{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73136/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73136","id":"gutenberg_73136","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73136","summary":null,"tags":["Category: History - Other","Category: Mythology, Legends & Folklore","Indians of North America","Indians of North America -- Folklore"],"text":"WIGWAM STORIES\n TOLD BY NORTH AMERICAN INDIANS\n\n\n COMPILED BY\n MARY CATHERINE JUDD\n\n WITH ILLUSTRATIONS BY\n ANGEL de CORA\n (HINOOK MAHIWI KILINAKA)\n\n\n BOSTON U S A\n GINN & COMPANY\n ATHEN\u00c6UM PRESS\n 1904\n\n\n\n\n\n\n\n\nPREFACE\n\n\nThese stories, told by and about the Indians, have been gathered from\nvarious sources. They show, among other interesting facts, that the\nlove of the beautiful, and also of the humorous, dwells in the heart of\nthe wild Indian.\n\nThere are no adaptations from Longfellow\u2019s poem of Hiawatha, but the\ncompiler has gone directly to the works of Schoolcraft, whose writings\nwere Longfellow\u2019s inspiration. Schoolcraft\u2019s Journal states his belief\nthat Menabozho and Hiawatha were one and the same person, the latter\nname being preferred as more musical. Hence, Longfellow chose it as the\nname of his Indian hero.\n\nHoratio Hale and other authorities on Iroquois history differ strongly\nfrom Schoolcraft on this point, and maintain that the name of Hiawatha,\nor Heyanwatha, refers only to an Iroquois statesman or deity.\n\nMenabozho, or The Foolish One, is very real to the Chippewa or Ojibway\nIndian of Minnesota. The various names of Missaba, Mesaba, Michabo are\nmerely English or French renderings of the same Algonquin word.\n\nThe later stories herein told, that were gathered from the Chippewas in\n1895, 1896, and 1900, prove their unchanging love for the tales of this\nimaginary hero.\n\nAttention is called to the very interesting pictures on pages 17, 43,\n53, 55, 89, 100, 173, and 188, which are from photographs taken by\nGeorge Wharton James, of Pasadena, Cal., the noted authority upon\nIndian life and basketry. The copyrighted pictures on pages 43 and 55\nare used in this book with his special permission.\n\nIn addition to the numerous illustrations from photographs, Miss Angel\nde Cora, a young Indian artist of great promise, has contributed three\nfull-page sketches, the cover design, and numerous initials and\ndesigns. The pictorial features, therefore, reproduce with unusual\nfidelity the atmosphere of Indian life.\n\n\n MARY CATHERINE JUDD.\n\n\n\nNote. In answer to inquiries the compiler desires to state that\naccording to the census reports of 1900 there are fifteen American\ncities any one of which contains more inhabitants than the total\nnumber, 266,760, of our taxed and untaxed American Indians; of these\nnearly one half are in Indian Territory, Alaska, and Arizona.\n\n\n M. C. J.\n\nMinneapolis, Minn.,\nJanuary, 1904.\n\n\n\n\n\n\n\n\nCONTENTS\n\n\nPART I\n\nSKETCHES OF VARIOUS TRIBES OF NORTH AMERICAN INDIANS\n\n PAGE\n Books in the Indian Language 3\n Some Things the Indians knew before White Men came 6\n How the Iroquois built their Log Forts 10\n Indian Records 12\n Wampum Money 15\n Indian Traits 20\n The Indian\u2019s Eye Training 26\n Medicine Men among the Indians 28\n The Indian at Home 31\n Meaning of Indian Totems and Names 35\n Indian Names for the Months or Moons 39\n Customs of Kickapoo, Seminole, and Other Tribes 44\n The Indians who live in Brick Houses 47\n The Moki Indians 54\n Dakota or Sioux 57\n Indian Games 59\n Sioux and Chippewas of Minnesota 62\n Chief Logan and Others 68\n A Navajo Medicine Chant 70\n How the Cave People found Dry Land on the Earth (Zu\u00f1i Chant) 72\n\nPART II\n\nTRADITIONS AND MYTHS\n\n Introductory\u2014Indian Stories 79\n I. Iagoo, the Great Story-Teller 81\n II. How Clay Dishes were first made 88\n III. Leaping Rock in the Pipestone Valley 91\n IV. The Face of the Great Manitou in the Rock 93\n V. How Two Squaws saved their Band 96\n VI. Origin of the Crane Tribe 98\n VII. Story of the First Man and Woman 101\n VIII. Giants and Fairies 103\n IX. Weenk the Sleep-Bringer 105\n X. The Little People of the Senecas 108\n XI. The Hunter who could fly 110\n XII. How the Bear lost his Tail 112\n XIII. The Blue Heron and the Wolf 115\n XIV. The Little Wolf Brother 119\n XV. The Good Bear and the Lost Boy 123\n XVI. Legend of Niagara Falls 127\n XVII. How the Indians came to know Medicine Plants 130\n XVIII. Mondahmin, who gave the Corn 133\n XIX. The Marriage of Mondahmin 136\n XX. The Prairie Dandelion 139\n XXI. The Shadow Canoe 141\n XXII. An Indian Temperance Speech 145\n XXIII. The Girl who became a Pine Tree 147\n XXIV. The White Stone Canoe 151\n XXV. The Great Bear in the Sky 155\n XXVI. The North Star 157\n XXVII. The Star that never moves 160\n XXVIII. Trapping in the Happy Hunting Grounds 164\n XXIX. The Old Man in the Sky 167\n XXX. Where the Morning Star came from 168\n XXXI. The Woman in the Moon 171\n XXXII. The Seven Stars of Pleiades 174\n XXXIII. The Chipmunk\u2019s Black Stripes 176\n XXXIV. The Echo God and the Northern Lights 179\n XXXV. Legend of Mackinaw Island 181\n XXXVI. How the Water Lily came 185\n XXXVII. The North Wind\u2019s Defeat 189\n XXXVIII. A Rip Van Winkle 192\n XXXIX. Legend of the Wampum-Bird and the Boy 200\n XL. The Magic Moccasins 204\n XLI. Opechee the Robin Redbreast 208\n XLII. The Indian who married the Moon 211\n\nPART III\n\nSTORIES RECENTLY TOLD OF HIAWATHA AND OTHER HEROES\n\n Introductory\u2014The Indians\u2019 Present Condition 217\n I. Menabozho and his Three Brothers 223\n II. Story of the Deluge 227\n III. Menabozho caught 230\n IV. How the Kingfisher got his Ring and his Ruffle 235\n V. How the Woodchuck helped Menabozho 237\n VI. Menabozho swallowed by a Large Fish 239\n VII. The Thunder-Bird of the Dakotas 241\n VIII. Hiawatha the Wise 244\n IX. Wampum or Indian Money 251\n X. Legend of the Arbutus 253\n XI. The One who loved him most 257\n XII. The Marten and the White Rabbit 260\n XIII. How Light, Fire, and Water first came to the World 264\n XIV. How the Copper Mountain came to fall 266\n XV. The Sun and Moon 268\n XVI. Custer\u2019s Heart 270\n\nWord List 272\n\nGlossary 273\n\n\n\n\n\n\n\n\nLIST OF ILLUSTRATIONS\n\n\n PAGE\n Se-quoyah, the Indian Scholar Frontispiece\n Pueblo House with Kivas in Foreground 7\n Pueblo Indians making Beads 17\n Hogan of Navajo Blanket Weaver 23\n Big Medicine Man 29\n Alaskan Totem Poles 37\n Mokis ready for a Sacred Dance 43\n Three-Storied Pueblo Houses in Oraibi 49\n Moki Maiden in Native Costume 53\n Interior of Kiva with Sacred Altar 55\n Chippewa Indian\u2019s Summer Wigwam 65\n Interior of Zu\u00f1i House 73\n The Indian Story-Teller Frontispiece, Part II 78\n Indian Woman making Clay Dishes 89\n Alaskan Indian Women with Baskets 95\n Moki Basket Weaver 100\n Kiowa Papoose in its Cradle 107\n Moki weaving Clay Dishes and Tools 118\n Teepee Village 126\n Minnehaha Falls in Summer 143\n Apache Woman with her Handiwork 150\n Indian Women with Papooses 163\n Pueblo Indian Pottery 173\n Dance of the Moki Antelope Priests 178\n Pueblo Indians watching a Sacred Dance 188\n Tu-me-na Siwash Girl 195\n Apache Scout ready for War Dance 203\n The Indian of To-day Frontispiece, Part III 216\n Indian Basket Exhibit 225\n Indian Picture Writing on Stone 234\n Sioux Indians and Teepee 238\n Pueblo Women grinding Corn 247\n Adobe Houses Pueblo Children near Kiva 261\n\n\n\n\n\n\n\n\nPART I\n\nSKETCHES OF VARIOUS TRIBES OF NORTH AMERICAN INDIANS\n\n\nWIGWAM STORIES\n\nBOOKS IN THE INDIAN LANGUAGE\n\n\nJohn Eliot, of Massachusetts, published the first Indian Bible. This\nand other Bibles and books in the Indian languages may be seen in the\nlarger city libraries.\n\nThe Indians had no printed languages with letters before the white man\ncame; their painted or carved picture-writing meant much to them. Their\nteepees were covered with histories of the battles their owners had\nfought, but they had no books of \u201ctalking leaves.\u201d\n\nSe-quoyah, a Georgia Indian half-breed, was a modern Cadmus to his\npeople. He invented a perfect alphabet of over eighty letters for his\nnative Cherokee language, and by his own zeal inspired his nation with\na love for written words. His paper was birch bark; his ink the juices\nof berries and weeds.\n\nHe hated the white people, for his white father had basely deserted his\nmother when Se-quoyah was a helpless babe. His mother\u2019s father was a\nproud chief, and the grandson seems to have inherited his spirit.\n\nSe-quoyah never learned to read or to write a word or a letter of\nEnglish, and his anger was aroused when he saw one of his tribe reading\na book made by the hated white people; Se-quoyah then declared he would\nmake as good a one for the Cherokees, and he did.\n\nHe listened for sounds while his people talked. He became a silent\nstudent and lost or forgot his old warlike spirit. He sat beside his\ndoorway and marked upon bark. His people pitied him, for he did not\nfight. At last he called a council; he wrote on bark and gave the\nwriting to his little daughter, who had been taught by him to read. She\nread it and did as the writing commanded; the test was tried many\ntimes.\n\nThis caused great excitement; young men came in scores to learn of him;\nthey forgot hunting and war for letter-writing. The white missionaries\nadopted his letters and made a Bible which was read by all these Indian\nstudents. The nation became civilized in a short time, and the first\nprinting press sent to an Indian tribe was that sent about 1820 by the\nUnited States government to the Cherokees. The type was cast in\nCherokee characters, the same that Se-quoyah had invented.\n\nA marble bust of Se-quoyah adorns the council house in Tahlequah, the\ncapital of Indian Territory, where this tribe was sent after gold was\nfound on their reservation in Georgia. They knew the value of these\nmines, but the white man\u2019s power was stronger than theirs, and they had\nto leave homes and wealth for a strange new land.\n\nSequoia, the botanical name of the big trees of California, is the only\nmemorial the white man has given this truly American genius.\n\n\nAdapted from Smithsonian Report.\n\n\n\n\n\n\n\n\nSOME THINGS THE INDIANS KNEW BEFORE WHITE MEN CAME\n\n\nThe Indians made and still make excellent canoes of bark or of logs and\neven of skins. The birch-bark canoe is light and very swift, and white\nhunters are proud of their skill in its use, but the skin boat has only\nstrength as its merit.\n\nThe Siwash Indian of Puget Sound hollows out from a single log a fine\ncanoe with decorated prow. He makes it secretly in the dark forest, and\nwhite men have tried for years to solve the problem of its swiftness.\n\nThe bows of strong wood bent by sinew cords and the stone-headed arrows\nwith feather tips were excellent weapons in the Indians\u2019 former methods\nof warfare and hunting, and a good arrowhead maker was famous\nthroughout a nation.\n\nIndian squaws were skillful in the making of buckskin suits for their\nbraves. The handsomely embroidered moccasins were and are now good\nspecimens of woman\u2019s work and love for beauty of coloring and design.\nEach tribe had its own pattern and shape, differing so much from those\nof other tribes that a footprint might announce an enemy in war time.\n\nThe Indians are still noted trappers, and their squaws know well how to\ntan and dress the skins of animals. Fish-hooks were made of bone or\nflint, and spear points were of the same materials, but they were very\nsharp and with them the Indians caught many fish.\n\nTheir roving habits as hunters gave them little time for\nhouse-building, and so their homes were simply tents made of strips of\nbark or, better yet, of large buffalo or deer hides, neatly sewed\ntogether for this purpose. These teepees and wigwams were easily put up\nor removed, and were a good shelter.\n\nThe Village Indians, or Pueblos of Arizona, still build themselves\nhouses of adobe or unburnt brick. As the Pueblos were and are now less\nwarlike than the roving tribes which live in tent-like houses, they\nhave had time to invent many useful things.\n\nThe Pueblos weave excellent woolen blankets of gay stripes and a coarse\ncloth for wearing apparel. They make water-tight baskets and dishes of\nfiber, and these are often exchanged with the Tent Indians for dried\nmeat and other food.\n\nThe Village Indians have for centuries planted and cared for maize,\npumpkins, beans, and other vegetables. Turkeys are raised for food, and\ntheir feather fibers are woven into cloth. Eagles are caged and raised\nfor their long feathers, which are held sacred.\n\nIn the ruined houses of the cliff-dwellers of Texas and Arizona\nfragments of cloth woven from cotton and other substances have been\nfound. No white man taught this ancient people these arts of weaving.\n\nClay dishes, mortars, and pestles of stone, large sea-shells cut into\nshapes for holding food, stone axes, and knives show some of the skill\nof these early Americans.\n\nThe ornaments made of silver by the Navajo, as well as the long strings\nof turquoise beads, are sometimes remarkable for their beauty.\n\nWampum, used by so many tribes for money, was carefully made from\nshells by eastern Indians. It seems strange that their crude tools\ncould have made such small beads so very well.\n\nThe knowledge of medicine in all tribes was limited to a few herbs. The\nrest was a kind of sorcery; but with the herbs, fresh air, and fresh\nwater they managed to cure many ills.\n\nThe Pueblos of New Mexico are very different from the Zu\u00f1is or the Moki\nPueblos of Arizona. They are now much like the white people, for they\nlive in well-built houses, attend church, and send their children to\nschool.\n\n\n\n\n\n\n\n\nHOW THE IROQUOIS BUILT THEIR LOG FORTS\n\n\nThe French explorers in the land near Lake Champlain, and in what is\nnow central New York, found many of the Iroquois villages protected by\nstrong, well-built log forts.\n\nThey were built in this way: The Indians first found a place where\nthere were many tall trees; these were set on fire near their roots,\nand stone axes were used to rub off the coals, so they would burn\nfaster. After the trees had fallen to the ground they were set on fire\nagain, in places about three long steps apart. The fires burned through\nthe logs in about half a day.\n\nAs there were no horses, the logs were drawn by the Indians, and then\nput into place. Earth was heaped up on both sides of the logs to keep\nthem from falling. The forts had two gates; the one in front for\ngeneral use; the one in the rear for use when getting water.\n\nIn making the fire to burn the logs, a small dry stick was quickly\nrubbed with a steady motion against well-seasoned wood; after a while\nit would burn. Great care was used in preserving coals of fire through\nthe night time for the next day\u2019s use.\n\nOn the shores of the beautiful Seneca Lake, by the banks of the Mohawk\nand Genesee rivers, in the forests of Oneida and Cayuga, and in many\nother parts of this fertile region, these strongholds of a savage\npeople stood secure.\n\nSometimes several acres of land were enclosed, with many homes well\nprotected both day and night from wild animals and other foes.\n\nSome of these rude dwellings were more than one hundred feet in length,\nand were made of poles bent like an arch and covered closely with many\nlayers of elm bark. These large houses, thus protected by forts, were\nused by several different families, for the \u201clong-houses\u201d were divided\ninto rooms by deerskins or other robes.\n\nFine fields of corn, squashes, and beans were planted and harvested by\nthese fort dwellers, and they knew well how to protect themselves from\nintruders, for they had hundreds of stones and even huge rocks piled\ninside the fort ready to hurl at an enemy.\n\n\n\n\n\n\n\n\nINDIAN RECORDS\n\n\nThe Leni Lennape, or Delaware Indians, kept a curious record of their\nearly history by means of sticks which were notched and painted; these\nsticks were about six inches long. Each painted notch indicated some\ngreat event in their nation\u2019s history. The meanings of the notches were\ntaught by old chiefs to the younger ones, and the stories have been\nrepeated for hundreds of years. Leni Lennape means Men of Men or The\nPeople, and these sticks have been held to prove that their nation is\none of the oldest among the red men. Their chiefs were noted for their\nwisdom in war and peace.\n\nA white man, who proved himself a true friend to the Leni Lennapes,\ngained their confidence and they told him the secrets that were kept by\nthe painted sticks. He had it printed, but had to leave out many words,\nas their language is very different from English. It is an easy matter\nto read the history now, and, although many words are omitted, any one\ncan understand its meaning.\n\nThis record, which the notched and painted sticks have kept for several\nhundreds of years, is an account of the travels of the Leni Lennape\nIndians from the Northwest across the Wide River. This must have been\nthe Mississippi. They call it Namesi Sipu, the \u201criver of fish.\u201d\n\nWhen across the Wide River, they found they had come to the country of\nthe Great Serpent. Numerous earth mounds in the form of an immense\nserpent are found in the valley of the Mississippi. These are believed\nto have been made by a people, long ago extinct, who may have fought\nthe Delawares.\n\nOther Indian tribes and nations have kept long records by means of\nsimilar sticks, but the account given by this people is the longest\nIndian history. The last marks upon these painted sticks are said to\nmean: \u201cThe white men have come from the north and the south. They are\npeaceful; they have great things. Who are they?\u201d\n\nThese Leni Lennapes are the Delawares, with whom the Quakers made their\ntreaty near Philadelphia. The Iroquois had conquered these Indians, and\nhad refused to let them go to war as a punishment for their great\nbravery. The Quakers found them peaceable, honest, and faithful\nfriends, and for forty years no white person was harmed who had never\nbroken his promise to the Leni Lennapes, or Delaware Indians.\n\nThe Aztecs, or Mexican Indians, had a serpent god, and some have said\nthat these mounds must have been built by them. The Leni Lennape stick\nrecords tell only that the country of the Great Serpent was conquered\nlittle by little. The mounds are themselves the unsolved records of a\ngreat people. No Indian legends or histories have ever explained the\nmeaning of these heaps of earth, which are shaped like animals or\nbirds, and are now sometimes covered by huge trees.\n\nThe wampum belt tells its story by the pictures upon it, while the\nrecord sticks had only painted notches to help the memory of the\ntribe\u2019s historians.\n\n\n\n\n\n\n\n\nWAMPUM MONEY\n\n\nWampum has been used among the Indians east of the Rocky Mountains\nsince the whites first had dealings with them. Among the eastern\nIndians it was first found to be made of the white and purple parts of\nclam shells. These shells were carefully cut into small pieces by means\nof sharp-edged stone knives, and a hole was bored through the pieces,\nmaking them like little tubes.\n\nThe white and the dark-colored beads were threaded and carefully\narranged into patterns when belts or other woven pieces of ornament\nwere made. The threads were either of vegetable fiber or of deer\nsinews, and long strings were sometimes made of the bark of the\nslippery-elm tree. Dark-colored parts of the shells from which the\nbeads were made were called black, but they were really dark shades of\npurple. White beads meant peace. Dark beads were woven into the belt\neither in square or diamond patterns or in some more irregular shape.\n\nThe wampum belt used in the treaty between William Penn and the Indians\nis now in the rooms of the Pennsylvania Historical Society. It was\ngiven to this society by a great-grandson of William Penn. This wampum\nbelt was given to its first white owner as a solemn token that they\nwould keep their pledge. History has shown how faithfully these red men\nkept their pledge with the Quakers.\n\nThis famous belt is an unusually wide one, having eighteen rows of\nwampum and nearly three thousand beads, which is proof that it was an\nimportant token. The center of the belt is of white wampum with two\nfigures of men wrought in dark beads. The figures are pictured as\nclasping each other\u2019s hands. One man pictured on the belt wears a hat,\nwhile the other does not; this shows that one was a white man, the\nother an Indian.\n\nThis belt was kept in the Penn family and treasured with as much care\nas the chain and medal given to William Penn by the English Parliament;\nindeed, the medal and the wampum belt each served a like purpose: they\nwere reminders of the promises of a nation.\n\nWampum belts of great historic value are kept by the Onondaga Indians;\nthe finest of these is called the George Washington belt. It is\nbelieved by those who have had charge of it to be a pledge relating to\na treaty between the early government of the United States and the Six\nNations. Fifteen men are pictured on this belt. These may mean the\noriginal thirteen colonies and the people who were the speakers at the\ntime of the treaty.\n\nSuch uses of belts of wampum were common among the different tribes of\nIndians. Smaller belts were woven for the chiefs to wear, and the women\nmade themselves bracelets and neck chains of the beads.\n\nIt was necessary for the whites in the very early times to have this\nIndian money ready when they wished to purchase furs or other supplies\nof their wild neighbors. The beads had a certain value according to the\nnumber of strings. This value never changed.\n\nIt is told by the people who wrote back to England in those early days\nthat the Indians could not be made to understand why they should pay\nmore wampum for anything when it was scarce than when it was plentiful.\nThey were used to having one price for things they wished to buy and\nnever having the price changed. For this reason the early settlers were\nable to buy many valuable things at a very small price.\n\nThe chiefs of the Iroquois, while mourning a chief\u2019s death, wore\nstrings of black wampum. Other strings of different lengths or colors\nmeant various things to the owners and those about them. The wearing of\nwampum in any quantity meant wealth and position.\n\nIt is told of the famous Chief Logan that he saved a captive white by\nrushing through the circle of Indians who were tormenting him, and\nthrowing a string of wampum about the captive\u2019s neck. From that minute\nhe belonged to Chief Logan.\n\nWampum has been made by machinery since 1670 and sold to the Indians.\nOld belts and strings of beads, so slowly made by hand, are very\nvaluable. The white and colored glass beads now used are worth but\nlittle compared with the wampum of early days.\n\n\nArranged from Powell\u2019s Report to the Bureau of Ethnology.\n\n\n\n\n\n\n\n\nINDIAN TRAITS\n\n\nAlmost unconsciously, even as our own eyes and other senses are trained\nto help us in city or country life, the Indians are adding to their\neducation in the things which will make life and labor easier to them.\nTheir reading of weather signs is very accurate, and possibly their\nrain-makers are simply experts in these signs.\n\nTheir method of lying in ambush in war times calls out all their hidden\npowers in every line. They can decoy their foe by imitating bird calls\nor animals; they can make themselves into stump-like figures and almost\ndefy a close inspection.\n\nIf injured, they rarely show pain, though the torture of the broken\nlimb or the bullet may be intense. Indian boys are taught by both\nparents from early childhood to bear their pain silently. It comes as a\ngood lesson, when in manhood a groan might show an enemy where they\nwere hidden.\n\nTheir long trails or paths over mountains, through thick forests,\nacross treeless plains, with no compass but the North Star, have made\nthem watchful of every earthly means of finding their way. They will\ntell you that trees are greener on the south side than on the north,\nand that there are plants whose leaves point due north. Flocks of birds\nsometimes help to guide them. They seem to have almost an instinct in\nfinding their way home.\n\nAn Indian\u2019s natural pride is as great as a king\u2019s. To him his nation is\nthe greatest one on earth. No Indian must allow that the white is\ngreater in numbers or strength.\n\nA number of years ago a Mandan chief named Ietan visited the city of\nWashington in company with others. On his return, at the council which\nwas called in his honor, he told of boats he had seen that were one\nhundred and fifty feet long; of great houses filled with white people;\nof great cities and long railroad trails.\n\nThe Indians will have nothing but absolute truth at these councils.\nThey must not deceive each other. The council declared that Ietan was\ntelling false tales to frighten the Mandans. No canoe could be built so\nlarge as he had said. No such number of white people could live in a\nland where there were no buffalo. Houses such as he had told about\nwould be blown down by the great winds.\n\nIetan was proven to have basely deceived the council. He was condemned\nto death for making the white man stronger and greater than the red\nman. Ietan told them he was ready and willing to suffer the penalty,\nbut when they were older they would know that his words were not false.\nHe was punished as the council decreed. Perhaps they are wise enough\nnow to read the signs made by the iron trails across the Dakota\nprairies, and their children know that what Ietan said was true.\n\nIndians seem to have great pity for the unfortunate few of their tribe\nwho have lost their senses, becoming either insane or foolish. A\ncertain professor belonging to a well-known eastern college had reason\nto be thankful for this trait not many years ago. He had been gathering\nplants and insects in one of the desolate regions in the west. He was\nunarmed, and knew nothing of any Indian language or of the sign\nlanguage so much used west of the Mississippi.\n\nA marauding band of Indians caught sight of him. Wheeling their ponies\nin his direction, they were down upon him before he had time to do\nanything more than gather his collection into the boxes and get upon\nhis pony. For some reason they did not offer to hurt him; they,\nhowever, were willing to make themselves richer by whatever they could\nget from him. The professor did not say a word, but handed them his\ncase of roots and plants. At this they stared open-eyed, for it\ncontained nothing that any one could eat. His boxes of insects were\nnext examined. Nothing of use to them was found. His pockets were\nsearched. They were filled with bugs, flies, and flower specimens.\n\nLooking him over from head to foot, they all seem to have reached the\nsame conclusion at the same time; with shouts of laughter and mocking\nbows and grimaces, they gave him back his boxes. They had discovered by\nall the signs that he was a being who had not a sense left, and they\nwould not harm him. So the learned professor was spared to return to\ntell the tale.\n\nThe numerous Indian nations of America are and were as different in\ntheir character and conditions as are the civilized people living in\nAmerica to-day. They had their unions and their divisions of land\naccording to nation, not according to family or person. Many nations\nseem to have had wise laws.\n\nVery strangely, many of the tribes expected the coming of the white\nman. When the Indian has learned that village life is no disgrace, he\nmay become even greater than the paleface with the talking leaves or\nprinted book.\n\nA wise old Indian was once told that white men were beginning to think\nthey had found where the Indian came from; that the place was northern\nChina.\n\n\u201cPerhaps the people of northern China came from the Indian race in\nAmerica,\u201d said the Indian. It was well said. There are many proofs that\nthe mound-builders, the Aztec, and the Indian have made this part of\nthe world their home for ages, when it was unknown and unthought of in\nthe wildest dreams of seamen or of kings.\n\nThe hunting chase is the great happiness of the Indian. Now the wild\nbuffalo is gone from the plains forever; the red deer, elk, moose, and\nbear hide away in the northern forests; the Indian\u2019s hope for a long\nfuture for his nation is lost. They are no longer braves but squaws,\nfor they must plant corn and watch it. Village life is very tame\ncompared with the wandering life when the tribes moved to some new\nplace almost every moon.\n\nThey have an old, old prophecy among many tribes, \u201cthat the Great\nManitou will some day send away the white race; the whole earth shall\nbe given to the Indians.\u201d This prophecy is repeated in the religious\ndances, and the medicine men comfort their people with it when the\ntribes feel the injustice of the whites. It excites them to battle with\nthe invader.\n\nTheir training has always been for revenge, but they are also trained\nto remember the good which has been done to them.\n\n\n\n\n\n\n\n\nTHE INDIAN\u2019S EYE TRAINING\n\n\nAn Indian left his lodge for several days; when he came back, the dried\ndeer meat which he had left hanging to a tree near his wigwam was gone.\nHe did not go around asking questions of his neighbors, but just used\nhis eyes instead of his tongue for the first hour, and his eyes told\nhim many things.\n\nThen he went to a wigwam near by and asked: \u201cDid you see a little, old,\nwhite man with a short gun? Did you see him in the last two days? Did\nhe have a small dog with a short tail?\u201d\n\nThe neighbor Indian said: \u201cYes, I saw him. He and his dog were on the\ntrail going south.\u201d\n\nThe Indian took the same trail and in a few days returned with the dog\nand the deer meat.\n\nSome white men had heard the questions of the Indian before he started\nout, and after he came back they went to him and said: \u201cWe want to know\nwho took your meat. How did you know it was a white man?\u201d\n\n\u201cWhite man turns toe out; Indian put foot so, one behind the other,\nwalk straight.\u201d\n\n\u201cHow did you know that he was little and that he was old?\u201d\n\n\u201cHe put pile of stones by deer-meat tree; cannot reach, he little. He\ntakes short steps; he old.\u201d\n\n\u201cHow did you know that his gun was short?\u201d\n\n\u201cHe stick gun on ground against tree. Gun muzzle make mark little way\nfrom ground. Short gun.\u201d\n\n\u201cWell, how did you ever know that he had a little dog like that, with a\nshort tail?\u201d\n\n\u201cDog sit in the sand. Watch man get meat. Dog leave mark where he sit\ndown in sand. Indian can see with two eyes.\u201d\n\n\n\n\n\n\n\n\nMEDICINE MEN AMONG THE INDIANS\n\n\nNearly all tribes have their medicine men. These men choose this work,\nfrequently because of some deformity which unfits them for the warpath,\nand they fit themselves for it, sometimes from boyhood. They have great\npower over all their people. They are called into the council when the\ntribe goes to war. They are called upon when any one is sick. They\nbelieve and teach that sickness is caused by an evil spirit. Their\nmedicine is to contrive some way to drive out the evil spirit of\nsickness.\n\nThe medicine man usually works himself into a frenzy or even into a\nfit, and while in this state his mutterings are taken for advice and\nfollowed. The patient must then get well. If he does not, it is because\nthe evil spirit cannot be conquered.\n\nMany tribes believe that the soul leaves the body when the evil spirit\nof sickness enters. The Portage Indians of British America hold this\nbelief. Their medicine men try to bring back the wandering soul by many\ncurious performances. For one thing, the sick man\u2019s friends are ordered\nto hang up his buckskin moccasins stuffed with soft feathery down. If\nthe feathers become warm to the touch, they will know that the\nwandering soul has touched them and perhaps is hiding in them. The\nmoccasins are quickly put upon the feet of the patient that his soul\nmay not escape. If he does not get well, it is because his friends were\nnot quick enough in their work.\n\nThe medicine men of many tribes dress themselves in hideous fashion to\nexcite the fear and compel the respect of their people. They do not\nhave to go on the warpath, but will do it sometimes. It seems to be a\ngood chance for the deformed to win respect from the physically\nperfect.\n\n\n\n\n\n\n\n\nTHE INDIAN AT HOME\n\n\nAn Indian in his native costume is a subject artists are glad to\npaint,\u2014tanned buckskin trousers with the buckskin fringe down the\noutside seams; buckskin moccasins with colored porcupine quills neatly\nwoven into the leather in regular patterns, and a heavy blanket or\nbuffalo robe over his shoulders, hanging nearly to the ground. But the\npaint upon his face is his chief pride.\n\nA traveler, in 1835, was taking a trip up the Mississippi. He espied an\nIndian on the forward deck who was making his toilet, apparently\nunaware that a paleface was watching the process.\n\nThe traveler gives this account: \u201cThe Indian had secured at Fort\nSnelling, near St. Paul, a bit of broken looking-glass, and there he\nsat on deck, painting his face and neck. A daub of the brightest red\npaint went down the line marking the parting of his hair.\n\n\u201cHe worried and worked as much over the daubs on his cheeks as some\nvery civilized girls would over a naughty curl. First, a daub of yellow\nwith red at the edge; then red on the yellow, and yellow on the red,\nuntil his eye was satisfied.\n\n\u201cIn the tuft of hair on his crown he stuck an eagle feather; the mirror\nshowed it was not in a becoming place. Out it came and was poised at a\ndifferent angle. Still, it was not just the style he wanted, and out it\ncame again. At last it stood straight up, and the dandy finished his\ntoilet.\n\n\u201cSuch a self-satisfied air did he put on when paint, feather, and\nblanket had been arranged to his liking! Perhaps some daughter of the\nDakotas was the cause of all this patient study of the art of dressing;\nbut I cannot dream of Hiawatha ever belittling himself to take so long\na time with feathers and paint.\u201d\n\nIt seemed strange to the traveler for the Indian to take so much pains\nwith the colors of paint and the place where he put them upon his face,\nbut it is now known that each color has its meaning with them. The\nIndians paint their faces very differently when they are going on the\nwarpath. The warriors of each nation have their own fashion of painting\ntheir faces and bodies.\n\nThe war chiefs have a very noble look when they come out with their\nfeather war bonnets reaching from the crowns of their heads down to\ntheir feet. Their bearing is dignified; their faces are earnest and\nsolemn; and each one treads the earth as a king.\n\nIndian women are sometimes very handsome when young; but the quantity\nof colored earth they use as paint does not hide half the dirt upon\ntheir faces. They wear blankets and buckskin skirts, and make a pretty\npicture if the wigwam is in the background. Many of the babies have a\ndecidedly Japanese look and are attractive little creatures, as babies\nare apt to be.\n\nThe Indian squaw is a good helpmate to her husband. His work is to\nhunt; her work is at home in the teepee, where he can find rest and\nfood after his hunting. An Indian brave will not do his squaw\u2019s work,\nand his squaw does not wish her brave to be different from other men.\n\nThe Indian pony seems like a part of the family. He is not petted nor\nfed like the Arabian horse, but is just as necessary to his master\u2019s\nhappiness. Indian ponies know what little food and what no food mean.\nThe rank prairie grass is usually easy for them to get, but sometimes\nit is burned off. The pony must search for his own food in summer or\nwinter.\n\nThe Indian pony or cayuse sometimes carries a load under which a donkey\ncould hardly move; but he takes his own gait, and keeps it too. He is\nsuited by inherited years of hard work to his master and his home. The\nIndian pony is thought to be descended from the horses brought to\nAmerica by the Spanish explorers.\n\nThe dogs belonging to an Indian camp or village are numerous and often\nnearly starved. Whenever a stranger makes his appearance, his coming is\nannounced by furious barks and howls of these hungry sentinels. The\nwhite hunter has reason to dread the attacks of these dogs, for they\nare much like the coyotes and wolves of the forests. Unless his gun is\nready, or their masters call them back, it is usually best for the\nstranger to find refuge in a tree; but the braves, squaws, and children\ngive the white visitor a kind welcome as soon as they know that his\nvisit is friendly.\n\n\n\n\n\n\n\n\nMEANING OF INDIAN TOTEMS AND NAMES\n\n\nAn Indian, while hunting, followed a bear a long way into the forest.\nThe rain came and he was lost, so he cut the bark from a tree and made\nwith his tomahawk a picture of a fox. He put a ring under one foot in\nthe picture. He belonged to the Fox tribe and had been lost one day. He\nmade more such marks on the trees as he went on.\n\nAnother hunter from the same tribe found him after three days. He had\ntrailed him by the little marks on the trees; by bent twigs and\nbranches; by his footprints in the mud or sand. He knew the lost one\nwas very weak and hungry, for the last fox picture had three circles to\nshow that he had been lost three days, and other marks to show that he\nhad shot nothing. An untrained white hunter would not have seen one\nsign of the lost Indian.\n\nIf the Fox Indian had been asked why he used the fox picture, he would\nhave said, if ready to talk: \u201cMy grandfather was a fox.\u201d This would\nmean to us that his totem or first ancestor was a fox.\n\nOther tribes believe they are descended from bears, wolves, cranes, or\nother creatures. They nearly all have their totems, or sign-pictures.\nWe write our names with letters; they use pictures. It is their\ncoat-of-arms. Our names also have meanings.\n\nThe tall, curiously carved totem poles of Alaska are really carved\nfamily histories. Where two or more animals are pictured on one pole it\nshows the marriage or other union of different bands to which the\nfamily belongs. These totem poles are usually put up before each native\nhouse. The natives will not sell them, for they are valuable family\nrecords.\n\nA Dakota warrior shot an arrow into the sky; the clouds parted just as\nhis arrow turned to fall. He was thought to have shot the clouds; he\nwas called Hole-in-the-sky.\n\nOld Chief Sleepy-eye had a bright mind, but his eyelids did not serve\nhim well; hence his name.\n\nIn some tribes the little ones are named after the first object that is\nseen, as Buffalo Horn, White Pony, Lame Dog, and names that are\nsometimes better but more often seem to us not so good.\n\nThe Sioux have names for their boys or girls according to their order\nof birth. The first boy is called Chaska, until by some feat of bravery\nhe changes it himself. The second son is Harpam; his next brother is\nHapeda; the fourth son is Chatun; and the fifth boy has the name of\nHarka all ready for him.\n\nThe first girl has the musical name of Winona, and her next younger\nsister takes the name of Harpan. Harpstena will be the name of the\nthird girl baby. Waska and Weharka are for the fourth and fifth girls\nof a family, and other names are provided for a greater number of\nchildren.\n\nThe Indians have titles and descriptive names for the white people whom\nthey know. A certain military surgeon who has been among them and has\nkeen, dark eyes and gray hair is always called Gray Eagle. Their senses\nare trained to observe very keenly, and they quickly know each person.\nPerhaps the paleface might be startled if he understood the name they\ngave him.\n\nSome Indian tribes call the horse Foot-with-one-toe. Few white\nAmericans would have noticed the horse\u2019s foot so closely.\n\n\n\n\n\n\n\n\nTHE INDIAN NAMES FOR THE MONTHS OR MOONS\n\n\nThe moon goes through its changes from new moon to new moon in\ntwenty-eight days. The Indians reckon their time of year by these\nchanges in the Night Sun, as they call the moon.\n\nTribes living in different parts of America have various names for the\nmonths, which they call Moons. They all keep their calendar hung in the\nsky, and it is never lost for any length of time. They have given these\nmoons names after what interests them most.\n\nOne nation has named them in the following way. The month in our\ncalendar is also given, so that you can easily guess the Indian\u2019s\nreason for his name for the month.\n\n\n January The Cold Moon.\n February The Snow Moon.\n March The Green Moon.\n April The Moon of Plants.\n May The Moon of Flowers.\n June The Hot Moon.\n July The Moon of the Deer.\n August The Sturgeon Moon.\n September The Fruit Moon.\n October The Traveling Moon.\n November The Beaver Moon.\n December The Hunting Moon.\n\n\nIf you were spending the year among the Sioux or Dakotas, little Winona\nmight tell you that January is the Hard Moon.\n\nFebruary is when the braves and the boys take their dogs and hunt the\nraccoon; hence, they call it the \u2019Coon Moon.\n\nThe Sioux have lived for a long time in the north. They know the effect\nof the bright sunshine of March when it shines upon the snowdrifts. It\nis called the Moon of Snow-blindness.\n\nApril is the Egg Moon. It is the moon when the wild geese lay their\neggs, and the Indians gather them for food. The next time you watch the\ndark triangle of wild geese flying northward, you can say it is near\nthe time of the Egg Moon of the Dakotas.\n\nMay is the Planting Moon. What! You did not know that the\ncopper-colored people planted anything? Oh, yes, they do! Remember our\nmaize, or Indian corn, is one great gift from them.\n\nJune has the prettiest name. Bright, beautiful June that we all love.\nIt is the Strawberry Moon. The luscious wild strawberries are more\ndelicate in flavor than any grown in the gardens. The wild Indian has\nmany dainties.\n\nJuly, our red-white-and-blue month, is their Moon of Red Lilies. Has it\never been your good fortune to see a vast tract of land covered with\nthese gorgeous wild tiger-lilies? O Moon of Red Lilies, how beautiful\nyou make our western prairies! In this same moon the wild cherry is\nripe, and many tribes know it as the Cherry Moon.\n\nAugust is the Ripe Moon. Have you ever heard of the Harvest Moon? Is\nnot that nearly the same name? Seeds from thistle and the milkweed are\nfilling the air with their downy carriers. Wild grasses and grains are\nready for the gatherers, and the maize will shortly be ready for the\nharvest.\n\nWhile at Lake Superior, some time ago, we saw Chippewa Indians in their\nbirch-bark canoes, anchored in what seemed to be a very reedy bay. We\nfound out that the bay was filled with wild rice instead of reeds and\nrushes. It was the time of their wild-rice gathering. Two moons are\ngiven names referring to wild rice: September is the Ripe-rice Moon;\nOctober is often called the Harvest Moon. With plenty of maize and wild\nrice the winter is not dreaded. The Indian puts away his winter stores\nwith much the same care that his white brother uses; he stores corn in\npits that he digs in the earth. He could learn this from the squirrel.\n\nNovember is the Moon of Michabo, or Indian Summer. Michabo is another\nname for Menabozho, the Chippewa Indian\u2019s manitou friend; he has given\nthem this second summer of the year, they believe.\n\nDecember is the Moon of Dropping Horns. The deer lose their long\nantlers about this time, and the Indians can find them in the forests\nwhere the deer trails are.\n\nThe Indians have twelve moons in their year, the same number that we\nhave in our calendar.\n\n\n\n\n\n\n\n\nCUSTOMS OF KICKAPOO, SEMINOLE, AND OTHER TRIBES\n\n\nThe Kickapoo Indians first lived in what is now Illinois. Their present\nhome is in the Indian Territory. One of their peculiar customs is that\nthey have a tribe whipper who makes his weekly rounds with his whip to\npunish children, and in this way the parents save themselves from the\npain of inflicting punishment upon their children. Indians dislike\nrudeness or noisy behavior when there should be quiet. Fire-water, as\nthey call whiskey, makes them forget the manners their parents taught\nthem.\n\nMany of the Seminole Indians live in the Everglades of Florida. They\nare a tall, dignified, intelligent race, and resent the visits of white\npeople unless it is shown that the visitor is a friend, for they have\nbeen driven to these Everglades by reason of conquering whites. They\nlive in roofed huts and cultivate several kinds of crops. They once\nowned rich lands in upper Florida and Alabama. Their language is said\nto be very musical.\n\nThe Cherokee and Natchez tribes once lived in Mississippi and\nLouisiana. They were very wise in war and had many things which they\nmanufactured in times of peace. They carved curious shell ornaments,\nwhich are often found in southern mounds.\n\nThe Flathead Indians of the west bind a piece of stiff board upon the\nforehead of their papooses. The child\u2019s head flattens as it grows, and\nhe carries his race mark through life.\n\nThe Blackfoot Indians were so called because during a retreat the burnt\nprairie grass stained their moccasins as black as the blackest cayuse\nor pony.\n\nThe term Digger Indians has been given to various tribes conquered and\ndriven from their fishing and hunting grounds. They live almost wholly\nupon roots of weeds or the few insects and small animals found in the\nplains of eastern Utah and the surrounding country. The stronger tribes\nwill not let them fish in lake or stream, and their whole life is\nmiserable.\n\nThe Indians of California were originally very brave and warlike, but\nthe remnants of the tribes are broken in spirit and seem\nbroken-hearted. Those which have drifted or have been driven by whites\nand red men into the peninsula of southern California are much like the\nDiggers.\n\nThe different tribes and nations scattered over America seemed to have\nknown much about metals, although they used stone arrow points and\nstone axes when the first explorers visited their homes.\n\nThe copper mines of Lake Superior show yet where the Indians have mined\nin them. Gold and silver ornaments were used in many tribes to decorate\nthe braves and their squaws. Shells were carved with sharp tools and\nused as ornaments, or cut small into wampum.\n\nArrowheads were of flint or jasper and were made by the arrow makers of\nthe tribe. It is said each nation had its own shape of arrowhead. Some\npreferred very small points; some chose the larger ones.\n\nThe early races of white people in all ancient lands used stone for\nmany purposes. This first period has been called the Stone Age; this\nwas followed by the Copper Age; then came the Iron Age. The Indians do\nnot seem to have used iron before white men came, and were living in\nwhat history would call the Stone Age.\n\n\n\n\n\n\n\n\nTHE INDIANS WHO LIVE IN BRICK HOUSES\n\n\nThe native Indians of the southwestern part of the United States were\nmuch more civilized when discovered than the wandering tribes in other\nparts of the country. They have built adobe houses for many centuries.\nThese houses of mud, brick, and hewn timbers cannot be removed like the\nwigwams, teepees, or wickiups of the other tribes. The Spaniards named\nthese Indians Pueblos, for pueblo is the Spanish word for village.\nThere are twenty-seven Pueblo towns.\n\nThe Pueblos are a peaceful people. They have had time to invent things\nthat astonish the white men who have seen only the Indians of the\nwandering tribes.\n\nThe pueblo of Zu\u00f1i is in New Mexico, about two hundred miles southeast\nof Santa F\u00e9. This Indian town was sought for by Coronado and his\nSpanish soldiers. They had heard marvelous stories of the silver, gold,\nand jewels owned by the red people living north of Mexico; but the\nPueblos were brave as well as wise, and the history of that Spanish\nexpedition is sad reading.\n\nThe town of Zu\u00f1i is built upon a hill, about forty feet above the bank\nof the river Zu\u00f1i; it covers about fifteen acres. The town is like a\ngreat beehive, for the houses are merely rooms built one over the\nother, each family living in a few small rooms which are reached by\nmeans of ladders. Some houses are only two stories high, while others\nare fully five stories. The wealthier Indians live in the lower houses,\nexcept the official whose duty it is to give the orders of the governor\nfrom the housetop. He lives with his family in rooms near the roof.\nThese Zu\u00f1i houses are built around two plazas, or squares, with several\nstreets and covered ways to connect them with the other parts of the\ntown. The mesa called Thunder Mountain, upon which similar homes were\nbuilt by them in ancient times, is very near their peaceful village.\n\nCliff-dwellings have been found that are entirely deserted, built by a\nvery ancient people of whom we know little. Curious relics of dishes,\ncloth, and ornaments are found in these cliff-dwellings, but no one\nknows how many centuries since the empty houses were filled with living\npeople, and no one knows why they were deserted. Some have thought the\nZu\u00f1is are the descendants of this lost race; others think them to be\nlike the mound-builders.\n\nThe Zu\u00f1i Indians weave handsome wool blankets in handmade looms. They\ninvented these looms themselves. They sell or trade these blankets to\nIndians of many other tribes.\n\nThe Zu\u00f1i and other Pueblos make very good dishes of red clay. Their\ncommon cooking ware is much like the dishes seen in wigwams. They make\nhandsome pitchers, vases, and table dishes of a brown color. They\nunderstand the working and coloring of clay, and the value of the\ndifferent kinds. They make a common black ware, which is sometimes used\ninstead of the red ware.\n\nTheir very best work is of a cream-white color, and the vases and\ndishes are handsomely decorated with colored borders and pictures. Many\ntravelers have brought home fine specimens of Zu\u00f1i dishes, for their\ntown is not far from the railroad.\n\nThe Navajos live near the Zu\u00f1is. Their hogans, or homes, are not so\nwell made as the Zu\u00f1is\u2019 adobe houses; they are low adobe huts. The\nNavajos find time and have the skill to do some very good work in\nmetals, although their tools are rude. They make some use of iron, but\ntheir best work is shown in the making and carving of ornaments and\nother articles of silver. They also have invented hand looms and are\nblanket weavers.\n\nAll the Pueblos make handsome water-tight baskets of elegant shape from\nthe fibers of the yucca plant. This plant, sometimes called the Spanish\nbayonet, from its sharp-pointed leaves, grows to a great size on the\nplains. The Pueblos color the fibers in some manner and weave handsome\nborders of black, white, or yellow into their baskets. These are used\nfor flour or meal holders, or for holding water, and are called ollas.\n\nThey grind their maize or other grain by hand between stones. They\nraise turkeys, and, as they are good weavers, they sometimes use the\nturkey feathers in weaving a downy cloth.\n\nThe Apaches live near the Pueblos and are well known for their love of\nthe warpath. They are not Village Indians, yet are noted for their fine\nbasket weaving. They use the willows found in their country instead of\nthe yucca fibers.\n\nThe different tribes of Pueblos often use stone axes. It is believed\nthat these are not made by them but were found in the deserted\ncliff-dwellers\u2019 homes.\n\nThese Village Indians make use of a plant called soaproot, the root of\nwhich will make water foam and will cleanse one\u2019s skin the same as the\nwhite man\u2019s soap. The Indian who lives in a teepee does not know the\nuse of soap and is not anxious for a bath.\n\nWhite people have lived for years among the Zu\u00f1i and other Pueblos and\nhave found them patient, kind, and intelligent. Some of these whites\nhave returned and have written books about the people of whose home\nlife they have learned so much.\n\nSome of the habits of the Navajos are very odd. After the death of one\nof their tribe, his house, or hogan, is pulled down; if this is not\ndone, every one who enters it fears danger.\n\nA Navajo will not look into the face of the mother of his wife; when\nthey talk together he looks on the ground or in another direction. It\nis said a Navajo once forgot himself and, looking up, became blind.\nThey believe that the souls of the women of their tribe enter fish when\nthey leave this world; and they rarely eat fish for that reason. Indian\ncustoms and manners are taught to their children with just as much\nearnestness as white people teach their little ones.\n\nAll the Pueblos make curious images or dolls of clay. These may\npossibly be idols, but are not always, for both old and young sometimes\nplay with them as toys. They are a religious people. They believe in a\nGreat Spirit and in a future life. Their forms of worship are very\nstrange and sometimes cruel.\n\nThe tribes called Pueblos of New Mexico are not included with those\nwhich continue to live in the twenty-seven Pueblo towns, for whatever\nmay have been their customs in past centuries, they are now very\ndifferent from the Village Indians, who still live and worship after\nthe manner of their ancestors.\n\n\n\n\n\n\n\n\nTHE MOKI INDIANS\n\n\nThe Moki Indians live in pueblos the same as the Zu\u00f1i people. Their\nname is also spelled Moqui and Hopi. The Moki pueblo of Walpi is in\nArizona. It is at the end of a mesa or plateau which rises abruptly\nseven hundred feet above the desert. It is here that the great snake\ndance is held each alternate autumn.\n\nThe Moki weave blankets and cloth for dresses, which they exchange with\nother Pueblos for ponies, turquoise beads, and silver ornaments for\nneck or hair.\n\nThe Moki maidens, like those of a few other tribes, do not leave their\nstraight black hair hanging down their backs. These maidens put up\ntheir locks in huge puffs over each ear. These puffs are to represent\nsquash blossoms. The married women braid their hair and sometimes\nfasten it in a knot at the back of the head.\n\nAll the water used in this elevated pueblo is carried up the seven\nhundred feet in clay ollas by the women. It is like a scene in Asia to\nsee them gathered at evening about the springs at the foot of the mesa.\n\nThe Mokis are a very devout people, and their young men are taught\ndaily in the kivas, or secret rooms, by the wise old men all the sacred\nrites and wisdom of their fathers.\n\nAmong the Mokis the kiva, or estufa, as the Spanish call it, is\nunderground; among the Zu\u00f1is it is above the ground, but entered at the\ntop by a ladder. In it is a sacred flat altar, usually surrounded by\nprayer-sticks called bahos. These sticks have a feather fastened at the\ntop, to show that prayer rises.\n\nThese bahos are always planted two or three times a year by the water\nways, to do reverence to the water god who shows himself in the\nlightning. They believe a serpent is the form lightning takes when on\nearth; hence the pictures of these on the prayer-sticks, and sometimes\non the sides of rocks.\n\nThere is an order of nuns among the Pueblos called Ko-Ko. These go to\nthe springs in the early morning and place the bahos in the banks, so\nthat rain may come on the corn, beans, and pumpkins which have been\nplanted. No one dares to remove one baho.\n\nThe Moki Indians have stories of Coronado\u2019s people, who battled with\nthem in 1540.\n\n\n\n\n\n\n\n\nDAKOTA OR SIOUX\n\n\nThe name the French gave the fierce, strong Dakotas is Sioux, which is\nthe way they pronounced the name given them by their Algonquin\nneighbors. This has become the name of the people, and Dakota is the\nlanguage which they speak.\n\nThey are divided into many bands, each with a chief for a leader. His\nfriends and relatives move their teepees wherever this chief thinks\nbest on the land the Great Father in Washington has reserved for them.\n\nThey are very brave and have many wise men among them. The chiefs of\nthe bands are always ready to follow what the head chief of the nation\ncommands. The head chief has learned that the Great Father in\nWashington has more warriors than he, and so the Sioux are not sent on\nthe warpath any more.\n\nThe buffalo and antelope are gone from the prairie. There is not meat\nenough in the woods, and the warlike Sioux has now to come to the\nIndian agency to get his rations. It is a fine sight to see the teepees\nof the bands when they have gathered at the agency. Even here they show\ntheir respect to the head chief and his followers, for his teepees are\nplaced in the center of the camp. The greatest chief comes next, and so\non, till the weakest band places its teepees last.\n\nThe Sioux who have been long in the south do not speak like their\nnorthern relatives. For example, they say Lakota instead of Dakota. The\nnorthern bands laugh at their southern brothers, and think they have\nbeen trying to become different. Many Sioux boys and girls are in the\nschools at the agencies learning to write and to read in English. They\nare very quick to learn and can draw very well.\n\nThe Sioux women make such beautiful beadwork that a white woman thought\nit wise to teach them to make lace of the choicest kind. The young\nsquaws and some of the Indian boys have learned to make this rare point\nlace with care and wonderful neatness. They cannot use it; but the\nmoney they get for it buys food and clothes for them and their\nrelatives.\n\n\n\n\n\n\n\n\nINDIAN GAMES\n\n\nThe Dakotas play their ball games in the hot moons of the summer and in\nthe cold moons of the winter. The prairies give wide room for the games\nin summer, and the ice on the many lakes serves as winter ball grounds\nfor them.\n\nLarge spaces are needed, for there are many players. There is only one\nball, but there are as many bats as players. The bats are about thirty\ninches long, with a loop at the lower end; this is laced across with\ndeer sinew, to make a pocket in which the ball is caught and thrown.\n\nThe center of the ball ground is chosen. Stakes are set many feet away\nfrom the center, on opposite sides, as the bounds for the game. Two\nparties of equal numbers are chosen. Each party chooses its own leader\nor chief.\n\nThe chief of one side drops his ball into the pocket of his bat and\ntosses it toward the center ground between the stakes. Both sides rush\ntoward the place where the ball may fall, each brave hoping he may be\nthe lucky one to catch it; whoever gets the ball tosses it with his bat\ninto the air toward his side of the grounds. Then the screaming,\nhowling mob of players tears across the field to the place where the\nball may fall again. The ball is thrown and contended for until one\nside succeeds in throwing it beyond the bounds of the opposite party.\n\nThe prizes for the winning side have hung all this time on the prize\npole; and dangling in the air, waiting the finish of the game, are the\nknives, tomahawks, blankets, moccasins, fine buffalo and deerskin robes\nwhich the winners will divide among themselves. Indian girls play the\nsame game and with nearly as much vigor and skill as their brothers.\n\nAlways, at these games, the old men and squaws sit or stand at the\noutside of the ball ground, a mass of interested spectators.\n\nThe ball game in some form, it seems, has been the national game on\nAmerican soil since before American history began.\n\nThe plum-stone game was and is yet played by the northern Indian\ntribes. The Dakotas call it kansookootaype, which simply means\n\u201cshooting plum-stones.\u201d Each plum-stone is painted black on one side\nand red on the other side. The stones are also cut on one side to make\nthem of different value according to the meaning of the marks cut.\n\nThese black and red stones are put into a large shallow dish of clay or\nmetal. The dish is struck against the nearest object with a sharp blow.\nThe stones fall black or red side up, and the betting on the number of\nblack or red stones makes the game.\n\nIt is pure gambling. The prizes are valuable,\u2014furs, clothing, food,\neverything goes in the excitement of the game. An Indian may be\nbeggared in a minute.\n\nFather Hennepin describes the excitement of the game in his\nDescriptions of Louisiana, published in Paris in 1683. This book is a\ndescription of his travels at that time in the valley of the\nMississippi to the Falls of St. Anthony and beyond. Father Hennepin\nsaid:\n\n\u201cThere are some so given to the game that they will gamble away even\ntheir greatcoat. Those who conduct the game scream at the top of their\nvoices when they rattle the platter; and they strike their shoulders so\nhard as to make themselves black and blue with the blow.\u201d\n\nThe Indian boys have their pony races and running matches. They play\nmuch like white boys, but with more cruelty.\n\n\n\n\n\n\n\n\nSIOUX AND CHIPPEWAS OF MINNESOTA\n\n\nThe Iroquois drove the Chippewas, or Ojibways, from their hunting\ngrounds and from fishing in many waters in central New York; as the\nbands increased and more needed food, many started westward, and\nChippewa names of lakes and rivers mark their progress toward the\nMississippi. They made a long halt at the Sault Ste. Marie, for many\nfish were in these waters, but there was no place to plant their corn.\nThey built their wigwam fires farther westward each year, until they\nreached what is now northern Minnesota. Here they found the Dakotas, or\nSioux, had possession of the beautiful lake region, which was so nearly\nlike the country by the River of Islands in the east.\n\nThe Chippewas had no wish to go back, and their warriors and chiefs\nwere too brave to think that even the fierce western tribes could\nconquer them. They built their wigwams on islands and points of land\nprojecting into the lake, for these made good places of landing for\ntheir birch-bark canoes, and also gave them a better chance to watch\nfor their enemies than in the thick forests of pine, birch, and cedar.\n\nEach band of Chippewas has yet many stories to tell of the terrible\nbattles with the \u201cnadoway-sioux,\u201d as the French trappers and hunters\ncall the Algonquin word which means \u201chidden enemies.\u201d This warfare\nbegan years before the time of our war of the Revolution and did not\nend for nearly a century. The Chippewas fought for their new home very\nbravely, and the Sioux were just as brave in trying to hold what they\nbelieved to be the center of the world and nearest like the Happy\nHunting Grounds of the future life. There is a very extensive view of\nthe Mississippi at its junction with the Minnesota which is called by\nthe Indians Mendota, or the \u201cgathering of the waters.\u201d The contending\ntribes fought fiercely to hold or to obtain this place, for here these\nred men, with their love for the beautiful in nature, had decided was\nwhere many of their gods liked best to stay. The building of Fort\nSnelling at this point and the arrival of white men put a stop to the\nbattles, and neither tribe could claim Mendota.\n\nThe Great Father in Washington made a treaty with the Chippewas whereby\nthey hold much of their hard-won lake region as long as they keep their\ntreaty promises; now that there is peace between the Indian nations\nthey are willing to admit that each had many heroes in war and council.\n\nDuring the conflict a trader attempted to bargain with the Sioux for\nfurs, after having had dealings with a band of Chippewas. This band,\nwild with fury at what they called the trader\u2019s treachery, broke open\nhis storehouse and destroyed or took all his stores of furs and other\narticles. They were called Pillagers by the French and other bands, and\nhold the name yet and are proud of it, for the deed was done openly and\nfor the sake of their nation.\n\nThe Pillagers are nearly all Blanket Indians. They live in wigwams in\nsummer and cover these with bark huts in winter for greater warmth. The\nwigwams are covered with woven mats made of reeds or grass and birch\nbark. The huts are like a one-room house and are covered also with pine\nor birch bark. Each spring these Indians make large quantities of maple\nsugar, which they pack in mokuks, or birch-bark baskets, and sell or\nexchange at the stores in towns. During the summer they pick and sell\nthe berries which grow near the woods and lakes. They have gardens of\nmaize, squash, pumpkins, beans, and onions, and some raise potatoes.\nTheir meat supply is getting scarce, as the deer, moose, and bear are\nbeing hunted so freely by white men. The men often dress in true Indian\ncostumes, with buckskin leggings, beadwork ornaments, blankets, and a\nfeather in their scalp lock if they have killed an enemy; this honor is\nhard to give up, and even a murderer of one of his own tribe has dared\nto wear the eagle feather.\n\nThere is a large government school at Leech Lake, and many of the boys\nand girls have learned the customs and books of the white people, but\nwhen they return to their wigwam homes there is little chance to change\nthe home life, except in very simple ways.\n\nSome of the finest work in lace, which has been taught in the Indian\nschools, has been done by these Chippewas at Leech Lake. They were so\nartistic in their bead and basket work that a lady who saw the point\nlace made in the mission schools in Japan decided to teach it to all\nthe squaws who would learn the art. Their success has been a pleasure\nto her and to them. It brings the money with which to buy food.\n\nThe lakes near the source of the Great River abound in wild rice, which\nis gathered in August and stored in mokuks for winter use. The wild\nswan, geese, and ducks also feed upon it, and they make good hunting.\n\nThe extensive pine forests owned by the Chippewas have attracted many\nwhite men who are trying to gain possession of them, but the wise\nchiefs know their value and their people\u2019s need, and they remember the\nyears of warfare when the land was won; neither have they yet broken\ntheir treaty promises. A few years ago the courts wanted several of the\nLeech Lake Indians for witnesses in a trial. It was cold, and if the\nmen went their families would suffer, for they must be gone some weeks.\nThe old chief would not let them go until the government promised money\nto support their families. The white men in council did not think best\nto make the promise, and the chief refused to send the witnesses. The\nsoldiers came to take the men forcibly. There was a battle, and\nsoldiers fell and much money was spent, but still the chief has not\ngiven up the men. The white people feel that the Indian chief had much\nin his favor, for he would not see his people suffer; the squaws and\npapooses must be cared for, and he had not the money with which to buy\nfood for them.\n\nThe Sioux in southern Minnesota made an uprising during the Civil War.\nSome friendly Indians warned the whites of the coming troubles and\nhelped them to escape. A monument erected in 1900 to these good Indians\nshows the friendly feeling of the whites to their rescuers. These\nIndians were called traitors by the Sioux and had to flee for their own\nlives. Some of them settled at Mendota and are much respected by their\nwhite friends. The son of one became an Episcopal minister. The present\nchief of all the Chippewas is also a minister of the same church and an\nable leader of his people.\n\n\n\n\n\n\n\n\nCHIEF LOGAN AND OTHERS\n\n\nThe Delaware Indians of eastern Pennsylvania have always called the\nIroquois the Mingo Indians.\n\nSkikelling was a Mingo. He was chief of the Cayugas, one of the most\nintelligent tribes of the Iroquois union. The son of Skikelling was\nalso a chief. He is celebrated in the history of Pennsylvania as Chief\nLogan.\n\nWhen a babe Chief Logan was brought by his father to Fort Augusta in\n1742, to be baptized by the Moravian missionaries. Hence his American\nname, which is famous in history and romance.\n\nThere was another Chief Logan who was for a time chief among the\nDelawares. This chief lost an eye in a battle and was then deprived of\nhis position, as a chief must be physically perfect.\n\nHistory has preserved the names of numbers of Indians famous in war and\npeace.\n\nSamoset, who greeted the Pilgrims with the cordial \u201cWelcome,\nEnglishmen,\u201d is one of the first on the list. Squanto, Massasoit,\nCanonicus, Miantonomoh are well known in New England history. These are\nthe names of men who kept their promises and fought bravely for their\nwhite friends.\n\nKing Philip saw the ruin of his country and people and commanded an\nuprising. He was a terrible warrior, and his name is both famous and\ninfamous. Tecumseh, Red Cloud, Black Hawk, and others are well known in\nwestern history. These names and hundreds of others are kept in memory\nas the names of cities, rivers, or lakes.\n\n\n\n\n\n\n\n\nA NAVAJO MEDICINE CHANT\n\n\nThe Navajos give a medicine dance and chant a long song when a sick\nperson asks for this service. This chant is the story in song of the\ncapture and escape of a young Navajo brave. He is helped by his\npeople\u2019s gods, who are like the creatures that live in his own country.\n\nThis is the part of the chant telling of his escape:\n\n\n\n\u201cHe came to the house of the Butterfly. It was filled with butterflies\nand rainbows.\n\n\u201cKacluge, the great Butterfly, welcomed him to his lodge. His wife took\nthe young brave by the hand. He was welcome.\n\n\u201cShe left the room, but came back with a great pearl dish in her hand.\nIt was a sea-shell filled with water. She gave him soapweed. He washed\nand was white. He dried his hands with meal and painted his face with\nwhite earth; then he was fair as a white man.\n\n\u201cKacluge gave him fine white moccasins. He gave him a collar of beaver\nskin, and a whistle to call for help.\n\n\u201cHis arms looked like wings, for plumed prayer-sticks were fastened to\nthem in the Butterfly\u2019s lodge.\n\n\u201cThe young man was no longer tired. He was strong again, and like a\nwhite butterfly in beauty. Kacluge fed him with white corn meal mixed\nwith pure water. He slept in the house of the Butterfly.\n\n\u201cIn the morning the young Navajo stepped on the white sand. The wife of\nthe Butterfly put two burning lines of white lightning before his feet.\nHe stepped upon these, and his white moccasins fastened to the\nlightning.\n\n\u201c\u2018Now,\u2019 said the Butterfly, \u2018the lightning is yours; follow where it\nleads.\u2019\n\n\u201cWith one step he stood on a high hill. He saw a flash of lightning\nfill the valley.\n\n\u201c\u2018It is the trail I must follow,\u2019 said the young Navajo. Across the\nvalley, on the trail of the lightning, he ran to the mountains; and\nnow, pure in face, in heart, and with white feet, the lightning led him\nhome.\u201d\n\n\nAdapted from Powell\u2019s Report.\n\n\n\n\n\n\n\n\nHOW THE CAVE PEOPLE FOUND DRY LAND ON THE EARTH\n\n(Zu\u00f1i Chant)\n\n\nIn the old days all men lived in caves in the center of the earth.\nThere were four caves, one over the other. Men first lived in the\nlowest cave. It was dark. There was no light, and the cave was crowded.\nAll men were full of sorrow.\n\n\n\n\u201cThe Holder of the Paths of Life, the Sun-father, heard the people cry.\nHe created two children for himself, and they fell to the earth to help\nthe cave people.\n\n\u201cThe Sun-father gave his two children eternal youth. He gave them power\nto do things as he would do them. He gave them gifts. One gift was a\npainted bow that reached from one end of the sky to the farther end. It\nwas the rainbow. He gave them an arrow of fire. It was the lightning.\nHe gave them a great shield like his own. The shield was a net of\ncotton cords on a hoop of wood, and the last gift, a great magic war\nknife of flint, was fastened to the center of the shield.\n\n\u201cAfter the two children had cut the face of the earth with the stone\nwar knife, they rode on the magic shield to the lowest cave where men\nlived. There they lived with mankind as leaders.\n\n\u201cThe priests prayed to the Sun-children for help in the darkness. The\nSun-children led mankind into the second cave; it was still all\ndarkness. Men asked the priests to pray for more help. They came to the\nSun-children, and the people were led into the third world or cave.\n\n\u201cThis was a larger world than the other two. It was like twilight in\nthis cave, but at first all thought that they had reached the blazing\nsun, it was so light.\n\n\u201cAfter a thousand years this cave became crowded. Men sought the\npriests and prayed them to find some way to help them.\n\n\u201cThe two Sun-children cut their way through the cave above them, and\nled the people out upon the earth. It was only a small island, for all\nthe rest was water.\n\n\u201cMen covered their faces with their hands, for the light made them\nblind. They fell down and tried to hide in the sand, they were so hot.\nThe people were taught to make clothing of yucca fiber. Their eyes were\nlike owls\u2019 eyes, and they covered them with their hands till they were\nstrong.\n\n\u201cThe Sun-children led the people over the quaking earth to the east,\nwhere the Sun-father had his home.\n\n\u201cThe Sun-children were told to dry the earth. They put the magic shield\nupon the earth and laid the rainbow upon it. They put arrows of\nlightning to the north, south, east, and west, and the arrows crossed\neach other. The older brother shot with an arrow the lightning arrows\nwhere they crossed upon the rainbow.\n\n\u201cThlu-tchu! the lightning arrows shot toward every point. Fire rolled\nover the face of the earth. The earth was dried when the fire storm was\nover.\n\n\u201cThe earth was then full of great beasts that had lived in the water.\nThe Sun-children shot the beasts with their arrows; then the beasts\nbecame stone. The people were free to go on the earth wherever they\nwanted to go.\n\n\u201cThus the people were led out of the deep caves; thus the land became\ndry, and men came to live on the earth.\u201d\n\n\nFrom report by F. H. Cushing, who was adopted by the Zu\u00f1is.\n\n\n\n\n\n\n\n\nPART II\n\nTRADITIONS AND MYTHS\n\n\nINTRODUCTORY\u2014INDIAN STORIES\n\n\nThe Indians, when trying to speak English, often use very short\nsentences with easy words, just as foreigners do. They will repeat a\nstatement in different ways, so that their listeners will be sure to\nunderstand; this makes the stories they tell sound very queer\nsometimes.\n\nThe Indians do not like to have any one laugh at them. It is not an\neasy matter to get them to tell their legends about trees, rocks, or\nliving creatures. They once believed that everything had its manitou,\nor spirit, which took care of it, but by their contact with the white\npeople they have lost much of their fear of these manitous, and also\nmuch of their faith in their power.\n\nThe paleface must show himself a very good friend indeed before he is\nallowed to hear the stories told to native guests or to the children.\nThe white friend may be a hunter, and then his Indian guide will tell\nin his own way stories connected with objects seen by them in the\nforest, on the plain, or on the mountain.\n\nHenry R. Schoolcraft, an American geologist, was much among the red\nmen, from eastern New York to the source of the Mississippi, which he\ndiscovered. He married the granddaughter of a chief. He was allowed to\nhear the ancient legends, and published them in prose form in 1830.\n\nHenry W. Longfellow read them with so much interest that he told them\nagain in his beautiful poem of Hiawatha, weaving into the story the\nbride Minnehaha of whom the Indians have no legend.\n\nThe Ojibways, or Chippewas, tell stories of a hero called by them\nMenabozho. He is called the Foolish or Sly One; he is always playing\ntricks, for which he is usually punished. Many of these Chippewa\nstories which they are telling of him even now are woven into the poem\nof Hiawatha, as the poet thought that Iroquois name more musical than\nMenabozho, and, like many others, supposed the Iroquois and the\nChippewas to be the same people.\n\nAs they have no written language, their legends may change a little;\nthe same story may be told in different ways, and the words they use\nmay have various forms.\n\n\n\n\n\n\n\n\nI. IAGOO, THE GREAT STORY-TELLER\n\n(Algonquin)\n\n\nThe white man laughs much. The Indian is wise. He can see a joke, but\nhe does not laugh as much as the white man. The papoose and the squaw\nmay laugh. The brave must not let his face show what he feels. It is\nnot wise.\n\nThe white man has stories to tell his children, and his children laugh.\nThe Indian tells the stories of Iagoo to his children. The teepee is\nshut, for it is winter, and you cannot hear the papoose laugh.\n\nThe white man when he tells a story which is not true says, \u201cOnce on a\ntime.\u201d The Indian says, \u201cMy grandfather told me.\u201d The papooses know\nwhen the story is true. An Indian teaches his children to tell the\ntruth; his children are wise; they speak the truth to their tribe.\n\nLame Buffalo could tell good stories. His children were happy, and they\nlaughed often in their father\u2019s teepee. There was a fire of sticks in\nthe middle of the teepee, but the smoke was not bad; it went out of the\nteepee by the top of the poles.\n\nLame Buffalo sat with his wife White Deer and their children around the\nfire in the teepee. The oldest boy asked for a story.\n\nLame Buffalo told this story of Iagoo:\n\n\n\n\u201cIn the days of my grandfather, Iagoo used to come often to the lodges\nof our tribe.\n\n\u201cIagoo was tall. He was straight as a pine that stands alone on the\nhilltop. He was always hungry. He would come to a lodge of our tribe,\nmy grandfather said, and would look at the duck the squaw was roasting.\nHe would tell her no squaw could make such a fire as she could. No one\ncould bake in the ashes as she could. When the duck was done, the squaw\nwould put it on a stone by Iagoo. She and her papooses had no duck.\nThey were hungry, but Iagoo did not go away hungry.\n\n\u201cThe braves were always glad to see Iagoo, for his stories were never\nthe same. He saw things no other Indian ever saw. He knew more than any\nother brave ever knew; he said so himself. He never went into battle,\nfor he had much to keep him away; yet he wore eagle feathers in his\nscalp lock. He told great stories of battles, but no one ever saw him\nwhen he was fighting. It is not wise to look around in battle.\u201d\n\n\u201cIagoo told my grandfather this story of the mosquitoes that lived on\nthe marsh. His tribe had their teepees by this marsh.\n\n\u201cIagoo said that he heard one day a great roaring. It was like ten\nbears, but he was the only brave who dared to go out to see what the\nroaring was. He saw mosquitoes flying in the tamarack trees in the\nswamp, but he could not tell the trees from the mosquitoes, they were\nboth so big.\n\n\u201cHe killed three mosquitoes with his war club. He shot them first with\nhis arrows. Iagoo tore off the left wing of one, and he made a sail for\nhis birch-bark canoe from that wing.\n\n\u201cHe called to his wife. His wife heard, for his voice and his war club\ndrove away the mosquitoes. His wife came out to see the battle, but\nthey were gone. She tore off the bill of one of the slain mosquitoes\nand used it to dig with, and she used it twelve moons.\u201d\n\n\u201cUgh! It is good,\u201d said the oldest boy.\n\n\n\n\u201cAnother time Iagoo was on a trail. The trail was a creek with no\nwater. It went through the land of the river where the buffaloes feed\nwhen it is wet.\n\n\u201cThe trail was wide and full of sand. The dry grass was on the side of\nit. Iagoo saw on the sand of the trail a new animal. It was far from\nhim, but it was large. He could see it. It was long as a wildcat, but\nit had no hair like the wildcat. It had two horns like the buffalo. It\nhad many legs, and its eyes were like fire.\n\n\u201cIagoo took his war club with his two hands. He walked like a brave in\nbattle. He ran on the trail to kill the strange beast. He raised his\nwar club to strike it, but it was nothing but a big ant dragging a\nrabbit to its hole in the trail. Iagoo sat down in the sand and\nlaughed, while the ant pulled the rabbit into the ant-hole. The rabbit\nwas killed by the ant. Iagoo said so, and he knew it. The ant killed\nthe rabbit with its horns.\u201d\n\n\u201cUgh! ugh! ugh!\u201d said the boys around the fire.\n\nWhite Deer laughed, and her daughters laughed.\n\n\u201cTell another,\u201d said the boys.\n\n\n\n\u201cMy grandfather said that Iagoo told of the willow trees. Iagoo went to\nthe willow trees to take some of the little creeping-cats from them.\nThey are the flowers that come when the snow has melted.\n\n\u201cThe willow trees looked small to Iagoo. He broke off a branch and went\nto get one on the other side of the tree. He made a heavy trail around\nthe tree to mark the bush. The sun was over his head when he began to\nmake the trail. He walked around that one willow bush, and the sun was\ngoing down in the lake when he was done. It was a long trail. No one\nbut Iagoo ever saw such a willow bush.\u201d\n\nWhite Deer laughed. She had gathered many willows for weaving.\n\nThe oldest boy looked at his brothers. They were laughing too. He did\nnot laugh, but said \u201cUgh!\u201d like a great chief.\n\nLame Buffalo looked at the fire. White Deer put on more sticks and blew\nthe fire with her breath; when it began to blaze Lame Buffalo went on\nwith more stories of Iagoo.\n\n\n\n\u201cMy grandfather said that Iagoo went in the cold moon of winter to the\nsouth. He went alone in his canoe. His tribe was in the far north, in\nthe fur country. Iagoo liked to fish. His wife could hunt for the fur\nskins, for it is cold in the far north.\n\n\u201cIagoo let his canoe drift like a leaf as he fished. It drifted near\nthe shore of the river, then Iagoo stepped out on the shore. It sank\nunder his feet. As the water came over where he stepped, he saw that he\nhad not stepped on land. He had stepped on a thick lily leaf.\n\n\u201cIagoo jumped back into his canoe. He broke the stem of the lily leaf\nwith his fishing spear and put the great leaf in his canoe. It covered\nhim and the canoe. He dried the leaf and rolled it in a pack. He went\nback to the far north when he had fished all he wanted to, and he gave\nthe leaf to his squaw. She was glad. It was like a wide buffalo skin;\nshe made dresses for herself and her daughters out of it. No other\nsquaws had such fine dresses.\u201d\n\nWhite Deer smiled, and the little girls laughed. They knew the\npond-lily leaves were small in the lakes; they could not be so wide in\na river.\n\n\u201cIt is a story for squaws,\u201d said the oldest boy.\n\n\u201cWe will go to sleep,\u201d said Lame Buffalo, his father.\n\nThe next night Lame Buffalo told this story of Iagoo for the boys:\n\n\n\n\u201cA white man gave Iagoo a gun, so my grandfather said. He could shoot\nbetter than any white man.\n\n\u201cIagoo went hunting. It was the time for ducks. He went in his canoe,\nand he hid in the rice by the ducks. The ducks flew up and made the sun\ndark. He lay on his back and shot straight into the flock of ducks. A\nswan fell dead into his canoe. Its head was shot off; the ducks fell\naround his canoe like hail in a hailstorm; the water was black with the\nducks he shot. He piled them up like a great teepee on the shore. He\nshot them all with one gunshot.\n\n\u201cThe shot from his gun fell back into the lake; it struck two loons and\nkilled them. The shot fell through the loons and killed a muskalonge;\nthis is the great fish that lives in the lakes. No one else ever fired\nsuch a shot as did Iagoo. He told this to my grandfather.\u201d\n\n\u201cIt is good,\u201d said the boys.\n\n\u201cTell another,\u201d said White Deer.\n\n\n\n\u201cIagoo went hunting in the Hunting Moon. He killed a great deer and\nthrew it on his back. It was heavy, but he must have food in his\nteepee.\n\n\u201cHe sat down on a stump to rest. He was very still, and he saw the\ngreat elks go by him on their trail to the far north. It was like a\ngreat tribe going north. The trail they made was deep, and they did not\nsee nor smell Iagoo.\n\n\u201cThe first elk had horns like a great tree. He was very big; Iagoo\nwanted him; Iagoo ran swifter than all the elks; he came to the leader;\nhe shot the leader of the elks; he fell like a tree in the forest;\nIagoo lifted the elk to throw him over his shoulder; the elk horns\nstruck the deer horns. Iagoo knew then that he had carried a big deer\nall day. Iagoo was not tired. He hung the deer in a tree and carried\nthe elk home. No other brave in his tribe had ever brought home an elk\nwith such horns. Iagoo said so to my grandfather.\u201d\n\nLame Buffalo stopped.\n\nThere are more stories of Iagoo, the great story-teller, but Lame\nBuffalo did not tell any more.\n\n\n\n\n\n\n\n\nII. HOW CLAY DISHES WERE FIRST MADE\n\n\nThe Indians in the west tell this story:\n\nA squaw left her two boys to care for her papoose while she worked. She\nwas hidden in the wickiup, or tent, and did not see what the boys were\ndoing until the papoose began to cry.\n\nThe squaw found them all down by the river. They could not stir, for\ntheir feet were stuck fast in the wet clay of the river bank. She got\nher three children back to the wickiup. They laughed at their\nfootprints in the clay, for they had left deep holes everywhere.\n\nThe band of Indians left their camp before the sun was over their\nheads. The squaw, with her papoose and her boys, was soon far away from\nthe river bank; but during the hot summer, which was soon upon them,\nthe same band returned to the river they had left.\n\nThe two little Indian boys went down to the clay bank where they had\nstuck fast. No rain had fallen since they had been there, and they\nfound their footprints in the clay. These had dried until the mud was\nlike stone.\n\nThe squaw came and looked at the holes. She took some clay in her hands\nand wet it in the river, then she shaped it like the hollow stone she\nused for cooking. She dried the clay in the sun, and it was soon hard.\n\nAn old chief saw the clay dishes and told the other squaws to make\nthem, but the clay dishes would not hold water and broke very easily.\n\nA squaw put some ashes and fire in her dish one day. She wanted to save\nthe fire, for it was hard to get. The hot coals baked the dish, and it\nwould not break. It held water; then the Indians knew how to make their\nclay dishes in the right way.\n\n\n\n\n\n\n\n\nIII. LEAPING ROCK IN THE PIPESTONE VALLEY\n\n\nNear the Falls of Winniwissi is a great rock; it is as tall as two\nbraves. The water manitous have cut the sides of this rock; it is\nsmooth on the top; it is smooth on the sides; it is like a piece of ice\nin the Big Sea Water.\n\nIt is small on the top. A brave, if he lay down on it and put out his\nhands, would put his hands on nothing. It is small; it is a high rock.\n\nWhen they gathered in the Pipestone Valley the chiefs stood by this\nrock. It is in the Valley of Peace. The young braves stood by this\nrock. The chiefs tried the young braves here, for this was Leaping\nRock. It stood above all the other rocks.\n\nThe chiefs called the young braves of their tribes. The young braves\ncame. The chiefs said: \u201cLeap from this trail in the valley to the top\nof Leaping Rock. Then you are brave; then you are strong.\u201d\n\nIt was a leap as high as two braves are long. It was a leap like an\narrow shot into the sky; like an arrow which falls and breaks on the\nrocks the young braves fell sometimes.\n\nSometimes the young brave was strong; he would stand on the slippery\nrock like an eagle resting on the mountain. It was well. He was then a\ngreat brave. The chief of his tribe gave him the feather of an eagle to\nwear, for only a strong brave may wear a feather in his scalp lock.\n\nA Dakota maiden had two lovers. She told them to go to Leaping Rock.\nThey went; one came back. The other the chiefs buried where he fell as\nhe slid from Leaping Rock. The maiden took the one who came back; but\nshe was missed one day, and they found her at the foot of Leaping Rock\nwith eagle feathers for the Pawnee\u2019s grave.\n\n\u201cHe was brave but no one mourns for him. He shall have two eagle\nfeathers,\u201d she said.\n\n\u201cIt is right,\u201d said the Dakotas.\n\n\n\n\n\n\n\n\nIV. THE FACE OF THE GREAT MANITOU IN THE ROCK\n\n\nThe great stone pipes of all tribes of Indians are made in the Valley\nof Peace. The Valley of Peace has high walls of rock. This rock is soft\nwhen it is first cut; it is red and white.\n\nNo Indian may harm any one in this valley. Enemies must not know war\nhere. Dakotas, Chippewas, Pawnees, tribes of the south and tribes of\nthe north buried their tomahawks when they met in the Valley of Peace.\nThis is true; the tribes gathered here to make their calumets. The\ncalumet is the pipe of peace.\n\nThe Falls of the Winniwissi are in the Pipestone Valley. The music of\nthe falling water is like the song of peace.\n\nNear the Falls of Winniwissi is a high rock. When the braves come to\nthe Valley of Peace they see a great face in this rock. They see it\nwhen far away on the long trail. It is the face of the Great Manitou.\nIt is the face of the Great Spirit.\n\nAll the tribes believe that the water spirits cut this face on the\nrock. It is Wahkan. It is sacred.\n\nThe Dakotas believe that Toonkan, the oldest of all the gods, lives in\nstone. Stone was made first. Toonkan lived first. He lives in every\nrock. He loves best the great rocks. They are his home. The Indians\nworship the face in the rock. It is Toonkan watching them. He will\nbring them back alive from battle. He will help them in the fight with\nthe bear.\n\nThe Indians lift their pipes and let the smoke blow toward the Great\nStone Face. They sing songs to him; he helps the tribes.\n\nThere is another Great Spirit who lives in the sun. These two Great\nSpirits know each other.\n\nThe Dakota prays to the sun. One of his prayers is this:\n\n\u201cWahkan Ate! onshemada!\u201d (\u201cSacred Spirit, Father! have mercy on me.\u201d)\n\nThe Chippewas fear their manitous. They are careful not to offend them;\nthere are many little manitous; there are many manitous that try to do\nharm. The good manitous are wiser than the bad manitous. The Indian\nmust not forget to pray to the Great Manitou. He must not forget the\nlittle manitous.\n\n\n\n\n\n\n\n\nV. HOW TWO SQUAWS SAVED THEIR BAND\n\n(Kickapoo)\n\n\nThe Indian has a great pride in and love for his band and nation. There\nis a story of two captive squaws who were promised life and freedom if\nthey would lead their captors to the place where the squaws\u2019 own people\nwere hidden.\n\nThe squaws told their captors to bring many canoes; then, acting as\nguides, leaped into the front canoe, calling on their captors to follow\nthem. The long line of boats swept quickly down the stream. Every one\nwas merry but the two squaws; their faces showed the sorrow in their\nhearts.\n\nThe river grew narrower, and the current grew swifter. The warriors\ncalled to the squaws to know if they were going the right way.\n\n\u201cThis is the shortest way to our wigwams. Make ready your arrows. You\nwill see the smoke of our campfires. We will lead the band who will\nkill our braves.\u201d\n\nThe squaws stood up in their canoe. They threw their paddles far out\ninto the white water of the rapids. They gave the war whoop of their\npeople.\n\nThe warriors saw the canoe which held the two captive squaws stand\nstill. It was caught for one minute by a rock, then it leaped forward\nlike a great fish and was out of sight. There was no hope for any of\nthe canoes. Down, over the falls they went, one by one. The squaws had\nled their captors by the shortest way, but it was the way of death to\neach one.\n\nThe braves they were seeking were hidden in a cave at the foot of the\nwaterfall. The broken canoes, scattered garments, arrows, and bodies\ntold the story of their rescue by the brave squaws. Now the squaws of\ntheir band sing in the great war dance and chant of the bravery of\nwomen.\n\n\n\n\n\n\n\n\nVI. THE ORIGIN OF THE CRANE TRIBE OF THE OJIBWAY OR CHIPPEWA INDIANS\n\n(Tribe Story)\n\n\nThe Great Spirit sent two cranes from the world above the sky. They\ncame through an opening between the clouds and tried to find a place\nupon the earth. The Great Spirit told them when they were suited with\nsome spot to fold their wings closely to their sides and wait; a change\nwould come over them.\n\nThe pair of cranes flew down to the earth and began to search for a\nhome. They went to the prairies and tasted the buffalo meat. It was\ngood, but there were many days when no buffalo was in sight. They\nfeared that the food would not last, and the two cranes flew to a great\nforest.\n\nIn the forest they tasted of the flesh of the elk, the deer, and many\nother animals. It was good meat, but it was hard work to hunt, and many\ndays there were neither elk nor deer in sight.\n\nThen the two cranes flew to the Great Lakes. They tasted of many kinds\nof fish. They came to the rapids in the outlet of the lake white men\ncall Lake Superior. Many fish were in this outlet; every day the fish\nseemed more plentiful than the day before.\n\n\u201cWe will find food here forever. We will make our home here,\u201d said the\ntwo cranes.\n\nThey flew away from fishing in the waters. The two cranes stood on a\nlittle hill near the rapids and folded their wings closely to their\nsides. The Great Spirit saw their faith, and they were changed into a\nman and a woman. Among the Ojibways there is a tribe called the Cranes,\nwho believe they are the children of these two cranes sent by the Great\nSpirit to the earth.\n\n\n\n\n\n\n\n\nVII. STORY OF THE FIRST MAN AND WOMAN\n\n(Chippewa)\n\n\nThe Great Manitou had his home in the Land of Peace. Before he became a\nman and his face was cut in the stone, he was a great bird and his nest\nwas in the pipestone rocks.\n\nHe fed on the wild buffaloes that lived on the prairies. He could carry\ntwo buffaloes in his claws; he always ate them near his nest; this is\nwhy the rocks are red.\n\nThe tracks of the manitou bird can be seen near the Land of Peace. The\nIndians know where to find these tracks and will show them to the white\nman.\n\nThe Great Serpent is older than mankind. He was alive before the first\nman was made. He found the nest of the manitou bird; there was one egg\nin the nest. The manitou heard the egg move. He was miles away, but he\nflew with a great rock in his claws and killed the serpent. The rock\nbroke open the egg, and out of it came a grown man, but the rock lay\nupon his feet and he could not walk. He had to stand in one place, for\nthe manitou bird would not set him free until he knew many things.\n\nThe man learned how to hunt the buffalo, for he could see many miles.\nHe learned how to tan and use the buffalo skin; he learned the language\nof birds; they would come when he would call their names; he learned\nhow to make and use the bow and arrow.\n\nThe manitou bird covered the man with a great buffalo skin, but his\nhead was not covered, for he had much black hair. The first man was\nslow to learn and he stood many moons in his place in the pipestone\nrocks; nothing came to hurt him.\n\nWhen he had learned much, he woke one morning and found a woman\nstanding beside him. The manitou bird pulled away the stone from the\nfeet of the man. He shook his wings and the man and woman ran to the\nprairie.\n\nThese two were the first of all people. They were Indians. All mankind\nknow they were the first to live on the earth.\n\n\n\n\n\n\n\n\nVIII. GIANTS AND FAIRIES\n\n\nThe Indians in the forest have many stories of giants. The red men are\nvery proud of their own people, who can lift the greatest weight, run\nthe fastest races, or suffer the most pain without making a sound. You\nsee the Indian is not so very different in some ways from the white\nman.\n\n\n\nKwasind, among the Chippewas, was a strong weedigo, or giant. He it was\nthat threw the rock into the Sault Ste. Marie. He could not be hurt\nexcept in one place; that was in the back of his head. Kwasind was\nfoolish enough to tell this to one of the little water people. He told\na little nibanabas that if the little people of the forest, the\npukwudjinnies, could hit him with cones from the pine trees, he would\ndie. But he knew he was very tall, and the pukwudjinnies were no larger\nthan a little papoose.\n\nThe little people of the forest soon heard the secret. They left the\nshores of the swift river and went to look for pine cones. They found\nthem and brought many back. They hid by the river until Kwasind came in\nhis great canoe asleep; the nibanabas had sung him to sleep. The little\npeople threw their cones into the canoe and hit Kwasind on the back of\nhis head. The wicked giant never hurt any one again.\n\nThere was another giant who lived near Narragansett Bay. His wife grew\nangry with him and went across the bay to live alone. If a fisherman\ndrifted near her wigwam by the shore, she always turned him into a\ngreat rock. A terrible storm came from the sea and washed away these\nrocks and her wigwam; after that the fishermen were not afraid.\n\n\n Adapted from Schoolcraft.\n\n\n\n\n\n\n\n\nIX. WEENK THE SLEEP-BRINGER AND HIS WARRIORS\n\n(Ojibway)\n\n\nWeenk is the sandman of the Ojibway or Chippewa children. He comes\nevery night and brings so many tiny warriors with him that each eyelid\nis conquered and closed till morning.\n\nThe Ojibway mother puts her papoose to sleep in a tiny hammock made of\nbark, fastened with sinew thongs and lined with soft, dry moss. She\nsings strange slumber songs to the wee one, and the older children\nstand by her in the summer evenings and whisper little stories of Weenk\nand his warriors.\n\n\u201cWeenk is a bee as big as a buffalo,\u201d they say. \u201cHe has bees\u2019 wings\ninstead of hair. The wings sing and sing. They buzz and buzz. He is\nalways sleepy. He brings sleep to children. The little one must go to\nsleep; Weenk has come.\n\n\u201cWeenk is a good man. He brings many little manitous to help him, and\nthey go everywhere. There is one on the papoose\u2019s eyelid now. They are\ndancing in the little one\u2019s hair. Buzz, buzz, buzz.\u201d\n\n\u201cHere is a war club one of the little manitous has lost,\u201d a sister will\nsay as she picks up a tiny hair.\n\n\u201cHere is a feather from a scalp lock,\u201d says another, as she holds up a\nfiber from some feather. So the fun goes on until finally the little\npapoose is asleep.\n\n\u201cWe will fight Weenk,\u201d say the children, and then there is a battling\nof empty hands in the air, while they sing \u201cBuzz, buzz, buzz.\u201d\n\n\u201cWewahsta has lighted her lamp,\u201d says the squaw mother as she sees the\nevening star. Then the children know it is time for them to lie down to\nsleep, and soon the wigwam is still.\n\nThe story of buzzing Weenk and his band is fresh every evening, for\nthey always tell new stories of what the little warriors can do.\nSometimes they come on the fireflies, and sometimes the mosquitoes and\nbusy gnats bring them. Indian children are much like their white\nbrothers and sisters and find sport in many things.\n\n\n\n\n\n\n\n\nX. THE LITTLE PEOPLE OF THE SENECAS\n\n(Iroquois)\n\n\nTwo Indians from the Seneca Reservation went hunting; they went on a\nlong trail, but at last found a place where the deer come to eat the\nsalt that is in the sand; it is called a \u201csalt lick.\u201d The Indians\nwaited in the trees until many deer came; they shot at the deer, which\nfell like wild ducks when the rice is ripe.\n\nThe Indians had to throw away much meat in order to save the skins for\nleather. There was more meat than the wolves could eat, but the hunters\nshot many deer every day, until no more came.\n\nThe hunters went on carrying great rolls of deerskin, which were very\nheavy. They were hungry, but found nothing but acorns to eat. They\nbecame very weak and said: \u201cOur wigwams will see us no more. We shall\nstarve, and the deerskins will never be used.\u201d\n\nThey sat by a great rock. One of the hunters hit the rock with a stick,\nand a little man appeared.\n\nThe little one said: \u201cYou are starving because you killed and did not\neat. You fed the wolves; now the wolves will feed on you. We have\ndriven the deer to another forest, where they may live and be found by\nother hunters. You were selfish. You wanted all the deerskins in the\nforest. You were not wise.\u201d\n\n\u201cWhat shall we do to get food?\u201d said the hunters.\n\n\u201cYou may have meat if you will give up all the deerskins. My people\nhave said it,\u201d said the little one.\n\n\u201cWe must have the skins, and we must have food. Ask your chief to let\nus have the skins for our wigwams. We will be wise when we see the deer\nagain at the salt licks,\u201d said the older hunter.\n\n\u201cI will go to my chief. Hit on this rock again when you want me,\u201d said\nthe little one.\n\nThe Indians rapped on the rock again when the sun was setting. The\nlittle one came and led the way to a great cave filled with food and\nfurs. They ate and slept. At midnight they were awakened by many of the\nlittle people, who said that the hunters might take their packs of\nskins and all the food they wished from the cave if they would never\nagain shoot the deer to feed the wolves. The hunters promised and soon\nwere in a strange, sound sleep. When they awoke they were near their\nhomes.\n\n\n Adapted from Powell\u2019s Report.\n\n\n\n\n\n\n\n\nXI. THE HUNTER WHO COULD FLY\n\n(Iroquois)\n\n\nAn Indian had been out hunting all day. His arrows had never come back;\nthey brought him nothing; he was tired and hungry; he had no more\narrows. Just then he came to a lake on which many wild geese were\nswimming, and he wanted some meat. He would have it.\n\nHe saw some young saplings growing at the foot of a basswood tree. He\ntore off long strips of bark from these and then dived into the lake\nunder the geese where he saw hundreds of their feet. He tied many of\ntheir feet together, and then fastened them to his belt.\n\nThe geese began to scream, and the flock rose from the water. He had\ntied six geese to his belt; they were strong, and the geese lifted the\nhunter out of the water and flew with him to the flock.\n\nHe cut three geese loose; the other three broke the strings which tied\nthem. The Indian dropped down, down, into a tall hollow stump. He was\nhungry, but he went to sleep.\n\nAfter two days he heard squaws trying to cut down the stump; they ran\naway when he called to them. The Indian men came and found him; they\ngot him out and gave him food.\n\nThe Indians gave him arrows, and he made himself a new bow; these he\ntook and went on a long hunt. He came to a place where there were many\ndeer, and he had much meat and many deerskins. The hunter remembered\nhow the geese had carried him in the air. He made wings of the\ndeerskins; he learned how to fly with the wings, for the birds taught\nhim.\n\nThe hunter was very far from his tribe. It was a long trail to his\nvillage. He said to the birds that he would fly to his tribe, and he\ndid. When it was night he slept in the trees; when it was day the\nhunter flew until he was hungry, then he stopped and found something to\neat.\n\nHe reached his village; his tribe saw him and thought a spirit had\ncome. They called a great council, and the hunter told his story; then\nhe burned his wings. No other Indian was ever seen to fly in the air.\n\n\n\n\n\n\n\n\nXII. HOW THE BEAR LOST HIS TAIL\n\n(Iroquois)\n\n\nAn old fox saw an Indian with a sled-load of fish. The fox wanted a\nfish, but was afraid of the man. How could he get a fish without\nletting the Indian know? At last he thought of a plan. He laid himself\ndown by the sled-road and made the Indian believe that he was dead.\n\nThe Indian wanted the fox\u2019s skin, but did not have time to take it. He\nthrew the old fox on the sled with the fish and pulled the big load\ntowards his wigwam.\n\nWhile the Indian was hard at work pulling, the old fox pushed off two\nor three good fish and rolled off himself. In a minute he was out of\nsight with the fish.\n\nThe fox met a wolf who asked him, \u201cWhere did you get the fish?\u201d\n\nThe fox did not like the wolf, but told him the trick he had played on\nthe Indian.\n\n\u201cIt is easy. Go and do it,\u201d said the fox.\n\nThe stupid wolf ran away, and after seeing the Indian, lay down and\nwaited as the fox had told him. The Indian found him, but he was not to\nbe fooled twice by the same trick. He pounded the old wolf with the\nstout stick he used for a cane. The wolf jumped up very sore and ran\naway to find the fox. He did not find him.\n\nA bear saw the fox eating the fish while the wolf was gone.\n\n\u201cWhere did your fish come from?\u201d asked the bear.\n\n\u201cFollow that road down to the river and you will find a fishing place.\nPut that long bushy tail of yours into the water. Wait until the fish\nbite it, then snatch them out.\u201d\n\nThe bear ran down to the river and did just as the fox had told him,\nbut the fishing place froze over while the bear waited for the fish to\nbite. The bear did not know this, for his back was turned to the water.\nIt was a very cold day, and the bear thought he would walk and get\nwarm. He tried to get up, and his tail broke off short in the ice.\n\nThe bear ran so fast that he found the fox, and he wanted to fight him.\n\n\u201cI have done nothing,\u201d said the fox. \u201cIt is all because you are so\nslow.\u201d\n\nThe bear never had a long tail after that time. The fox never lost his\nfine one.\n\n\n Kaanerwah, Iroquois Chief.\n\n\n\n\n\n\n\n\nXIII. THE BLUE HERON AND THE WOLF\n\n(Algonquin)\n\n\nA big blue heron was standing in a marsh near a river. Two weasels\nwanted to cross the river. The weasels talked with each other.\n\n\u201cThat is a beautiful bird,\u201d said the mother weasel, \u201csee how high he\ncarries his head.\u201d\n\n\u201cHe is as tall as a tree,\u201d said the little weasel. \u201cIf I were as tall\nas he, I would carry you across this little river.\u201d\n\nThe big blue heron was pleased, for he liked to be called tall. He was\nproud and could carry his head very high, but he stooped and spoke to\nthe two weasels.\n\n\u201cI cannot carry you over this little river, but I will help you. You\nmust follow me to the end of the old tree that lies almost across the\nriver; then I will lie down and stick my bill in the bank, and you walk\non my legs and body for a bridge.\u201d\n\nThe weasels followed the blue heron, and when he lay down they ran\nacross over his body to the river bank. They were very light and quick.\nThey did not wet their feet.\n\nAn old wolf was watching them all. He wanted to cross the river, and\nwhen the blue heron came back the wolf asked him to do the same thing\nthat he had done for the weasels.\n\n\u201cI have always wondered what use you were in the world. Now I see that\nyou and your family would make good bridges. Your long neck is very\nthin, but it might hold if one were as quick as a weasel. Come, my\nfriend, help a poor wolf that is hungry and in trouble.\u201d\n\nThe blue heron was too proud to be used as a bridge for every one. The\nwolf saw that he had not asked in the right way, so he began again.\n\n\u201cYou must be a very stout bird. Your feathers are very fine, but they\ncover a stout body. My grandfather has said that two herons can carry a\nload of fish, but you could carry such a load alone.\u201d\n\nThe heron looked at the wolf and told him to get up on his back.\n\n\u201cI will carry you,\u201d said the heron.\n\nThe wolf showed all his teeth in a grin as he got on the heron\u2019s back.\nThe heron waded to the middle of the stream and said:\n\n\u201cI am only half as strong as two herons, so I can carry you only\nhalfway. You must wait here until you find another heron as foolish as\nI am, to carry you the rest of the way.\u201d\n\nThe heron flapped his wings and flew back to his place in the marsh.\nThe wolf could not wait to find another foolish heron, but went\nstraight to the bottom of the river.\n\n\n\n\n\n\n\n\nXIV. THE LITTLE WOLF BROTHER\n\n\nA wigwam stood alone by a great forest. There were five people in it\nfor a long time; these were the father, mother, one daughter, and two\nsons. Before the winter was over only the children were left, for the\nold warrior and his squaw had gone to the Happy Hunting Grounds. The\ngirl and the oldest boy promised faithfully to care for their little\nbrother, who was weak and suffered often from sickness.\n\nFor twelve moons the older boy hunted and fished and brought food to\nthe wigwam; then he told his sister that he must go with some braves he\nhad seen in the forest, and be a great warrior like his father.\n\n\u201cBut you promised to stay until the little one was grown tall. You\npromised our father and our mother.\u201d\n\n\u201cIt is a squaw\u2019s work to care for the children; you can do it. I am\nbrave; I must fight,\u201d said the oldest brother.\n\n\u201cYou are not brave, and you have not a straight tongue. It is not well\nto do as you are doing. When you go on the warpath you will lose your\narrows, and your scalp will hang to the belt of your enemy. Come back,\u201d\nsaid the sister.\n\nThe boy ran from his sister\u2019s call into the grove of great trees. He\njumped on his pony and rode away to the band of warriors he had seen.\n\nThe sister and the little brother lived together in the wigwam until\nthe wild geese had come and gone three times from the lake in the\nforest. They saw no one but the wild deer and the other animals. They\nplanted their corn and tried to be happy; but the girl grew very\nlonely, and one day when she saw another wigwam across the lake she\nfelt like the young wolf they had tied to a tree near the wigwam.\n\n\u201cCome, let us go and see who is across the lake,\u201d she said to the\nlittle one.\n\n\u201cI cannot walk so far; you have not made me new moccasins. I am hungry;\ngive me more meat,\u201d was his answer.\n\n\u201cYou shall have much meat,\u201d said the girl, but she was very angry. She\nkilled the pet wolf when the boy did not see, and made a great kettle\nof soup from its flesh and the water in the lake. She put her own\nmoccasins and her new suit on the buffalo robe which was their bed, and\nwhile the little brother was playing at hunting she ran away to the\nwigwam they had seen.\n\n\u201cYou are welcome,\u201d said the old squaw who came out to meet her. \u201cWhere\nare your people?\u201d\n\n\u201cThey are all dead,\u201d said the girl.\n\nThe squaw gave her a good supper and said, \u201cYou may live with me.\u201d\n\nThe little brother cried when he could not find his sister, and went to\nlook for his pet wolf. He called to it in the wolf language but got no\nanswer. The little one ate his soup, and putting on his sister\u2019s\nmoccasins lay down on the buffalo robe and went to sleep. He hunted all\nday after he awoke in the morning, but could not find his sister.\n\n\u201cI will ask the wolves,\u201d he said, as he heard a pack growling in the\nforest.\n\nHe called to them in the wolf language and asked if they had seen his\nsister or his little pet wolf.\n\n\u201cWe found a wolf\u2019s head near your wigwam, and we smelled the tracks of\nsome one that went around the lake,\u201d said the leader wolf.\n\n\u201cMy brother has gone, my sister has gone, my little wolf has gone; I\nshall starve and freeze,\u201d said the boy.\n\n\u201cCome with us,\u201d said the leader wolf; \u201ccome and be one of us.\u201d\n\nThe boy ran after the pack, and as he ran he began to chant:\n\n\n I am changing into a wolf.\n The wolves are better than my brother;\n The wolves are better than my sister.\n I am changing into a wolf.\n\n\nHe ran very slowly; the wolves began to howl as if some strange\ncreature were near, and the boy saw his own brother in a tree over his\nhead. The older brother begged the wolves to go away. The little one\nwas now a wolf, and he called to the pack to follow him, for he had\nfound the track of a deer.\n\nThe brother knew his voice and said, \u201cLet me die, for my brother that I\ndeserted has become a wolf.\u201d He fell from the tree, but the wolves did\nnot eat him, for his little wolf brother told them who the man was.\n\n\u201cLet him live. He is not good enough for wolves to eat,\u201d said the\nleader; but to the brother who had done wrong life was worse than being\ntorn by wolves. The band of warriors deserted him in the forest, and he\nnever went on the warpath again.\n\n\n Adapted from Schoolcraft.\n\n\n\n\n\n\n\n\nXV. THE GOOD BEAR AND THE LOST BOY\n\n(Iroquois)\n\n\nA boy went out to hunt and crawled into a great hole where porcupines\nlived. He wanted to get some of the young ones. The dirt fell into the\nhole behind him and shut him in with the porcupines.\n\nThe boy cried himself to sleep, for he knew his father could not find\nhim. When he awoke he saw the mother porcupine as big as a squaw. She\ngave him some food, but he could not eat. The food was bitter.\n\nThe porcupine squaw said, \u201cI will call a council, for I do not know\nwhat to feed you.\u201d\n\nThe council was held in the woods close by. Wolves, bears, foxes, and\ndeer came. The mother sent her young porcupines to call these animals\nto the council. The boy was glad he had not hurt any one in the\nporcupine\u2019s cave.\n\nThe mother porcupine stood in the council and said: \u201cI have found this\ncreature in the house I have made for my little ones. He is hungry, but\nhe cannot eat what my children eat. Tell me what to give him so that he\nmay live.\u201d\n\nA great gray fox rose then and answered: \u201cI live on geese and the birds\nof the forest. He is the child of the red man. The red man has fire and\nclay. He cooks his food; I do not.\u201d\n\nThe council decided that the fox should not take the boy.\n\nA wolf stood in the council: \u201cI have many cubs in my den. They are\nalways hungry. I am always hungry. It is better for the boy never to\nsee the place where I sleep.\u201d\n\nAnd the council agreed that the wolf mother should not take the boy.\n\nThe deer did not stand. His head was covered with tall antlers. He sat\nand looked with kind eyes at the man-child. He said: \u201cI have hidden my\nfamily in the thick bushes. They are safe while I am in this council.\nWe feed on wild grass and the tender leaves of the trees. We love one\nanother, but there are many who hunt us. The child could never run as\nwe run. Our eyes see much. We see, we hear, and we run. The child has\ntwo feet; we have four. He could not follow us.\u201d\n\nThe council said that the deer should not take the boy.\n\nThe bear rose on his hind legs and said: \u201cI feed on nuts. My little\nones are warm and not hungry. I will take the boy.\u201d\n\nThe council said that the bear was wise. The boy should go with him,\nand all the other animals would help to gather the nuts for his\nfeeding. The council fire was put out, and each one went home. The boy\nfollowed the bear to a hole in a great tree. The mother bear and the\ncubs welcomed him, and the boy was happy.\n\nHe learned to talk as the bears talk and to walk like them. Nothing\nhurt him, and he was never hungry. Some Indians saw the father bear one\nday and chased him. Then they found the mother and her cubs, and all\nwere killed.\n\nThe boy hid in the hollow tree. The Indians found him and took him\naway. He was very wild and did not love his people, for they had killed\nthe bears.\n\nThe Indian boy was kept in the wigwam. He learned the ways of his\npeople again, but never did he shoot or trap a bear.\n\n\n\n\n\n\n\n\nXVI. LEGEND OF NIAGARA FALLS\n\n(Seneca)\n\n\nAn old war chief came to the wigwam of Red Eagle. The old chief wanted\nto marry the young daughter of Red Eagle. He brought many furs and much\nfood to pay for her. Red Eagle told his daughter that this old chief\nwas to be her husband.\n\nWhite Cloud was the name of the girl. She shed many tears when the war\nchief was gone. She was afraid to show her dislike before.\n\nRed Eagle said: \u201cHe has brought his presents to us. We have taken them.\nWe cannot give them back. He is a great war chief, and we cannot offend\nhim.\u201d\n\nWhite Cloud knew that no one on earth could help her. She could not\nlive. Her wigwam was near the water. She jumped into her canoe, but she\ndid not know what she was doing, for she paddled far out into the\nriver. The rapids were near, and the dashing water carried her little\nboat down the rapids to the falls of the great waters.\n\nHinun, the god of clouds and rain, lived under the great falls. His\nwigwam was behind the falling waters. He saw the maiden in her canoe.\nHe rushed out from his hiding place and spread his great wings. He\ncaught the boat before it was dashed to pieces on the rocks, and\ncarried White Cloud to his cave behind the falling waters.\n\nHere White Cloud lived many weeks. Hinun taught her many ways of\nhealing. He told her why so many of her village had sickened and had\ngone from earth. There was an evil spirit under the ground on which her\npeople lived. If she would wait in his wigwam he would kill it.\n\nHinun came back from watching the harvest of corn, and told her that\nthe old war chief was dead. She could go back to her own wigwam, and he\ncarried her back on his wings to the shore. She remembered the\nmedicines he had taught her.\n\nRed Eagle was glad to see his daughter again. Her mother was sick with\ngrief for her. White Cloud cured her by standing beside her bed. She\ncured many with the new medicines.\n\nWhite Cloud begged of the tribe to move to a better place for their\nvillage. She told them all that Hinun had said. They moved the village\nto another place, but the evil spirit followed them.\n\nHinun came and found the evil spirit. He struck it with lightning from\nthe clouds. The evil spirit was killed. It was like a great serpent, as\nlong as twenty arrow flights. It floated down the waters of Niagara.\nIts body lodged between the rocks. It was so heavy it bent the rocks.\nIt bent them like a horseshoe, and they are that shape to this day.\n\nWhen the evil spirit was gone from under their village there was no\nmore fever. Hinun helped White Cloud in many ways, and she told these\nthings to her people. Hinun does not live behind the falling waters in\nthese days, for when the Indians left he went away.\n\n\n Adapted from \u201cIroquois Myths,\u201d Powell\u2019s Report.\n\n\n\n\n\n\n\n\nXVII. HOW THE INDIANS CAME TO KNOW MEDICINE PLANTS\n\n(Tuscarora)\n\n\nChief Mt. Pleasant, of the band that has the Bear totem, tells this\nstory:\n\nMany winters ago a poor, sickly old man came to an Indian village. In\nfront of each wigwam was placed a skin on a pole to show what totem\nbelonged to the family. Over some wigwams hung a beaver skin; that was\nthe totem or sign of the tribe of Beaver Indians. Over other wigwams\nhung deerskins; that was the totem of the Deer tribe.\n\nThe old man stopped at each wigwam and asked for food and a place to\nsleep during that night. He looked so sick that the families who had\nthe Wolf, the Turtle, and the Heron totems all refused him a chance to\nenter their wigwams.\n\nHe went the whole length of the village, and at last he saw a wigwam\nwith a bearskin hanging over it. A kind old squaw came out of this\nwigwam and brought food to him, and spread out skins for his bed. The\nold man felt very sick. He told her what plants to gather in the woods\nto make him well.\n\nThe squaw gathered these plants and did as he told her with them; the\nsores on his feet were healed and he was better very soon. She promised\nnot to forget the secret of the healing plants.\n\nIn a few days he was taken with a fever; again he told the old squaw\nwhat plants and leaves to go out and gather for him. She did so, and it\nwas not long before he was well. She promised again not to forget what\nshe had learned.\n\nMany times he fell sick; each time it was with a new sickness. Each\ntime he told the squaw what to find that would heal him. The squaw\nlearned more than all her nation knew of medicine.\n\nOne morning the old man told her that he had come to her village just\nto teach the people the secrets which she now knew. No one had welcomed\nhim but the Bear band.\n\nThe old man said: \u201cI am going away from this people now. I came to do\nthem good. No one but you would show kindness to the stranger. When you\nsee the sun again, you will find a young hemlock tree growing by the\ndoor of your wigwam. It will grow taller than any tree that you or your\ntribe have seen.\n\n\u201cThis will show that the Bear tribe is the greatest. All the tribes\nshall come to the Bear tribe for help in sickness. You will show them\nthe plants, roots, and leaves that can heal their sick people.\u201d\n\nWhen the old man was done talking he went out of sight. No one has ever\nseen him since that morning. The Bears have become strong, and their\nwarriors are very brave. Their medicine men can do more than the\nmedicine men of other tribes.\n\n\n Arranged from Powell\u2019s Report.\n\n\n\n\n\n\n\n\nXVIII. MONDAHMIN, WHO GAVE THE CORN\n\n(Chippewa)\n\n\nA manitou lived alone in the land. Wunaumon was his name. He was brave.\nAll the animals feared him. He was a great hunter and the son of\nMenabozho.\n\nWunaumon walked all the day through a great woods. When he came out of\nthe woods he saw a great prairie; it was wide, like a lake of land.\nWunaumon saw trees on the further side of the prairie.\n\n\u201cI will see what is in that forest,\u201d he said. His steps were long, and\nhe was soon almost across the prairie.\n\nWunaumon stopped like a deer that is startled. He was not afraid, but\nhe saw a strange sight. A stranger came out of the forest across the\nprairie. He came to meet Wunaumon.\n\n\u201cWhere are you going?\u201d said the stranger. Then he lifted a pipe of\npeace, and Wunaumon took it. They were friends now.\n\nThe stranger was short. He had a red feather in his scalp lock. His\ncoat was stiff and shiny. He did not wear deerskin. They sat down on\nthe prairie. They smoked the pipe of peace.\n\n\u201cI am very strong,\u201d said Wunaumon. \u201cHow strong are you?\u201d\n\n\u201cI am strong as a man,\u201d said the stranger.\n\n\u201cMy name is Wunaumon; what is yours?\u201d\n\n\u201cWe will wrestle. If you throw me, I will tell you my name. You will\nwin much from me if I fall. Let us try our strength.\u201d\n\nWunaumon stood up on the prairie. He was very tall and strong.\n\n\u201cCome, Red Feather,\u201d he said.\n\n\u201cThat is not my name,\u201d the stranger answered. \u201cIf I fall, you shall\nknow my name. You shall have a great gift. You must conquer me. The\ngift is for all your people.\u201d\n\nIt was morning when the two began to wrestle. They were both very\nstrong. One could not make the other fall. They had no more breath.\nThey stopped and began again. They did this many times. It was a great\nbattle.\n\nThe sun began to go down. Wunaumon thought that the sun was ashamed to\nsee his weakness. Wunaumon put his feet very hard on the ground. He\ngrew very fierce. His arms were strong like the legs of a bear. There\nwas a great noise. \u201cRed Feather, I have made you fall,\u201d said he; \u201cwhat\nis your name?\u201d\n\n\u201cMy name is Mondahmin. My body is my gift to you. Cover me with the\nfine dust where we have wrestled. Come to this place often. You will\nsee me again. I will bring gifts out of this prairie to your people.\u201d\n\nWunaumon covered Mondahmin. He went into the forest and waited one\nmoon. He came back to the place of wrestling. Two green feathers were\nwaving in the air above the little hill he had made. A voice like\nsinging came out of the green plumes.\n\n\u201cThis is the corn, the gift of Mondahmin. Watch this plant and take the\nseeds to the tribe that lives nearest you. Tell them to make a feast to\nMondahmin in the Moon of Fruits.\u201d\n\nWunaumon took the corn in the month of fruits. He told the tribe to\nkeep the feast. The gift of Mondahmin was good. It saved the people\nfrom hunger.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXIX. THE MARRIAGE OF MONDAHMIN\n\n(Pottawottomi)\n\n\nThe old chiefs tell the young men, and all who will listen, that two\ngreat spirits rule the world. One is very good, but the other does only\nwicked things. The Good Spirit made the world and filled it full of men\nand women. The wicked spirit would not let one person thank the Good\nSpirit for his gifts to them.\n\nAll tribes had much food, for there were many deer, elk, and buffalo,\nand the rivers were full of fish. Water, light, and fire were given to\nevery one; but not one gave thanks for these things. They forgot the\nGood Spirit and the bad spirit was glad. He showed them how to fight\nand to make war.\n\nThe Good Spirit did not like to have men forget him. He lifted up the\nwhole world and dropped it into a great lake. All the people were\ndrowned excepting one young chief who had kindness in his heart. He\ngave thanks for his life, and a sister was given to him, for the\nwigwams were empty and he was alone. He called his sister White Earth.\n\nThe young chief dreamed that five strangers came to see his sister. The\nGood Spirit whispered to his heart that she must not see nor speak to\none of them until the fifth one came to her wigwam. If she did not say\nanything nor see them, they would give her greater gifts than she could\nask. She must not be afraid if they fell down with no more life in them\nwhen she did not answer. But all the world would be happy if she smiled\nand welcomed the fifth stranger.\n\nThey came the next day. The first one was tall and wore a green\nblanket. White Earth did not look nor answer him when he spoke.\n\nThe stranger stood very still, and then his blanket changed into\nleaves, and Usama the tobacco plant fell down to the ground.\n\nThe next visitor was very short and round. He could not walk fast. The\ngirl did not say one word when he asked her to look at him. She did not\nsee him, but her brother was watching, and he laughed when Wapako the\npumpkin rolled over and down the hill. The girl was very wise and knew\nhow to keep silent.\n\nEshkossim the melon and Kokees the bean came together and called to\nWhite Earth the maiden to welcome them. She did not answer, and they\nfell down the same as the two who had come before them.\n\nSoon she heard a strong voice calling to her the fifth time. The girl\nuntied the strings that fastened her door, and looking up she saw a\nvery tall chief with feathers in his scalp lock. She loved his voice,\nfor it was like the wind in the pine trees. She said: \u201cYou are welcome,\nDahmin. I will take you to my brother. He will call you Mondahmin.\u201d\n\nThe brother gave his sister White Earth to Mondahmin, for the Good\nSpirit had sent him to her.\n\nAfter the wedding feast a great wind came, and then much rain. In a few\ndays the ground was covered with the green leaves of growing plants.\nUsama the tobacco had come with all of his tribe to give gifts to the\ngreat chief Mondahmin the corn plant. Wapako the pumpkin, Eshkossim the\nmelon, and Kokees the bean, all brought many gifts to Mondahmin and his\nwife. They promised to bring the same gifts each year as long as the\nrains should come and the sun give his light and make them warm.\n\nMondahmin and his wife gave thanks to the Good Spirit. They taught\ntheir children these things. The Indians call Mondahmin their\ngrandfather, and they do all the things he told them. The Indians do\nnot forget to give thanks for the corn, bean, pumpkin, and melon.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXX. THE PRAIRIE DANDELION\n\n(Algonquin)\n\n\nIn the Southland, flat upon the ground, lies the spirit of the south\nwind. He is a very fat and very lazy old man. His eyes are always\ntoward the cool north, but he will not stir from his resting place.\n\nWhen he sighs the air is filled with warm breezes. In the autumn his\nbreath is filled with the odor of apples and all manner of fruits. He\nsends the golden Indian Summer to the Northland. Shawondasee is the\nname of this spirit of the south wind.\n\nOne day, while looking toward the prairies of the north, he saw a\nbeautiful girl with yellow hair standing on the plains in the west.\nEvery morning for days he saw this maiden, and she seemed more lovely\neach day.\n\nBut another morning when he opened his sleepy eyes and looked, the\nyellow locks on the maiden\u2019s head were changed to fleecy white.\n\n\u201cAh! my brother, the strong north wind, has been more swift than I, as\nhe ever is. He has put his frost crown on the maiden\u2019s head. I will\nmourn for her.\u201d\n\nShawondasee heaved a number of warm sighs, and as the pleasant south\nbreezes reached the maiden the air seemed filled with tiny feathers.\nThe maiden had vanished with her crown.\n\nIt was no Indian maiden. It was only the prairie dandelion, and the\ncrown that Shawondasee thought the north wind had given her was only\nher crown of feathery seeds; but the lazy Shawondasee never knew the\nsecret, and mourned for his loss and envied his brother.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXXI. THE SHADOW CANOE\n\nA LEGEND OF MINNEHAHA FALLS\n\n(Dakota)\n\n\nIn a wigwam by the Falls of Minnehaha lived an Indian brave with his\nfamily. Ampata was his wife, and two happy children played in the\nsunshine around his wigwam. The little family went in the winter with\ntheir tribe farther south, and the smoke of their village fires could\nbe seen for many miles.\n\nHere Ampata embroidered the moccasins with colored quills and grasses;\nthese moccasins were for her husband and her children. Here she made\nthe buckskin suit for her hunter. She sewed it with strings of sinew\nsaved from the deer whose skin she had carefully tanned.\n\nThey all went back to the north in the summer time, back to the fall of\nwaters in the Great Father of Waters and to the Falls of Minnehaha.\nThere was good fishing in these waters, and their wigwam stayed there\nall the summer.\n\nIn the north she wove baskets of willows and baked dishes of clay. She\nfound the red clay and the yellow for her husband\u2019s war paint; he was a\ngreat warrior and wore two eagle feathers in his scalp lock.\n\nThe braves of her tribe had a great battle with the Ojibways. Her\nhusband was like two men; he helped drive the Ojibways back to their\nown fishing grounds. There was a great feast after the battle; the\nwarriors sang and told how brave they had been. Her husband sang a long\nsong and made a great speech.\n\nAfter this he told her that he was a great warrior now and must have\ntwo wives; he was going to marry the chief\u2019s daughter. Ampata mourned,\nbut he forgot her.\n\nAmpata fled to her father\u2019s tent and took her two children with her.\nShe went to the south with her father when winter came; in the spring\nshe came back to the Falls of Minnehaha with her tribe.\n\nHer husband did not come for her, and she was alone with her children.\nAll the warriors went to hunt the buffalo on the prairie.\n\nThere had been much rain, and the river was wide and deep. Ampata put\nher two children into a canoe, and taking the paddle got in herself and\npushed far out into the river. The women called to her to come back,\nbut she pushed away faster toward the falls. The canoe leaped over the\nfalls, and Ampata and her two children passed to the Happy Hunting\nGround of the other world.\n\nEvery spring the Indians say that on moonlit nights they can see the\nshadow canoe of Ampata leaping over the falls. They say white elk and\nwhite deer watch it from the shore.\n\n\n\n\n\n\n\n\nXXII. AN INDIAN TEMPERANCE SPEECH\n\n\nYannahar, the brave chief, stood up in his wigwam before his fellow\nchiefs and spoke these words:\n\n\n\n\u201cBrothers, hear! and with the heart keep my words. My father,\nKimanchee, was a noble chief. He was light of foot; the wind only was\nquicker. His strong arm was as a branch of the mountain oak. Joy was\nwith him when he came from hunting. His arrow never came back without\nmeat. The eye of my father never grew dim; his strength grew with the\ndays.\n\n\u201cKimanchee came to the council fires. He and his brother chiefs smoked\nthe pipe of peace. Then the warpath was overgrown with grass. Peace\ncame like the Father of Waters; joy like the leaping waters on the\nmountain. These were the blessings of Kimanchee and his brothers. They\ndrank at the spring in the forest and grew strong.\n\n\u201cBut where is Kimanchee, Swift-foot-of-the-prairie? The Fire Spirit\ncame like the clouds of the north. Fire and death were on his wings.\nThe shadows of darkness were before him, and the clouds and coldness of\nthe night fell upon his track.\n\n\u201cThe red man fell before the Fire Spirit like the leaves of the forest\nbefore the fierce wind. Kimanchee\u2019s eyes grew dim, his arm fell. His\nswift foot turned from the hunting trail. His arrow came back to him no\nmore. His step was like the buffalo that has been shot.\n\n\u201cHe slept with his dog in the sun; when he stood up, his strength was\ngone. Kimanchee fell. The joy that stood by the door of his wigwam\nstands there no more.\n\n\u201cHe fell like a tree in summer. He fell like a tree torn by lightning,\nwith its green leaves withered on its branches. The red man fell before\nthe fire-water like the green leaves of the forest before the storm\nwind.\n\n\u201cThis is the curse of the fire-water. Kimanchee,\nSwift-foot-of-the-prairie, is no more. The Fire Spirit has taken my\nfather. His heart is drowned in the fire-water.\u201d\n\n\n\n\n\n\n\n\nXXIII. THE GIRL WHO BECAME A PINE TREE\n\n(Ojibway)\n\n\nOn the shores of Gitchee Gumee, the Big Sea Water, were many forests.\nManitouwah was a sacred grove of great trees by the water. Many\npukwudjinnies, or little people, lived among these trees.\n\nNear by was an Indian village of many teepees; in one teepee lived\nLeelinaw with her father and mother. She loved the great trees. She\ncame very often to sit in their dark shadows and hear their leaves\nwhisper to the blue water.\n\nOne day a famous old war chief came to her father\u2019s teepee with gifts.\nLeelinaw ran to the grove, for she did not love the old war chief. Her\nfather took his gifts, and she was to be the old war chief\u2019s bride. Her\nheart was very heavy.\n\nThe stranger went away for a time. Leelinaw came back and said: \u201cHis\nvoice and his people are strange to me. Leelinaw will go with him, for\nher father commands her to do it; but first let your child have one\nmore day in the grove by the Big Sea Water.\u201d The mother knew her\nchild\u2019s heart, and the father said it should be as Leelinaw had asked.\n\nShe ran back to the grove and leaning against a tall tree told to it\nher sorrow. A voice came to her heart from the rustling leaves. She\nunderstood the tree\u2019s language.\n\nIt said: \u201cLean on me, Leelinaw; I am strong. I will help you. Stay here\nin the pleasant forest by the Big Sea Water. All the trees will miss\nyou, but I love you best of all. Stay with us forever.\u201d\n\nThe gentle voice of the leaves comforted Leelinaw. She went back to the\nteepee. In the morning she dressed herself in the robe of white\ndeerskin which her mother had made. She took some wild rice in her hand\nand went away.\n\nShe did not come back at sunset; then her parents believed that the war\nchief had carried away his bride; but the next day he came asking for\nLeelinaw or his gifts.\n\nThe parents called the men of the village together and searched through\nthe forest. The father gave back his gifts to the war chief, for\nLeelinaw could not be found.\n\nThree moons had gone when two Indians in their birch-bark canoe saw\nLeelinaw sitting by the Big Sea Water watching them. Beside her stood a\ntall brave with green feathers in his hair. The two Indians in the boat\ncalled to the two on the shore. Leelinaw waved her hand to them. Then\nthey could see her no more, but two tall pines stood in the place where\nshe and the brave had been resting. No trees had been there before.\n\nThen the two Indians went to the village and told the father and mother\nof Leelinaw. \u201cThe little people have done this thing,\u201d said the\nparents. \u201cLet us take gifts to the two pine trees.\u201d\n\nThey did so, and the pine leaves sang sweet songs to them, but the\nparents thought it was only the summer wind.\n\n\n\n\n\n\n\n\nXXIV. THE WHITE STONE CANOE\n\n(Chippewa)\n\n\nAn Indian girl died on her wedding day. She was married to a young\nchief of the Chippewas.\n\nThe chief was brave, but his heart was not strong enough to bear this\nloss. There was no more peace for him from that hour. He went often to\nher burial wigwam, the wigwam of the dead. He forgot war and hunting.\nHe pushed aside his war club and his hunting arrows.\n\nHe had heard his people say that there was a path that led to the Happy\nLand of Souls. He told his people he was going to find this path and\nseek this Happy Land. He made ready his bow and his arrows. He set out\non his journey, and his dog followed him. He did not know which way to\ngo at first. He only knew that he must go toward the south.\n\nFor a while he could see no change in the face of the country. Hills,\nvalleys, forests, and rivers had the same look as in his own land.\nThere was snow when he started. He could see it now piled thick on the\ntrees and the bushes.\n\nAt last there was no more snow. The trees were covered with buds;\neverything seemed bright and cheerful. He knew that he had come to the\nland of spring. The air was warm; there were no dark snow clouds in the\nsky. A field of blue was over his head, and a field of green was at his\nfeet. He saw flowers around him; he knew he was far from the land of\nsnow and ice.\n\nBirds sang in the trees; all signs showed him that he was on the right\ntrail, for he had heard his tribe tell of these things.\n\nHe went on. At last the trail he was following was lost. He saw ahead\nof him a new path covered with flowers; this showed that he was near\nthe end of his journey. The path led him through a grove, then up a\nlong hilly ridge, at the top of which he came to a wigwam or lodge.\n\nAt the door of this lodge stood an old chief with hair like the snow on\nthe mountain. His eyes shone like the fire in a cave, for his eyebrows\nwere thick and white. He held a staff in his hands, and a long robe of\nskins was thrown over his shoulders.\n\nThe young Chippewa began to tell his story. The old chief stopped him.\n\n\u201cI have expected you,\u201d he said, \u201cand have just come to my door to\nwelcome you. The one you seek rested in my lodge. The sun has set but\nthree times since she left. Come in; when your feet have found rest I\nwill show you where to find her.\u201d\n\nThe Chippewa sat down in the lodge and rested. \u201cI am ready,\u201d he said\nvery soon, and the old chief led the Chippewa to the door. There they\nstood and looked at the great prairies below.\n\n\u201cThat is the Land of Souls,\u201d said the white-haired chief; \u201cmy lodge is\nthe gateway. Only your soul can go into that land. Leave your body\nhere; leave here your bundle, your bow and arrows, and your dog. You\nwill find them all safe here when you come back.\u201d\n\nThe Chippewa obeyed. The dog guarded his master\u2019s burdens, while the\nfreed traveler leaped forward as if flying. He had no guide.\n\nEverything kept its natural color and shape, except that all things\nwere more bright, more beautiful than ever before. There were animals\nnear him, but even the little rabbit showed no fear.\n\nOne strange thing he noticed from the first. His going was not stopped\nby trees nor rocks, for nothing hindered him. He could go through\nwhatever was in his path. They were only the souls or shadows of trees.\nHe was only a shadow himself in a land of shadows.\n\nSoon he reached a large lake; he saw a green island in the center of\nit. The white-haired chief had told him when he left the lodge that he\nwould find this lake, and on its shore he would meet his lost bride.\n\nHe saw no one, but a beautiful canoe of shining white stone was tied to\na rock at his feet, and a shining paddle lay in it. He stepped into the\ncanoe and lifting the paddle turned round. He saw his bride in another\nstone canoe at his side.\n\nThe two canoes left the shore like two white swans. Great waves came on\nthe lake. The white stone canoes rode on the top of the waves.\n\nThe Great Manitou was good. The Chippewa and his bride reached the\nHappy Island of Rest. Here they sat and talked of their happiness. They\nforgot that they had ever suffered; all things made them happy.\n\nThe Great Manitou talked to the Chippewa chief in a soft wind.\n\n\u201cGo back,\u201d said the voice, \u201cgo back to the land of the Chippewas and\nteach them. The white-haired chief at the lodge at the gate will tell\nyou many things. You have many winters to see before you can stay here\nforever. Your bride will wait for you on the Island of Rest.\u201d\n\nThe soft wind grew still. The young chief awoke. His dog was by his\nside. Great peace was in the young chief\u2019s heart,\u2014but his journey was\nonly a dream.\n\nHe came back to his life and his work. He taught his people many\nthings. He was very brave. Before he died he told his people his dream,\nand his tribe gave him a great name, for he had done much good to his\npeople.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXXV. THE GREAT BEAR IN THE SKY\n\n(Iroquois)\n\n\nIt seems strange that the Iroquois should have named our Big Dipper\nwith the other name by which we also know it. They called it the Great\nBear, and pointed it out to the white man in early days.\n\nThe Iroquois have this story about the Great Bear in the sky:\n\n\n\nSeven braves were chasing a bear, which ran from the woods to a\nmountain. This mountain was the home of a stone giant; all but three\nhunters were destroyed by the falling stones which he threw.\n\nThe three hunters with the bear were lifted up into the sky by the\nspirits of the four winds.\n\nThe bear can be seen in the sky. He is followed by the first hunter,\nwho has his bow in his hand. The second hunter comes next with a\nkettle. The third hunter is far behind them all, and he is gathering\nsticks.\n\nThe first hunter shoots at the bear in the Moon of Falling Leaves. The\nred maple leaves and the leaves of the oak show the hurt the bear has\nreceived. After this moon the bear hides for a time, but he comes back\nafter a while as brave as ever.\n\nThe hunter with the bow never kills him; the hunter with the kettle\nnever cooks his flesh; the hunter gathering sticks never builds the\nfire.\n\n\n\n\n\n\n\n\nXXVI. THE NORTH STAR\n\n(Ojibway)\n\n\nThree Ojibway hunters had been out hunting for meat many days; it was\nin a new place. The woods were very thick, but there were no deer in\nthem. The hunters had nothing to eat; they had no water, for there was\nnone; they were lost in the thick forest.\n\nThe hunters sat down and smoked the pipe of peace. They offered the\nsmoke to the manitous who might live in the woods. They asked the\nmanitous to help them. The day sun was gone and there was no night sun.\n\nThe chief covered his head with his blanket and chanted:\n\n\u201cOur wigwams will see us no more. We will stay here forever. We can go\nno further.\u201d\n\nA little pukwudjinnie came out of a hollow tree when the chief had\nchanted his story. The Little One was like a little papoose, but he was\nvery old and knew very much.\n\nHe said: \u201cI will help the hunters. I will show you the trail.\u201d\n\nHe pulled the thick bushes apart, and the hunters followed. He found\nthe trail and soon came upon a herd of deer feeding in the bush. The\nhunters shot two deer and ate much meat; they were stronger after they\nhad eaten the meat. The Little One did not eat; he was not hungry.\n\nThere was no rain, and the hunters had no water; they lost their\nstrength and could not walk on the trail. The pukwudjinnie left them;\nthen the hunters put their blankets over their heads and sat down. They\nsaid no words. They could not smoke the pipe of peace, for their\nstrength was all gone.\n\nThe Little One came back with a deerskin full of drink for them; he\npoured it into their mouths; it was not water; it was like no drink\nthey ever had before. They became very strong and wanted nothing more\nto eat or to drink for more than one moon.\n\nHe led them on a long trail, to the land of his Little People; he took\nthem to his own chief. The chief was like a little papoose, but he knew\nall the trails in the forest. He knew all the trails in the sky.\n\nThe little chief showed the Ojibway chief the star in the north, the\nstar that never moves. The little chief showed them how to watch this\nstar and not lose their trail. He found their lost trail for them and\nsent them home.\n\nThe three hunters came back to their own wigwams. They talked in the\ncouncil and showed their people the star that never moves.\n\nOther nations and tribes know this star now, but the Ojibways believe\nthat their people were the first to know where to find it in the Great\nBlue Wigwam, and that the Little People were told of its worth when\ntheir home was on the Evening Star.\n\n\n\n\n\n\n\n\nXXVII. THE STAR THAT NEVER MOVES\n\n(Algonquin)\n\n\nIn one tribe of the Algonquin Indians the story is told that the North\nStar is the eye of Keneu, which is their name for eagle. It was also\nthe name of a warrior of their tribe.\n\nHe had won his name by his great feats of bravery; his eyes never grew\ndim with sickness nor pain; he had never shown fear. When he was taken\nprisoner by his enemies in war, he had, unarmed, run the gauntlet; he\nhad escaped when all the strong men of his enemies had stood in two\nlines striking at him as he ran between the lines.\n\nKeneu had run into the wild forest, which he had never crossed before.\nHe made himself a war club of metikomeesh. Its seeds are set in wood\ncups. The black bear, or Mukwa, feeds on the nuts when they fall. The\nwar club was strong and heavy.\n\nKeneu crossed the wild forest; he found his own village. He sought out\nthe wigwam of the girl with whom he had played when they were children.\n\nWhen Keneu stood at the doorway of her father\u2019s lodge, her father met\nhim and gave him food. Keneu told his story and all believed him, and\nhe asked for the maiden; he had thought of her welcome when he should\ncome to his home.\n\n\u201cMemainggwah the butterfly,\u2014where is she?\u201d asked Keneu.\n\n\u201cShe walked the Pathway of the Spirits alone one moon before Keneu\ncame,\u201d said her father; and the mother wailed a mourning cry from the\nplace where she sat.\n\n\u201cKeneu the war eagle will find Memainggwah. His wings are stronger than\nthe wings of the butterfly. Keneu will go back into the wild forest.\u201d\n\nThe warrior, who had so bravely fought his way through bands of men and\nhidden ways of thick trees, gave the war cry like an eagle, then\nbounded back into the wilderness. No one saw him again as Keneu the\nwarrior.\n\nThe father of Memainggwah, when crossing a marsh one night, was\nfollowed by a dancing light as large as half the moon when it is\noverhead in the sky. The dancing light seemed to call out to him. He\nheard it say: \u201cI am Keneu. The Great Spirit has said that I shall find\nMemainggwah, but not for many moons. Come to this place and seek for\nme.\u201d\n\nThe father of the maiden went again to the soft marsh land. This time\ntiny lights flitted all about him. Singing, humming, whirling, they\nseemed to fill the air. Wawwawtaissa, little fire-birds, the Indians\ncall them.\n\nOne of the little living fires came and lit upon his arrows. It sang:\n\u201cWatch for me. I shall go to Memainggwah soon. The eye of Keneu the war\neagle will shine through the blue of the Great Lodge. You will see\nKeneu near Mukwa in the sky.\u201d\n\nWhen three moons had gone the father saw a new light in the sky. It was\nwhere Keneu had said. He took his great peace pipe and offered smoke to\nthe new star. The star never changed its place. It shone like the eye\nof a war eagle.\n\nThere it has been through hundreds of moons. It is the eye of Keneu. He\nis happy, for he has found Memainggwah. She waited for him halfway on\nthe Bridge of Souls, made by the stars which are a white pathway to the\nHappy Hunting Grounds.\n\nWhite men call this star near Mukwa the Great Bear, the North Star. It\nnever stirs from its place in the north. This star helps lost men to\nfind their way back to the trail. An Indian in his canoe at night can\nwatch this star and know which way to go.\n\nKeneu knew what it was to seek the lost. While the North Star shines\nthere is hope for those who wander in the forest or on the wide lakes.\n\n\n\n\n\n\n\n\nXXVIII. TRAPPING IN THE HAPPY HUNTING GROUNDS\n\n(Wyandot)\n\n\nA little papoose was found alone in the woods by a squaw. A blind bear\nhad killed the child\u2019s father, and a huge rabbit had carried off his\nmother.\n\nThe little papoose was taken to the home of his mother\u2019s sister. She\nnamed him Tchakobeech. He never grew larger than a papoose, but he was\nas wise as an old chief. After many moons he made snares or traps and\ncaught the blind bear and the big rabbit, but he never saw his mother\nagain.\n\nTchakobeech said: \u201cI will go to the Happy Hunting Grounds and find my\nfather and my mother. I will climb to the sky and break it open.\u201d\n\nTchakobeech left the wigwam one morning and climbed to the top of the\ntallest pine tree on the highest hill that he could find. No one saw\nhim. Each time he was near the top of the pine he blew his breath on\nthe tree, and it grew twice as tall as it was at first. He did this\nmany times, and at last he touched the blue sky. He put his head\nthrough this blue wigwam and stepped from the tree into the Happy\nHunting Grounds.\n\nTchakobeech liked this new country very much, but he could not see any\npeople. He was lonesome, so he went back down the tree to the ground.\nHe had left a sister in his aunt\u2019s wigwam. She was always ready to run\nraces and to play with him. He told his sister of the beautiful place\nbehind the sky, and she was ready to go back with him.\n\nThe tree did not fall, and Tchakobeech made his sister climb up first,\nfor then he could help her if her foot slipped. He had made little\nwigwams on the big branches when he came down, and they slept in these\nwhen the dark came.\n\nThey had four sleeps before the sky was reached. Tchakobeech made\nanother hole in the sky, and after his sister had gone through it he\nbroke off the top of the tree and went through it himself. Nobody could\nfollow them, for now the tree was too short.\n\nThe two were very happy together and played all day in the green\nfields. Tchakobeech made two wigwams and picked many flowers for their\nresting places. He set his traps to see if he could catch any animals.\nHis sister told him there was nothing to catch in such a beautiful\ncountry.\n\nTchakobeech heard a noise in the middle of the night and went to his\ntraps to see what was the matter. They were all on fire, but did not\nseem to burn. He called to his sister to come and help him.\n\nThe little trapper said: \u201cSister, tell me what I shall do. I have\ncaught a great fire in my traps.\u201d\n\nThe girl trembled like a leaf on a tree. She said: \u201cI know what is the\nmatter. You have caught the sun. Let him go. He could not see in the\ndark, and his feet are caught. He cannot get away.\u201d\n\nThe little papoose man could see that she told the truth. He was so\nsmall that the sun burned his hands and made him blind when he tried to\nlet it out. Tchakobeech said: \u201cI have made trouble for all the tribes\non the ground. I am not wise any more.\u201d\n\nJust then a little mouse jumped out of a stump. It had been with its\nbrothers to eat the moon. The papoose caught the mouse and breathed on\nit until it grew as big as a bear. Its teeth were very long. He drove\nit up to the traps, and it bit the leather strings.\n\nThe sun jumped out of the snares and went away.\n\nHe had been gone a whole day. All the tribes remember when the sun did\nnot shine, and there was no morning between two sleeps. It was many\nmoons ago. Tchakobeech did not put his snares in that place two times.\nThe sun found another place to sleep and was never caught again.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXXIX. THE OLD MAN IN THE SKY\n\n(Iroquois)\n\n\nThe people of the Six Nations, or Iroquois, point out to their children\na cluster of stars which they call the Old Man. White men do not always\nknow where it is. They tell this story of his reaching the sky, or the\nGreat Blue Wigwam.\n\nAn old chief was tired of life and of his people. He took his bundle\nand walking-stick and went to the top of the highest bluff. There he\nsang his death chant. His people followed, but waited at the foot of\nthe bluff. While they were watching they saw him slowly rise in the\nair; his voice sounded fainter and fainter; the spirits of the four\nwinds raised him to the Great Star Lodge. He was given a place among\nthe stars.\n\nHis stooping form, his staff, and bundle are pointed out to Indian\nchildren as they watch the stars at night.\n\n\n\n\n\n\n\n\nXXX. WHERE THE MORNING STAR CAME FROM\n\n(Chippewa)\n\n\nA manitou lived with his family near the Big Sea Water. There were two\nchildren in this family of the good manitou. The children of good\nmanitous help the Indians. They do much good, like their fathers and\ntheir mothers.\n\nThis brother and sister were told that their work would soon begin.\nThey were to be separated. The sister was called to go to the Place of\nBreaking Light. The brother knew his work was to be a watcher among the\nrocks and hills. He was to be a Little One of the Woods.\n\nThe day of parting came. The sister sat with the brother and watched\nthe sun go down in the Big Sea Water. She put her hand into her\nbrother\u2019s hand.\n\nThe sister said: \u201cWatch for me, my brother; watch for me in the\nmorning. Turn your face to the Place of the Breaking Light when you\nwaken from your sleep in the morning; watch for your sister. It is our\nfather who said I must go.\n\n\u201cWatch where the Great Blue Lodge is painted with the paints we now see\nacross the Big Sea Water. I shall be in the Great Blue Lodge in the\nPlace of Breaking Light. My dress will be painted with paints. I will\nshine like a drop of the shining Big Sea Water. Your sister will see.\nYour sister will watch for you. She will not forget you.\u201d\n\nThe brother said: \u201cI will sit on this rock in the morning. I will look\ntoward the Place of Breaking Light. I will watch for my sister that is\ngone. I will see her. My father has said it.\u201d\n\nThe Place of Breaking Light was very bright the next morning. The red\nwas never so red before. All the Place of Breaking Light was bright\nlike a burning forest. The sun was not there.\n\nThe brother saw a new star. It smiled on him like the face of his\nsister; he knew her; his sister was the Morning Star in the Place of\nBreaking Light.\n\n\u201cI have found my sister; she is not lost. She is in the Great Blue\nLodge; the spirits of the four winds have carried my sister. She is\nwell.\u201d\n\nThe brother turned to go back to the wigwam of his father, the good\nmanitou. His feet would not carry him there. He sat down in a cave in\nthe rock. He saw himself in the water; he was one of the Little People.\nHe was glad, for he had now many brothers. They called to him in the\ncave; he answered them; they were happy together.\n\nThe father and mother often saw their children. The Morning Star is\nhappy in her Star Lodge. The brother is happy among the trees and the\nrocks.\n\n\n\n\n\n\n\n\nXXXI. THE WOMAN IN THE MOON\n\n(Algonquin)\n\n\nAn old medicine woman lived with one tribe of the Algonquins. She knew\nall the plants that gave medicine; she could tell of things that would\nhappen to her tribe or her family many moons before the things came to\npass; but she did not know one thing. She did not know when this world\nwould come to an end. She was forever asking the Great Spirit to tell\nher.\n\nA manitou was sent to her to make her stop asking. She said she would\nstop when her headband, which she was weaving, was done.\n\nThe manitou said she must hide herself from her people or he could not\nanswer her question. The question would be answered when the forehead\nstrap was finished. She hid herself in the moon. There she sits weaving\nthe headstrap.\n\nOnce a month she stirs a great kettle of boiled corn that stands before\nher; while her two hands have hold of the stick, the cat which is\nalways near her unravels her headstrap. She begins over again when the\ncorn is stirred.\n\nThere you can see her every night when the moon is full. She has never\nstopped asking, the manitou has never answered, and her weaving has\nnever been finished.\n\n\n\n\n\n\n\n\nXXXII. THE SEVEN STARS OF PLEIADES\n\n(Iroquois)\n\n\nSeven little Iroquois boys were in the habit of carrying their dishes\nof succotash to the top of a little hill near their wigwams. They would\nsit on this little hill and eat their supper. When the succotash was\nall gone, then the best singer would sing while the other six would\ndance around the mound. Every night they would do this. No other boys\ncame with them.\n\nOne night they planned to have a feast of soup. Each boy was to bring a\npiece of meat. They would cook it on the hill and then fill their clay\nbowls with the soup.\n\nTheir parents would not give them the meat. The boys had eaten nothing\nall day, but they took their empty bowls and had a mock feast. They\npiled their dry bowls after this empty feast and danced around the\nmound.\n\nTheir heads and their hearts were very light. They forgot their hunger.\nThey danced faster than ever before; their feet left the ground and\nthey were dancing in the air. The six boys were around their leader who\nwas singing.\n\nUp, up, went the boys into the sky. Their parents saw them and called\nto them to come back. They could not do it. Whirling, floating,\ndancing, they took their places in the sky, where every one may see\nthem.\n\nThe leader stopped his singing and tried to return. As he was not\ncontent in the Great Star Wigwam, his light is not so bright as that of\nthe six other stars.\n\n\n\n\n\n\n\n\nXXXIII. THE CHIPMUNK\u2019S BLACK STRIPES\n\n(Iroquois)\n\n\nThe porcupine was chosen head chief of the animals because nothing\ncould hurt him. This was when animals had tribes and chiefs like the\nIndians.\n\nSoon after the porcupine was made head chief he called a great council.\nWhen the animals were all seated in a ring around the council fire, he\nasked them this question: \u201cShall we have night all the time or\ndaylight?\u201d\n\nThen the animals were divided. There was much talking. Some wanted it\nto be night always. Some said it was best to have it always day. The\nbear wanted it always dark. He had a big voice and kept chanting:\n\u201cAlways night. Always night.\u201d\n\nEach animal said something. The little chipmunk had a loud voice and\nkept singing: \u201cLight will come. Light will come.\u201d He has a loud voice\nyet.\n\nThe council was held in the night. The animals could not decide what\nwas best, but the chipmunk kept saying: \u201cLight will come. Light will\ncome\u201d; and before any one knew it the sun began to rise.\n\nThe night animals, with the bear for a leader, were very angry. The\nchipmunk saw the day was coming and began to run. The bear said it was\nbecause he was afraid and ran after him.\n\nThe great bear was clumsy. The little chipmunk was quick, but the bear\nnearly caught him as the chipmunk ran into a hole in a hollow tree. The\nbear struck him, and the black stripes down the chipmunk\u2019s back show\nwhere the bear hit him.\n\nThe chipmunk and his tribe won, and night and day have come ever since\nthat council.\n\n\n\n\n\n\n\n\nXXXIV. THE ECHO GOD AND THE NORTHERN LIGHTS\n\n(Iroquois)\n\n\nThe Iroquois seem to have been the only nation to worship with feast\nand dance the echo god of the hills. When at war with other Indian\nnations or tribes, the chiefs and warriors of the Iroquois would go out\nand call: \u201cGohweh! Gohweh!\u201d meaning, \u201cI am telling you!\u201d as many times\nas there were enemies slain.\n\nThey did this very boldly, for they never believed that strange nations\ncould hear or understand them or the echo\u2019s answer. If any of their own\npeople were slain, the cry was, \u201cOhweh!\u201d which meant, \u201cOur own!\u201d\n\nWhen they were on the warpath and night overtook them, the scattered\nones were gathered in by using the call to the echo god.\n\nWhile planning an attack upon some other band runners were sent out\nahead to call to the echo god and find out if it was his wish for them\nto fight. If no answer came to repeated calls, the attack would be\ngiven up for a time. Some form of worship, either feast or dance, would\nthen be held, and runners would after this be sent out again to ask\nwhat the echo god meant by not answering. If by any means an answer\ncame to their wails and calls, then the attack would be made. If no\nanswer came, the band found some other tribe to destroy.\n\nA dance was always given to the echo god after a victory, and with this\nwas given a great feast, but never until they had mourned for their\ndead and decided what to do with their captives.\n\nThe Iroquois go on the warpath no more. They have no longer any need to\ncall upon their echo god for help. They no longer offer him the worship\nof the feast and dance.\n\nThe Northern Lights were closely watched by the Iroquois. The color of\nthe lights meant a great deal to the Indian watchers.\n\nIf the Northern Lights were white, it was believed that the frost would\nshortly follow; if yellow, sickness and much trouble to the nation was\nfeared; while if the lights were red, very red, war and bloodshed were\non their way to harm the innocent.\n\nIf the sky was mottled and it was springtime, that was the best sign\npossible. There was dancing and singing, for a good corn season was\nexpected in return for the worship shown in the dance.\n\n\n Adapted from Powell\u2019s Report.\n\n\n\n\n\n\n\n\nXXXV. LEGEND OF MACKINAW ISLAND\n\n(Chippewa)\n\n\nThe spirit that rules the Woman\u2019s Star sent her son Osseo to the earth\none day.\n\nThere is a little star that shines every evening near the Woman\u2019s Star.\nIt is jealous of the Evening Star, and it sent poison-arrows of\nstarlight on the head of Osseo. When the poison light-arrow struck\nOsseo he became like an Indian who had seen a hundred winters.\n\nNothing old or evil can live on the Woman\u2019s Star. Osseo could not\nreturn to his mother. He was brave. He made no mourning. He made many\nfriends among the Ojibways.\n\nOweenee was the daughter of a chief. She was like the red lily that\ngrows on the prairies. She had nine sisters. They were like a field of\nlilies. Her sisters had each married a great warrior.\n\nOweenee loved the old and wrinkled Osseo. There was none to cook the\ndeer meat his trembling feet brought to his wigwam. She was very sorry\nfor Osseo. Her sisters mocked at her pity for him. Osseo heard them one\nday. He took courage and asked her to help him bear his sorrows. She\nbecame his wife, for she knew his heart was as kind as it was brave.\n\nThe chief of the Ojibways made a great feast. The sacred dance was to\nbe danced by all the young braves. Oweenee\u2019s sisters mocked at her\nagain. This is what they said:\n\n\u201cSee Oweenee. She is like the young vine that clings to the pine that\nis black with burning. Osseo is like the pine that the lightning has\ntorn and burned. Oweenee would make him like a young pine. She is\nblind.\n\n\u201cOsseo, go from us. Leave Oweenee. She is not for you.\u201d\n\nOsseo heard the sisters. His heart was very angry. His eyes looked like\nthe eyes of the wolverine. He looked at Oweenee and then into the sky.\nHe gave a strange war cry and shouted: \u201cSho-wain-ne-me-shing-nosa!\u201d\n\nThis means, \u201cPity me, my father.\u201d\n\n\u201cPoor old man! he is calling to his father. If he goes back, Oweenee\nwill be the wife of a warrior,\u201d said the sisters.\n\nOsseo crept into a hollow log to hide himself.\n\nAs quick as a bird can fly he came out of the farther end of the hollow\nlog, but he was no longer an old man. He was a young brave, finer than\nany in the Ojibway nation.\n\nHe went to Oweenee. When he put his hand upon her she became old like\nthe oldest squaw. Her beauty went like the lily that withers in one\nday. Her sisters had no words. They sat on the ground and covered their\nheads with their blankets. They said, \u201cWe have no Oweenee.\u201d\n\nOsseo called her his Nenemoshee, his sweetheart. He fed her at the\nfeast. He danced the sacred dance. His eyes were always toward Oweenee.\n\nThe feast was held in a great lodge. Music came into the lodge while\nthey were all eating. Osseo understood the music. It was his mother\ntalking to him.\n\n\u201cCome back to me. There is a place ready for you. Your bowls of clay\nshall be of copper. Your kettles of stone shall be wampum. Come.\u201d\n\nWhile they were eating the lodge was lifted into the sky. All the tribe\nwho were eating were changed into birds. Oweenee\u2019s sisters became\ncrows. Their husbands became blue jays. Others were changed to quails\nand wild geese. All but Osseo and Oweenee were birds.\n\nOsseo looked at Oweenee as they sailed through the air in the shining\nwigwam. She was still an old squaw. He prayed again to his father.\nOweenee became like the lily again just as the lodge rested on the\nEvening Star. Here everything was peace. All things were happy, and\nnone did harm to another.\n\nOne day the son of Osseo was learning to use his bow and arrow. He shot\none of the singing birds and a drop of blood fell on the star. The bird\nchanged into a woman. The child fell from the star, and the woman and\nall the birds followed it, down, down to the same island they had left.\nThe shining lodge of Osseo and Oweenee followed them and was fastened\non a high hill far out in the big lake.\n\nThe land was very small there, and as the birds became men and women\nagain, the place was very crowded. Each one became smaller and smaller\nuntil they were the smallest people in the world. They became\npukwudjinnies.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXXXVI. HOW THE WATER LILY CAME\n\n(Ojibway)\n\n\nIn the old days all men were happy. The men and women were as happy as\nlittle children. The wild animals came when they were called, and there\nwas much food. The winters were not cold; it was always like the\nStrawberry Moon, for the days were warm and the nights were not cold.\n\nThere were many birds in the trees. The birds were all red, blue, or\nyellow like the war paint warriors now use. The birds could all sing,\nand there was much music. Each tribe of the red men did what was right,\nand there was no war. No one knew how to fight for a long time.\n\nThe Indians sat every night outside their wigwams. They watched the\nstars. They said the stars were the homes of those who had walked\nacross the starry Bridge of Souls. They saw a star leave the sky one\nnight. It came halfway to the earth and stopped. It seemed like a bird\nof fire.\n\nA young brave had a dream about the star, and he believed his dream. It\nseemed as if the star came to him in his sleep and looked like a white\nmaiden. The maiden was very beautiful.\n\nShe said: \u201cI have left my home in the sky. I saw the red people and\nloved them. Ask your wise men what shape I may take that I may always\nstay and be loved by their people.\u201d\n\nThe young brave woke and told the council. The wise men said: \u201cLet the\nstar choose for herself. She may live in the top of the pine tree or in\nthe heart of a flower. She may live wherever she finds rest. She is\nwelcome.\u201d\n\nThe wise men filled their peace pipes and offered the smoke of their\npipes to the star.\n\nThe star came lower and made the village very light, then hid herself\nin the white rose on the mountain. The star was lonely on the mountain.\nShe could see the people, but could not hear them talk. She left the\nmountain rose and went to live in a flower upon the prairie. Great\nherds of buffalo went by her. The flower and the star trembled at the\nsound of their hoofs.\n\nThe wise men saw the star rise from the prairie. They feared it would\ngo back to the sky, but a soft breeze floated it over a lake. The star\nsaw her shadow and the shadows of her sky sisters in the water, and she\nrested like a canoe upon the water. The next morning the lake was\ncovered with water lilies.\n\n\u201cThe night stars have blossomed,\u201d said the little children. The wise\nmen said, \u201cThe white star has come to live with us.\u201d\n\nThe people went out in their canoes and chanted songs to the new\nflower. They gave it this name, \u201cWahbegwannee.\u201d It means \u201cthe white\nflower.\u201d\n\n\n Copway\u2019s History.\n\n\n\n\n\n\n\n\nXXXVII. THE NORTH WIND\u2019S DEFEAT\n\n(Chippewa)\n\n\nShingebis the great loon-bird lived in a lodge alone. It was by a great\nlake over which thick ice had come.\n\nHe had only four logs of wood for his fire for the whole winter. But\neach log would burn a whole moon, and as but four moons were cold,\nthere was wood enough.\n\nShingebis cared for no one. He liked the cold. When the wind blew the\ncoldest he would go out to where the reeds grew through the ice, and\npulling them up, dive down into the holes for fish.\n\nKabibonokka, the cold north wind, felt ashamed that there lived\nanything which did not fear him.\n\n\u201cWhy, this is wonderful. Here lives one who cares no more for me than I\ndo for him. I will try once more to see if he will give up to me.\u201d\n\nThen came the wind from the north ten times colder than ever. Great\ndrifts of snow were heaped everywhere.\n\nStill the fire burned in the lodge of Shingebis. Every day he went as\nbefore and pulled up the rushes and reeds from the ice, and dived down\nfor the fish which were always there.\n\n\u201cI will go to his lodge and visit him,\u201d said the north wind one day, as\nhe saw Shingebis dragging home a great fish.\n\nHe went that night to the lodge by the water.\n\nShingebis did not know he was coming. He did not care. He cooked the\ngreat fish and ate his supper, then lay on his side before the burning\nlog and sang a mocking song about the north wind. It was this:\n\n\n Ka neej, ka neej,\n Bi in, bi in,\n Bon in, bon in,\n Ok ee, ok ee,\n Ka weya, ka weya.\n\n\nShingebis may have known that the one he was singing about stood\noutside his doorway, for he sang this song many times.\n\nThe north wind could endure it no longer. He would see the creature\nthat did not care for his hurting. He came in and sat down opposite the\nloon-bird, the great Shingebis.\n\nThis did not frighten Shingebis. He simply rose and stirred the coals\nof the fire about the log till they blazed and sent out a great heat.\n\n\u201cYou are but my fellow creature,\u201d kept singing the brave Shingebis, and\nhe sat down again in his place. Very soon the icy tears began to flow\ndown the cheeks of Kabibonokka. He said nothing aloud but whispered to\nhimself: \u201cI cannot endure this; I must leave.\u201d\n\nAs he slipped out of the doorway not saying a word, he flew as straight\nas he could to the places where the reeds and rushes grew. He froze the\nroots very tightly into the ice. \u201cShingebis shall have no more fish,\u201d\nsaid the ice-cold wind.\n\nYet Shingebis found fish all that cold winter. He was brave and laughed\nat his trials.\n\nAt last the north wind gave up trying to conquer the great Shingebis.\n\n\u201cSome manitou is helping him. I can neither freeze him nor starve him.\nI will let him alone.\u201d\n\nWhen the four logs were burned and the four cold moons had passed,\nShingebis still laughed and sang in his lodge by the water.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXXXVIII. A RIP VAN WINKLE\n\n(Siwash)\n\n\nMany moons before the Siwashes used iron or gold or silver a strange\nthing happened. It must be true, for it is told by the old men to the\nboys to this day. White people do not always believe it.\n\nThere lived a great Siwash hunter in the land in the west near the\ngreat river full of salmon, where it comes into the sea. His arrows\ngave him much meat; his great canoe and his spear gave him much fish.\nHe had very many strings of shell money; the Siwash people call it\nhiaqua.\n\nNo one ever loved hiaqua as much as this great hunter loved it. He had\nmany strings of it around his neck. He was rich; but when he waited in\nthe trees in the forest for the elk or the deer to come that he might\nshoot them, he was always counting the shells on these strings.\n\nHe would say to himself: \u201cI shall have more hiaqua than the great\nchief. I shall have more than two chiefs.\u201d\n\nWhen the great forest was very still his tamanous would come to him. It\nwas like an elk, and it would talk with him. He waited at the foot of\nthe great white snow mountain for the elk to come.\n\nThe great mountain is called Mount Tacoma. This was the home of the\nGreat Tamanous, who puts only good thoughts into the hearts of all\npeople; when the hunter sat long in the tree and looked at the mountain\nhe was ashamed in his heart.\n\nThe Great Tamanous, who is the Good Great Spirit, seemed to ask him,\n\u201cWhere did you get it, that last string of hiaqua?\u201d\n\nAnd he had to say: \u201cI tore some of the shells from the faces of\nhelpless squaws; from their noses and from their lips. I paid them for\nthe shells with elk meat so dry that they cannot eat it. I know they\nare starving, but they could see; they did not have to take the meat.\nThey could eat leaves and berries. I know there are no berries, but\nthey could go on the long trail and find some.\u201d\n\n\u201cThe squaws and children were very weak with hunger,\u201d said the Great\nTamanous to his heart.\n\nThe hunter was much ashamed; in the tree by the mountain he would be\nashamed, but he never gave back the hiaqua. It was good and he wanted\nmore.\n\nOne day he went up the side of Mount Tacoma. His own tamanous came to\nhim while he waited; the white elk talked to the hunter\u2019s spirit. The\ntamanous said:\n\n\u201cYou are not wise. You are like the mouth of a great fish. You have\ngreat hunger, but it is all for hiaqua. Your shoulders are covered with\nheavy strings of hiaqua. You have taken the shells from the nose and\nlips of your own squaw. You sell her elk meat, and she is starving like\nthe other women. You will not feed her with the elk meat you will get\nto-day. I will send her meat. I am sent by the Great Tamanous. Listen!\nI will give you hiaqua enough to fill your heart.\u201d\n\nThen the tamanous, the spirit of the great elk from which his band was\ndescended, told the hunter a secret. The tamanous told him of a place\non the great white mountain where was much hidden hiaqua. If the hunter\nwould seek it and obey, he should have enough to satisfy him.\n\nThe hunter went back to his village. He told his squaw he was going on\na long hunt. He took many deerskins from his tent, and when it was very\ndark he went away.\n\nHe made his camp that night at the foot of Mount Tacoma. He could not\nsleep; he could not wait; he saw the sun rise from the top of the\nmountain; he had no fear. His tamanous had said he would be with him.\n\nThe hunter stood on a great rock on the top of the mountain and looked\ndown; at his feet was a wide hole; he could not shoot his arrow across\nit. The hole was white with snow, except that in the middle was a wide\nblack lake; across the lake he saw the three great rocks he had been\ntold to find.\n\nThe hunter walked on the crackling snow until he reached these three\nrocks. He knew them, for they were the ones his tamanous had told him\nto find.\n\nThe first rock was shaped like the head of a salmon; the second was\nlike the good camass root, which all Siwashes eat; the third rock was\nthe same as an elk. It was his tamanous: it would take care of him; he\nwas safe.\n\nThe hunter dropped his pack of deerskin on the ground before the elk.\nHe opened it and took out a great elk-horn pick, and began to dig in\nthe sand.\n\nHe struck one blow in the sand. Four otters rose out of the black lake\nand came and sat at the north of him. He struck the second blow. Four\nmore otters came and sat at the south of him. He struck the third blow.\nFour more great otters came and sat at the west.\n\nThe sun was bright in the east. It was watching him. No otters came and\nsat at the east. These were all the guards for the place where the\nGreat Tamanous kept his hiaqua. They did not hurt the hunter, and he\ndid not see them, for he was thinking only of hiaqua.\n\nWhen the sun was over his head he put down his pick. He ate a bit of\ndried elk meat and took his pick again. He struck a rock; it broke very\nquickly. He lifted up a piece of the rock and saw a great cave full of\nshell money, full of hiaqua.\n\nThe hunter put in his hand and played with the shells. He lifted up\nstrings of it, for it was strung on elk sinews. He threw the strings\naround his neck. He worked fast, for the sun was moving to the west,\nand he knew he must go. He was strong, but he had a great load. The sun\nwas too fast for him.\n\nHe stood up and ran, but he did not throw one string over the elk head,\nnor over the camass root, nor over the rock like a salmon. He turned\nhis back on the great otters. He did not offer them one string, not one\nshell; he forgot his promise to the Great Tamanous. He did not obey.\n\nHe ran on with his great load of hiaqua. He reached the white snow on\nthe side of the great pit; then all the otters jumped into the black\nlake and lashed it into white foam with their bodies and tails. A black\nmist came over the mountain; the storm winds came. The Great Tamanous\nwas in the storm.\n\nThe winds blew the hunter from one side of the wide hole to the other\nside. He had his hands on his money and did not lose one string. The\nwater helped the winds to throw him back to the great rock on the top\nof the mountain. The hunter did not let the otters get one hiaqua.\n\nHe heard two voices in the thunder; one was the Great Tamanous. He\nheard the tamanous of all the mountain scream to him in the wind; he\nheard them laugh.\n\nHis body was like a leaf, as the winds blew him and tossed him from one\nrock to another. They did not break a string; they did not take his\nhiaqua. He did not give them one shell.\n\nThe night was two days long; he broke one string and threw it away to\nthe winds. They laughed. He threw another string to the thunder voices.\nThe thunder was heavier than before. He threw away every string of\nhiaqua; then his body dropped on the ground on the side of the\nmountain, and he went to sleep.\n\nWhen his eyes came open he was hungry; he dug some camass root, and\nmade a pipe and smoked. His bones were not broken, but his joints made\na noise like a paddle on the edge of a canoe. His hair was like a\nblanket on his back; it lay on the ground while he was smoking.\n\n\u201cThe Great Tamanous has done this,\u201d said the hunter. He looked at the\nwhite mountain, and his heart was full of peace.\n\n\u201cI have no hiaqua. It is all given back to the Great Tamanous. I am\nwell. I have no hunger for it. I will go home.\u201d\n\nHe found the trail overgrown with tall trees.\n\n\u201cTamanous has done it,\u201d he said.\n\nThe people in his village did not know him. He asked for his wife, and\nthey pointed to an old squaw, wrinkled and with her face bent to her\nknees. She knew him and pointed to his hair.\n\n\u201cTamanous,\u201d he said.\n\n\u201cThere is the little papoose,\u201d she said. The papoose was a man with\nwhite hair.\n\n\u201cHe is your son and my son,\u201d said the old squaw.\n\nThe hunter looked in the water. \u201cI have slept for many moons,\u201d he said.\n\nHe became a great medicine man, for he was wise. He taught the Siwash\nnation many things. He taught them to keep their promises. He told them\nnot to forget the Great Tamanous whose home is on the white mountain.\n\n\n\n\n\n\n\n\nXXXIX. LEGEND OF THE WAMPUM-BIRD AND THE BOY\n\n(Iroquois)\n\n\nAn Indian was alone in the thick woods when he heard a strange sound,\nand looking sharply through the branches and leaves saw a large bird.\nIt had no feathers. It was covered with wampum.\n\nThe warrior made no noise. He ran back to the village and told his\nchief. He was believed, for no one dared to tell false things to the\nchief.\n\nA great council was called. The warriors were told that whoever should\nbring the bird into the camp would win a great prize, and that prize\nwas the daughter of the head chief.\n\nA hundred warriors took their bows and arrows and went softly to the\nthick woods where the wampum-bird was resting. It had flown to the top\nof the tallest tree. They knew it was a spirit bird that had lost its\nway.\n\nMany arrows hit the bird, and many strings of fine wampum fell to the\nground. Some picked these up and ran away, for they were rich now, and\ndid not care for the prize; but, when they reached the village, the\nwampum turned to turkey feathers in their hands. They hid themselves in\ntheir wigwams. They were ashamed of their greed.\n\nThe warriors who stayed and shot at the bird gave great war whoops, but\nthe bird did not fly away, nor was it frightened at any noise they\nmade.\n\nA little Indian boy from another tribe was hunting in the woods. His\nfather had been killed in battle. His mother was hungry, and he had\ngone out to get meat for her. He heard the war whoops of the warriors,\nbut he was not afraid. He came and watched them shoot at the bird.\n\n\u201cLet me shoot,\u201d said the little boy. The warriors were very angry, but\nthe head chief said, \u201cLet him shoot.\u201d\n\nThe warriors waited, and the boy shot his arrow. The bird fell to the\nground close by the boy. He gave the splendid wampum-bird to the head\nchief.\n\nThe boy was married to the head chief\u2019s beautiful daughter the next\nday. He was now a chief\u2019s son, and his own mother was hungry no more.\n\nHis father had been slain by the head chief\u2019s warriors. The boy chief\nmade a law that wampum should be the price of peace. When war was to be\ndeclared the tomahawk should be painted on a belt of wampum; it should\nbe sent to the tribe they would fight against; when the war was over\nthe two tribes should exchange belts of wampum as promises of peace.\n\nThe head chief sent a wampum belt to the boy chief\u2019s tribe; then they\nhad peace.\n\nThis is the story the tribes tell of how wampum came to be used for war\nand for peace.\n\n\n Adapted from \u201cIroquois Myths,\u201d Powell\u2019s Report.\n\n\n\n\n\n\n\n\nXL. THE MAGIC MOCCASINS\n\n(Chippewa)\n\n\nAn Indian hunter shot at a moose, but his arrow missed and took the\nlife of another hunter, the brother of Wahkandee the Lightning.\n\nMukwa, who had made the fatal shot, wore a pair of wonderful moccasins.\nA manitou had prepared the leather in the moccasins for himself. The\nmanitou had whispered many secrets to the leather; but he gave it all\nto the hunter\u2019s wife because of his love for her husband.\n\nWahkandee, the avenger, came into the forest where Mukwa, the moose\nhunter, was hiding. He saw the feathers in Mukwa\u2019s hair and shot his\narrows to avenge his brother. He heard the dry bushes crackle and crept\nto the place where Mukwa had been. There lay a pair of fine moccasins\nand many dry moose bones.\n\n\u201cI will take the fine moccasins. Mukwa will want them. I will find\nhim.\u201d\n\nWahkandee reached down to take the moccasins, but they slipped away\nfrom his fingers. The moccasins fled across the lake, and Wahkandee\nfollowed in his canoe. They crept through the thick brush in the forest\non the shores of the lake. Wahkandee followed like the swift feet of\nSkika the wood duck.\n\nThe thorns tore his buckskin suit, but he never stopped in the chase.\nThe moccasins seemed to be always within the reach of his hands, but he\ncould never touch them. Wahkandee thought that the black cloud at the\nedge of the earth would stop the race; when he reached the place of the\nblack cloud, it was gone. The moccasins were always before him.\n\nA great mountain was in sight. Wahkandee followed the flying moccasins\nover rocks, roots, and crumbling stones. When going down the further\nside of the mountain he saw a beautiful white wigwam. All footprints\nseemed to come away from it. None went toward it. The moccasins had\ndisappeared, and Wahkandee said, \u201cI will rest.\u201d\n\nThe white wigwam rested on the stump of a great pine tree. The wigwam\nhad two doors: one in front and one at the back. Two Indian girls sat\nback to back in the middle of the white wigwam, each looking out of a\ndoor.\n\n\u201cWhat is your name?\u201d Wahkandee asked the girl who sat at the front\ndoor.\n\n\u201cMy name is \u2018The-one-who-sees-all-things-to-come,\u2019\u201d said the girl.\n\n\u201cHave you seen the one who owns the flying moccasins?\u201d asked Wahkandee.\n\n\u201cI look before. I cannot tell what has gone,\u201d said the maiden.\n\nWahkandee walked to the other door and faced the other Indian girl.\n\n\u201cWhat is your name?\u201d he asked.\n\n\u201cMy name is \u2018The-one-who-sees-all-things-that-have-gone.\u2019\u201d\n\n\u201cCan you see the hunter who slew my brother?\u201d asked Wahkandee.\n\n\u201cI can only see moose bones lying on the ground. You are hungry. Take\nthe moose meat that hangs here on the trees and eat. Our father will\nmake you welcome. You can see his bow and arrows. He will come. You can\nsleep by the bones of the moose.\u201d\n\nWhile Wahkandee slept the wigwam was lifted from its place and it\nfloated away. The stump stretched out its arms and became a great\nmanitou. The magic moccasins had changed into the maidens. They now\nbecame moccasins again. One was turned toward the east, and one toward\nthe west.\n\nThe manitou touched the dry bones of the moose. The lost hunter stood\nbefore him. He put on his moccasins. The manitou touched Wahkandee, and\nhe became like the dry bones of the moose. He never woke from his\nsleep.\n\nThe manitou turned the hunter\u2019s head toward his home in the north. The\nmagic moccasins carried him home. He went as the wild bee goes back to\nits tree. The hunter told the story of his moccasins around the council\nfire.\n\nThe women tried to learn from his wife the secret of their making. She\ntold them how she colored the quills for the patterns she made on the\nleather. She told them how she sewed them with sinew. This the women\ncould see; but they could not see that her fingers had been warm with\nlove for her husband when she wove the quills into the leather and when\nshe sewed it with the sinew.\n\nThe women could not know the secrets the manitou had whispered to the\nleather; nor did they know of the love the manitous have for those who\ntry to please them. This was why the hunter was saved when he did the\nwrong that was not in his heart to do. All the squaws have tried to\nmake magic moccasins, but only Mukwa has ever worn them.\n\n\n\n\n\n\n\n\nXLI. OPECHEE THE ROBIN REDBREAST\n\n\nA great hunter among the Chippewas, or Ojibways, wanted his son to\nsecure a powerful spirit to protect him in war and all danger. To gain\nthe help of the strong manitou the boy must fast twelve days.\n\nMany Indian boys can do this, but not all. Many try and fail.\n\nThe boy did as his father commanded, for when the time came he went\ninto the secret lodge in the deep forest and laid himself down alone on\nthe mat his mother had woven for him. He did not fear, but his strength\nwas weak. All night he lay there alone.\n\nIn the morning his father came and asked him if the strong spirit had\ncome to him in his dreams. The boy shook his head. No dreams had come\nto him.\n\nEach day for ten days the father came to the little lodge in the\nwilderness and asked his son if the strong manitou had come to him.\n\n\u201cIt is not for me to have such dreams, my father. I am not brave. The\nstrong manitou will not come to me. Let me give up my fast.\u201d\n\n\u201cIf you give up now, the manitou will never come. Hunger makes my son\nweak, but his heart is strong. It is only a short time more to wait.\nThen my son shall be the strongest of all.\u201d\n\nThe Indian boy covered his face and lay still upon the mat. He would\nobey his father. The morning of the eleventh day the boy saw his father\nenter the wigwam. He slowly turned his face toward him and whispered:\n\u201cLet me break my fast; I have no dreams.\u201d\n\n\u201cTo-morrow I will bring you food. To-morrow you shall come to the lodge\nof your father.\u201d\n\nThe boy closed his eyes and said no more. He was very weak and faint.\n\nThe next morning the father went with the earliest morning light to the\nlittle lodge in the forest. Peeping through the door he saw his son\nsitting up. Beside his mat were brushes and paint. He was painting\nhimself red and brown.\n\n\u201cThe manitou will free me, but it is not the spirit my father wanted,\u201d\nhe heard the boy say.\n\nThe father rushed into the lodge, but as he touched his boy the lad\nchanged into a bird and flew out of the open doorway. Sitting on the\ntop of the lodge he sang these words:\n\n\u201cDo not mourn for me, my father, for I am happy. I did not want to be a\nwarrior. I wanted only to be free. I shall find food upon the fields\nand the hills. I will comfort you.\u201d Then he flew away.\n\nOpechee lives near the homes of men. He loves to comfort them when they\nare sad. He is happy when they are happy.\n\nHis songs are for the little children and for the fathers and mothers\nwho want their little ones to be brave. Opechee is not afraid in the\nstorm, and many have heard him singing just after the great\nthunderbirds had called to each other and the water was coming fast\nfrom the sky to find a place to hide in the ground. Opechee is brave,\nbut not strong.\n\n\n Schoolcraft.\n\n\n\n\n\n\n\n\nXLII. THE INDIAN WHO MARRIED THE MOON\n\n(Chippewa)\n\n\nOne of the warriors in an Ojibway band had a boy who refused to fast as\nall other boys and men had done.\n\n\u201cI like to eat; it is hard to be faint and hungry,\u201d said the boy when\nhis father took him to the little wigwam in the forest.\n\n\u201cYou shall eat after the manitou has talked to you,\u201d said the father.\n\n\u201cI will not fast; let me have my bow and arrows and I will hunt for\nyou,\u201d said the boy.\n\n\u201cIf you will not go into the little wigwam, you shall not come back to\nmy fire. You may sleep where you can find a place, but never come back\nto me until you have talked to a manitou,\u201d said the warrior.\n\nThe boy ran into the forest and hid himself. He picked berries all day\nand made a bed on the moss at night. The moon shone very bright, and he\nthought there was a face in it, so he asked the moon to take care of\nhim while he slept.\n\nThe boy awoke, but it was not day. A girl stood by him dressed in\nshining clothes, and her face was like the one he had seen in the moon.\n\n\u201cI shall have to go back to my sky teepee, but you must go with me.\nStand up quickly and take hold of my hand. Come, Cloud Catcher, come,\nfor the stars are going to hide,\u201d and the boy felt himself rising and\nmoving through the air like a bird.\n\nCloud Catcher went through the clouds into the beautiful country behind\nthe sky, and soon they stopped in front of a great teepee which\nbelonged to a great chief with hair like fire. The chief was the moon\nmaiden\u2019s brother.\n\n\u201cYou are not wise,\u201d said the great chief to the girl.\n\n\u201cI am alone; let me have him and I shall be happy,\u201d said the moon\nmaiden.\n\nThe chief gave the boy a pipe and a bow and some arrows. \u201cYou may\nstay,\u201d said the sun chief.\n\nCloud Catcher and the girl played in the fields all day while the sun\nwas off on his journeys. He shot at the stars, and sometimes hit one so\nhard that it let go and fell down through the sky. The moon maiden had\na great bow that she hung in the sky at night and played with in the\ndaytime. She could shoot farther than Cloud Catcher, but she never hurt\nanything with her arrows.\n\nOne day the boy went to the great sun chief and said: \u201cI used to eat\nmuch when in my father\u2019s wigwam. I am hungry for meat; will you give me\nsome?\u201d\n\n\u201cYou children of the ground are very strange in your ways,\u201d said the\nsun chief. \u201cYou have all the sky to make you happy, but now you are\ncrying for meat. It is not wise, but you shall have it, for you are one\nof us, and whatever you ask must be given. Come with me.\u201d\n\nThe sun chief took Cloud Catcher the next day, and they walked to a\nplace where the sky was open. They looked down on the ground, and the\nchief shot one of his arrows. It struck a little child, who fell down\nand was carried into her father\u2019s wigwam.\n\n\u201cSend meat and the child shall be well,\u201d said the sun chief. Meat was\nput on the fire and burned, and as it burned it came up to Cloud\nCatcher\u2019s feet, and he ate it like a hungry man. The child walked out\nof the wigwam, for it was now well, and Cloud Catcher had his meat.\nAfter that feast he wanted to walk many times with the sun to the place\nwhere the sky was broken, and every time he asked for meat.\n\nOne day he said: \u201cI will go back to my own country; there my arrows\nwill bring my meat to me, and no one will need to be sick.\u201d\n\nThe moon maiden said: \u201cYou are going back to sickness, to cold, and to\nwar, but you belong to me and must never take a wife from your people.\nCome,\u201d and again they moved through the air like birds. She took him\nback to his bed of moss, and when he awoke this time he found his\nfather standing by him.\n\n\u201cI have seen a manitou; I am to be called Cloud Catcher,\u201d said the boy,\nas his father took his hand and led him into their wigwam. His mother\nwas glad to see him and very proud of his name.\n\n\u201cYou are tall; you are strong and brave. There is no one in the tribe\nlike you. Where have you been?\u201d asked the mother. The boy told only a\nlittle, for it seemed like a foolish dream, and he was afraid no one\nwould believe him.\n\n\u201cI fasted many days, my father; then I ate strange food that came to\nme. I am a man now. My mother is wise; she will not ask any more,\u201d and\nCloud Catcher kept very quiet with his tongue.\n\nHe grew very lonely, and after a time he found a wife who cared for his\nwigwam and cooked his food for four days, then she was gone; no one\never saw her again. He married the second wife, but when she, too, left\nhim he remembered the moon maiden\u2019s words, and went out in the\nmoonlight and lay on a bed of moss. When he awoke he was floating\nthrough the air, and the sun chief called to him to stop at his teepee.\nThere he found the girl whose face he had watched so many nights in the\nmoon, and he never came back to earth.\n\n\n\n\n\n\n\n\nPART III\n\nSTORIES RECENTLY TOLD OF MENABOZHO, AND OTHER HEROES\n\n\nINTRODUCTORY\u2014THE INDIANS\u2019 PRESENT CONDITION\n\n\nThe present condition of the Indians is very different from that when\nthe tribes roved for thousands of miles either in pursuit of enemies or\nfor food.\n\nNow they are prevented by law from fishing or hunting outside the\nboundaries of their various reservations, to which they were sent by\nthe government for different reasons. For many years meat and flour\nwere given to some tribes as rations at certain periods of the year,\nwhen they also received money and blankets. A number of tribes have\nbecome much like the white man, and live in houses and have large\nnumbers of horses and cattle upon the plains or on their farms in the\neast; other tribes, proud of their ancient customs, still try to live\nas nearly as possible in the way of their ancestors.\n\nTheir love for their nation, tribe, and family is very great, and that\nis one reason why a few of the Indian students become once more Blanket\nIndians. They cannot endure the taunt that they have forgotten their\nown people.\n\nThe old myths of years ago are repeated in Indian homes, and many of\nthe stories, like those told in the poem of Hiawatha, are familiar\ntales to little children in western teepees. Hiawatha the Wise we now\nknow is an Iroquois hero; Menabozho, who is called the Foolish or Sly\nOne, is an Algonquin hero, and they are two very different characters\nin the lore of two different Indian nations. Hiawatha the Iroquois is\nalways dignified; Menabozho the Algonquin is very powerful but full of\nboyish tricks.\n\n\n\nMENABOZHO, OR THE GREAT WHITE HARE\n\nFrom the east side to the west side of America the Algonquin Indians\nall have their stories of Menabozho. When the story is of some great\ndeed of Nanabush, or of Missaba, you must remember that these names are\nonly another way of speaking of Menabozho. In the different Indian\ntribes the languages are different; but those who have been most among\nthese many tribes of red men find that nearly all have some name for\nthis Great Manitou, or Spirit.\n\nWhatever was the first cause of their belief in such a being, there is\nno way of knowing. All people, no matter how wild, believe in God; but\nthe wilder the people the more gods they believe in. It is so with the\nIndian.\n\nThe red man seemed to believe every stone, every bush, and almost every\nanimal had its manitou or spirit. These manitous were something to be\nfeared, and to which prayer ought to be offered. So we will call them\nthe gods of the Indians. But these gods were ruled over by greater ones\nthat had wonderful powers.\n\nThe Indians watch the sun, moon, and stars a great deal and know much\nmore about them than many white people who have no time for such study.\nWhen they saw the power of the sun in bringing life out of the earth in\nthe shape of growing plants from hidden seeds, then the sun seemed like\na living spirit to them.\n\nThe name Menabozho has been found to mean in the Indian language the\nGreat White Hare. It has been found to mean more than that. Some one\nwho has studied into the meanings of Indian words says that it means\nthe \u201cgod of light,\u201d or \u201cruler of the sun.\u201d When you read marvelous\nstories of Menabozho remember then that the Indians who told these\ntales first had in mind one of their strong gods,\u2014one who was swift and\npowerful as the light of the sun; one who was as kind as the sun is to\nthe earth, bringing food and blessing to every one.\n\nThe sun hides away every night; so Menabozho often rested. The sun is\noften troubled by clouds and storms; and Menabozho has many troubles,\nbut usually comes out very bravely from every hindrance.\n\nThis manitou could take many forms. He very often appeared upon the\nearth as a man, for that is the highest form of all life. He is said to\nhave many homes.\n\nSome say Menabozho\u2019s home is in the east. He rules over the east wind\nand watches the sun that it may follow the right path through the sky.\nHe rules the sun. It could not leave the east without him.\n\nThe Indians in some nations have a kind of picture to represent\nMenabozho. It looks something like a child\u2019s picture of a rabbit.\nPeople have thought of many reasons why the red men should have called\nhim the Great White Hare. The Indians themselves do not seem to explain\nwhy they did it.\n\nWe know from many Indian customs and from their records, for they have\nkept many records, that the red men lived in America for hundreds of\nyears before Columbus came. Where the first Indians came from the most\nlearned white man cannot tell. He can only guess.\n\nSome of the Indian stories tell that the red man was created here in\nAmerica. That is not strange for them to say, for they have no\nremembrance of another land. If they came from across the great ocean\nat the west, or drifted across the one at the east, they may have\nbrought this story of Menabozho, the god of light, with them. Early\ntravelers found some tribes expecting the Great Spirit to come among\nthem again in the shape of palefaced men. The same belief was found far\nsouth in Mexico. It seems very strange to us. Many have thought that it\nwas the coming of Menabozho the red men expected when the white men\ncame.\n\nThis same Great Spirit who was to come was kind and good. He would be a\nbrother to all creatures, man and beast. Menabozho called everything\nhis brother. Stories that the Indians are telling of him to-day speak\nof him as calling the trees his brothers.\n\nThose who are much among the Indians now, as the hunters in the\nnorthern forests are, tell of how real this kindly manitou is to the\nred man in his every-day life.\n\nThere is a certain little black swimming bird that looks much like a\nduck, which is called a diver. When this bird rushes from the reeds by\nthe river into the water, the Indian who sees it often cries out,\n\u201cThere goes the bird Menabozho kicked.\u201d\n\nIf the white fisherman tells a story of some great fish that he has\ncaught, or that nearly came into his net, then the Indians, among\nthemselves, grunt and scoff at his story. They can tell of a larger\nfish than any white man ever saw or brought to shore. Menabozho sailed\ninto its mouth in his canoe. And so this same being is as real to them\nas any we have learned of in our childhood\u2019s days.\n\nThe stories recently collected are interesting in showing how alive is\nall Nature to those who live nearest to her. The Indian still seems to\nunderstand with the heart of a poet the voices of trees, stones, and\nbrooks. We are glad to know that many whites have learned that the red\nmen have a strong love for justice and truth and can show mercy to\nthose who have been merciful.\n\nThe Indian is not a dull-minded being. His wits are keen, and his\njudgment as fine as many a civilized man can claim. But he lives a life\nfar apart from the busy city or town life of the white man, and it is\nhard for each to understand the life of the other.\n\n\n\n\n\n\n\n\nI. MENABOZHO AND HIS THREE BROTHERS\n\n\nThe Indians tell that, in a time so long ago no one can tell when, four\nbrothers were born on this earth.\n\nThe first was Menabozho, who is the friend of all the human race. The\nsecond was Chibiabos, who cares for the dead and lives in the Country\nof Souls. The third was Wabose. He ran far away to the north and was\nchanged into a rabbit, but is still very powerful. The fourth was\nChokanipok, the Man of Flint.\n\nMenabozho did not love his fourth brother, the stone man, and had many\nbattles with him. These battles were long and terrible. Traces of them\ncan be found to this day. Chokanipok\u2019s body was as large as a mountain.\nIn one of these battles Menabozho\u2019s arrows tore off many pieces of\nflesh from him. These changed into flint stones when they touched the\nearth, and men made fire by striking two of them together.\n\nAt last Menabozho conquered, for he had more love for man in his heart\nthan had his brother, and the great firestone giant fell, and his\npieces are scattered everywhere.\n\nThis gave Menabozho courage, and he traveled all over the earth\nteaching men how to use stone and bone. He taught them how to make\nstone axes. He showed them how to make snares and traps so as to catch\nfishes and birds. He taught the women how to weave mats and beautiful\nbaskets.\n\nWhile he traveled he saw the huge creatures whose bones are now dug up\nfrom far under the ground. Menabozho slew these animals himself and hid\nthem away. He opened the pathway for the rivers between the hills and\nmountains. He made the earth ready for the Indian.\n\nMenabozho placed four spirits at the four sides of the heavens. The\nspirit which he put in the north sends snow and ice so that the Indian\nmay hunt during the cold moons. The spirit in the south sends the warm\nwind and gives the red man corn, melons, and tobacco. The spirit that\nstands in the west sends the rain, and the spirit in the east gives\nlight to the earth.\n\nSome Indian legends say that Menabozho now lives on an ice mountain in\nthe great sea. If he, by any chance, were driven from his home all\nthings would burn if he should touch his feet to the ground to spring\ninto the air. The end would come, for the sun could never shine again\nwithout Menabozho to guide it from the east to the west.\n\nWhen this great manitou walked on the earth his steps measured as long\nas the steps one tribe would take in one day. He could step over\nmountains and think they were only ant-hills. He could step over a\nlarge lake. If he wished, he could make himself as short as a man. He\nhad great power.\n\nIt is told that a little child once outwitted him. The boy was playing\noutside his mother\u2019s lodge and dared the manitou to do as he did. The\nmanitou loved the child and waited to see what it did. The boy lay down\nand put his toe into his mouth. Menabozho tried to do this same thing\nand could not.\n\nHe told the boy to wish for anything and that he should have it. The\nboy wished for long life. Menabozho changed the child into a\nwhite-cedar tree, and the tree stood for hundreds of winters in the\nplace where the child had stood when he wished for long life. It was\nnot far from where he lay by his mother\u2019s wigwam when he dared the\ngreat Menabozho to a deed the manitou could not perform.\n\nIt was in this way the wise manitou punished the boy. It is not well\nfor any one to be wiser than a manitou, for even the flint stones show\nthat these spirits are very powerful.\n\n\n\n\n\n\n\n\nII. STORY OF THE DELUGE\n\n(Chippewa, 1900)\n\n\nMenabozho, the great land manitou, did not like the water manitous or\nspirits. One day he saw the chief of the water manitous asleep on a\nrock, and he shot and killed him with a magic arrow; then the little\nwater manitous called the big rivers to help them and chased Menabozho\nup a high hill.\n\nThe water reached halfway up the hill; the water manitous called all\nthe little rivers then to help them. The water chased Menabozho to the\ntop of the high hill. He climbed up a tall pine tree, but the water\ncame up to his chin; it could not go over his head, for there is not\nwater enough in the whole world to drown the great Menabozho.\n\nHe waited a long time while he stood on the top of the pine tree. The\nrivers would not go back, and he could not see any land.\n\nA loon flew over his head and then dived into the great water.\nMenabozho said: \u201cBrother Loon, come to me. I must make land for us to\nstand on. Will you dive down and bring me a little sand?\u201d\n\nThe loon put down his head and went through the deep water, but it was\ntoo deep even for the great loon-bird. He came up again, but he had\nleft his breath in the deep water. Menabozho caught him as he floated\nby the pine tree, but he found no sand in his bill nor on his feet.\n\nAn otter put his head out of the water close by Menabozho.\n\n\u201cBrother Otter, dive down and bring me up a few grains of sand. We must\nhave land to put our feet upon.\u201d\n\nThe otter knew he must do as Menabozho told him, so he put his head\ndown into the deep water. He came up, but he had no life any more, and\nMenabozho could not find any sand in his paws.\n\nA muskrat came swimming by just then. \u201cBrother Muskrat, you are very\nbrave. Will you dive down to the sand under this deep water and bring\nme a few grains? I must make land for my brothers,\u201d said Menabozho.\n\nThe muskrat was brave, for he dived down, but he came up just like the\notter. He had no more life, but he had a little sand in one front paw.\n\nMenabozho held the sand in his own hand and dried it in the sunshine.\nHe blew it with his breath far out on the water, and it made a little\nisland. Menabozho called the sand back to him. He dried it in his hand\nagain and then blew it to its place on the deep water. He did this for\ntwo days, and the island grew larger every time it was sent back.\nMenabozho left the tree and walked on the land.\n\nHe called to his brothers, who are the trees, animals, and everything\non the land, to come and live on this land. The water had to go back to\nits place.\n\n\n\n\n\n\n\n\nIII. MENABOZHO CAUGHT\n\n(Chippewa, 1895)\n\n\nMenabozho killed a large moose when hunting. He put the meat in boxes\nmade of birch bark and hid the boxes by a sweet-water tree, which the\nwhite men call a maple tree.\n\nThere was much moose meat, and it would last many weeks. There was much\nmoose fat, so Menabozho made more birch-bark boxes and hid the fat in\nthem near an oak tree. He hung the mooseskin in the branches of the\ntree.\n\nMenabozho sat on the ground and ate much moose meat; while he was\neating he heard a noise over his head and saw that two trees were\npulling each other. A tall tree had fallen into the top of a small\ntree, and it was caught. The wind tried to pull the tall tree away, but\nthe little tree held it tight, and the branches made a noise like\nsomething alive. Menabozho did not like to hear such a loud noise when\nhe was eating.\n\nHe climbed into the little tree and tried to pull the tall tree away.\nHis arm was caught between the two trees, and he was like a bear in a\ntrap. The two trees pinched Menabozho\u2019s arm very hard.\n\nWhile he was in the trap trying to get loose, a wolf came along under\nthe trees; she had two young wolves with her.\n\n\u201cLook out!\u201d said Menabozho; \u201cdon\u2019t go near that sweet-water tree. There\nis nothing for you in these woods.\u201d\n\nThe old mother wolf knew Menabozho and his tricks. She found the\nbirch-bark boxes and called to her little ones.\n\n\u201cCome down and eat, Brother Menabozho,\u201d said the old wolf. She knew she\nwas safe, for the trees held him close.\n\nThe wolf and her young ones played with the empty boxes when the meat\nwas gone; they broke them all, then ran toward the oak tree.\n\n\u201cDon\u2019t go there; the tree may fall on you!\u201d said Menabozho.\n\n\u201cCome, children,\u201d said the wolf, \u201cuse your noses and you will find more\nfood.\u201d\n\nThey found the moose fat in the other boxes. Wolves can eat all the\ntime. These wolves ate up the sweet moose fat, and Menabozho fought\nwith the trees to get out of the trap they made for him. He tried to\npull up the tree he was in by the roots, but he could not do it with\none hand.\n\nWhen the wolves were done eating, a great wind came and blew the trees\napart. Menabozho came down the tree very fast, but the wolf and her\nyoung ones were very strong from their good dinner. They ran away where\nno one could find them.\n\nMenabozho liked to play tricks on everything. He did not like it when\nthey played tricks on him, and now he had no meat nor fat. There was\nonly the moose head left.\n\nHe put his head into the moose head to eat the meat. He could not get\nout, and there he was caught again in a trap, and this time he could\nnot see, but he could use his arms and feet.\n\n\u201cI don\u2019t care,\u201d said Menabozho. \u201cIt is a good trick. I will get away.\u201d\n\nHe ran against a tree. Menabozho put his arm around the tree and said:\n\u201cWhat is your name, Brother Tree?\u201d\n\n\u201cMy name is White Oak,\u201d was the answer.\n\n\u201cWhite Oak does not grow near water; I must go further,\u201d said\nMenabozho.\n\nSoon his moose head struck another tree. \u201cO my brother, what is your\nname?\u201d asked Menabozho.\n\n\u201cMy name is Basswood,\u201d said the tree.\n\n\u201cBasswood grows near water,\u201d said Menabozho.\n\nHe ran along a little further and fell over the bank into a river, and\nhe swam with the strong current down the stream. He knew there were\nmany Indians in a teepee village near that river, and they would help\nhim.\n\nMenabozho kept the moose head out of the water and made a great noise.\nHe heard the Indian boys whoop and knew they had seen him. The hunters\ngot their canoes and came out to him with their tomahawks, for they\nthought it was a moose and they would get much fat meat.\n\nThe Indians broke the moose head with their tomahawks and found\nMenabozho. He was always good to the Indians, and many times he helped\nthem in their hunting.\n\n\u201cIt is a good trick,\u201d they all said; then Menabozho laughed, and they\nwere glad to see him.\n\nThe chief made a great feast in his teepee. Menabozho told many\nstories, but he did not tell how the wolves, the trees, and the moose\nhead all played tricks on him.\n\n\n Ooranah, Chippewa Indian, near Ashland, Wis.\n\n\n\n\n\n\n\n\nIV. HOW THE KINGFISHER GOT HIS RING AND HIS RUFFLE\n\n(Chippewa, 1895)\n\n\nMenabozho had a wolf who hunted for him.\n\n\u201cMy brother,\u201d said Menabozho, \u201cnever cross the water, for the water\nmanitous will catch you.\u201d\n\nOne day the wolf was tired and saw a narrow stream in his way, so he\nthrew the goose he had caught over his back and tried to leap across\nthe stream. The water manitou caught him, and Menabozho had no supper\nand never again saw his wolf.\n\nThe next day Menabozho saw the kingfisher sitting on a tree near the\nstream.\n\n\u201cMy brother,\u201d said Menabozho the Sly One, \u201ccan you tell me where\nMenabozho\u2019s brother wolf is?\u201d\n\n\u201cWhat will you give me if I tell you?\u201d said the kingfisher.\n\n\u201cI will put a fine collar around your neck if you will tell me,\u201d said\nMenabozho.\n\n\u201cFirst put the collar around my neck, then I will tell you,\u201d said the\nbird.\n\nMenabozho fastened around the bird\u2019s neck a beautiful white collar,\nwhich he wears to this day; then the kingfisher told him how he had\nseen the wolf caught while leaping across the water the day before, and\nsaid:\n\n\u201cThe great water manitou comes out when the sun is hottest to rest on\nthe shore. He will sleep on the wolfskin. The mud turtle will sit on a\nstone and keep watch for Menabozho. The bear will stand by this tree\nand watch. I will sit on this tree and watch, too. We are all friends,\nbut maybe you are Menabozho?\u201d\n\nThe bird jumped, but Menabozho caught its head in his hands. The\nkingfisher twisted his head out of Menabozho\u2019s fingers, gave a laugh,\nand flew away; and that is the way he got his ruffle.\n\n\n Ooranah.\n\n\n\n\n\n\n\n\nV. HOW THE WOODCHUCK HELPED MENABOZHO\n\n(Chippewa, 1895)\n\n\nMenabozho watched for the water manitou, and he stood just like a stump\nof a tree. The bear which was watching for Menabozho did not see him.\nThe mud turtle which was watching did not know that he was the stump,\nso they went to sleep; then Menabozho got back his wolfskin from under\nthe manitou, and the manitou did not need it any more.\n\nAll the other water manitous gave chase after Menabozho to avenge their\nbrother. He called to a woodchuck to dig fast into a hill.\n\nMenabozho pulled into the hole all the dirt that the woodchuck threw\nout. The water manitous found no hole in the hill, and Menabozho got\naway.\n\nMenabozho gave the woodchuck long claws and soft hair. He told him that\nthe corn is good. He called the woodchuck his brother because he helped\nto hide Menabozho from the water manitous.\n\n\n Ooranah.\n\n\n\n\n\n\n\n\nVI. MENABOZHO SWALLOWED BY A LARGE FISH\n\n(Chippewa, 1895)\n\n\nOne day Menabozho went fishing with hook and line in Gitchee Gumee, the\nBig Sea Water. A large fish came along and swallowed the hook and line,\nswallowed Menabozho and his canoe, swallowed everything, just like a\nbig sea cave.\n\nWhen Menabozho waked out of his sleep he saw a squirrel sitting on the\ncanoe beside him. The fish had swallowed him, too.\n\nMenabozho said: \u201cBrother Squirrel, where are we?\u201d\n\nThe squirrel answered: \u201cMenabozho, we are in a great fish.\u201d\n\nMenabozho found his bow and arrows in the canoe and shot an arrow\nupward. It killed the great fish. The body of the fish began to rise to\nthe top of the water. Menabozho prayed to the Great Manitou that the\nwind might blow from the south. The Great Spirit heard his prayer and\nsent the south wind. It blew the great fish to the north shore of\nGitchee Gumee, where Nokomis lived.\n\nThe great fish floated on the water like a little sun-fish; when it\ntouched the shore the birds fed on its flesh, and Menabozho came out\nand went to his grandmother, Nokomis.\n\nAfter their greeting was over Menabozho went back and found the birds\nstill feeding on the fish.\n\n\u201cGo away, my little brothers,\u201d he said.\n\nEach bird took a piece of the fish and flew away, and Menabozho then\ncut up the great creature and made much fish oil; he had a great plan\nin his mind and was glad to have this oil.\n\nA wicked manitou lived on an island in Gitchee Gumee. This island had\nmiles of blackest pitch on all of its shores; not even a water manitou\ncould swim through this pitch. Menabozho carried the fish oil over and\npoured it on the pitch; wherever the oil touched the pitch it was never\nsticky again.\n\nMenabozho found the wigwam of the wicked manitou. All day long he shot\narrows at this wigwam. The manitou came out and laughed at him.\n\nA woodpecker called out, \u201cHit him in the back, Menabozho!\u201d\n\nThe manitou just then turned to run, and Menabozho hit him and he fell.\nThe woodpecker flew down by Menabozho. His white feathers were stained\nby the pitch, but Menabozho painted his head with war paint. He is one\nof Menabozho\u2019s brothers.\n\n\n Ooranah.\n\n\n\n\n\n\n\n\nVII. THE THUNDER-BIRD OF THE DAKOTAS\n\n(Sioux, 1895)\n\n\n\u201cWhat is thunder?\u201d a white man asked a Sioux or Dakota Indian.\n\n\u201cThunder is a big bird flying in the air. It makes tracks like fire.\nYou can hear it clap its wings. It is the young thunder-birds that hurt\nthe Sioux. The old birds will not touch us. They are our friends.\u201d\n\n\u201cDid you ever see a thunder-bird?\u201d was asked by the white man.\n\n\u201cI never did, but my father\u2019s brother, Little Crow, saw one fall dead\nout of the sky. It had wings wide as a white man\u2019s house, and it had\nlightning on its wings. It had a face like a man; its nose was like an\neagle\u2019s bill.\u201d\n\n\u201cWho else ever saw one?\u201d was the next question.\n\n\u201cOne fall our tribe was out hunting, and a thunder-bird flew down on\nthe ground just a little way from them. It did not hurt them; they saw\nthat it had on snowshoes. They found the track of the shoes when it\nflew away. Our tribe had good hunting that winter. They killed many\nbears.\u201d\n\n\u201cWe have only one God; why do you have so many?\u201d was next asked.\n\n\u201cThe Great Spirit is the god of the Dakotas,\u201d said the Indian. \u201cHe made\neverything but wild rice and thunder. We must do as our fathers have\ndone or the spirits of the dead will punish us. It is not good to\nchange. We believe what they told us when we were children. We worship\nthe Great Spirit.\u201d\n\n\u201cWho rules the water?\u201d asked the white man.\n\n\u201cUnktahe, the spirit of the water.\u201d\n\n\u201cWhat do you call the thunder?\u201d\n\n\u201cWahkeon. He and Unktahe are always fighting. It is a great battle;\nwhen there is a storm Unktahe sends the thunder-birds back to the sky,\nsometimes.\u201d\n\n\u201cTell me more about the thunder-birds,\u201d said the white man.\n\n\u201cWahkeontonka is the father of all the birds. He is Big Thunder. He\nlives on a great mountain in the west. His wigwam has four doors. A\ncaribou stands at the north door. He is swift like the north wind. At\nthe south door is a red deer; he is very beautiful. His eyes are like\nthe little lakes in summer.\n\n\u201cA butterfly watches at the east door of the wigwam. He is like the\nmorning light. A bear watches the west door, and when the wind blows\nfrom the west even the white people can hear the bear growling. This is\ntrue.\u201d\n\n\u201cWhat has Wahkeontonka done for the Indian?\u201d\n\n\u201cThe thunder spirit gave the Indians thunder and wild rice. They eat\nrice and are strong. He showed them how to use the bow and arrow.\n\n\u201cHe dug iron from the ground and made tomahawks. He made spears. The\nIndians know Wahkeontonka is wise.\u201d\n\nThe Dakotas believe that their god of storm lives on Thunder Cap, a\nhigh promontory in Minnesota overlooking Lake Superior; from here he\nsends the rain, hail, or snow.\n\nThunder Bay lies at his feet; on its shore lies the great giant turned\nto stone, who, ages ago, dared to defy Big Thunder. Wahkeontonka is the\nDakotas\u2019 Jupiter.\n\n\n\n\n\n\n\n\nVIII. HIAWATHA THE WISE\n\nHOW HE UNITED THE FIVE NATIONS\n\n\nMany, many moons ago three Indians sat on the bank of the great river\nwith many islands. These three Indians had come on a long trail from\ntheir country, and it was a new trail, for they had made it themselves.\nNobody had been on it before they cut their way through the thick\nforest.\n\nThe fathers of these Indians had been told of this river in the north\nwhich was filled with islands. The three Indians had said to their\nfathers that they would seek it; now they sat on a little hill, and it\nwas before them.\n\nThe night sun had changed into a shape like a canoe three times since\nthey had started on the long trail. Their moccasins were torn, and\ntheir feet were very tired; but the river was very beautiful, and it\nmade their eyes glad to see it.\n\nWhile the three Indians sat watching the river, they saw a white canoe\ncoming straight toward the little hill where they sat. It seemed to\ncome from the place of the setting sun.\n\nThe three Indians saw a white-haired chief alone in the canoe, and he\nhad no paddle. The canoe came very fast, but it needed no help. The\nwhite-haired chief told the canoe to stop by the little hill on the\nshore where sat the three Indians; it came there and stopped.\n\nThe three Indians knew by the strange canoe that the Great Spirit had\nsent him, and they were afraid.\n\nThe white-haired chief said: \u201cI am Hiawatha. I will help you and your\npeople. Tell me what your nation can do. Tell me of your hunting.\u201d\n\nThe three arose and told Hiawatha of their nation. They had thought\ntheir people very strong; now they seemed like wild rabbits for\nweakness. They told him of their hunting, but they were not proud, for\nHiawatha was wiser than any chief, and he knew what was in their\nhearts.\n\nHiawatha said: \u201cGo back to your people. I shall come, and you will see\nme when you have made my lodge ready. I knew you were coming, for I saw\nyou in the dark forests. I saw you on the great rocks in the forests.\nGo back and tell your people I am coming. Tell them to make a wigwam\nfor Hiawatha.\u201d\n\nThe three Indians could not talk to each other. Their hearts were full.\nThey found the trail they had made and followed it back to their own\nland; there they told their chiefs of the wise one in the white canoe.\nThe chiefs made ready for his coming.\n\n\u201cHe will come in a white stone canoe,\u201d said the chiefs.\n\nThe wigwam was built by a lake, and it was made of the finest skins of\nthe deer. It was a white wigwam, with the door left open. No one\nwatched to see who should shut the door.\n\nOne morning the door was shut, and a strange white canoe was in the\nwater. The people came out of their lodges, and soon the doorway of\nskins in the white wigwam was opened. Hiawatha had come to the Onondaga\nnation. His wigwam was on the shore of Tiota or Cross Lake, in the land\nof the Onondagas.\n\nHeyanwatha means the Wise Man. Hiawatha the people call him now. He\ntaught the Onondagas many things, for he had lived with the Great\nSpirit. He was sent to help the Indian tribes.\n\nHiawatha taught the people how to plant corn and beans. They learned\nmuch about planting, and they learned how to store food for winter\ntime.\n\nWhile he was with the Onondagas the runners brought word that a great\nband of warriors was coming to fight them. The young braves put on\ntheir war paint.\n\n\u201cCall a great council of all the tribes,\u201d said the wise Hiawatha. \u201cLet\nthem meet on the hill by the lake.\u201d It was Onondaga Lake.\n\nSwift runners carried word to four tribes. Their chiefs and great\nbraves met on the hill by the lake, and their wives waited with them.\nAll the people waited for three days, but Hiawatha did not come to the\ncouncil. The chiefs sent men to Hiawatha on the morning of the fourth\nday to ask why he made them wait.\n\nHiawatha answered: \u201cThe Holder of the Heavens has shown me that if I go\nto this council great sorrow will come to me. I was sent to teach you\npeace. I shall show you how to make war. I will come.\u201d\n\nThen Hiawatha stepped into his white stone canoe, and it went to the\nplace of the great council, where the chiefs waited.\n\nAll the great chiefs and the people shouted when Hiawatha came. He\nstood still in the council circle. His daughter stood beside him, but\nno one had seen her before. When her father looked at her she went to\nher place among the women.\n\nThe first day of the council the chiefs told their plans, and Hiawatha\nlistened. The second day he arose in the council, and the people\nlistened. Hiawatha said wise words. All the chiefs remembered the words\nof Hiawatha. He made this speech:\n\n\u201cMy brothers: You are from many tribes. You have come here for one\ncause. It is to live in safety. We must join ourselves together. The\ntribes that are on the warpath are strong. Not one tribe here is equal\nto that great people. Make yourselves a band of brothers. Then you will\nbe stronger than they.\n\n\u201cThe Mohawks that sit in council by that great tree shall be the first\nnation. They are the warlike people.\n\n\u201cThe Oneidas who sit by the great stone that cannot be moved shall be\nthe second nation. They are a wise people.\n\n\u201cThe Onondagas that live at the foot of the great hills shall be the\nthird nation. They are great in speech making.\n\n\u201cThe Senecas who live in the forest, and whose trails are found all\nover the land, shall be the fourth nation, for they have much wisdom in\nhunting.\n\n\u201cThe Cayugas live in the open country. Their wigwams are the finest,\nand their beans and corn grow like the grass on the plains. Their name\nis known for great wisdom; they shall be the fifth nation.\u201d\n\nHiawatha sat down in the council, and the third day the chiefs talked\nwith one another; then they all said: \u201cWe will do this thing. We will\nbe one nation. We will be called the Five Nations.\u201d\n\nThe council was ended. Hiawatha went to his canoe and called softly to\nhis daughter.\n\nAs she left the women a great cloud came in the sky. It was a\nthunder-bird. The great cloud took the daughter of Hiawatha, and she\nwas gone.\n\nThe white stone canoe came to the landing place. There was music in the\nair like the wind blowing through the pine trees. All the sky was\nfilled with the sweet music.\n\nThe people mourned for Hiawatha, for he was gone. His wigwam by the\nlake Tiota was empty, and he was never seen again.\n\nThe Five Nations say that he went to the Islands of the Happy Ones.\nOwayneo, the Great Spirit, called him. His daughter had gone before\nhim.\n\nThe Five Nations were strong. They were a wise people. Many moons after\nthe white men came the Tuscaroras sat with them around the\ncouncil-fire. Then they were known as the Six Nations. The white people\nhave often called them the Mingos.\n\n\n Arranged from Schoolcraft and Horatio Hale.\n\n\n\n\n\n\n\n\nIX. WAMPUM OR INDIAN MONEY\n\n\nHiawatha was on his way to the country of the Mohawks. He went from one\nnation to another to teach them the things they needed to know. While\non his journey he came to the borders of a lake. It was too deep to\nwade across, and he stood still thinking whether he should call his\nmagic white canoe to help him or go back. He had come on a long trail\nand was very tired.\n\nWhile he was wondering which way was best, the sky was filled with wild\nducks. These birds flew down upon the lake and began to drink and to\nswim. In a few minutes they flew up into the air again, in one great\nblack flock.\n\nBehold! the lake was dry, and its bed was a mass of shells.\n\nHiawatha knew that the lake had been made dry ground for his sake. He\ngathered some of the shells and, striking them with sharp flints,\nstrung the pieces on strings of sinew. This was the first wampum.\n\nHe carried the strings of wampum to the Mohawks, and they believe their\ntribe to have been the first to use it.\n\nThey showed the other tribes how to make the long strings of bead\nmoney, and many bands went on strange trails to find the rivers or the\nlakes where the shells were hidden under the water.\n\nMounds like small hills have been found by the white men near lakes and\nstreams. When these mounds were uncovered, it was known that they were\nonly heaps of broken shells. The flint stones were not good tools, and\nthe Indians would use only perfect beads.\n\n\n\n\n\n\n\n\nX. LEGEND OF THE ARBUTUS\n\n(Chippewa, 1894)\n\n\nAn old teepee stood by a frozen river in the forest where there are\nmany pine trees. The tops of the trees were white with snow. The teepee\nwas almost covered with the snow. An old chief sat in this teepee; his\nhair was like the icicles that hang from dead pine-tree branches; he\nwas very old.\n\nHe was covered with furs. The floor of his teepee was covered with the\nskins of the bear and the elk. He had been a great hunter. His name was\nPeboan. Peboan was faint with hunger, and he was cold. He had been\nhunting for three days. He had killed nothing. All the moose, deer, and\nbear had gone. They had left no trail. Wabasso, the rabbit, had hidden\nin the bushes. There was no food, no meat for Peboan.\n\nHe called upon the great Menabozho for help.\n\n\u201cCome, Menabozho, come help Peboan, the chief of the winter manitous.\nCome, for Mukwa the bear has gone from me. Come, or Peboan must go to\nthe far north to find Mahto the white bear. Peboan is old, and his feet\nare weary.\u201d\n\nPeboan crawled on his knees over the furs to the little fire in the\nmiddle of the teepee. He blew on the coals with his faint breath, and\nthe coals grew very red. His breath was like a wind; the coals made the\nwind warm like a south wind. The deerskins that covered the teepee\ntrembled like leaves, for the warm wind blew them.\n\nPeboan sat on the furs on the floor of his teepee and waited. He knew\nMenabozho would hear him.\n\nPeboan heard no sound, but he looked toward the door of his teepee. It\nwas lifted back, and he saw a beautiful Indian maiden.\n\nShe carried a great bundle of willow buds in her arms. Her dress was of\nsweet grass and early maple leaves. Her eyes were like a young deer.\nHer hair was like the blackest feathers of a crow, and it was so long\nthat it was like a blanket over her shoulders. She was small; her feet\nwere hidden in two moccasin flowers.\n\n\u201cMenabozho heard Peboan, the winter manitou. He has sent me. I am\nSegun.\u201d\n\n\u201cYou are welcome, Segun. Sit by my fire; it is warm. I have no meat.\nSit down and tell me what you can do.\u201d\n\n\u201cPeboan may tell first what he can do,\u201d said Segun.\n\nPeboan said: \u201cI am a winter manitou; I blow my breath, and the flowers\ndie. The waters stand still; the leaves fall and die.\u201d\n\nSegun said: \u201cI am a summer manitou; I blow my breath, and the flowers\nopen their eyes. The waters follow me on my trail.\u201d\n\nPeboan said: \u201cI shake my hair, and the snow falls on the mountains,\nlike the feathers of Waubese, the great white swan.\u201d\n\nSegun said: \u201cI shake my hair, and warm rain falls from the clouds. I\ncall, and the birds answer me. The trees put on their leaves, and the\ngrass grows thick like the fur of the bear. The summer sky is my\nteepee. Menabozho has said that the time has come for you to go.\u201d\n\nPeboan\u2019s head bent over on his shoulder. The sun melted the snow on the\npine trees; it melted the snow on the teepee. Segun waved her hands\nover Peboan, and a strange thing happened.\n\nPeboan grew smaller and smaller. His deerskin clothes turned to leaves\nand covered Peboan on the ground.\n\nSegun looked, but Peboan was gone. She took some flowers from her hair\nand hid them under the leaves on the ground. There was ice on the\nleaves, but it did not hurt the pink flowers. Segun breathed on the\nflowers, and they became sweet.\n\nShe said: \u201cI go, but the flowers shall stay to tell of Segun\u2019s visit to\nPeboan. The children shall find them and know that Segun has sent\nPeboan away. It shall be so each time the snows melt and the rivers\nbegin to run. This flower shall tell that spring has come.\u201d\n\nPeboan\u2019s teepee was sweet with the breath of the flowers, but Segun was\ngone.\n\n\n\n\n\n\n\n\nXI. THE ONE WHO LOVED HIM MOST\n\n\nThe Great Spirit whispered to the heart of a warrior that he must go\nand seek the Happy Hunting Grounds. His squaw shed many tears when he\ntold her. His children wailed loudly, for they knew no one ever\nreturned from that journey.\n\n\u201cWe will follow you on the long trail,\u201d said his squaw.\n\nThe warrior hid his arrows and his bow, put on the new moccasins that\nlay by his wigwam door, and started. Behind him followed in the same\ntrail his squaw, his sons, and his dog. He sang the death chant, and\ntheir voices echoed the chant. The dog knew its meaning and howled for\nsorrow.\n\nAfter a time the younger boy grew weary and hid himself. They did not\nmiss the child, and he ran back to the wigwam, lay down, and fell\nasleep.\n\nSoon the older son missed his brother. He said:\n\n\u201cI will go back and find Keweenaw. He is small; I will care for him.\u201d\n\nThe father and mother were not alone. The dog walked softly behind\nthem. The warrior did not look back, but his squaw called to him: \u201cI am\nhere. I am strong. I will follow you to the gate of the Happy Hunting\nGrounds.\u201d\n\nThen the trail became rough and steep. The wild cactus tore their\nmoccasins. The thorn tree caught their blankets and tore their flesh.\n\nThe wife was weary and cried: \u201cLet us rest. Let us wait.\u201d She fell on\nher face in the trail.\n\nWhen she arose no one was before her. She said: \u201cI will go and find our\nchildren; then I will come back to the trail and find my husband.\u201d\n\nThe warrior was now alone. No, not alone, for his dog, footsore and\nheated with the long journey, kept at his heels. His master had not\nknown that he had followed. Now in the dark night his dog pressed his\nhead against him to comfort him.\n\nThe trail led westward, but the morning sun cast no long shadows of the\nwife and children. They had not taken up the trail again.\n\nAnd still forever toward the west went the two, the Indian and his dog.\nMoons and suns rose and set. At last, across the wide plains, he saw\ntwo great rocks, like tall trees. These marked the gateway of the Happy\nHunting Grounds. Tired, sick, and nearly fainting with weariness, the\nIndian kept on his way. Tired, hungry, and very weak, behind him came\nthe faithful dog.\n\nAt the gateway the Indian raised his voice and cried: \u201cI am here. The\nGreat Spirit called me; I have come.\u201d\n\nThe watchman opened the gate and, taking the brave by the hand, led him\npast the two great rocks that held the wonderful gate.\n\n\u201cWhere are those who were with you at the first?\u201d asked the watchman.\n\n\u201cThe way was long. Their feet were weary,\u201d was the answer.\n\n\u201cWho is this that stands watching you, with eyes that show the tears\nthey cannot shed?\u201d\n\n\u201cHe who loved me best,\u201d said the Indian.\n\nThe watchman put his hand on the head of the hound. The dog gave a\njoyful leap, and the gates of the Happy Hunting Grounds shut both the\nIndian and his dog into the Land of Rest, from which there is no\nreturn.\n\n\n\n\n\n\n\n\nXII. THE MARTEN AND THE WHITE RABBIT\n\n(Micmac)\n\n\nA white rabbit ran away from town. He was afraid of the dogs, and the\nchildren pulled his ears. He found it was better to live among the\nanimals in the woods, but he did not like to say so to them. He was\nalways telling of the fine things he had left.\n\nThe wild rabbit is gray. The white rabbit said no one wore gray in\ntown. The best people had white clothes and very fine; that was why his\nfur was so soft and like the snow.\n\n\u201cOurs was the best family in town,\u201d the white rabbit would say very\noften.\n\nThe marten is small and brown. His fur is worn by the best people, and\nhe knows they think much of him. He could not understand why the white\nrabbit should think himself any better than a marten.\n\nHe met the white rabbit in the woods one day. They had a long talk, and\nthe rabbit invited him to come to his heap of little dry bushes and eat\ndinner with him. He would answer any questions the marten would ask,\nbecause those who come out of a town always know a great deal. It is\nkind to tell what you know.\n\nThe marten was seen by the gray rabbits to brush his fur and wash his\nface and paws very carefully. They watched him go into the white\nrabbit\u2019s brush heap. The gray rabbits put their ears very far back and\nran away. \u201cThe marten is wise, but he will know more when he comes\nhome,\u201d said the ones in gray.\n\nThe marten ate with the white rabbit. He thought they ate too fast, but\nit was not polite to say so. He tried to eat like the rabbit and\nwatched his mouth. After a time the marten began his questions.\n\n\u201cWhat makes the slit in your lip?\u201d asked the visitor.\n\n\u201cMy family in town all ate with knives and forks. My knife slipped and\ncut my lip,\u201d was the answer.\n\n\u201cWhat makes you keep moving your mouth and whiskers?\u201d\n\n\u201cBecause I am always planning and worrying. My family always worried.\nWe do not think enough about what might happen out here in the country.\nPerhaps a great fire might come and burn up all these trees; perhaps\nthe river may come and drown us. The birds make us forget these things.\nWe are too happy.\u201d\n\nThe marten shook his head, but he said some grass had touched his nose.\nHe did not want the rabbit to think him different from town people.\n\nThe two went out to walk under the trees.\n\n\u201cWhat makes you hop?\u201d asked the marten.\n\n\u201cMy family always hop. People in town never step along like country\npeople. See how well I look and how clumsy that moose cow is over\nthere.\u201d\n\nJust then they heard a soft step on the brown pine needles; the marten\nflattened himself down on the ground, and his brown fur could not be\nseen. The white rabbit ran away with great jumps. He hid in the bushes.\n\nThe two animals met again that day. \u201cWhy did you run so fast?\u201d asked\nthe marten.\n\n\u201cI used to run races when I was in town. The boys and the dogs all\nplayed with me. Every one goes fast when in town. I forgot how slow the\ncountry people are.\u201d\n\nThe marten walked and ran by the rabbit\u2019s side.\n\n\u201cWhy is it that your tail is so short and your ears are so long?\u201d he\nasked.\n\n\u201cEvery one in town wears something on his head. I wanted to be like the\nrest, and now I have long ears; but I have only a little ball of fur\nfor a tail. It is all that was left when my ears were done.\u201d\n\nThe marten ran to the tallest pine tree. He climbed up where he could\nsee the white rabbit and then he screamed, \u201cI do not believe one word!\u201d\n\nThe little gray rabbits heard him and laughed with the squirrels.\n\n\n Educated Maine Indian\u2019s Story.\n\n\n\n\n\n\n\n\nXIII. HOW LIGHT, FIRE, AND WATER FIRST CAME TO THE WORLD\n\n(1894)\n\n\nA long time ago the only place where light could be seen was in the\nteepee of one old chief.\n\nThis chief had light, fire, and water. All the other Indians in the\nwhole world suffered from cold and darkness and had no water.\n\nAll the Indians came to this old chief\u2019s teepee and begged for a little\nlight. He would not give them any. The Indians went away and told the\nwild animals, and asked their help.\n\nThe animals and the Indians held a great dance around the old chief\u2019s\nteepee. They chanted songs and all begged for light. Each one sang his\nown song.\n\nOne young fox kept singing, \u201cKhaih! Khaih!\u201d which means \u201clight.\u201d He\nbelieved it would bring light, and the men and the animals were helped,\nhe was so strong. Their voices made a great noise.\n\nAt last a faint color was seen in the east. The old chief came out and\ndrove the little light away.\n\nThen the young fox called, \u201cKhaih! Khaih!\u201d louder than before. The men\nand the animals began again. They called and called for the light to\ncome.\n\nAt last a little color was seen in the east again. The old chief had\nnot slept. He was tired and he said: \u201cYou may have all the light you\nwant.\u201d\n\nNow the light comes every morning. Some of the animals still call for\nit to come before it is day.\n\nA young caribou said that he would get the fire from the old chief\u2019s\nteepee. The Indians tied a great dry branch to his big antlers. The\nyoung caribou put his head into the fire teepee and tried to reach the\ncoals, but he could not do it. The wise chief drove him away.\n\nBut when the old chief was driving back the young caribou, a muskrat\ncrept into the teepee. He reached the precious coals of fire and caught\none in his mouth. He ran back into the woods with it. Before he could\nreach his own burrow he had to drop the burning coal. It fell on the\ndry leaves and set the woods on fire. You can see now where the muskrat\nburned himself.\n\nAll the world had fire now, and there has always been enough since the\nmuskrat dropped the first coal.\n\nThe fire melted the ice in the rivers and lakes. The light showed every\none where to find water.\n\nThe old chief has never been seen since that time.\n\n\n Hudson Bay Indian\u2019s Story.\n\n\n\n\n\n\n\n\nXIV. HOW THE COPPER MOUNTAIN CAME TO FALL\n\n(Portage Indians, 1894)\n\n\nThere is a noble priest who has long been a missionary among the\nPortage Indians, near the Lake of the Woods. He has won their respect,\ngiven them a written language, and taught them many of the white man\u2019s\nsecrets; in return they have told him many of their stories and their\nsecrets. They have told him why they no longer own copper mines, but\nmust get copper from the Kaidahs, a stronger tribe.\n\nThis is the story:\n\n\n\nMany moons ago the Indians living about Hudson Bay all went to a\ncertain place in the west for their copper.\n\nA great mountain of copper stood there, and it was in the middle of the\nwater. The Portage Indians tell that each tribe wanted the mountain; at\nlast, when many tribes were working together to get out the copper, it\nwas agreed to let one tribe own it; but which tribe? No one could tell.\n\nIt was left for the copper mountain itself to decide who should be its\nmaster. All the tribes began to shout for it to come to them. The\nmountain did not move for a long time.\n\nAt last it trembled; then the Kaidah Indians, who have big heads and\nloud voices, shouted louder than any other tribe. The top of the\nmountain fell toward the Kaidahs.\n\n\u201cAnd that is why we go and trade with them for the copper with which to\nmake the rings we give our women and children,\u201d say the Portage or\nCarrier Indians of Manitoba.\n\n\n\n\n\n\n\n\nXV. THE SUN AND THE MOON\n\n(Dakota, 1894)\n\n\nThe Day Sun has a twin brother that is white. He is not a strong\nwarrior like the Day Sun, who is as red as war paint. The Day Sun can\nmake an Indian fall down in the hot days of summer. The Indian is made\nweak by the arrows the Day Sun makes in the summer morning. Sometimes\nhe lets you see these arrows. They are very long. They are around his\nhead like the war bonnet of a very great chief.\n\nThe Night Sun is cold and cannot hurt even an owl. He has to do all the\nthings his twin brother tells him to do. He is not strong, and he\nbreaks to pieces trying to do so much. He hides his face and tries to\ngo away, but he always comes back and is glad to start again.\n\nThe strong Day Sun comes every morning from the wigwam of Hannanna the\nMorning Light. This wigwam is made of the smoke of burning rivers. You\ncan see this smoke go up from the water if you will sit still and\nwatch. The Day Sun can burn up a little river. He paints the smoke of\nthe rivers with rainbows that have come and gone. They are saved to\nmake the Place of the Morning Light so beautiful that men will watch\nfor the coming of the Day Sun.\n\nAll the animals and the birds call to Hannanna in the morning to open\nthe door of his wigwam and let the red light come. There is no war\npaint on the land that is as red as the Day Sun. When Hannanna has his\nwigwam by the water you can see more than when it is over the land. The\nDay Sun is happy by the water.\n\nWhen the red warrior of the sky goes out of sight in the west he rides\nin a canoe behind the trees and hills to his place in the east. On his\nway he talks to the Night Sun. You cannot see the canoe of the Day Sun.\n\nThe Night Sun does not care if men see that he rides in a canoe like an\nIndian. He comes from the White Land in the east. He walks over the\nBridge of Stars, the pathway of the spirits. The Night Sun helps the\nspirits that walk on this path to the happy Summer Land. He does much\ngood.\n\nThe Day Sun makes the corn grow. He makes all the seeds and the trees\ngrow when it is summer. The Night Sun has to take care of them when he\nis gone.\n\nThe Indians dance the sun dance when the Night Sun is round and white.\nHe looks at the Indians and tells his brother of the dance. The Day Sun\nis glad to know that the Indians give thanks for his gifts to them.\n\n\n\n\n\n\n\n\nXVI. CUSTER\u2019S HEART\n\n(Dakota, 1895)\n\n\nThe red man remembers the brave paleface as well as the warrior of his\nown race and color.\n\nThe wild charge of Custer and his men and their utter defeat will be\noften told and retold in the wigwams of the tribes who fought him.\n\nThe Indians claim that the strange plant that is now found on the\nCuster battle ground has been created by some spirit which knew of the\nmighty courage of the white brave with yellow hair.\n\nThis plant is called Custer\u2019s Heart. It has long, slender leaves curved\nexactly like a saber; the edges of these leaves are so sharp that they\ncut the hand that attempts to tear them from the plant.\n\nIf you touch the plant you will feel a chill, for each leaf is cold.\nThe blossoms come in the hot summer days. The flowers are heart-shaped\nand yellow as gold, with a center of scarlet that looks like a drop of\nblood.\n\nBut whoever plucks the flower must hold it gently, for if it should be\ncrushed, the scarlet stain, the Indians claim, could never be washed\naway.\n\nIt may be that this flower is known only in the dreams of Indian\nbraves, but the new legend shows how the memory of the brave general\nlives in the hearts of his red enemies. It shows that it is always in\nthe heart of man to admire the brave deeds of another, even though the\nhero is an enemy.\n\nThis story tells us also that there are those among the red men who,\nwhile they may be dressed in paint, buckskin, and blankets, have\nthoughts like those expressed by the white man\u2019s poets.\n\n\n\n\n\n\n\n\nWORD LIST\n\nKEY TO MARKS OF PRONUNCIATION\n\n\na: f\u0101te, f\u0103t, c\u00e2re, \u00e4rm, a\u0324ll, p\u0227ss, wh\u1ea1t.\ne: m\u0113te, m\u0115t, wh\u00eare, h\u1ebdr, the\u0331y.\ni: d\u012bne, d\u012dn.\no: n\u014dte, n\u014ft, f\u00f4r, do\u0324, s\u022fn, w\u1ecdlf.\nu: t\u016bbe, t\u016db, t\u00fbrn, r\u1e73de, p\u1ee5sh.\noo: so\u035eon, go\u035dod.\nobscure sounds: a\u032f, e\u032f, i\u032f, o\u032f, u\u032f.\nc unmarked or \ua793 as in \ua793an.\ns unmarked or s\u031e as in ros\u031ee.\nSilent letters indicated by italics, as a in head.\n\n\n\u0102z\u2032t\u0115\ua793\nC\u0103l\u2032\u012d f\u00f4r\u2032n\u012d a\u032f\nC\u0101 n\u014fn\u2032i\u032f \ua793\u016ds\nChamplain\n (sh\u0103m pl\u0101n\u2032)\nCh\u0115r \u014d ke\u035ee\u2032\nCh\u012db\u2032\u012d \u00e4 b\u014ds\u2032\nCh\u014fk\u2032\u0227n \u012d p\u014fk\nD\u0115l\u2032a\u032f w\u00e2re\n\u0114sh k\u014fs\u2032s\u012dm\nFl\u0103t\u2032h\u0115ad\nG\u0115n e\u032f se\u035ee\u2032\n\u012a\u2032e\u032f t\u0227n\nK\u0227 b\u012db o n\u014dk\u2032k\u0227\nK\u0113\u2032ne\u016b\nK\u0113\u2032we\u035ee na\u0324w\nK\u012d\ua793k a\u032f po\u035eo\u2032\nK\u012d m\u0103n\u2032che\u035ee\nK\u012b\u2032o\u032f w\u0227\nKw\u00e4\u2032s\u012dnd\nLouisiana\n (lo\u035eo\u2032\u0113 z\u0113 \u00e4\u2032na\u032f)\nM\u0103s\u2032s\u00e4 soit\nM\u0115n d\u014d\u2032t\u0227\nM\u012b\u2032\u0103n t\u014d n\u014d\u2032mo\u032fh\nM\u012ds s\u00e4\u2032b\u0227\nN\u00e4\u2032n\u00e4 b\u1ee5sh\nN\u0103tch\u2032\u0115z\nN\u0113 n\u0113 m\u014d\u2032she\u035ee\n\u014en \u014fn d\u00e4\u2032g\u00e4\n\u014c p\u0113\u2032che\u035ee\nS\u0103m\u2032\u014d s\u0115t\nS\u0115n\u2032e\u032f \ua793a\u032f\nSh\u012dn\u2032g\u0113 b\u012ds\nSk\u012d k\u0115l\u2032l\u012dng\nSqu\u00e4n\u2032t\u014d\nT\u00e4 \ua793\u014d\u2032m\u00e4\nT\u00e4hl \u0113 qu\u00e4h\u2032\nT ch\u00e4\u2032k\u014d be\u035eech\nT\u0113 \ua793\u016dm\u2032se\u032fh\nTo\u035eon k\u00e4n\u2032\n\u016cnk t\u00e4\u2032h\u0113\nW\u00e4 b\u014dse\u2032\nW\u00e4h b\u0113 gw\u00e4n\u2032ne\u035ee\nW\u00e4 p\u0103k\u2032\u014d\nW\u012dn n\u012d w\u012ds\u2032s\u012d\nY\u0103n\u2032n\u0227\n\n\n\n\n\n\n\n\nGLOSSARY\n\n\n\u0100 d\u014d\u2032 be\u0331. Sun-dried brick used by the Indians and others in the\nsouthwestern part of the United States in the making of walls and huts.\n\n\u0102l g\u014fn\u2032 quin (k\u012dn). A very large division of the North American\nIndians, including Ojibways, Delawares, Pottawottomi, Blackfeet, New\nEngland tribes, and some other branches. They were the friends of the\nFrench in the early colonial wars, and often the enemy of the Iroquois.\n\n\u0102m p\u0101\u2032 ta. The name of a squaw.\n\nA p\u0103ch\u2032 \u0113. A warlike western tribe, related to the Tennay. Many of the\nApaches were sent to a reservation in Arizona in 1874.\n\nC\u0103l\u2032 u met. French name for pipe of peace.\n\nCar\u2032 i bo\u0324u. American woodland reindeer, the flesh of which is excellent\nmeat.\n\nCayuga (K\u0101 y\u00fc\u2032g\u00e4). \u201cThe people of the marsh\u201d; a tribe which once lived\nat the foot of Cayuga Lake, N. Y.; they are now living upon\nreservations in Indian Territory, Wisconsin, and Ontario, Can.\n\nCayuse (k\u012b \u016bse\u2032). Indian pony, formerly used by the Cayuse Indians of\nthe northern Rocky Mountains.\n\nChaska (Sh\u0103s\u2032 ka). First son of a Dakota Indian.\n\nCh\u012dp\u2032 pe wa. The Ojibway nation.\n\nD\u0101 k\u014d\u2032 t\u0227. This name means \u201cunited.\u201d The Dakotas were strong tribes and\nwere called The Seven Council Fires. Their home was in Montana, North\nand South Dakota, Minnesota, and the Northwest Territory. They belong\nto the Sioux nation.\n\n\u0114s tu\u2032 f\u00e4. Spanish name for the kiva, or secret room; also the family\nroom in Zu\u00f1i houses.\n\nGitch\u2032 ee Gu\u2032 mee. Indian name for Lake Superior, the Big Sea Water.\n\nH\u0103n n\u0103n\u2032 n\u00e4. The dawn, or morning light.\n\nH\u012b\u2032 \u0227 qu\u0227. Siwash shell money, made of tusk shells; not wampum.\n\nH\u012b a w\u00e4th\u2032 a. A wonderful personage, still much honored by the\nIroquois. He was very dignified, very wise, and believed to be more\nthan mortal. There are no stories of his childhood.\n\nHi\u2032 nun. The spirit believed by the Senecas to rule the clouds and air.\n\nI\u0324 \u00e4 go\u035eo. The boaster, the story-teller.\n\nIroquois (Ir\u2032 o quoy). The French name for the united tribes of central\nNew York. The Iroquois were the friends of the English in 1775. They\nare a division by themselves, akin to the Sioux.\n\nK\u00e4cluge (Ka cloozh\u2032). The Navajo butterfly spirit.\n\nK\u0101i\u2032 dah. A Canadian tribe.\n\nKiva (kee\u2032 vah). The secret room or sweat-house of the Pueblos. The\npriests of the tribe use these kivas in giving instructions in the\nsecret rites of their religious orders to the young men of the tribe.\n\nLeel\u2032 i naw. An Indian girl who became a tree, according to a Lake\nSuperior myth.\n\nLen i Len napes\u2032. One of the Algonquin tribes. They were called Loups,\nor Wolves, by the French, as their chief totem was the wolf. The\nEnglish called them Delawares, for they found them near the Delaware\nRiver. Their chiefs were celebrated for their wisdom. Their name is\nsometimes spelled Leni-Lenapes.\n\nLodge. An English name for a wigwam, teepee, or other dwelling built by\nIndians.\n\nMah\u2032 to. The white bear.\n\nMan\u2032 i tou. A spirit, whether good or evil. All created things were\nonce believed by some tribes to have their manitous which lived in\nthem. The Great Manitou ruled over all of them. An Algonquin word not\nused by other nations.\n\nMechabo (Me sha\u2032 bo). Another French form of the name of the Ojibway\nFoolish One. Also spelled Missaba, Mesaba; and there are some other\nsimilar forms. The Ojibways also give him a name which means the Great\nHare.\n\nM\u0113 maing\u2032 gwah. The butterfly.\n\nMen a b\u014d\u2032 zh\u014d. The French form of the name of the Foolish One of the\nOjibways. He was believed to be the creator of the land after the\ndeluge, and ruler of all creatures upon it. He is constantly doing many\ntricks to annoy the water manitous, who annoy him in return. The land\ncreatures often attempt to outwit him; many humorous stories told of\nhim by the Ojibways have become famous as a part of the story of\nHiawatha.\n\nMe\u0331\u2032 s\u00e4. Spanish name for a broad, flat river-terrace or tableland.\n\nMe tik\u2032 o m\u0113\u0113sh. The oak tree.\n\nMin ne h\u00e4\u2032 h\u00e4 Falls. A cascade sixty feet high in Minnehaha Creek, near\nMinneapolis, Minn.\n\nMo\u2032 hawks. A tribe which lived in northern New York. Their name is\nderived from Mukwa, meaning \u201cbear.\u201d They were the first tribe to use\nfirearms.\n\nMoki or Moqui (M\u014d\u2032 kee). A tribe of the Pueblos. The United States\ngovernment has recently decided to use the form Moki instead of Moqui.\nTheir true name is H\u014dpitah, or People of Peace. Many call them the\nH\u014dpi. Moki is a Navajo word of reproach.\n\nM\u016dk\u2032 wa. The bear.\n\nNavajo (N\u00e4\u2032 v\u00e4 h\u014d). Spanish name for the Tennay, a very intelligent\ntribe of North American Indians now living on reservations in Utah, New\nMexico, and Arizona.\n\nN\u012db a n\u0103b\u2032 as. Little water spirits, so called by the Chippewas.\n\nNo k\u014d\u2032 mis. Chippewa word, meaning \u201cgrandmother.\u201d\n\nO jib\u2032 ways. The Chippewa Indians. They are a strong tribe of the\nAlgonquins, who, with others, have been driven by the wars with the\nIroquois to the regions about Lake Superior. Many live on reservations\nin Minnesota and Wisconsin. From the Ojibways and other Algonquin\ntribes the whites learned to make maple sugar, hominy, and corn cake.\nThey have for generations raised corn, beans, and pumpkins.\n\nOlla (ol\u2032 la or ol\u2032 ya). Spanish name for the earthenware water jar\ncommonly used in the southwestern part of the United States by Indians\nand others for the cooling of water.\n\nOneidas (O n\u012b\u2032 das). One tribe of the Iroquois.\n\nPaw nee\u2032. Indian tribe always at war with the Sioux; now living in\nIndian Territory.\n\nP\u0113 b\u014d\u2032 an. The manitou of winter.\n\nPu eb\u2032 lo. Spanish name for village.\n\nPuk wud jin\u2032 nies. Fairies in the woods.\n\nSault Ste. Marie (Soo\u2032 sent m\u00e4 ree\u2032). French name for the river which\nconnects Lake Superior and Lake Huron.\n\nS\u0113\u2032 gun. The manitou of summer and spring.\n\nSe-quoy\u2032 ah. Guesser, a famous Cherokee Indian.\n\nShaw on d\u00e4\u2032 see. The south wind.\n\nSioux (Soo). The French name for the people called by the Algonquins\nnadiwe-ssiwag, or the treacherous ones, from their manner of warfare.\nThe Sioux nation comprised the Dakota and Assiniboin tribes; those\nIndians living in the middle west of the United States from the Rocky\nMountains to the Mississippi River; and also many tribes in Virginia,\nKentucky, North and South Carolina, and Mississippi. They are noted for\nbravery and intelligence.\n\nS\u012b\u2032 wash. Sauvage. Indians living near Puget Sound and northward.\n\nSuc\u2032 co tash. Indian corn and beans cooked in one dish.\n\nT\u00e4 m\u00e4n\u2032 ous. Siwash word for guardian spirit.\n\nTee\u2032 pee. Indian circular house or tent made of poles covered with\nskins or cloth.\n\nTen\u2032 nay. See Apache and Navajo.\n\nTi \u014d\u2032 ta. A lake in central New York.\n\nTom\u2032 a hawk. An Indian battle ax.\n\nT\u016ds ca ro\u2032 ras. A tribe from North Carolina which joined the Iroquois\nin 1712. They now live upon a reservation in western New York, near\nNiagara Falls, and are noted for their fine farms, schools, and\nchurches.\n\nW\u00e4 bas\u2032 so. The Chippewa word for rabbit.\n\nWau b\u0113\u2032 s\u0113. The wild swan.\n\nWee\u2032 di goes. Mythical giants. A Chippewa word.\n\nWick\u2032 i up. A brushwood tent-like house used by the Apaches and other\nroving tribes. It is made of short poles or brush bent over, fastened\ntogether, and covered hastily with skins, blankets, or other covering.\nIt is never carried from place to place as the teepee and wigwam are by\nother tribes.\n\nWig\u2032 wam. A circular tent-like house made of birch bark or other bark\nby the New England tribes and others. It is easily rolled and carried\nfrom place to place.\n\nZu\u00f1i (Zoon\u2032 ye). A semi-civilized Pueblo tribe, perhaps the best known\nof any of the Village Indians of the United States. They have a\ngovernor and lieutenant-governor of their own; good laws, good farms,\nand are a remarkable people. Very few of them can understand English.\n\n\n\n\n\n\n\n\nPRONOUNCING VOCABULARY OF WORDS NOT FOUND IN THE GLOSSARY\n\n\n\u0226 r\u0101\u2032 bi an\n\u0102r i z\u014d\u2032 n\u0227\n\u0102z\u2032 t\u0115\ua793\n\nC\u0101 n\u014fn\u2032 i \ua793us\nCham plain (sh\u0103m pl\u0101n\u2032)\nCh\u0115r\u2032 \u014d ke\u035ee\u2032\nChib\u2032 i \u00e4\u2032 b\u014ds\nCh\u014fk \u00e4n\u2032 i p\u014fk\nC\u014d r\u014d n\u00e4\u2032 do\n\nDah\u2032 min\nDel\u2032 a ware\n\nEsh k\u014fs\u2032 sim\n\nGen\u2032 e se\u035ee\u2032\nGoh weh (g\u014d\u2032 w\u0101y)\n\n\u012a \u0113 t\u00e4n\u2032\nIl li nois (\u012bl l\u012b noi\u2032)\n\nK\u0101-\u00e4n\u2032-er-w\u00e4h\u2032\nK\u00e4-bib\u2032-\u014fn-\u014fk\u2032-ka\nKan\u2032 so\u035eo ko\u035eo tay\u2032 pe\nK\u0101 wey a (k\u0101 w\u012b\u2032 y\u00e4)\nKe neu (ke new\u2032)\nK\u0113\u2032 we\u035ee naw\nK haih (k h\u0101y\u2032)\nKick \u00e4 po\u035eo\u2032\nK\u012d m\u0103n\u2032 che\u035ee\nKw\u00e4\u2032 sind\n\nLou is i a na (lo\u035eo\u2032 e ze \u0227\u2032 na\u032f)\n\nMan\u2032 dan\nM\u0103s\u2032 s\u0101 soit\nM\u012b \u0103n\u2032 t\u014d n\u014d\u2032 mah\nMich a bo (mish \u00e4\u2032 bo)\nMin\u2032 go\nMis\u2032 sis sip\u2032 pi\nMo\u2032 hawk\nM\u014fn d\u00e4h\u2032 min\nM\u014d r\u0101\u2032 v\u012d an\n\nN\u00e4 m\u0113\u2032 si Sip\u2032 u\nN\u00e4 n\u00e4b\u2032 ush\nN\u0103tch\u2032 ez\nN\u0113 n\u0113 m\u012dsh\u2032 e\u035ee\n\nOh weh (o\u2032 way)\nOn on da ga (on un daw\u2032 ga)\n\u014c pe\u035ee\u2032 che\u035ee\nOn she m\u00e4\u2032 d\u00e4\nOs\u2032 s\u0113 \u014d\n\u014c w\u0101y\u2032 n\u0113 \u014d\n\nP\u0227 poose\u2032\nPar\u2032 lia ment\nP\u0115nn sy\u0306l v\u0101\u2032 n\u012d a\nP\u00f4r\u2032 \ua793\u016d p\u012bne\n\nS\u0103m\u2032 \u014d set\nSem\u2032 \u012d n\u014dle\nS\u0115n\u2032 e \ua793\u0227\nShin\u2032 g\u0113 b\u012ds\nSki ka (ske\u035ee\u2032 k\u0227)\nSnell\u2032 ing\nSu pe\u2032 ri or\n\nT\u00e4 \ua793\u014d\u2032 m\u00e4\nTah\u2032 le quah\nT ch\u00e4\u2032 k\u014d be\u035eech\nT\u0113 \ua793um\u2032 seh\nT\u0115x\u2032 as\n\n\u016a s\u00e4\u2032 m\u00e4\nUnk t\u00e4\u2032 h\u0113\n\nWah\u2032 be gwan\u2032 ne\u035ee\nWah kan\u2032\nWah kan\u2032 de\u035ee\nWah kan\u2032 \u00c4 t\u0113\nWah kan\u2032 e on ton\u2032 ka\nW\u00e4\u2032 w\u00e4 t\u0101is\u2032 sa\nW\u0113\u2032 enk\nWin\u2032 ni wis\u2032 si\nW\u016dn\u2032 a\u0324u m\u014fn\n\nY\u016d\ua793e\u2032 \ua793\u0227\n\n\n\nKEY TO USE OF MARKS\n\n\u0101te, t\u00e2re, h\u00e4rm, t\u0227sk, ca\u0324ll; \u0113at, s\u0115nd, h\u1ebdr; r\u012bce, t\u012dll; \u014dver, \u00f4r, d\u014fn;\n\u016ana, \u016dtter, \u00fbrge; \ua793 as in can; ch as in chase; g as in get; sh as in\nshe; th as in that; oi as in oil; ow as in now; o\u035eo as in cool; e\u035ee as in\nfeel.","title":"Wigwam stories told by North American Indians","tradition":"myth-cosmogony","translated_text":null,"word_count":46992}