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These particulars may suffice to indicate the importance of etymological analysis in examining the antiquity of the tales. Narrations of a later era are denoted by the introduction of the modern compounds, such as their names for the domestic animals of Europe, a gun, a rifle, a ship, a spyglass, compass, watch, hat, &c. The bow and arrow, club and lance, are the only species of arms actually described as in use, except in a single instance, and this tale is manifestly an interpolated version of an ancient story. The father of the winds makes battle with a huge flagroot, and the king of reptiles is shot with a dart.

Geographical terms and allusions to the climate supply another branch of comparison. Some of the grand features of the country are referred to by their modern Indian names, but this is nearly restricted to what may be termed the historical legends. There are frequent allusions to the Northern hemisphere. Snow, ice, and lakes are referred to. Warm latitudes are once or twice mentioned, and the allusions are coupled with admonitions against the danger of corrupt and effeminate manners and habits.

Astronomy and cosmogony constitute subjects of frequent notice; and this might naturally be expected from a people who are quick in their perceptions of external nature, and pass a large share of their time under the open sky. The phenomena of thunder, lightning, the aurora borealis, meteors, the rainbow, the galaxy of the milky way, the morning and evening stars, and the more prominent groups of the fixed and minor stars, are specifically named and noticed. The cardinal points are accurately distinguished. They entertain the semi-ancient theory that the earth is spheroidal, and the sun and moon perform their circuits round it. The visiters to these luminaries, described in the text, personify the former as a male and the latter as a female, under the idea of brother and sister. We are left to infer, from another passage, that they believe the sky revolves. Nothing, however, in the "open firmament," is a subject of more constant and minute observation, and a more complex terminology, than the clouds. Their colour, shape, transparency or obscurity, movements, and relative position to the sun and to each other, constitute objects of minute notice and deep importance. A large proportion of the names of individuals in the Algic tribes is drawn from this fruitful source of Indian observation. The Great Spirit is invariably located in the sky, and the Evil Spirit, and the train of minor malignant Spirits, in the earth. Their notions of the position of seas and continents are altogether vague and confused. Nor has it been observed that they have any knowledge of volcanic action. The idea of a universal deluge appears to be equally entertained by the tribes of North and South America. The Algics certainly have it incorporated in their traditionary tales, and I have found the belief in these traditions the most firmly seated among the bands the farthest removed from the advances of civilization and Christianity.

It is the mythology, however, of these tribes which affords the deepest insight into their character, and unfolds, perhaps, some of the clearest coincidences with Oriental rites and opinions. Were the terms Baalim and Magii introduced into the descriptions of their worship, instead of Manito and Meeta, this coincidence would be very apparent. Medical magic spread the charms of its delusion over the semi-barbaric tribes who, at a very early epoch, spread from the Persian and the Arabian Gulfs to the Mediterranean; and it would not be a light task to find branches of the human race who are more completely characterized by its doctrines and practices than the wide-spreading members of the Algic stock of this Continent. Their prophets, jugglers, and meetays occupy the same relative importance in the political scale. They advise the movement of armies, and foretell the decrees of fate to individuals. They interpret dreams, affect the performance of miraculous cures, and preside over the most sacred rites. Oracles alike to chiefs and kings, warriors and hunters, nothing can be accomplished without their aid, and it would be presumptuous and impious to attempt anything, in war or peace, which they had decreed to be wrong. But our more immediate object is the class of oral fictions among the Western tribes, and for the growth and development of which their peculiar belief in the doctrine of spirits and magicians has furnished so wide a field. Come from what quarter of the world they may, the propensity to amusing and serio-comic fiction appears to have been brought with them. What traits, if any, of the original threadwork of foreign story remain, it would be premature, in the present state of these collections, to decide. The character and incidents of the narrations are adapted to the condition they are now in, as well as the position they now occupy. There is, it is true, a spirit of reminiscence apparent which pleases itself in allusions to the past; they speak of a sort of golden age, when all things were better with them than they now are; when they had better laws and leaders; when crimes were more promptly punished; when their language was spoken with greater purity, and their manners were freer from barbarism. But all this seems to flit through the Indian mind as a dream, and furnishes him rather the source of a pleasing secret retrospection than any spring to present and future exertions. He pines away as one that is fallen, and despairs to rise. He does not seem to open his eyes on the prospect of civilization and mental exaltation held up before him, as one to whom the scene is new or attractive. These scenes have been pictured before him by teachers and philanthropists for more than two centuries; but there has been nothing in them to arouse and inspire him to press onward in the career of prospective civilization and refinement. He has rather turned away with the air of one to whom all things "new" were "old," and chosen emphatically to re-embrace his woods, his wigwam, and his canoe.

Perhaps the trait that was least to have been anticipated in the tales is the moral often conveyed by them. But, on reflection, this is in accordance with the Indian maxim, which literally requires "an eye for eye, and a tooth for a tooth." And the more closely this feature of poetic justice is scrutinized, the more striking does it appear. Cruelty, murder, and sorcery are eventually punished, although the individual escapes for the time and his career may be long drawn out. Domestic infidelity meets the award of death in the only instance narrated. Religious vows are held inviolate. Respect for parents and for age, fraternal affection, hospitality, bravery, self-denial, endurance under fatigue or suffering, and disinterestedness, are uniformly inculcated. Presumption and pride are rebuked, and warnings given against the allurements of luxury and its concomitant vices. With a people who look back to some ancient and indefinite period in their history as an age of glory, an adherence to primitive manners and customs naturally occupies the place of virtue. The stories are generally so constructed as to hold up to admiration a bold and independent spirit of enterprise and adventure. Most of their heroes are drawn from retired or obscure places, and from abject circumstances. Success is seen to crown the efforts of precocious boys, orphans, or castaways. But whatever success is had, it is always through the instrumentality of the spirits or Manitoes--the true deities worshipped by all the Algic tribes.

FOOTNOTES:

Some specimens of these tales were published in my "Travels in the Central Portions of the Mississippi Valley" in 1825, and a "Narrative of the Expedition to Itasca Lake" in 1834, and a few of them have been exhibited to literary friends, who have noticed the subject. Vide Dr. Gilman's "Life on the Lakes," and Mrs. Jameson's "Winter Studies and Summer Rambles," received at the moment these sheets are going through the press.

Humboldt found it among the traditions of the Auricanians.

NOTE.

The materials of these tales and legends have been derived from the aborigines, and interpreted from their languages by various individuals, among whom it is deemed important to name the following: Mrs. Henry R. Schoolcraft, Mr. William Johnston, of Mackinac; Mrs. James Lawrence Schoolcraft, Henry Connor, Esq., of Detroit; Mrs. William M'Murray, of Dundas, George C. Martin, of Amherstburg, U. Canada; Mrs. La Chapelle, of Prairie du Chien; Mr. John Quinney, Stockbridge Reserve, Wisconsin; John H. Kinzie, Esq., of Chicago; Miss Eleanor Bailly, of Konamik, Illinois; Mr. George Johnston, Miss Mary Holiday, of Sault Ste. Marie, Michigan. These persons are well versed in the respective tongues from which they have given translations; and being residents of the places indicated, a reference to them for the authenticity of the materials is thus brought within the means of all who desire it.

It is also deemed proper to refer, in this connexion, to Gen. Cass, American Minister at Paris, and to C. C. Trowbridge, Esq., of Detroit, and James D. Doty, Esq., Green Bay, whose inquiries have been, at my instance, respectively directed to this new feature in the oral traditions of the Indians.

New-York, January 31, 1839.

OJEEG ANNUNG;

OR,

THE SUMMER-MAKER.

AN ODJIBWA TALE.

There lived a celebrated hunter on the southern shores of Lake Superior, who was considered a Manito by some, for there was nothing but what he could accomplish. He lived off the path, in a wild, lonesome place, with a wife whom he loved, and they were blessed with a son, who had attained his thirteenth year. The hunter's name was Ojeeg, or the Fisher, which is the name of an expert, sprightly little animal common to the region. He was so successful in the chase, that he seldom returned without bringing his wife and son a plentiful supply of venison, or other dainties of the woods. As hunting formed his constant occupation, his son began early to emulate his father in the same employment, and would take his bow and arrows, and exert his skill in trying to kill birds and squirrels. The greatest impediment he met with, was the coldness and severity of the climate. He often returned home, his little fingers benumbed with cold, and crying with vexation at his disappointment. Days, and months, and years passed away, but still the same perpetual depth of snow was seen, covering all the country as with a white cloak.

One day, after a fruitless trial of his forest skill, the little boy was returning homeward with a heavy heart, when he saw a small red squirrel gnawing the top of a pine bur. He had approached within a proper distance to shoot, when the squirrel sat up on its hind legs and thus addressed him:

"My grandchild, put up your arrows, and listen to what I have to tell you." The boy complied rather reluctantly, when the squirrel continued: "My son, I see you pass frequently, with your fingers benumbed with cold, and crying with vexation for not having killed any birds. Now, if you will follow my advice, we will see if you cannot accomplish your wishes. If you will strictly pursue my advice, we will have perpetual summer, and you will then have the pleasure of killing as many birds as you please; and I will also have something to eat, as I am now myself on the point of starvation.

"Listen to me. As soon as you get home you must commence crying. You must throw away your bow and arrows in discontent. If your mother asks you what is the matter, you must not answer her, but continue crying and sobbing. If she offers you anything to eat, you must push it away with apparent discontent, and continue crying. In the evening, when your father returns from hunting, he will inquire of your mother what is the matter with you. She will answer that you came home crying, and would not so much as mention the cause to her. All this while you must not leave off sobbing. At last your father will say, 'My son, why is this unnecessary grief? Tell me the cause. You know I am a spirit, and that nothing is impossible for me to perform.' You must then answer him, and say that you are sorry to see the snow continually on the ground, and ask him if he could not cause it to melt, so that we might have perpetual summer. Say it in a supplicating way, and tell him this is the cause of your grief. Your father will reply, 'It is very hard to accomplish your request, but for your sake, and for my love for you, I will use my utmost endeavours.' He will tell you to be still, and cease crying. He will try to bring summer with all its loveliness. You must then be quiet, and eat that which is set before you."

The squirrel ceased. The boy promised obedience to his advice, and departed. When he reached home, he did as he had been instructed, and all was exactly fulfilled, as it had been predicted by the squirrel.

Ojeeg told him that it was a great undertaking. He must first make a feast, and invite some of his friends to accompany him on a journey. Next day he had a bear roasted whole. All who had been invited to the feast came punctually to the appointment. There were the Otter, Beaver, Lynx, Badger, and Wolverine. After the feast, they arranged it among themselves to set out on the contemplated journey in three days. When the time arrived, the Fisher took leave of his wife and son, as he foresaw that it was for the last time. He and his companions travelled in company day after day, meeting with nothing but the ordinary incidents. On the twentieth day they arrived at the foot of a high mountain, where they saw the tracks of some person who had recently killed an animal, which they knew by the blood that marked the way. The Fisher told his friends that they ought to follow the track, and see if they could not procure something to eat. They followed it for some time; at last they arrived at a lodge, which had been hidden from their view by a hollow in the mountain. Ojeeg told his friends to be very sedate, and not to laugh on any account. The first object that they saw was a man standing at the door of the lodge, but of so deformed a shape that they could not possibly make out who or what sort of a man it could be. His head was enormously large; he had such a queer set of teeth, and no arms. They wondered how he could kill animals. But the secret was soon revealed. He was a great Manito. He invited them to pass the night, to which they consented.

He boiled his meat in a hollow vessel made of wood, and took it out of this singular kettle in some way unknown to his guests. He carefully gave each their portion to eat, but made so many odd movements that the Otter could not refrain from laughing, for he is the only one who is spoken of as a jester. The Manito looked at him with a terrible look, and then made a spring at him, and got on him to smother him, for that was his mode of killing animals. But the Otter, when he felt him on his neck, slipped his head back and made for the door, which he passed in safety; but went out with the curse of the Manito. The others passed the night, and they conversed on different subjects. The Manito told the Fisher that he would accomplish his object, but that it would probably cost him his life. He gave them his advice, directed them how to act, and described a certain road which they must follow, and they would thereby be led to the place of action.

They set off in the morning, and met their friend, the Otter, shivering with cold; but Ojeeg had taken care to bring along some of the meat that had been given him, which he presented to his friend. They pursued their way, and travelled twenty days more before they got to the place which the Manito had told them of. It was a most lofty mountain. They rested on its highest peak to fill their pipes and refresh themselves. Before smoking, they made the customary ceremony, pointing to the heavens, the four winds, the earth, and the zenith; in the mean time, speaking in a loud voice, addressed the Great Spirit, hoping that their object would be accomplished. They then commenced smoking.

They gazed on the sky in silent admiration and astonishment, for they were on so elevated a point, that it appeared to be only a short distance above their heads. After they had finished smoking, they prepared themselves. Ojeeg told the Otter to make the first attempt to try and make a hole in the sky. He consented with a grin. He made a leap, but fell down the hill stunned by the force of his fall; and the snow being moist, and falling on his back, he slid with velocity down the side of the mountain. When he found himself at the bottom, he thought to himself, it is the last time I make such another jump, so I will make the best of my way home. Then it was the turn of the Beaver, who made the attempt, but fell down senseless; then of the Lynx and Badger, who had no better success.

"Now," says the Fisher to the Wolverine, "try your skill; your ancestors were celebrated for their activity, hardihood, and perseverance, and I depend on you for success. Now make the attempt." He did so, but also without success. He leaped the second time, but now they could see that the sky was giving way to their repeated attempts. Mustering strength, he made the third leap, and went in. The Fisher nimbly followed him.

They found themselves in a beautiful plain, extending as far as the eye could reach, covered with flowers of a thousand different hues and fragrance. Here and there were clusters of tall, shady trees, separated by innumerable streams of the purest water, which wound around their courses under the cooling shades, and filled the plain with countless beautiful lakes, whose banks and bosom were covered with water-fowl, basking and sporting in the sun. The trees were alive with birds of different plumage, warbling their sweet notes, and delighted with perpetual spring.

The Fisher and his friend beheld very long lodges, and the celestial inhabitants amusing themselves at a distance. Words cannot express the beauty and charms of the place. The lodges were empty of inhabitants, but they saw them lined with mocuks of different sizes, filled with birds and fowls of different plumage. Ojeeg thought of his son, and immediately commenced cutting open the mocuks and letting out the birds, who descended in whole flocks through the opening which they had made. The warm air of those regions also rushed down through the opening, and spread its genial influence over the north.

When the celestial inhabitants saw the birds let loose, and the warm gales descending, they raised a shout like thunder, and ran for their lodges. But it was too late. Spring, summer, and autumn had gone; even perpetual summer had almost all gone; but they separated it with a blow, and only a part descended; but the ends were so mangled, that, wherever it prevails among the lower inhabitants, it is always sickly.

When the Wolverine heard the noise, he made for the opening and safely descended. Not so the Fisher. Anxious to fulfil his son's wishes, he continued to break open the mocuks. He was, at last, obliged to run also, but the opening was now closed by the inhabitants. He ran with all his might over the plains of heaven, and, it would appear, took a northerly direction. He saw his pursuers so close that he had to climb the first large tree he came to. They commenced shooting at him with their arrows, but without effect, for all his body was invulnerable except the space of about an inch near the tip of his tail. At last one of the arrows hit the spot, for he had in this chase assumed the shape of the Fisher after whom he was named.

He looked down from the tree, and saw some among his assailants with the totems of his ancestors. He claimed relationship, and told them to desist, which they only did at the approach of night. He then came down to try and find an opening in the celestial plain, by which he might descend to the earth. But he could find none. At last, becoming faint from the loss of blood from the wound on his tail, he laid himself down towards the north of the plain, and, stretching out his limbs, said, "I have fulfilled my promise to my son, though it has cost me my life; but I die satisfied in the idea that I have done so much good, not only for him, but for my fellow-beings. Hereafter I will be a sign to the inhabitants below for ages to come, who will venerate my name for having succeeded in procuring the varying seasons. They will now have from eight to ten moons without snow."

He was found dead next morning, but they left him as they found him, with the arrow sticking in his tail, as it can be plainly seen, at this time, in the heavens.

FOOTNOTES:

This term is used, in these tales, as synonymous with Chippewa.

Baskets, or cages.

The idea here indicated is among the peculiar notions of these tribes, and is grafted in the forms of their language, which will be pointed out in the progress of these researches.

Family arms, or armorial mark.

THE CELESTIAL SISTERS.

A SHAWNEE TALE.

Waupee, or the White Hawk, lived in a remote part of the forest, where animals and birds were abundant. Every day he returned from the chase with the reward of his toil, for he was one of the most skilful and celebrated hunters of his tribe. With a tall, manly form, and the fire of youth beaming from his eye, there was no forest too gloomy for him to penetrate, and no track made by the numerous kinds of birds and beasts which he could not follow.

One day he penetrated beyond any point which he had before visited. He travelled through an open forest, which enabled him to see a great distance. At length he beheld a light breaking through the foliage, which made him sure that he was on the borders of a prairie. It was a wide plain covered with grass and flowers. After walking some time without a path, he suddenly came to a ring worn through the sod, as if it had been made by footsteps following a circle. But what excited his surprise was, that there was no path leading to or from it. Not the least trace of footsteps could be found, even in a crushed leaf or broken twig. He thought he would hide himself, and lie in wait to see what this circle meant. Presently he heard the faint sounds of music in the air. He looked up in the direction they came from, and saw a small object descending from above. At first it looked like a mere speck, but rapidly increased, and, as it came down, the music became plainer and sweeter. It assumed the form of a basket, and was filled with twelve sisters of the most lovely forms and enchanting beauty. As soon as the basket touched the ground, they leaped out, and began to dance round the magic ring, striking, as they did so, a shining ball as we strike the drum. Waupee gazed upon their graceful forms and motions from his place of concealment. He admired them all, but was most pleased with the youngest. Unable longer to restrain his admiration, he rushed out and endeavoured to seize her. But the sisters, with the quickness of birds, the moment they descried the form of a man, leaped back into the basket and were drawn up into the sky.

Regretting his ill luck and indiscretion, he gazed till he saw them disappear, and then said, "They are gone, and I shall see them no more." He returned to his solitary lodge, but found no relief to his mind. Next day he went back to the prairie, and took his station near the ring; but in order to deceive the sisters, he assumed the form of an opossum. He had not waited long, when he saw the wicker car descend, and heard the same sweet music. They commenced the same sportive dance, and seemed even more beautiful and graceful than before. He crept slowly towards the ring, but the instant the sisters saw him they were startled, and sprang into their car. It rose but a short distance, when one of the elder sisters spoke. "Perhaps," said she, "it is come to show us how the game is played by mortals." "Oh no!" the youngest replied; "quick, let us ascend." And all joining in a chant, they rose out of sight.

The White Hawk returned to his own form again, and walked sorrowfully back to his lodge. But the night seemed a very long one, and he went back betimes the next day. He reflected upon the sort of plan to follow to secure success. He found an old stump near by, in which there were a number of mice. He thought their small form would not create alarm, and accordingly assumed it. He brought the stump and sat it up near the ring. The sisters came down and resumed their sport. "But see," cried the younger sister, "that stump was not there before." She ran affrighted towards the car. They only smiled, and gathering round the stump, struck it in jest, when out ran the mice, and Waupee among the rest. They killed them all but one, which was pursued by the youngest sister; but just as she had raised her stick to kill it, the form of White Hawk arose, and he clasped his prize in his arms. The other eleven sprang to their basket and were drawn up to the skies.

Waupee exerted all his skill to please his bride and win her affections. He wiped the tears from her eyes. He related his adventures in the chase. He dwelt upon the charms of life on the earth. He was incessant in his attentions, and picked out the way for her to walk as he led her gently towards his lodge. He felt his heart glow with joy as she entered it, and from that moment he was one of the happiest of men. Winter and summer passed rapidly away, and their happiness was increased by the addition of a beautiful boy to their lodge. Waupee's wife was a daughter of one of the stars, and as the scenes of earth began to pall upon her sight, she sighed to revisit her father. But she was obliged to hide these feelings from her husband. She remembered the charm that would carry her up, and took occasion, while the White Hawk was engaged in the chase, to construct a wicker basket, which she kept concealed. In the mean time she collected such rarities from the earth as she thought would please her father, as well as the most dainty kinds of food. When all was in readiness, she went out one day, while Waupee was absent, to the charmed ring, taking her little son with her. As soon as they got into the car, she commenced her song and the basket rose. As the song was wafted by the wind, it caught her husband's ear. It was a voice which he well knew, and he instantly ran to the prairie. But he could not reach the ring before he saw his wife and child ascend. He lifted up his voice in loud appeals, but they were unavailing. The basket still went up. He watched it till it became a small speck, and finally it vanished in the sky. He then bent his head down to the ground, and was miserable.

Waupee bewailed his loss through a long winter and a long summer. But he found no relief. He mourned his wife's loss sorely, but his son's still more. In the mean time his wife had reached her home in the stars, and almost forgot, in the blissful employments there, that she had left a husband on the earth. She was reminded of this by the presence of her son, who, as he grew up, became anxious to visit the scene of his birth. His grandfather said to his daughter one day, "Go, my child, and take your son down to his father, and ask him to come up and live with us. But tell him to bring along a specimen of each kind of bird and animal he kills in the chase." She accordingly took the boy and descended. The White Hawk, who was ever near the enchanted spot, heard her voice as she came down the sky. His heart beat with impatience as he saw her form and that of his son, and they were soon clasped in his arms.

He heard the message of the Star, and began to hunt with the greatest activity, that he might collect the present. He spent whole nights, as well as days, in searching for every curious and beautiful bird or animal. He only preserved a tail, foot, or wing of each, to identify the species; and, when all was ready, they went to the circle and were carried up.

Great joy was manifested on their arrival at the starry plains. The Star Chief invited all his people to a feast, and, when they had assembled, he proclaimed aloud, that each one might take of the earthly gifts such as he liked best. A very strange confusion immediately arose. Some chose a foot, some a wing, some a tail, and some a claw. Those who selected tails or claws were changed into animals, and ran off; the others assumed the form of birds, and flew away. Waupee chose a white hawk's feather. His wife and son followed his example, when each one became a white hawk. He spread his wings, and, followed by his wife and son, descended with the other birds to the earth, where his species are still to be found.

TAU-WAU-CHEE-HEZKAW;

OR,

THE WHITE FEATHER.

A SIOUX TALE.

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