 Seership, 553. 
 
 Self-control, 550. 
 
 Semicircles, 97 ; sun, 6, i , 11. 
 
 Seminole Indians, .35, 149. 
 
 Semitic thought, 6']3. 
 
 Seneca Indians, 49. 404, 495, 502- 
 504, 518, 523, 527-531, 549; chief, 
 44; nation, 51; dialect, 321; dog 
 sacrifice, 407; country, 490 ; words, 
 590; name for mountain, 020. 
 
 Sonnaciierib, palace, 300. 
 
 Senses, live, 330. 
 
 Sentinel dome and rock, 474. 
 
 Sequoi Giganteus, 474; pines, 475. 
 
 Sequoyah, Indian linguist, 510, 517. 
 
 Scralo", vapor-bath, 210, 237. 
 
 Serpentarius, constellation, 46. 
 
 Serpents, 34, 38, 41-54, 108, 117, 132, 
 150, 108, 170, 191, 228, 257, 293, 
 308, 335, 347, 352, 378, 475; cross, 
 10, 13; moon, 12; god, 41, 160; 
 fear, 42; woman, 45, 119; pro- 
 phetic, 46; Great, 49; Eden, 152; 
 representation, 309; fire, 314; 
 coiled, 333; tiger, 347; prince, 
 
 349: hair, 408; lake, 537-5.39; 
 dLuble-headed, 540; feast, 001. 
 (See Kenabiuik.) 
 
 Sesbanaga, mythic personage, 46. 
 
 Sesostris, 50. 
 
 Seven caverns, 307. 
 
 Seventh day, 170. 
 
 Sluidekarihwadc, mythic name, 400. 
 
 Siuulows, Land of, 175. (See Death, 
 &c.) 
 
 Siiiih Niimeh, Oriental work, 230. 
 
 Shakal, Hindoo legend, 457. (Sec 
 Jackals.) 
 
 Shakespeare, quoted, 52, 03, 74, 133, 
 418, 429, 434, 488. (See Tempest, 
 \c.) 
 
 Sharks, 350. 
 
 .Shasta, mount, 489. 
 
 Shastika Indians, 489; appropria- 
 tions, 594; burial, 597. 
 
 Shaushauwabenase, mythic person- 
 age, 37. 
 
 Shawnee Indians, 89, 108, 150, 278, 
 482. 
 
 Shawondasee, legend, 25, 20. 
 
 Shecheni, Hebrew festival, 391. 
 
 Sheep, 151. 
 
 Shelley, P. B., quoted, 42(5. 
 
 Shells* 9, 254. 277, 278, 503; fish, 
 412, 017; white, 407; abalone, 
 480; money, GOO. (See Sea.) 
 
 Sheshegwam, song of entreaty, 80. 
 
 Shield, 502. 
 
 Shingabawossins, image-stones, 418. 
 
 Shingebiss, mythic personage, 23-25. 
 
 Siiining god, 347. (See God, Mana- 
 bozho, &c.) 
 
 Shoes, 487. 
 
 Shoshone Indians, 51. 
 
 Shrike, bird, 103, 216. 
 
 Shu, king, 190. 
 
 Sickness. 80, 113. 
 
 Sidnc, deity, 150. 
 
 Sierras, 470; mountains, 590; Ne- 
 vada, 021; bird, 022. 
 
 Sight, 620, 027. 
 
 Siguna, mythic woman, 303. 
 
 Silence, 272; Land of, 167 (see 
 Death, &c.); dignity of, 533. 
 
 Silica Indians, language, 625, 626. 
 
G72 
 
 INDEX. 
 
 Silver, ns. 
 
 Siiiiilia .siiiiilibiiH rurantur, 419. 
 
 Sin, iii(i()ii-t,'()(l, li'M. 
 
 Siiigiiij^ stars, 00; tree, 134. (See 
 S.iif^s.) 
 
 Sioux IiidiiuiH, 241. 
 
 bireii of NarrnKiinsctt Ray, 437-439. 
 
 Siva, Hindoo dtity, l(i2, '1)1, 48:j. 
 
 Six Nations, 033, 534; gospel [ireach- 
 ed to, 573. 
 
 Skieoak i:ity, 504. 
 
 Skins, 220,' 332, 508; luraian, 224. 
 (See IJcar, Deer, i:c.) 
 
 Skirinir, niytiiic personaf^e, 487. 
 
 Skookuin-taniahere' is, Indian, 404. 
 
 Skudi, mytliic personage, 303. 
 
 Skulls, 51. 
 
 Sky, 47, 52, 55, 58, 80, 07, 103, 120, 
 140, 201, 273, 322, 022, 023. (See 
 Stars, ikv.) 
 
 Slate-stone, 225. 
 
 Sleep, 258, 02!i; spirit, 434. 
 
 Slo])ing hill, 152. 
 
 Smith, George, quoted, 205, 30G, 319, 
 350, 387, 381», 3iJ0, 301, 303, 398, 
 425; Chaldean Legends, 307. 
 
 Smith, Mrs. E. Oakes, quoted, 153, 
 270. 
 
 Smithsonian Inslltnto, 550; contrilm- 
 tjons to Kthuology, .558, 582. (See 
 Morgan, Powoll, Sec.) 
 
 Snail, Washhaslias, 138, 140. 
 
 Snake. (See Serpent.) 
 
 Snakoroot, 44. 
 
 SnoM-, 52, 137, 173, 198, 220, 222,253, 
 300, 010; sending, 24; god, 27; 
 birds, 88; Land, 177; image, 219. 
 (See Winter, Ice, &c.) 
 
 Socharls, deity, 94. 
 
 S('l, deity, sun, 100. 
 
 Solans, Cal., 583. 
 
 Son, 325; of Man, 383. (See Sav- 
 iour.) 
 
 Songs, 208-335; sun, 101; of Hia- 
 watha, 432, 437, 405; religious, 
 440. (See Singing.) 
 
 Sonoma, Cal., 583. 
 
 Souls, 200, 209, 220, 430, 515; tran- 
 sit, 33; female, 124; land, 173, 
 174, 187; warrior's adventures, 
 
 180-103; country, 247, 248; hu- 
 man form, 551. (See Death, Im- 
 mortality, Spirits, liice.) 
 
 Sounds, 320. (See Lars, iS:c.) 
 
 South, 152, 173, 337; wind, 25; god, 
 27; Dome, 474. (See Winds, 
 North, (See.) 
 
 Soulli Anierica: sculpture, 21; le- 
 gends, 34.) ; symljols, (!14. 
 
 Southern Cros.s, 317; Indians, 40.', 
 014. 
 
 Spain and Spaniards, 149, 513, 528; 
 hidalgo, 147; pioneers, 583; writers 
 (piotcd, 004. 
 
 Sparrow-liawk, 415. 
 
 Speech, Beloved, 47. (Sec Chapter 
 XIX.) 
 
 Speeches, Indian, 525, 520. 
 
 S[ienser, I",dmund, quoted, 428. 
 
 Si)ider.s, 108, lOJ. 
 
 Spiral lire, 110. 
 
 Spirits, 57, 325; messenger, 1-38; 
 land, 178, 183, 588; creative, 302; 
 revelations, 304; heart, 300; way, 
 405; evil, 523; roads, 594. (See 
 Soul, Great Spirit, Ike.) 
 
 Spring, 174, 253, 2i)(;, 423, 439, 445, 
 453, 001, 020; apjiearance, 418. 
 (Sec Seasons, Seegwuu.) 
 
 Springfield, settlement, 575. 
 
 Squares, symbolic, 10, 113, 252, 200, 
 310, 334," 020. 
 
 Squaw, blind, G05. (Seo Women, 
 &c.) 
 
 Squior, E. G., quoted, 12, 311, 331, 
 351. 
 
 Squirrels, 1-37, 345. 
 
 Stags, 120. 
 
 Stanton. Kobert, with Indians, 548. 
 
 Stars, 7, 78, 92, 97, 102, 114, 130, 170, 
 202, 307, 313, 317, 318, 334, 335, 
 374, 382, 385, 480, 519, 524; gods, 
 4; worship, 54-78; falling, 73; 
 morning, 57, 58, 273, 022, 023; 
 northern, 57; wandering, 58, 50; 
 woman's, 04-00 ; evening, 04- 
 67; lily, legend, 08; fixed, ISO; 
 spirits,' 224, 451; fallen, 418; 
 names, 500. (Seo various sub- 
 ordinate heads.) 
 
INDEX. 
 
 G73 
 
 Stonm, 210. 
 
 .Stctli', .ludgp, quoted, 582, 
 
 Stoics, 447. 
 
 St(ni('lnMi,:,'o, .123, .12.'.. 
 
 Stoiii.'s, ;124; red piiie, 84. 
 
 .Stiiiiiii;,^t<)ii, ('iiiiii., r>47, 043. 
 
 Stuajr-Ii giants, O.'JS, 541. (Soc 
 Giants.; 
 
 Su.cil, sacn.-d, 598. (Sco Tlironc.) 
 
 Stiirnis, (jol; fool, ;j(JOj nilur and 
 fleece, 3G'J. 
 
 Stranger-i, 470. (Sec Hospitality.) 
 
 Slrawlx'rric's, 132. 
 
 Slukcly, Dr., f|uotod, 324. 
 
 Stiir^'oon, lish, !I3. 
 
 Suincrii, mythic name, 71. 
 
 Snmniiv, 42, 423, 445; f,'(id, 27; Indi- 
 an words, (j2lt. (Sec Seasons.ikc.) 
 
 Sun, 35, 40, 54, 7.5, 7J-1I5, 110, 120, 
 124, l.i.J, 14.'), 140, 22;j, 317, 3;U, 
 343, 347, 374, 458, 472, 481, 4S2, 
 48G, 407, 501, 510, 523, 027, 033; 
 god, 4, 0, 8, 23, 140, 201, 314, 
 330, .')92, 440; relation to human 
 existence, 18; temple, 33; place;, 
 38; daughter, 45; worship, 83-87; 
 ensnared, 88-91; allegory, 01-93; 
 
 Synopsis of Inilinn tribes, 490. 
 Syrian chief, «eai, 287, 318. 
 
 rising ami setting. 
 
 107 ; names, 
 (Sco Moon, 
 
 300; symbol, 457, 
 
 Earth, &c.) 
 Sunfish, 345. 
 Sunflower, 1D9; oil, 5G0. 
 Superior, lake, 127, 225, 251, 278, 
 
 431. 
 Suprctuo Reing, God, 2, 170, 590, 
 
 0.37; deity, 53, SI, 252. (See God, 
 
 &c.) 
 Surtur, Scandinavian, mythic per- 
 
 .sonage, 487, 483. 
 Surya, Hindoo deity, 95, 339. 
 Suscjuehanna river, 535. 
 Swallows, 34. (See Birds.) 
 Swamps, 250. 
 Swans, 145; down, 53. 
 Sweating-lodge, 73, 250. 
 Swedenborg, Emanuel, quoted, 94. 
 Sword-age, 485. 
 Symbols. 223-335; stars, 12; circles, 
 
 22, 418; sacred, 316, 317; testi- 
 mony, 524. 
 
 Taati'S, quoted, 48. 
 I'abcrnacle, Hebrew, C20, 0.30. 
 Tablets, Hal)yloiiian, 389, mO, 400. 
 
 (See IJabylon, ike.) 
 Tacitus, quoted, 75. 
 Tactics, Indian military, 502. 
 Taillum, quoted, 07. 
 TakiuiUauxkan, god of motion, 4.35, 
 
 430. 
 Tamat, the sea, 400. 
 Tanner, John, quoted, 73, 103, 123, 
 
 103, 172, 184, 200, 233, 231), 240, 
 
 202, 203, 200, 275, 300, 379, 383, 
 
 384, 398, 470, 514, 579. 
 Tapestry, 202. 
 Tarenyawago, Holder of the Heavens, 
 
 187,' 297,' 339, 403, 438, 534. 002, 
 
 034; departure, 350; abode, 419. 
 Tart.artril)es, 019. 
 Tattooing, 50.5, 500. (Sec Face.) 
 Tatu Indians: timidity, 501; belief, 
 
 004. 
 Tau : letter, 21 ; cross, 290, 312. 
 Taurus, constellation, 317. 
 Tautes, 122. 
 
 Tavi, mytiiic personage, 80. 
 Tavwitz (Tavwits), deity, 133, 139. 
 Tavwotz, deity, 80, 81, 201, 205. 
 Tchakabcsch, mythic personage, 371. 
 Tea-plant, 252. 
 Tears, 488. 
 
 Teciio, V. Nic. del, quoted, 08. 
 Tecumseh, chief, 3. 
 Tehkarihhokeii, apostrophe, 400. 
 Telepathic science, 409, 
 Tempest, quoted, 133, 251, 488. 
 Ten, sacred nimiber, 030. 
 Tennyson, Alfred, quoted, 35, 71, 
 
 104. 
 Testament: Old, 110; New, 171. (See 
 
 Bible, &c.) 
 Thalassa, Greek word, 387. 
 Thalatta, Ciialdeau word, 387. 
 Thanks, 627, 628. 
 
 43 
 
674 
 
 INDEX. 
 
 Thebes, city, 45G. 
 
 Tlieseus, king, 186. 
 
 Thibet, i). 
 
 Tlii>tles, 108. 
 
 Thlcocotcho, seat of government, 492. 
 
 Tlior, 23, 302, 303 ; hammer, 10. 
 
 Thoreaii, II. D., quoted, 253. 
 
 Thracians, 123. 
 
 Tlirec, immber, 319. (See Babylon, 
 Cr s. Triangles, Triinurti, Trinity, 
 & , 
 
 Throne, sacred, 598. (Sec Stool.) 
 
 Tluimmim, Jewish, 13. 
 
 Thunder, 27-29, 34, 112, 113, 132, 
 168, 2(»1, 327, 477, 519, 524; god, 
 3, 8, .^09, 487; young, 29; bird, 35, 
 302, 451: spirits, 452; names, 590. 
 
 Thymos, 032. 
 
 Tiamat, the sea, 399. 
 
 Tibikgizis, sun of night, 91. 
 
 Ticonderoga, fort, 609, 
 
 Tien, deity, 129. 
 
 Tigers, 170, 457, 492. 
 
 Tiger-snake, 347. 
 
 Tioto, place, 400, 402. 
 
 Tippoo Sahib: coins, 20; cabinet, 
 22. 
 
 Tissiyak, legend, 473. 
 
 Titans, deities, 437. 
 
 Tiw, Scandinavian deity, 630. 
 
 Tobacco, as incense, 43, 08, 96, 103, 
 12S, 143, 151, 239, 249, 251, 264, 
 327, 338, 537. 
 
 Toniaiiawks, 184. 
 
 Tombs, 198, 199, 238 ; of Daniel, 21, 
 291; Ilesiod and Prophets, 630. 
 
 Tompkins, Governor, 549. 
 
 Tonga Islanders, 340. 
 
 Tongalou, deity, 340. 
 
 Tongue, 513. 
 
 Torquemada, quoted, 223. 
 
 Tortoise, 119, 120; sacks, 13; anec- 
 dote, 410; eye, 449. 
 
 Torture, barbaric. 520. 
 
 Totems, 42, 44, 238-241, 328, 334. 
 
 Toys, 504. 
 
 Trade, 507. 
 
 Tradition, uniformity of, 614. 
 
 Traditional History of Ojibway Na- 
 tions, 08. 
 
 Transformation and Transmigrrtion, 
 131, 202-2:>3, 239, 208-335. 
 
 Treacherv, 5.')7, 579. 
 
 Trees, 99, 113, 141, 108, 174, 2-; 7, 
 435, 475; mystic, 132-135; singhig, 
 134; list, 282; old, 327; legend, 
 391; life, 425, 400; of peace, 530, 
 531, 539, 544. 
 
 Triangles, 70, 109, 310, 330, 383. 
 
 Tribes: Californian, 472; names, 
 502; dialects, 513; relations, 579. 
 (See Mohawk, Sec.) 
 
 Trinuirti, Hindoo symbol, 297. 
 
 Trinity, 10. 
 
 Trinkets, 506. 
 
 Trumbull, B., quoted, 506. 
 
 Truth-speaking, 83, 570, 571. 
 
 Tula, turtle-land, 353. 
 
 Turkey and Turks, 123, 256; der- 
 vishes, 593. (See Mohammedans, 
 &c.) 
 
 Turkeys, 552; the Benevolent, 417t 
 
 Turquoise, gem, 9. 
 
 Turtles, 372, 491, 504; land, 353; 
 tribe, 543. 
 
 Tuscarora Indians, 321, 503, 523, 524, 
 537, 544; village, 534; historian, 
 540 ; name, 020. 
 
 Tutokaaula, El Capitan, 471, 472. 
 
 Twenty, sacred number, 520, 636. 
 (See' Ten, &c.) 
 
 Twightwies Indians, 530. 
 
 Twilight of the gods, 485. 
 
 Typho, deity, 75, 102. 
 
 Typhon, fable, 303. 
 
 Tyr, Scandinavian deity, 487, 630. 
 
 u. 
 
 Ui-TiMATE Cause, 110. 
 Uiiamies Indians, 527. 
 Unanimity among the sachems, 503. 
 Unikarets, mvthic personage, 199, 
 
 200. 
 TTiiishaba, red race, 270. 
 United States Geographical Survev, 
 
 471. 
 Unktahe (Unkatahe) deity, 41, 45, 
 
 202, 203, 224, 393, 430. 
 
■■ 
 
 INDEX. 
 
 675 
 
 Urania, planet, '117. 
 
 TJrim, Hebrew, la. 
 
 Ursa Major, constellation, 72, 73. 
 
 382,385. ' 
 
 Ute Indians, 133. 
 Uziiniaiti, grizzly bears, 474. (See 
 
 Yo Semite.) 
 
 w. 
 
 Vali, Scandinavian mythic person 
 
 age, ;j«3. 
 Valkyrior, Scandinavian deities, 7G. 
 Valley of heaven, 623. 
 Vampire, 455. 
 
 Vapor-bath, 210, 231, 237. (See Se- 
 
 ralo.) 
 Vases, 565, 569. 
 Vatican, 45; iiorary, 340. 
 Vedas, Hindoo sacred books, 97, 111 
 
 631. (See Miiller.) 
 Vegetables, 40, 278, 369, 424, 6G4, 
 
 569. 
 Venison, 565. 
 
 Venus, 124, 481; Egyptian, 291; wo- 
 man's star, 315 ; planet, 317, 318. 
 Verbs, 321. 
 Vernal falls, 474. 
 Vesta, planet, 203. 
 Vigrid, mylliic battlefield, 486. 
 Village Indians, 558, 618, 619. (See 
 
 Hunter.) 
 Vimont, Jesuit Father, 83, 123, 
 
 Vines, 142, 338, 452, 570. 
 
 Virgil, quoted, 402, 432. 
 
 Virginia, 268, 470, 563; settlement, 
 292; Indians, 004. I 
 
 Vishnu, Hindoo deity, 36, 46, 120, \ 
 254, 339, 45G; symbol, 289-292; I 
 rurana, 450. I 
 
 Vision of Ezckiel, 15. 
 
 Visitors, mysterious, 193-195. 
 
 Vivified crosses, 22. (See Cross.) 
 
 Vocabulary, Powell's, 590. 
 
 Voluspa, Scandinaviau work. 106 
 
 485. 
 Vowels, 517. 
 Vultures, 156, 195. 
 
 Wabasji river, 413. 
 
 Wabassa, mythic personage. 337. 
 I Wabaunse, chief, 570. 
 
 Wabenos, mythic personage, 227. 
 
 Wabenowusk, Indian name, 44. 
 j Wabose, hare, 409. 
 I Wall, sacred syllable, 024-038. 
 I Wah-ah, Indian term, 208. 
 j Wahgomend, Jossakeed, 298. 
 
 Wahkeeyan, thunder-god, 3. 
 
 U'ahkendendas, sprites, 77, 78. 
 
 Wahkeon-bird, AU-flicr, 34, 41, 94. 
 77, 309, 370, 462. 
 
 Wahundedan, mythic personage, 75- 
 
 Waitoke Hazho, mvthic personasre. 
 12. ' a . 
 
 Waniponag Indians, 548. 
 
 Wampum, money, 49, 140, 197, 470, 
 497,520,530,629; belt, 539. 
 
 Wandering Star, 313. ' 
 
 Wapella, chief, 571, 572. 
 
 War, 75, 176, 241, 333, 493; wlioop, 
 240, 201; path, 256, 463; party, 
 200-262; songs, 271, 272; tree, 
 334; origin, 452; name, 590; 
 chiefs, 495. 
 
 Warriors, young, 256, 257; portraits, 
 550. ' 
 
 Wasbashas, snail, 138. 
 
 Water, 8, 180, 203, 238, 260, 317, 440, 
 519, 523; magical, 188, 18;t; ser- 
 pent, .393; walker, 430; Jars, the 
 Two, 449, 450. 
 
 Waterfalls, 435. (See California.) 
 
 Watson, John, quoted, 574. 
 
 Waubunannung, 73. 
 
 Waubunong, Place of Breakino- 
 Light, 57, 81. " 
 
 Way of Souls, 553. (See Immortal- 
 ity. Heaven, &c.) 
 
 Wazliawahd, maker of the universe 
 
 313. 
 Wealth, god of, 487, 
 Weedigocs, giants. 436. 
 Wceng, spirit of sleep, 434, 435. 
 Weeping-dance, 475. 
 Wei, Chinese word, 639, 
 
676 
 
 INDEX. 
 
 Weighed in the Path, 410. 
 
 Wekwek, bird, 022. 
 
 Wolehideh, mythic locality, 620,621. 
 
 West, 4, 6, 'h, 152, 17-3', 250, ^37. 
 (See Compass, East, &c.) 
 
 West Indians, 105. 
 
 Western world, dialects, 3S5. 
 
 Wezeattah-Wochastah, Indian name, 
 27. 
 
 Whales, 350. 
 
 Wheels, 16, 210; of fortune, 11. 
 
 Wheiah, Indian exclamation, 381. 
 
 Winston, philosopher, quoted, 74. 
 
 White: color, 9, 13, 151, 253, 204, 
 200, 45i), 407, 503; sea, 0; fish, 210; 
 significance, 457 ; badges and flags, 
 458; towns, 4'J2. 
 
 Whittek. ,-gah, manitto, 420, 427. 
 
 Wickiups, brusiiwood tents, 599, 013. 
 
 Wife, Inconstant, 210. (See Mar- 
 riage, Women.) 
 
 Wigwams, 272, 314. 
 
 Wildcats, 378, 385. 
 
 Wild rose, 100. 
 
 Williams, Roger, 515, 570, 574. 
 
 Willow: tree, 141; work, 012. 
 
 Wilson, J., quoted, 447. (See Rough 
 Notes, &c.) 
 
 Winds, 8-31, 109, 117, 223, 250-252, 
 258, 292, 317, 320, 405, 4'j2, 515, 
 519, 524, 590, 032, 033, 638; gods, 
 4-7, 23; spirits, 7, 295; cross, 18, 
 19,21, 82, 224; legends, 20; west, 
 28; four, 35, 58, 350; ruler, 35, 
 202-204, 342; arpent, 37; of lives, 
 297; emblem, 309. (See Compass, 
 East, &c.) 
 
 Wingandacoa, Indian settlement, 503. 
 
 Winginia, sachem, 503. 
 
 Wings, 33, 35, 54, 157, 212, 343; 
 joined, 10; broken, 420. 
 
 Winnebago Indians, 8, 91, 95, 117, 
 120-128, 183, 514, 523, .524. 
 
 Winter, 52, 79, 194, 213-215, 270, 
 .382, 439, 485, 537. 
 
 Wintun Indians, words, 594, 595. 
 
 Wisconsin, 330. 
 
 Wisdom, 027, 629, 033. 
 
 Wise Man, 400. 
 
 Witches, 541. 
 
 Woannomih, mythic personage, 480. 
 Wohwohnau, Indian ceremony, 474. 
 Wolves, 27, 131, 170, 239, 348, 303, 
 
 480, 491, 492, 504, 541; boy and, 
 
 212-210; age, 485. 
 Women, 027; married, 99; the first, 
 
 129; Indian relations, 557; Apacho 
 
 and Iroquois, 584 : California, 005. 
 
 (See Marriage, &c.) 
 Wood, AVilliam, quoted, 227. 
 Woodpeckers, 210, 347, 412, 480; 
 
 acorns, 004; scalps, 012. 
 Worcester, Mr., quoted, 500, 511, 
 
 512, 020. 
 Wordsworth, William, quoted, 300. 
 Work-baskets, 611. 
 World, creation, 483. (See Creation, 
 
 &c.) 
 Worms, anecdote, 411. 
 Worship, 520. (See God, &c.) 
 Wright, Mr., quoted, 519. 
 Wunaum wayean, Indian saying, 
 
 570, 571. 
 Wyandot Indians, 118. 
 Wyaukenarbedaid, mythic person- 
 age, 414. 
 Wythe, John, pictures, 265, 550, 559. 
 
 X. 
 
 XoEHicALCo, Mexico, monument, 9; 
 
 temple, 12. 
 Xolotl, Mexican deity, 367, 308. 
 
 Y. 
 
 Ya, sacred syllable, 624-638. 
 Yafurda, mythic name, 134. 
 Yahhewah, sacred name, 587. (See 
 
 Yowah, &c.) 
 Yahweh and Yahaveh, sacred names, 
 
 637. (See Jehovah, &c.) 
 Yakshas, spirits, 49. 
 Yamoiden, poem, quoted, 185. 
 Ynndih, sacred word, 620, 622. 
 Yarn, in legend, 362. 
 Yarok Indians, 489. 
 Yarrow, 44. 
 
INDEX. 
 
 (See Je- 
 
 Yaweh, sacred name, 628. 
 liovali, ic.) 
 
 Years, 5^8. 
 
 Yellow, color, 9, 20 ; earth, 455; sea, 9, 
 
 1 eiidys, Sydney, quoted, 55,101, 118, 
 
 1 ezidis, priests, 102. 
 
 Ygf,alrasil-tree, 37, 130, 138, 480. 
 
 Yniir, giant, 304, 305. 
 
 Yo, sacred syllable, 024-038. (See 
 
 lowah, Jehovah, &c.) 
 YoallichecatI, deity, 109, 
 Yohewah, sacred name, 322, 424 
 Yokut Indians: chant, 475; use of 
 
 acorns, 002. 
 Yonondio, title applied to white men, 
 
 Yosemite Talloy, 470, 474, 510. 
 
 California, Uzuniaiti, &,f,) 
 Yototowi, legend, 588. 
 Young, Thomas, quoted, 301. 
 
 (See 
 
 Yowah, sacred name, 024-038. 
 
 Jehovah, &c.) 
 Yuatoghies, Indians, 530. 
 Yucatan, 018, 030. 
 Yuinump, legend, 133. 
 Yuniachuh, deity, 594. 
 Yurok Indians, words, 590. 
 
 z. 
 
 Zabei, 119. 
 
 ^oisberger, author, quoted, 573, 
 'denies, deities, 105. 
 Zend-Avesta, sacred books. 111 
 
 (See Persia, &c.) 
 Zeus, Greek deity, 030, 032. 
 Zinzendorf, Count, and Indians, 
 Zodiac, signs of, 93, 484. 
 Zoroaster, 179, 430. 
 Zufii women, 557. 
 
 677 
 
 (See 
 
 574. 
 370. 
 
 573. 
 
 University Press : John Wilson & Son. Cambridge.