[52] No indeed!
[53] The CERVUS SYLVESTRIS, or American species of Reindeer, in confined in its range, north of Lake Huron. No traces of it have been observed south of the parallel of the straits of Michilimackinac, although it is found in the peninsular area between those straits and the south shores of Lake Superior. This animal is called ADICK by the Algic race, and is the CARABOO of the Canadian.
THE PIGEON HAWK AND TORTOISE.
FROM THE ODJIBWA.
The pigeon hawk bantered the tortoise for a race, but the tortoise declined it, unless he would consent to run several days' journey. The hawk very quickly consented, and they immediately set out. The tortoise knew, that if he obtained the victory it must be by great diligence, so he went down into the earth, and taking a straight line, stopped for nothing. The hawk, on the contrary, knowing that he could easily beat his competitor, kept carelessly flying this way and that way in the air, stopping now to visit one, and then another, till so much time had been lost, that when he came in sight of the winning point, the tortoise had just come up out of the earth, and gained the prize.
THE CHARMED ARROW.
FROM THE OTTOWA.
[This tale is separated from a mass of traditionary matter, relating to the origin and wars of the northern Indians, with which, however, it appears to have no historical connexion beyond the existence of a few actual proper names of men and places.]
Sagimau had performed great feats against the enemies of his tribe. He had entirely routed and driven off one of the original tribes from the lakes, and came back to his residence on Lake Huron a conqueror. He was also regarded as a Manito. But, he could not feel easy while he heard of the fame and exploits of Kaubina, a great Chippewa chief and Manito in the north. Kaubina lived on a large island in Lake Superior, and was not only versed in magic himself, but had an aged female coadjutor who was a witch, and went under the name of his grandmother. She lived under Lake Superior, and took care to inform him of every thing that threatened him.
Sagimau determined to measure strength with him. He accordingly thought much about him. One night he dreamed that there was a certain head of a lance, which, if it could be procured, would give him sway over other tribes. This treasure was in the possession of a certain beautiful and majestic eagle, to whom all other birds owed obedience, and who, in consequence of having this weapon, was acknowledged king of birds. The lance was, however, seldom seen, even by those most intimate with the owner. The seer of the village dreamed the same dream. It was much talked about, and made much noise. Sagimau determined to seek for it, as it would make him the greatest hero in the world. He thought he would first go and see Kaubina, and endeavour to deceive him, or try his skill in necromancy. But he resolved to proceed by stratagem. After several days' travel he crossed the neck of land separating the two great waters, and reached the banks of Lake Superior, opposite a large island, which is now called Grand Island. Here Kaubina lived. Some days before this visit, the witch came into Kaubina's lodge and requested some tobacco. But he happened to be in an ill humour, and refused her, telling her he had none. "Very well," said she, "you will see the time when you may wish you had given me some."
Meantime Sagimau was plotting against him. He resolved to carry off his youngest wife. Having no canoe to cross to the island, he asked his companions whether any of them had ever dreamed of walking in the water.
One of the men answered yes. He was therefore selected to accompany him.
They went into the water until it came breast high. "You must not have the least doubt," said he to the young man, "but resolve that you can walk under water. If you doubt, you will fail." They both thought strong of it,[54] and disappeared. When about half way through the strait, they met two monsters, who looked as long as pine trees, and had glistening eyes. But they appeased them by giving them tobacco, and went on. On getting near the island, Sagimau said to his friend, you must turn yourself into a white stone on the shore, near the path where the women come to dip water. I will assume the shape of a black log of driftwood, and be floating, and thumping on the shore near by.
Kaubina had attended a feast that day, and after he got home to his lodge, complained of thirst. He requested his old wife to get him some water. "My! My!" said she, "it is dark, and why not let that one go, whom you think so much of." He then spoke to the youngest, who immediately got a flambeau, and prepared to go, having first asked the elder wife to accompany her. She declined. Dark as it was, and alone, she pursued the path to the edge of the water. She noticed the white stone, and the wood near it, and thought she had never seen them before; but if I return, thought she to herself, with such a story, without the water, they will laugh at me. She made a quick motion to dip the water, but was instantly seized by Sagimau and his companion. They drew her under the water, carried her to the main land, and proceeded one day's journey homeward, when they encamped. Meantime Kaubina waited for his expected drink of water. He at last got up and searched for her on the shore, and in the lodges, but could get no intelligence. He was distressed, and could not rest. Next morning he renewed his search, but in vain. He invoked the name of his grandmother, with due ceremony, making the customary present of tobacco. At length she appeared, and after reminding him of his neglect of her, in her last application for the sacred weed, she revealed to him the whole plot, and also told him the means he must use to recover his lost wife. If you follow my advice, said she, you will get her back in a friendly way, and without bloodshed. Kaubina obeyed the injunctions of the witch. He carried with him a number of young men, and overtook Sagimau at his first night's encampment. When the latter saw him, he assumed a smiling aspect, and came forward and offered his hand. It was accepted. They then sat down and smoked. After this Kaubina said, why did you take my wife. It was only, Sagimau replied, to see how great a Manito you were. Here she is--take her. Now that I know your qualities, we will live in peace.
Each concealed the deep hostility he entertained for the other. They parted in peace.
After the interview, Sagimau sent his warriors home to Lake Michigan. He determined to remain in the country and seek the charmed arrow. For this purpose he retired to a remote wood, and transformed himself into a dead moose, which appeared as if the carcass had lain a long period, for worms were in its eyes and nostrils. Very soon eagles, hawks, crows, and other birds of prey, flocked to the carcass. But the skin was so hard and tough that they could not penetrate it with their bills. At length they said, let us go and call WAUB WE NONGA to come and cut a hole for us with his lance. Ze Ghe Nhiew offered to go, but having been told that the dead moose was Sagimau, flew back affrighted. The birds renewed their attempt to pierce the hide, but without success. They then repeated their request to the white vulture-eagle. The latter returned the same wary reply, fearful it was the stratagem of the Manito Sagimau; but when appealed to the third time, with the assurance that worms were in the eyes and nostrils of the carcass, he consented. All the birds were seated around the carcass, eager for the feast. When they heard the sweeping noise of the wings of Waub-we-nonga, the king of the birds, they made a cry of joy. He viewed the carcass from a distance. Two birds older than the rest, screamed out to him to come and cut the skin. He advanced cautiously, and gave a blow, but to no effect, the lance bounded back from the tough hide. The birds set up a loud scream, desiring that he would renew the effort. He did so, and drove the lance in, about a foot. Sagimau immediately caught hold of it and wrenched it from the bird. He instantly resumed his human form and commenced his return to his country. The great bird followed him, entreating him to give it back, and promising, on compliance, that he would grant him any thing that he might desire. Sagimau sternly refused. He knew that it contained magic virtues by which he could accomplish all his purposes, one of the first of which was, to overthrow Kaubina. This resolution he firmly maintained, although the bird followed him all the way back, flying from tree to tree, and renewing its solicitations.
Sagimau had no sooner reached his village with this trophy, than he commenced gathering all the tobacco he could, as presents to the different spirits of the land, whom he deemed it necessary to appease, in consequence of the deception he had used in wrongfully getting possession of the arrow. This sacred offering he carefully put up in cedar bags, and then commenced a journey to such places as he knew they inhabited, to leave his offering, and to obtain the permission of the Manitoes to retain his trophy. He travelled the whole circuit of Lake Michigan, and then went across to Lake Huron, visiting every high place and waterfall, celebrated as the residence of spirits. But he was unfavorably received. None of the spirits would accept his offerings.
Every spirit he asked replied, "Waub-we-nonga has passed before you with his complaints, accusing you of a theft, and requesting that the arrow be returned to its lawful owner. We cannot, therefore, hear you. He who has stolen shall again be stolen from." The very same words were used by each. The last spirit he applied to lived in a cleft, on a high point of rock, surrounded by woods, on the summit of the island called Mishinimakinong. He added this sentence. "Hlox has cursed you." Thus foiled at every point, he returned home with all his tobacco. He called all his _jossakeeds_, and medicine-men, and jugglers together, and laid the gift before them, requesting their advice in this emergency. He asked each one to tell him whether his skill could designate the spirit which was meant by that outlandish word uttered on the island. One of the oldest men said, "It has been revealed to me, by my guardian spirit, in a dream. It is the name of a witch living in the bottom of Lake Superior; she is a relative of Waub-we-nonga." Not another word was uttered in the council. Silently they smoked out their pipes, and silently they returned to their lodges.
We must now return to Kaubina. When he had recovered his wife, he went back directly to his lodge on the island, and with due ceremony invoked the counsel and aid of his grandmother. For this purpose he erected a _pointed_ lodge,[55] and covered it close around with bark. He took nothing in with him but his drum, medicine sack, and rattles. After singing for some time, he heard a noise under ground, and the woman appeared. "My grandson," said she, "I am made acquainted with your wishes. Your enemy seeks your blood. Sagimau has obtained the great war bird's arrow, and is preparing the sacred gift of our country[56] to appease the spirits, and obtain their permission to use it. If he obtains his wishes, he will prevail. But I will use all my power to circumvent him. I have a firm friend among the guardian spirits of our nation, who lives on an island toward the south. Waub-we-nonga himself is my relation. You may rely upon my power. In nine days I shall reappear." At the end of that time she fulfilled her promise, and told him to watch, and that at such a time his enemy would come against him with a large war party in canoes.
In the meantime Sagimau had visited the spirits, and failed in his design. He would have remained at home, after the result of his council with the old men and sages, had he not continued to hear of the exploits of Kaubina, who was making excursions toward the southwest, and driving back all the tribes who lived on the great lake. He was not only goaded on by envy of his fame, but he thought him the cause of the spirits not accepting his tobacco, and thus rendering useless in his hands the sacred arrow. He mustered a large war party and set off in canoes for the north, for the purpose of attacking the Odjibwas. His old men tried to dissuade him from this expedition, but were not heeded.
When the party reached the Great Sand Dunes, Sagimau dreamed that he saw Kaubina on an island, and took him prisoner. He was, therefore, assured of success, and went boldly on. They crossed over to the island to watch the movements of Kaubina, who, at this time, had his village on the main land. This was revealed to the latter by his grandmother, who declared the bloody intentions of the enemy. Kaubina appeared in a moment to forget this advice, for he said to his wife, "Come, let us go over to the island for basswood bark." "Why," said she, "have you not just told me that Sagimau was watching there?" "Well," said he, "I am not afraid.
I would have gone if I had not heard this account, and I will go now."
While crossing the bay in his canoe, he directed his wife to land him alone, and push out her canoe from the shore, and rest there, so that if any accident occurred, she might immediately cross and arouse the warriors. He directed her, the moment she reached his lodge, to take out his medicine sack, and his fighting skin, (which was made out of a large bear skin,) and to spread out the latter ready for him, when he arrived, so that he could slip it on in an instant, as he relied on its magic virtues to ensure him an easy victory. Shortly after landing him, while resting on her paddles, she heard the sa-sa-kwan, or war whoop. She immediately paddled for the village, and gave the alarm.
It turned out that when Kaubina landed from the canoe, he stepped ashore near the ambush of Sagimau's party, who arose to a man and instantly made him a prisoner. They immediately tied him to a tree, and pushed over to the main land to secure the village before the alarm spread.
They landed very expeditiously, and getting behind the village, approached from that part. The fight had but just commenced when Kaubina appeared. He had been released by Hlox, and invoking his spirit, flew to the rescue of his people. He found his fighting skin ready, and slipping it on hastily, he now felt himself invulnerable. He then cried out to his adversary and challenged him to single combat. Sagimau did not decline. "Here am I," said he. "I defy you." They closed instantly.
Blow was answered with blow, without any apparent advantage to either, till about midday, when Sagimau began to give out. He appealed to Kaubina, saying, "My elder brother, it is enough!" (nesia me-a-me-nik.) No answer was returned, but the reinvigorated blows of his rival and adversary. Kaubina fought with the rage of a demon, and soon after the scalp of Sagimau was flying in the air. Nearly the whole Ottowa party fell with him. It is said the arrow which Sagimau either forgot to use, or was mysteriously withheld from using, was lost in this combat, and returned to the spirit of the King of the Birds who owned it.
FOOTNOTES:
[54] This phraseology is peculiar to the Indian language, and is in accordance with the Indian plan of thought. To think strong of a thing, implies resolution to the enterprising, and confidence to the doubting.
[55] A high pointed pyramidal lodge is appropriated to the Indian priesthood or magicians.
[56] Tobacco.
ADDIK KUM MAIG,[57]
OR
THE ORIGIN OF THE WHITE FISH.
A long time ago, there lived a famous hunter in a remote part of the north. He had a handsome wife and two sons, who were left in the lodge every day, while he went out in quest of the animals, upon whose flesh they subsisted. Game was very abundant in those days, and his exertions in the chase were well rewarded. The skins of animals furnished them with clothing, and their flesh with food. They lived a long distance from any other lodge, and very seldom saw any one. The two sons were still too young to follow their father to the chase, and usually diverted themselves within a short distance of the lodge. They noticed that a young man visited the lodge during their father's absence, and these visits were frequently repeated. At length the elder of the two said to his mother; "my mother, who is this tall young man that comes here so often during our father's absence?"
"Does he wish to see him? Shall I tell him when he comes back this evening?" "Bad boy," said the mother, pettishly, "mind your bow and arrows, and do not be afraid to enter the forest in search of birds and squirrels, with your little brother. It is not manly to be ever about the lodge. Nor will you become a warrior if you tell all the little things you see and hear to your father. Say not a word to him on the subject." The boys obeyed, but as they grew older, and still saw the visits of this mysterious stranger, they resolved to speak again to their mother, and told her that they meant to inform their father of all they had observed, for they frequently saw this young man passing through the woods, and he did not walk in the path, nor did he carry any thing to eat. If he had any message to deliver, they had observed that messages were always addressed to the men, and not to the women. At this, the mother flew into a rage. "I will kill you," said she, "if you speak of it." They were again intimidated to hold their peace. But observing the continuance of an improper intercourse, kept up by stealth, as it were, they resolved at last to disclose the whole matter to their father. They did so. The result was such as might have been anticipated. The father, being satisfied of the infidelity of his wife, watched a suitable occasion, when she was separated from the children, that they might not have their feelings excited, and with a single blow of his war club despatched her. He then buried her under the ashes of his fire, took down the lodge, and removed, with his two sons, to a distant position.
But the spirit of the woman haunted the children, who were now grown up to the estate of young men. She appeared to them as they returned from hunting in the evening. They were also terrified in their dreams, which they attributed to her. She harassed their imaginations wherever they went. Life became a scene of perpetual terrors. They resolved, together with their father, to leave the country, and commenced a journey toward the south. After travelling many days along the shores of Lake Superior, they passed around a high promontory of rock where a large river issued out of the lake, and soon after came to a place called PAUWATEEG.[58]
They had no sooner come in sight of these falls, than they beheld the skull of the woman rolling along the beach. They were in the utmost fear, and knew not how to elude her. At this moment one of them looked out, and saw a stately crane sitting on a rock in the middle of the rapids. They called out to the bird. "See, grandfather, we are persecuted by a spirit. Come and take us across the falls, so that we may escape her."
This crane was a bird of extraordinary size and great age. When first descried by the two sons, he sat in a state of stupour, in the midst of the most violent eddies. When he heard himself addressed he stretched forth his neck with great deliberation, and lifting himself by his wings, flew across to their assistance. "Be careful," said the crane, "that you do not touch the back part of my head. It is sore, and should you press against it, I shall not be able to avoid throwing you both into the rapids." They were, however, attentive on this point, and were safely landed on the south shore of the river.
The crane then resumed his former position in the rapids. But the skull now cried out. "Come, my grandfather, and carry me over, for I have lost my children, and am sorely distressed." The aged bird flew to her assistance. He carefully repeated the injunction that she must by no means touch the back part of his head, which had been hurt, and was not yet healed. She promised to obey, but soon felt a curiosity to know where the head of her carrier had been hurt, and how so aged a bird could have received so bad a wound. She thought it strange, and before they were half way over the rapids, could not resist the inclination she felt to touch the affected part. Instantly the crane threw her into the rapids. "There," said he, "you have been of no use during your life, you shall now be changed into something for the benefit of your people, and it shall be called Addik Kum Maig." As the skull floated from rock to rock, the brains were strewed in the water, in a form resembling roes, which soon assumed the shape of a new species of fish, possessing a whiteness of colour, and peculiar flavour, which have caused it, ever since, to be in great repute with the Indians.
The family of this man, in gratitude for their deliverance, adopted the crane as their totem, or mark; and this continues to be the distinguishing tribal sign of the band to this day.
FOOTNOTES:
[57] This term appears to be a derivative from ADDIK, the reindeer, and the plural form of the generic GUMEE water, implying deer of the waters.
To facilitate the reading of this, and other compound derivatives, a capital letter is placed at the head of syllables.
[58] Sault Ste Marie.
OWASSO AND WAYOOND.
OR
THE MANITO FOILED.