Add files from ibiblio as of 2025-03-08 01:09:47HEADmain

1 files changed, 14809 insertions, 0 deletions

diff --git a/42390-0.txt b/42390-0.txt
new file mode 100644
index 0000000..25f5ce0
--- /dev/null
+++ b/42390-0.txt
@@ -0,0 +1,14809 @@
+*** START OF THE PROJECT GUTENBERG EBOOK 42390 ***
+
+[Illustration: Cover]
+
+
+
+
+[Frontispiece: Sîñ takes the Form of a Woodpecker  [_Page_ 316]]
+
+
+
+
+
+  THE MYTHS OF THE
+  NORTH AMERICAN
+  INDIANS
+
+  BY
+
+  LEWIS SPENCE F.R.A.I.
+
+
+  AUTHOR OF "THE MYTHS OF MEXICO AND PERU" "THE
+  CIVILIZATION OF ANCIENT MEXICO" "A DICTIONARY
+  OF MYTHOLOGY" ETC. ETC.
+
+
+
+  WITH THIRTY-TWO PLATES IN COLOUR BY
+  JAMES JACK AND OTHER ILLUSTRATIONS
+
+
+
+
+  LONDON
+  GEORGE G. HARRAP & COMPANY
+  2 & 3 PORTSMOUTH STREET KINGSWAY W.C.
+  MCMXIV
+
+
+
+
+PRINTED AT THE BALLANTYNE PRESS LONDON ENGLAND
+
+
+
+
+UNIFORM WITH THIS VOLUME
+
+_The illustrations, which are a feature of this series, are reproduced
+for the most part from the finest works of past and living artists_
+
+
+The Myths of Greece and Rome
+
+By H. A. GUERBER.  With 64 Full-page Illustrations.  A classic volume.
+At once a fascinating story-book and a valuable work of reference.
+
+
+Myths of the Norsemen
+
+From the Eddas and Sagas.  By H. A. GUERBER.  With 64 Full-page
+Illustrations.
+
+
+Myths and Legends of the Middle Ages
+
+By H. A. GUERBER.  With 64 Full-page Illustrations.
+
+
+Hero Myths and Legends of the British Race
+
+By M. I. EBBUTT, M.A.  With 64 Original Full-page Illustrations.
+
+
+Myths and Legends of the Celtic Race
+
+By T. W. ROLLESTON.  With 64 Original Full-page Illustrations.
+
+
+The Myths and Legends of Japan
+
+By F. HADLAND DAVIS.  With 32 Plates in Colour by EVELYN PAUL.
+
+
+The Myths of Mexico and Peru
+
+By LEWIS SPENCE, F.R.A.I.  With 60 Full-page Plates and other
+Illustrations.
+
+
+
+
+{v}
+
+PREFACE
+
+The North American Indian has so long been an object of the deepest
+interest that the neglect of his picturesque and original mythologies
+and the tales to which they have given rise is difficult of
+comprehension.  In boyhood we are wont to regard him as an instrument
+specially designed for the execution of tumultuous incident, wherewith
+heart-stirring fiction may be manufactured.  In manhood we are too apt
+to consider him as only fit to be put aside with the matter of Faery
+and such evanescent stuff and relegated to the limbo of imagination.
+Satiated with his constant recurrence in the tales of our youth, we are
+perhaps but too ready to hearken credulously to accounts which picture
+him as a disreputable vagabond, getting a precarious living by petty
+theft or the manufacture of bead ornaments.
+
+It is, indeed, surprising how vague a picture the North American Indian
+presents to the minds of most people in Europe when all that recent
+anthropological research has done on the subject is taken into account.
+As a matter of fact, few books have been published in England which
+furnish more than the scantiest details concerning the Red Race, and
+these are in general scarce, and, when obtained, of doubtful scientific
+value.
+
+The primary object of this volume is to furnish the reader with a
+general view of the mythologies of the Red Man of North America,
+accompanied by such historical and ethnological information as will
+assist him in gauging the real conditions under which this most
+interesting section of humanity existed.  The basic difference between
+the Indian and European mental outlook is insisted upon, because it is
+felt that no proper comprehension of American Indian myth or {vi}
+conditions of life can be attained when such a distinction is not
+recognized and allowed for.  The difference between the view-point,
+mundane and spiritual, of the Red Man and that of the European is as
+vast as that which separates the conceptions and philosophies of the
+East and West.  Nevertheless we shall find in the North American
+mythologies much that enters into the composition of the immortal tales
+of the older religions of the Eastern Hemisphere.  All myth, Asiatic,
+European, or American, springs from similar natural conceptions, and if
+we discover in American mythology peculiarities which we do not observe
+in the systems of Greece, Rome, or Egypt, we may be certain that these
+arise from circumstances of environment and racial habit as modified by
+climate and kindred conditions alone.
+
+In the last thirty years much has been accomplished in placing the
+study of the American aborigines on a sounder basis.  The older school
+of ethnologists were for the most part obsessed with the wildest ideas
+concerning the origin of the Indians, and many of them believed the Red
+Man to be the degenerate descendant of the lost Ten Tribes of Israel or
+of early Phoenician adventurers.  But these 'antiquaries' had perforce
+to give way to a new school of students well equipped with scientific
+knowledge, whose labours, under the admirable direction of the United
+States Bureau of Ethnology, have borne rich fruit.  Many treatises of
+the utmost value on the ethnology, mythology, and tribal customs of the
+North American Indians have been issued by this conscientious and
+enterprising State department.  These are written by men who possess
+first-hand knowledge of Indian life and languages, many of whom have
+faced great privations and hardships in order to collect the material
+they have published.  The series is, indeed, a monument to that nobler
+type of heroism which science {vii} can kindle in the breast of the
+student, and the direct, unembellished verbiage of these volumes
+conceals many a life-story which for quiet, unassuming bravery and
+contempt for danger will match anything in the records of research and
+human endurance.
+
+LEWIS SPENCE
+
+EDINBURGH: _March_ 1914
+
+
+
+
+{ix}
+
+CONTENTS
+
+
+  CHAPTER
+
+  I.  Divisions, Customs, and History of the Race
+  II.  The Mythologies of the North American Indians
+  III.  Algonquian Myths and Legends
+  IV.  Iroquois Myths and Legends
+  V.  Sioux Myths and Legends
+  VI.  Myths and Legends of the Pawnees
+  VII.  Myths And Legends of the Northern and North-western Indians
+  Bibliography
+  Glossary and Index
+
+
+
+
+{xi}
+
+LIST OF ILLUSTRATIONS
+
+
+Sîñ takes the Form of a Woodpecker  . . . . . . _Frontispiece_
+
+On the Lakes
+
+An Elderly Omaha Beau
+
+An Earth-lodge
+
+Omaha Woman's Costume
+
+Adventure with a Totem
+
+Indian Picture-writing: A Petroglyph in Nebraska
+
+The Lenâpé come to the Place of Caves
+
+"Glooskap brought all his magical resources to his aid"
+
+"He descried a great _tepee_"
+
+Algon carries the Captured Maiden Home to his Lodge
+
+Moowis has melted in the Sun
+
+"He rode down the wind"
+
+"'Will you carry us over the river?' she asked"
+
+"He poised his spear and struck the girdle"
+
+"Gazing downward, she saw the camp of the Blackfeet"
+
+The Pursuing Head
+
+"He suddenly assumed the shape of a gigantic porcupine"
+
+"'I see thee!  I see thee!  Thou shalt die'"
+
+"He lit the pipe and placed it in the mouth of the skeleton"
+
+"'Grow larger, my kettle!'"
+
+"She sang a strange, sweet song"
+
+"Soon the dancing commenced"
+
+"He jumped so high that every bone in his body was shaken"
+
+The War-chief kills the Monster Rattlesnake
+
+"He leaned his shoulder against the rock"
+
+"With one great step he reached the distant headland"
+
+{xii}
+
+"They arrived at the abode of the Water-god"
+
+"He emerged in his own country"
+
+"Everything happened as the Man of Wood had predicted"
+
+"Once more the Rabbit entered, disguised as a man"
+
+"He seized hold of the hair"
+
+A Fishing Expedition in Shadowland
+
+"The mists came down, and with them the Supernatural People"
+
+
+MAP SHOWING THE LINGUISTIC STOCKS OF THE NORTH AMERICAN INDIANS
+
+
+
+
+{1}
+
+CHAPTER I: DIVISIONS, CUSTOMS, AND HISTORY OF THE RACE
+
+
+The First Indians in Europe
+
+Almost immediately upon the discovery of the New World its inhabitants
+became a source of the greatest interest to all ranks and classes among
+the people of Europe.  That this should have been so is not a little
+surprising when we remember the ignorance which prevailed regarding the
+discovery of the new hemisphere, and that in the popular imagination
+the people of the new-found lands were considered to be inhabitants of
+those eastern countries which European navigation had striven so long
+and so fruitlessly to reach.  The very name 'Indian' bestowed upon the
+men from the islands of the far western ocean proves the ill-founded
+nature and falsity of the new conditions which through the discovery of
+Columbus were imposed upon the science of geography.  Why all this
+intense and vivid interest in the strange beings whom the Genoese
+commander carried back with him as specimens of the population of the
+new-found isles?  The Spaniards were accustomed to the presence and
+sight of Orientals.  They had for centuries dwelt side by side with a
+nation of Eastern speech and origin, and the things of the East held
+little of novelty for them.  Is it not possible that the people, by
+reason of some natural motive difficult of comprehension, did not
+credit in their hearts the scientific conclusions of the day?
+Something deeper and more primitive than science was at work in their
+minds, and some profound human instinct told them that the dusky and
+befeathered folk they beheld in the triumphal procession of the
+Discoverer were not the inhabitants of an Orient with which they were
+more or less familiar, but {2} erstwhile dwellers in a mystic continent
+which had been isolated from the rest of mankind for countless
+centuries.
+
+There are not wanting circumstances which go far to prove that
+instinct, brushing aside the conclusions of science, felt that it had
+rightly come upon the truth.  The motto on the arms granted to Columbus
+is eloquent of the popular feeling when it states,
+
+  To Castile and Leon
+  Columbus gave a new world,
+
+and the news was greeted in London with the pronouncement that it
+seemed "a thing more divine than human"--a conclusion which could
+scarcely have been arrived at if it was considered that the reaching of
+the farthest Orient point alone had been achieved.
+
+The primitive and barbarous appearance of the Indians in the train of
+Columbus deeply impressed the people of Spain.  The savage had before
+this event been merely "a legendary and heraldic animal like the
+griffin and the phoenix."  In the person of the Indian he was presented
+for the first time to the astonished gaze of a European people, who
+were quick to distinguish the differences in feature and general
+appearance between the Red Man and the civilized Oriental--although his
+resemblance to the Tartar race was insisted upon by some early writers.
+
+Popular interest, instead of abating, grew greater, and with each
+American discovery the 'Indian' became the subject of renewed
+controversy.  Works on the origin and customs of the American
+aborigines, of ponderous erudition but doubtful conclusions, were
+eagerly perused and discussed.  These were not any more extravagant,
+however, than, many theories propounded at a much later date.  In the
+early nineteenth century a school of enthusiastic antiquaries, perhaps
+the most {3} distinguished of whom was Lord Kingsborough, determined
+upon proving the identity of the American aborigines with the lost Ten
+Tribes of Israel, and brought to bear upon the subject a perfect
+battery of erudition of the most extraordinary kind.  His lordship's
+great work on the subject, _The Antiquities of Mexico_, absorbed a
+fortune of some fifty thousand pounds by its publication.  The most
+absurd philological conclusions were arrived at in the course of these
+researches, examples of which it would but weary the reader to peruse.
+Only a shade less ridiculous were the deductions drawn from Indian
+customs where these bore a certain surface resemblance to Hebrew rite
+or priestly usage.
+
+
+
+Indians as Jews
+
+As an example of this species of argument it will be sufficient to
+quote the following passage from a work published in 1879:[1]
+
+
+[1] _The Migration from Shinar_, by Captain G. Palmer (London).
+
+
+"The Indian high-priest wears a breastplate made of a white
+conch-shell, and around his head either a wreath of swan feathers, or a
+long piece of swan skin doubled, so as to show only the snowy feathers
+on each side.  These remind us of the breastplate and mitre of the
+Jewish high-priest.  They have also a magic stone which is transparent,
+and which the medicine-men consult; it is most jealously guarded, even
+from their own people, and Adair could never procure one.  Is this an
+imitation of the Urim and Thummim?  Again, they have a feast of
+first-fruits, which they celebrate with songs and dances, repeating
+'Halelu-Halelu-Haleluiah' with great earnestness and fervour.  They
+dance in three circles round the fire that cooks these fruits on a kind
+of altar, shouting the praises of {4} Yo-He-Wah (Jehovah?).  These
+words are only used in their religious festivals."
+
+To what tribe the writer alludes is not manifest from the context.
+
+
+
+Welsh-Speaking Indians
+
+An ethnological connexion has been traced for the Red Man of North
+America, with equal parade of erudition, to Phoenicians, Hittites, and
+South Sea Islanders.  But one of the most amusing of these theories is
+that which attempts to substantiate his blood-relationship with the
+inhabitants of Wales!  The argument in favour of this theory is so
+quaint, and is such a capital example of the kind of learning under
+which American ethnology has groaned for generations, that it may be
+briefly examined.  In the author's _Myths of Mexico and Peru_ (p. 5) a
+short account is given of the legend of Madoc, son of Owen Gwyneth, a
+Welsh prince, who quitted his country in disgust at the manner in which
+his brothers had partitioned their father's territories.  Sailing due
+west with several vessels, he arrived, says Sir Thomas Herbert in his
+_Travels_ (1634), at the Gulf of Mexico, "not far from Florida," in the
+year 1170.  After settling there he returned to Wales for
+reinforcements, and once more fared toward the dim West, never to be
+heard of more.  But, says the chronicler, "though the Cambrian issue in
+the new found world may seeme extinct, the Language to this day used
+among these Canibals, together with their adoring the crosse, using
+Beades, Reliques of holy men and some other, noted in them of Acusano
+and other places, ... points at our Madoc's former being there."  The
+Cambrians, continued Sir Thomas, left in their American colony many
+names of "Birds, Rivers, Rocks, Beasts and the like, {5} some of which
+words are these: _Gwrando_, signifying in the Cambrian speech to give
+eare unto or hearken.  _Pen-gwyn_, with us a white head, refered by the
+Mexicans to a Bird so-called, and Rockes complying with that Idiom.
+Some promontories had like denominations, called so by the people to
+this day, tho' estranged and concealed by the Spaniard.  Such are the
+Isles _Corroeso_.  The Cape of _Brutaine_ or _Brittaine_.  The floud
+_Gwyndowr_ or white water, _Bara_ bread, _Mam_ mother, _Tate_ father,
+_Dowr_ water, _Bryd_ time, _Bu_ or _Buch_ a Cow, _Clugar_ a Heathcocke,
+_Llwynog_ a Fox, _Wy_ an Egge, _Calaf_ a Quill, _Trwyn_ a Nose, _Nef_
+Heaven; and the like then used; by which, in my conceit, none save
+detracting Opinionatists can justly oppose such worthy testimonies and
+proofes of what I wish were generally allowed of."
+
+
+
+Antiquity of Man in America
+
+To turn to more substantial conclusions concerning the racial
+affinities of the Red Man, we find that it is only within very recent
+times that anything like a reasoned scientific argument has been
+arrived at.  Founding upon recently acquired geological,
+anthropological, and linguistic knowledge, inquirers into the deeper
+realms of American ethnology have solved the question of how the
+Western Hemisphere was peopled, and the arguments they adduce are so
+convincing in their nature as to leave no doubt in the minds of
+unbiased persons.
+
+It is now admitted that the presence of man in the Old World dates from
+an epoch so far distant as to be calculated only by reference to
+geological periods of which we know the succession but not the
+duration, and research has proved that the same holds good of the
+Western Hemisphere.  Although man undoubtedly found his way from the
+Old World to the {6} New, the period at which he did so is so remote
+that for all practical purposes he may be said to have peopled both
+hemispheres simultaneously.  Indeed, "his relative antiquity in each
+has no bearing on the history of his advancement."
+
+It is known that the American continent offers no example of the highly
+organized primates--for example, the larger apes--in which the Old
+World abounds, save man himself, and this circumstance is sufficient to
+prove that the human species must have reached America as strangers.
+Had man been native to the New World there would have been found side
+by side with him either existing or fossil representatives of the
+greater apes and other anthropoid animals which illustrate his pedigree
+in the Old World.
+
+
+
+The Great Miocene Bridge
+
+Again, many careful observers have noticed the striking resemblance
+between the natives of America and Northern Asia.  At Bering Strait the
+Old World and the New are separated by a narrow sea-passage only, and
+an elevation of the sea-bed of less than two hundred feet would provide
+a 'land-bridge' at least thirty miles in breadth between the two
+continents.  It is a geological fact that Bering Strait has been formed
+since the Tertiary period, and that such a 'land-bridge' once existed,
+to which American geologists have given the name of 'the Miocene
+bridge.'  By this 'bridge,' it is believed, man crossed from Asia to
+America, and its subsequent disappearance confined him to the Western
+Hemisphere.
+
+
+
+American Man in Glacial Times
+
+That this migration occurred before the Glacial period is proved by the
+circumstance that chipped {7} flints and other implements have been
+discovered in ice-drift at points in Ohio, Indiana, and Minnesota, to
+which it is known that the southern margin of the ice-sheet extended.
+This proves that man was driven southward by the advancing ice, as were
+several Old World animal species which had migrated to America.
+However, it is difficult in many cases to accept what may seem to be
+evidence of the presence of prehistoric man in North America with any
+degree of confidence, and it will be well to confine ourselves to the
+most authentic instances.  In the loess of the Mississippi at Natchez
+Dr. Dickson found side by side with the remains of the mylodon and
+megalonyx human bones blackened by time.  But Sir Charles Lyell pointed
+out that these remains might have been carried by the action of water
+from the numerous Indian places of burial in the neighbourhood.  In New
+Orleans, while trenches were being dug for gas-pipes, a skeleton was
+discovered sixteen feet from the surface, the skull of which was
+embedded beneath a gigantic cypress-tree.  But the deposit in which the
+remains were found was subsequently stated to be of recent origin.  A
+reed mat was discovered at Petit Anse, Louisiana, at a depth of from
+fifteen to twenty feet, among a deposit of salt near the tusks or bones
+of an elephant.  In the bottom-lands of the Bourbeuse River, in
+Missouri, Dr. Koch discovered the remains of a mastodon.  It had sunk
+in the mud of the marshes, and, borne down by its own ponderous bulk,
+had been unable to right itself.  Espied by the hunters of that dim
+era, it had been attacked by them, and the signs of their onset--flint
+arrow-heads and pieces of rock--were found mingled with its bones.
+Unable to dispatch it with their comparatively puny weapons, they had
+built great fires round it, the cinder-heaps of which remain to the {8}
+height of six feet, and by this means they had presumably succeeded in
+suffocating it.
+
+In Iowa and Nebraska Dr. Aughey found many evidences of the presence of
+early man in stone weapons mingled with the bones of the mastodon.  In
+California, Colorado, and Wyoming scores of stone mortars, arrow-heads,
+and lance-points have been discovered in deposits which show no sign of
+displacement.  Traces of ancient mining operations are also met with in
+California and the Lake Superior district, the skeletons of the
+primitive miners being found, stone hammer in hand, beneath the masses
+of rock which buried them in their fall.  As the object of these
+searchers was evidently metal of some description, it may reasonably be
+inferred that the remains are of comparatively late date.
+
+
+
+The Calaveras Skull
+
+In 1866 Professor J. D. Whitney discovered the famous 'Calaveras' skull
+at a depth of about a hundred and thirty feet in a bed of auriferous
+gravel on the western slope of the Sierra Nevada, California.  The
+skull rested on a bed of lava, and was covered by several layers of
+lava and volcanic deposit.  Many other remains were found in similar
+geological positions, and this was thought to prove that the Calaveras
+skull was not an isolated instance of the presence of man in America in
+Tertiary times.  The skull resembles the Eskimo type, and chemical
+analysis discovered the presence of organic matter.  These
+circumstances led to the conclusion that the great age claimed by
+Whitney for the relic was by no means proved, and this view was
+strengthened by the knowledge that displacements of the deposits in
+which it had been discovered had frequently been caused by volcanic
+agency.
+
+
+{9}
+
+More Recent Finds
+
+More recent finds have been summarized by an eminent authority
+connected with the United States Bureau of Ethnology as follows: "In a
+post-Glacial terrace on the south shore of Lake Ontario the remains of
+a hearth were discovered at a depth of twenty-two feet by Mr. Tomlinson
+in digging a well, apparently indicating early aboriginal occupancy of
+the St. Lawrence basin.  From the Glacial or immediately post-Glacial
+deposits of Ohio a number of articles of human workmanship have been
+reported: a grooved axe from a well twenty-two feet beneath the
+surface, near New London; a chipped object of waster type at
+Newcomerstown, at a depth of sixteen feet in Glacial gravel; chipped
+stones in gravels, one at Madisonville at a depth of eight feet, and
+another at Loveland at a depth of thirty feet.  At Little Falls, Minn.,
+flood-plain, deposits of sand and gravel are found to contain many
+artificial objects of quartz.  This flood-plain is believed by some to
+have been finally abandoned by the Mississippi well back toward the
+close of the Glacial period in the valley, but that these finds warrant
+definite conclusions as to time is seriously questioned by Chamberlain.
+In a Missouri river-beach near Lansing, Kansas, portions of a human
+skeleton were recently found at a depth of twenty feet, but geologists
+are not agreed as to the age of the formation.  At Clayton, Mo., in a
+deposit believed to belong to the loess, at a depth of fourteen feet, a
+well-finished grooved axe was found.  In the Basin Range region,
+between the Rocky Mountains and the sierras, two discoveries that seem
+to bear on the antiquity of human occupancy have been reported: in a
+silt deposit in Walker River Valley, Nevada, believed to be {10} of
+Glacial age, an obsidian implement was obtained at a depth of
+twenty-five feet; at Nampa, Idaho, a clay image is reported to have
+been brought up by a sand-pump from a depth of three hundred and twenty
+feet in alternating beds of clay and quicksand underlying a lava flow
+of late Tertiary or early Glacial age.  Questions are raised by a
+number of geologists respecting the value of these finds."
+
+
+
+Later Man in America
+
+Whatever doubt attaches to the presence of man in America during the
+Tertiary period--a doubt which is not shared by most American
+archæologists--there is none regarding his occupation of the entire
+continent in times less remote, yet far distant from the dawn of the
+earliest historical records of Asia or Europe.  In caves and
+'kitchen-middens' or rubbish-heaps over the entire length and breadth
+of the American continent numerous evidences of the presence of
+populous centres have been discovered.  Mingled with the shells of
+molluscs and the bones of extinct animals human remains, weapons, and
+implements are to be found, with traces of fire, which prove that the
+men of those early days had risen above the merely animal existence led
+by the first-comers to American soil.
+
+
+
+Affinities with Siberian Peoples
+
+As has already been indicated, careful observers have repeatedly
+remarked upon the strong likeness between the American races and those
+of North-eastern Asia.  This likeness is not only physical, but extends
+to custom, and to some extent to religious belief.
+
+"The war-dances and medicine customs of the Ostiaks resemble those of
+the Kolusches even to the {11} smallest details, and the myth of a
+heaven-climber, who ascends the sky from a lofty tree, lowering himself
+again to earth by a strip of leather, a rope of grass, a plait of hair,
+or the curling wreath of smoke from a hut, occurs not only among the
+Ugrian tribes, but among the Dogrib Indians.  Such myths, it is
+contended, though insufficient to prove common descent, point to early
+communications between these distant stocks.  Superstitious usages, on
+the other hand, it is argued, are scarcely likely to have been adopted
+in consequence of mere intercourse, and indicate a common origin.
+Thus, among the Itelmians of Kamchatka it is forbidden to carry a
+burning brand otherwise than in the fingers; it must on no account be
+pierced for that purpose with the point of a knife.  A similar
+superstition is cherished by the Dakota.  Again, when the tribes of
+Hudson Bay slay a bear they daub the head with gay colours, and sing
+around it hymns having a religious character; it is understood to
+symbolize the spirit of the deceased animal.  A similar practice, it is
+said, prevails throughout Siberia, and is met with among the Gilyaks of
+the Amur, and the Ainu.  The Ostiaks hang the skin of a bear on a tree,
+pay it the profoundest respect, and address it while imploring pardon
+of the spirit of the animal for having put it to death; their usual
+oath, moreover, is 'by the bear,' as the polished Athenians habitually
+swore 'by the dog.'  Earthen vessels, it is further urged, were
+manufactured not only by the Itelmians, but by the Aleutians and the
+Kolusches of the New World; whereas the Assiniboins, settled farther to
+the southward, cooked their flesh in kettles of hide, into which
+red-hot stones were cast to heat the water."[2]
+
+
+[2] Payne, _History of the New World_, ii. 87-88, summarizing the
+investigations of Peschel and Tylor.
+
+
+{12}
+
+The Evidence of American Languages
+
+The structure of the aboriginal languages of America corroborates the
+conclusion that the American race proceeded from one instead of several
+sources, and that it is an ethnological extension of North-eastern
+Asia.  Not only does the 'machinery' of American speech closely
+resemble that of the neighbouring Asiatic races in the possession of a
+common basis of phonesis and strenuity, but the rejection of labial
+explodents, which extends from Northern Asia through the speech of the
+Aleutian Islands to North-western America, is good evidence of affinity.
+
+
+
+Evidences of Asiatic Intercourse
+
+Evidences of Asiatic intercourse with America in recent and historical
+times are not wanting.  It is a well-authenticated fact that the
+Russians had learned from the native Siberians of the whereabouts of
+America long before the discovery of the contiguity of the continents
+by Bering.  Charlevoix, in his work on the origin of the Indians,
+states that Père Grellon, one of the French Jesuit Fathers, encountered
+a Huron woman on the plains of Tartary who had been sold from tribe to
+tribe until she had passed from Bering Strait into Central Asia.
+Slight though such incidents seem, it is by means of them that
+important truths may be gleaned.  If one individual was exchanged in
+this manner, there were probably many similar cases.
+
+[Illustration: On the Lakes]
+
+Later Migrations
+
+There are theories in existence worthy of respect which would regard
+the North American Indians as the last and recent wave of many Asiatic
+migrations to {13} American soil.  If credence can be extended to the
+Norse sagas which describe the visits of tenth-century Scandinavian
+voyagers to the eastern coasts of America, the accounts given of the
+race encountered by these early discoverers by no means tally with any
+possible description of the Red Man.  The viking seafarers nicknamed
+the American natives _Skrælingr_, or 'Chips,' because of their puny
+appearance, and the account which they gave of them would seem to class
+them as a folk possessing Eskimo affinities.  Many remains discovered
+in the eastern States are of the Eskimo type, and when one combines
+with this the Indian traditions of a great migration--traditions which
+cannot have survived for many generations--it will be seen that the
+exact epoch of the entrance of the Red Man into America is by no means
+finally settled.
+
+
+
+The Norsemen in America
+
+As the visits of the Norsemen to America during the tenth century have
+been alluded to, perhaps some further reference to this absorbing
+subject may be made, as it is undoubtedly germane to the question of
+the identity of the pre-Indian inhabitants of eastern North America.
+The Scandinavian colonization of Iceland tempted the intrepid viking
+race to extend their voyages into still more northerly waters, and this
+resulted in the discovery of Greenland.  Once settled upon those dreary
+beaches, it was practically inevitable that the hardy seamen would
+speedily discover American soil.  Biarne Herjulfson, sailing from
+Iceland to Greenland without knowledge of the waters he navigated, was
+caught in dense fog and shifting wind, so that he knew not in what
+direction he sailed.  "Witless, methinks, is our forth-faring," laughed
+the stout Norseman, "seeing that none of us has beheld {14} the
+Greenland sea."  Holding doggedly on, however, the adventurers came at
+last in sight of land.  But this was no country of lofty ice such as
+they had been told to expect.  A land of gentle undulations covered
+with timber met their sea-sad eyes.  Bearing away, they came to another
+land like the first.  The wind fell, and the sailors proposed to
+disembark.  But Biarne refused.  Five days afterward they made
+Greenland.  Biarne had, of course, got into that Arctic current which
+sets southward from the Polar Circle between Iceland and Greenland, and
+had been carried to the coasts of New England.[3]
+
+
+[3] Rafn, _Antiquitates Americana_, xxix. 17-25.
+
+
+
+Leif the Lucky
+
+Biarne did not care to pursue his discoveries, but at the court of
+Eric, Earl of Norway, to which he paid a visit, his neglect in
+following them up was much talked about.  All Greenland, too, was agog
+with the news.  Leif, surnamed 'the Lucky,' son of Eric the Red, the
+first colonizer of Greenland, purchased Biarne's ship, and, hiring a
+crew of thirty-five men, one of whom was a German named Tyrker (perhaps
+Tydsker, the Norse for 'German'), set sail for the land seen by Biarne.
+He soon espied it, and cast anchor, but it was a barren place; so they
+called it Hellu-land, or 'Land of Flat Stones,' and, leaving it, sailed
+southward again.  Soon they came to another country, which they called
+Markland, or 'Wood-land,' for it was low and flat and well covered with
+trees.  These shores also they left, and again put to sea.
+
+
+
+The Land of Wine
+
+After sailing still farther south they came to a strait lying between
+an island and a promontory.  Here they {15} landed and built huts.  The
+air was warm after the sword-like winds of Greenland, and when the day
+was shortest the sun was above the horizon from half-past seven in the
+morning until half-past four in the afternoon.  They divided into two
+bands to explore the land.  One day Tyrker, the German, was missing.
+They searched for him, and found him at no great distance from the
+camp, in a state of much excitement.  For he had discovered vines with
+grapes upon them--a boon to a man coming from a land of vines, who had
+beheld none for half a lifetime.  They loaded the ship's boat with the
+grapes and felled timber to freight the ship, and in the spring sailed
+away from the new-found country, which they named 'Wine-land.'
+
+It would seem that the name Hellu-land was applied to Newfoundland or
+Labrador, Mark-land to Nova Scotia, and Wine-land to New England, and
+that Leif wintered in some part of the state of Rhode Island.
+
+
+
+The Skrælingr
+
+In the year 1002 Leif's brother Thorwald sailed to the new land in
+Biarne's ship.  From the place where Leif had landed, which the
+Norsemen named 'Leif's Booths' (or huts), he explored the country
+southward and northward.  But at a promontory in the neighbourhood of
+Boston he was attacked and slain by the Skrælingr who inhabited the
+country.  These men are described as small and dwarfish in appearance
+and as possessing Eskimo characteristics.  In 1007 a bold attempt was
+made to colonize the country from Greenland.  Three ships, with a
+hundred and sixty men aboard, sailed to Wine-land, where they wintered,
+but the incessant attacks of the Skrælingr rendered colonization
+impossible, and the Norsemen took their departure.  The extinction of
+the Scandinavian colonies {16} in Greenland put an end to all
+communication with America.  But the last voyage from Greenland to
+American shores took place in 1347, only a hundred and forty-five years
+before Columbus discovered the West Indian Islands.  In 1418 the
+Skrælingr of Greenland--the Eskimo--attacked and destroyed the Norse
+settlements there, and carried away the colonists into captivity.  It
+is perhaps the descendants of these Norse folk who dared the world of
+ice and the ravening breakers of the Arctic sea who have been
+discovered by a recent Arctic explorer![4]
+
+
+[4] See _Eric Rothens Saga_, in Mueller, _Sagenbibliothek_, p. 214.
+
+
+The authenticity of the Norse discoveries is not to be questioned.  No
+less than seventeen ancient Icelandic documents allude to them, and
+Adam of Bremen mentions the territory discovered by them as if
+referring to a widely known country.
+
+
+
+The Dighton Rock
+
+A rock covered with inscriptions, known as the Dighton Writing Rock,
+situated on the banks of the Taunton River, in Massachusetts, was long
+pointed out as of Norse origin, and Rafn, the Danish antiquary,
+pronounced the script which it bore to be runic.  With equal
+perspicacity Court de Gébelin and Dr. Styles saw in it a Phoenician
+inscription.  It is, in fact, quite certain that the writing is of
+Indian origin, as similar rock-carvings occur over the length and
+breadth of the northern sub-continent.  Almost as doubtful are the
+theories which would make the 'old mill' at Newport a Norse 'biggin.'
+However authentic the Norse settlements in America may be, it is
+certain that the Norsemen left no traces of their occupation in that
+continent, and although the building at Newport distinctly resembles
+the remains of Norse architecture in {17} Greenland, the district in
+which it is situated is quite out of the sphere of Norse settlement in
+North America.
+
+
+
+The Mound-Builders
+
+The question of the antiquity of the Red Race in North America is bound
+up with an archæological problem which bristles with difficulties, but
+is quite as replete with interest.  In the Mississippi basin and the
+Gulf States, chiefly from La Crosse, Wisconsin, to Natchez, Miss., and
+in the central and southern districts of Ohio, and in the adjoining
+portion of Indiana and South Wisconsin, are found great earthen mounds,
+the typical form of which is pyramidal.  Some, however, are circular,
+and a few pentagonal.  Others are terraced, extending outward from one
+or two sides, while some have roadways leading up to the level surface
+on the summit.  These are not mere accumulations of _débris_, but works
+constructed on a definite plan, and obviously requiring a considerable
+amount of skill and labour for their accomplishment.  "The form, except
+where worn down by the plough, is usually that of a low, broad,
+round-topped cone, varying in size from a scarcely perceptible swell in
+the ground to elevations of eighty or even a hundred feet, and from six
+to three hundred feet in diameter."[5]
+
+
+[5] _Bulletin 30_, Bureau of American Ethnology.
+
+
+
+Mounds in Animal Form
+
+Many of these structures represent animal forms, probably the totem or
+eponymous ancestor of the tribe which reared them.  The chief centre
+for these singular erections seems to have been Wisconsin, where they
+are very numerous.  The eagle, wolf, bear, turtle, and fox are
+represented, and even the human form has been {18} attempted.  There
+are birds with outstretched wings, measuring more than thirty-two yards
+from tip to tip, and great mammalian forms sixty-five yards long.
+Reptilian forms are also numerous.  These chiefly represent huge
+lizards.  At least one mound in the form of a spider, whose body and
+legs cover an acre of ground, exists in Minnesota.
+
+According to the classification of Squier, these structures were
+employed for burial, sacrifice, and observation, and as temple-sites.
+Other structures often found in connexion with them are obviously
+enclosures, and were probably used for defence.  The conical mounds are
+usually built of earth and stones, and are for the most part places of
+sepulture.  The flat-topped structures were probably employed as sites
+for buildings, such as temples, council-houses, and chiefs' dwellings.
+Burials were rarely made in the wall-like enclosures or effigy mounds.
+Many of the enclosures are of true geometrical figure, circular,
+square, or octagonal, and with few exceptions these are found in Ohio
+and the adjoining portions of Kentucky, Indiana, and West Virginia.
+They enclose an expanse varying from one to a hundred acres.
+
+
+
+What the Mounds Contain
+
+In the sepulchral mounds a large number of objects have been found
+which throw some light on the habits of the folk who built them.
+Copper plates with stamped designs are frequent, and these are
+difficult to account for.  In one mound were found no less than six
+hundred stone hatchet-blades, averaging seven inches long by four wide.
+Under another were exhumed two hundred calcined tobacco-pipes, and
+copper ornaments with a thin plating of silver; while from others were
+taken fragments of pottery, obsidian implements, ivory {19} and bone
+needles, and scroll-work cut out of very thin plates of mica.  In
+several it was observed that cremation had been practised, but in
+others the bodies were found extended horizontally or else doubled up.
+In some instances the ashes of the dead had been placed carefully in
+skulls, perhaps those of the individuals whose bodies had been given to
+the flames.  Implements, too, are numerous, and axes, awls, and other
+tools of copper have frequently been discovered.
+
+
+
+The Tomb of the Black Tortoise
+
+A more detailed description of one of these groups of sepulchral mounds
+may furnish the reader with a clearer idea of the structures as a
+whole.  The group in question was discovered in Minnesota, on the
+northern bank of St. Peter's River, about sixty miles from its junction
+with the Mississippi.  It includes twenty-six mounds, placed at regular
+distances from each other, and forming together a large rectangle.  The
+central mound represents a turtle forty feet long by twenty-seven feet
+wide and twelve feet high.  It is almost entirely constructed of yellow
+clay, which is not found in the district, and therefore must have been
+brought from a distance.  Two mounds of red earth of triangular form
+flank it north and south, and each of these is twenty-seven feet long
+by about six feet wide at one end, the opposite end tapering off until
+it scarcely rises above the level of the soil.  At each corner rises a
+circular mound twelve feet high by twenty-five feet in diameter.  East
+and west of the structure stand two elongated mounds sixty feet long,
+with a diameter of twelve feet.  Two smaller mounds on the right and
+left of the turtle-shaped mound are each twelve feet long by four feet
+high, and consist of white sand mixed with numerous fragments of mica,
+covered with {20} a layer of clay and a second one of vegetable mould.
+Lastly, thirteen smaller mounds fill in the intervals in the group.
+
+Conant gives an explanation of the whole group as follows: "The
+principal tomb would be the last home of a great chief, the Black
+Tortoise.  The four mounds which form the corners of the quadrangle
+were also erected as a sign of the mourning of the tribe.  The
+secondary mounds are the tombs of other chiefs, and the little mounds
+erected in the north and south corresponded with the number of bodies
+which had been deposited in them.  The two pointed mounds indicate that
+the Black Tortoise was the last of his race, and the two large mounds
+the importance of that race and the dignity which had belonged to it.
+Lastly, the two mounds to the right and left of the royal tomb mark the
+burial-places of the prophets or soothsayers, who even to our own day
+play a great part among the Indian tribes.  The fragments of mica found
+in their tombs would indicate their rank."[6]
+
+
+[6] _Footprints of Vanished Races_, p. 18.
+
+
+
+Who were the Mound-Builders?
+
+It is not probable that the reader will agree with all the conclusions
+drawn in the paragraph quoted above, which would claim for these
+structures a hieroglyphic as well as a sepulchral significance.  But
+such speculations cannot destroy the inherent interest of the subject,
+however much they may irritate those who desire to arrive at logical
+conclusions concerning it.  Who then were the folk who raised the
+mounds of Ohio and the Mississippi and spread their culture from the
+Gulf states region to the Great Lakes?  Needless to say, the
+'antiquaries' of the last century stoutly maintained that they were
+strangers from over the sea, {21} sun- and serpent-worshippers who had
+forsaken the cities of Egypt, Persia, and Phoenicia, and had settled in
+the West in order to pursue their strange religions undisturbed.  But
+such a view by no means commends itself to modern science, which sees
+in the architects of these mounds and pyramids the ancestors of the
+present aborigines of North America.  Many of the objects discovered in
+the mounds are of European manufacture, or prove contact with
+Europeans, which shows that the structures containing them are of
+comparatively modern origin.  The articles discovered and the character
+of the various monuments indicate a culture stage similar to that noted
+among the more advanced tribes inhabiting the regions where the mounds
+occur at the period of the advent of the whites.  Moreover, the
+statements of early writers on these regions, such as the members of De
+Soto's expedition, prove beyond question that some of the structures
+were erected by the Indians in post-Columbian times.  "It is known that
+some of the tribes inhabiting the Gulf states, when De Soto passed
+through their territory in 1540-41, as the Yuchi, Creeks, Chickasaw,
+and Natchez, were still using and probably constructing mounds, and
+that the Quapaw of Arkansas were also using them.  There is also
+documentary evidence that the 'Texas' tribe still used mounds at the
+end of the seventeenth century, when a chief's house is described as
+being built on one.  There is also sufficient evidence to justify the
+conclusion that the Cherokee and Shawnee were mound-builders....
+According to Miss Fletcher, the Winnebago build miniature mounds in the
+lodge during certain ceremonies."[7]
+
+
+[7] _Bulletin 30_, Bureau of American Ethnology.
+
+
+Nothing has been found in the mounds to indicate {22} great antiquity,
+and the present tendency among archæologists is to assign to them a
+comparatively recent origin.
+
+
+
+The 'Nations' of North America
+
+In order that the reader may be enabled the better to comprehend the
+history and customs of the Red Race in North America, it will be well
+at this juncture to classify the various ethnic stocks of which it is
+composed.  Proceeding to do so on a linguistic basis--the only possible
+guide in this instance--we find that students of American languages,
+despite the diversity of tongues exhibited in North America, have
+referred all of these to ten or a dozen primitive stems.[8]  Let us
+first examine the geographical position of the 'nations' of the
+American aborigines in the sixteenth century, at the period of the
+advent of the white man, whilst yet they occupied their ancestral
+territory.
+
+
+[8] See the map, p. 361.
+
+
+The Athapascan stock extended in a broad band across the continent from
+the Pacific to Hudson Bay, and almost to the Great Lakes below.  Tribes
+cognate to it wandered far north to the mouth of the Mackenzie River,
+and, southward, skirted the Rockies and the coast of Oregon south of
+the estuary of the Columbia River, and spreading over the plains of New
+Mexico, as Apaches, Navahos, and Lipans, extended almost to the
+tropics.  The Athapascan is the most widely distributed of all the
+Indian linguistic stocks of North America, and covered a territory of
+more than forty degrees of latitude and seventy-five degrees of
+longitude.  Its northern division was known as the Tinneh or Déné, and
+consisted of three groups--eastern, north-western, and south-western,
+dwelling near the Rockies, in the interior of Alaska, and in the
+mountain fastnesses of British America respectively.
+
+{23} The Pacific division occupied many villages in a strip of
+territory about four hundred miles in length from Oregon to Eel River
+in California.  The southern division occupied a large part of Arizona
+and New Mexico, the southern portion of Utah and Colorado, the western
+borders of Kansas, and the northern part of Mexico to lat. 25°.  The
+social conditions and customs as well as the various dialects spoken by
+the several branches and offshoots of this great family differed
+considerably according to climate and environment.  Extremely
+adaptable, the Athapascan stock appear to have adopted many of the
+customs and ceremonies of such tribes as they were brought into contact
+with, and do not seem to have had any impetus to frame a culture of
+their own.  Their tribes had little cohesion, and were subdivided into
+family groups or loose bands, which recognized a sort of patriarchal
+government and descent.  Their food-supply was for the most part
+precarious, as it consisted almost entirely of the proceeds of hunting
+expeditions, and the desperate and never-ending search for provender
+rendered this people somewhat narrow and material in outlook.
+
+
+
+The Iroquois
+
+The Iroquois--Hurons, Tuscaroras, Susquehannocks, Nottoways, and
+others--occupied much of the country from the St. Lawrence River and
+Lake Ontario to the Roanoke.  Several of their tribes banded themselves
+into a confederacy known as the 'Five Nations,' and these comprised the
+Cayugas, Mohawks, Oneidas, Onondagas, and Senecas.  The Cherokees,
+dwelling in the valleys of East Tennessee, appear to have been one of
+the early offshoots of the Iroquois.  A race of born warriors, they
+pursued their craft with an excess of cruelty which made them the
+terror of the white settler.  It was with the {24} Iroquois that most
+of the early colonial wars were waged, and their name, which they
+borrowed from the Algonquins, and which signifies 'Real Adders,' was
+probably no misnomer.  They possessed chiefs who, strangely enough,
+were nominated by the matrons of the tribe, whose decision was
+confirmed by the tribal and federal councils.  The 'Five Nations' of
+the Iroquois made up the Iroquois Confederacy, which was created about
+the year 1570, as the last of a series of attempts to unite the tribes
+in question.  The Mohawks, so conspicuous in colonial history, are one
+of their sub-tribes.  Many of the Iroquoian tribes "have been settled
+by the Canadian Government on a reservation on Grand River, Ontario,
+where they still reside....  All the Iroquois [in the United States]
+are in reservations in New York, with the exception of the Oneida, who
+are settled in Green Bay, Wisconsin.  The so-called Seneca, of
+Oklahoma, are composed of the remnants of many tribes ... and of
+emigrants from all the tribes of the Iroquoian Confederation."  In 1689
+the Iroquois were estimated to number about twelve thousand, whereas in
+1904 they numbered over sixteen thousand.
+
+
+
+The Algonquins
+
+The Algonquian[9] family surrounded the Iroquois on every side, and
+extended westward toward the Rocky Mountains, where one of their famous
+offshoots, the Blackfeet, gained a notoriety which has rendered them
+the heroes of many a boyish tale.  They were milder than the Iroquois,
+and less Spartan in habits.  Their {25} western division comprised the
+Blackfeet, Arapaho, and Cheyenne, situated near the eastern slope of
+the Rocky Mountains; the northern division, situated for the most part
+to the north of the St. Lawrence, comprised the Chippeways and Crees;
+the north-eastern division embraced the tribes inhabiting Quebec, the
+Maritime Provinces, and Maine, including the Montagnais and Micmacs;
+the central division, dwelling in Illinois, Wisconsin, Indiana,
+Michigan, and Ohio, included the Foxes, Kickapoos, Menominees, and
+others; and the eastern division embraced all the Algonquian tribes
+that dwelt along the Atlantic coast, the Abnaki, Narragansets, Nipmucs,
+Mohicans (or Mohegans), Shawnees, Delawares, and Powhatans.
+
+
+[9] This name has been adopted to distinguish the _family_ from the
+tribal name, 'Algonquin' or 'Algonkin,' but is not employed when
+speaking of individuals.  Thus we speak of 'the Algonquian race,' but,
+on the other hand, of 'an Algonquin Indian.'
+
+
+The Algonquins were the first Indians to come into contact with the
+white man.  As a rule their relations with the French were friendly,
+but they were frequently at war with the English settlers.  The eastern
+branch of the race were quickly defeated and scattered, their remnants
+withdrawing to Canada and the Ohio valley.  Of the smaller tribes of
+New England, Virginia, and other eastern states there are no living
+representatives, and even their languages are extinct, save for a few
+words and place-names.  The Ohio valley tribes, with the Wyandots,
+formed themselves into a loose confederacy and attempted to preserve
+the Ohio as an Indian boundary; but in 1794 they were finally defeated
+and forced to cede their territory.  Tecumseh, an Algonquin chief,
+carried on a fierce war against the United States for a number of
+years, but by his defeat and death at Tippecanoe in 1811 the spirit of
+the Indians was broken, and the year 1815 saw the commencement of a
+series of Indian migrations westward, and a wholesale cession of Indian
+territory which continued over a period of about thirty years.
+
+
+
+{26}
+
+A Sedentary People
+
+The Algonquins had been for generations the victims of the Iroquois
+Confederacy, and only when the French had guaranteed them immunity from
+the attacks of their hereditary enemies did they set their faces to the
+east once more, to court repulse a second time at the hands of the
+English settlers.  Tall and finely proportioned, the Algonquins were
+mainly a sedentary and agricultural people, growing maize and wild rice
+for their staple foods.  Indeed, more than once were the colonists of
+New England saved from famine by these industrious folk.  In 1792
+Wayne's army found a continuous plantation along the entire length of
+the Maumee River from Fort Wayne to Lake Erie, and such evidence
+entirely shatters the popular fallacy that the Indian race were
+altogether lacking in the virtues of industry and domesticity.  They
+employed fish-shells and ashes as fertilizers, and made use of spades
+and hoes.  And it was the Algonquins who first instilled in the white
+settlers the knowledge of how to prepare those succulent dainties for
+which New England is famous--hominy, succotash, maple-sugar, and
+johnny-cake.  They possessed the art of tanning deerskin to a delicate
+softness which rendered it a luxurious and delightful raiment, and,
+like the Aztecs, they manufactured mantles of feather-work.  They had
+also elaborated a system of picture-writing.  In short, they were the
+most intelligent and advanced of the eastern tribes, and had their
+civilization been permitted to proceed unhindered by white aggression
+and the recurring inroads of their hereditary enemies, the Iroquois, it
+would probably have evolved into something resembling that of the Nahua
+of Mexico, without, perhaps, exhibiting the sanguinary fanaticism of
+that people.  The great weakness of the Algonquian {27} stock was a
+lack of solidity of character, which prevented them from achieving a
+degree of tribal organization and cohesion sufficient to enable them to
+withstand their foes.
+
+
+
+The Muskhogean Race
+
+The Muskhogean race included the Choctaws, Chickasaws, Creeks, and
+Seminoles, who occupied territory in the Gulf states east of the
+Mississippi, possessing almost all of Mississippi and Alabama, and
+portions of Tennessee, Georgia, Florida, and South Carolina.  Many
+early notices of this people are extant.  They were met by Narvaez in
+Florida in 1528, and De Soto passed through their territory in 1540-41.
+By 1700 the entire Apalachee tribe had been civilized and
+Christianized, and had settled in seven large and well-built towns.
+But the tide of white settlement gradually pressed the Muskhogean
+tribes backward from the coast region, and though they fought stoutly
+to retain their patrimony, few of the race remain in their native area,
+the majority having been removed to the tribal reservation in Oklahoma
+before 1840.  They were an agricultural and sedentary people, occupying
+villages of substantially built dwellings.  A curious diversity, both
+physical and mental, existed among the several tribes of which the race
+was composed.  They possessed a general council formed of
+representatives from each town, who met annually or as occasion
+required.  Artificial deformation of the skull was practised by nearly
+all of the Muskhogean tribes, chiefly by the Choctaws, who were called
+by the settlers 'Flatheads.'  The Muskhogean population at the period
+of its first contact with the whites has been estimated at some fifty
+thousand souls.  In 1905 they numbered rather more, but this estimate
+included about fifteen thousand freedmen of negro blood.
+
+
+
+{28}
+
+The Sioux
+
+The Siouan or Dakota stock--Santees, Yanktons, Assiniboins, and
+Tetons--inhabited a territory extending from Saskatchewan to Louisiana.
+They are the highest type, physically, mentally, and morally, of any or
+the western tribes, and their courage is unquestioned.  They dwelt in
+large bands or groups.  "Personal fitness and popularity determined
+chieftainship....  The authority of the chief was limited by the band
+council, without whose approbation little or nothing could be
+accomplished.  War parties were recruited by individuals who had
+acquired reputation as successful leaders, while the _shamans_
+formulated ceremonials and farewells for them.  Polygamy was common....
+Remains of the dead were usually, though not invariably, placed on
+scaffolds."[10]
+
+
+[10] _Bulletin 30_, Bureau of American Ethnology.
+
+
+[Illustration: An Elderly Omaha Beau.  By permission of the Bureau of
+American Ethnology]
+
+
+Caddoan Family
+
+The Caddoan family comprises three geographic groups, the northern,
+represented by the Arikara, the middle, embracing the Pawnee
+Confederacy, once dwelling in Nebraska, and the southern group,
+including the Caddo, Kichai, and Wichita.  Once numerous, this division
+of the Red Race is now represented by a few hundreds of individuals
+only, who are settled in Oklahoma and North Dakota.  The Caddo tribes
+were cultivators of the soil as well as hunters, and practised the arts
+of pottery-making and tanning.  They lacked political ability and were
+loosely confederated.
+
+
+
+The Shoshoneans
+
+The Shoshoneans or 'Snake' family of Nevada, Utah, and Idaho comprise
+the Root-diggers, Comanches, and {29} other tribes of low culture.
+These people, it is said, "are probably nearer the brutes than any
+other portion of the human race on the face of the globe."  "Yet these
+debased creatures speak a related dialect and partake in some measure
+of the same blood as the famous Aztec race who founded the empire of
+Anahuac, and raised architectural monuments rivalling the most famous
+structures of the ancient world."[11]
+
+
+[11] Brinton, _Myths of the New World_.
+
+
+
+Early Wars with the Whites
+
+Numerous minor wars between the Indians and the colonists followed upon
+the settlement of Virginia, but on the whole the relations between them
+were peaceable until the general massacre of white women and children
+on March 22, 1622, while the men of the colony were working in the
+fields.  Three hundred and forty-seven men, women, and children were
+slain in a single day.  This holocaust was the signal for an Indian war
+which continued intermittently for many years and cost the colonists
+untold loss in blood and treasure.  Inability to comprehend each
+other's point of view was of course a fertile source of irritation
+between the races, and even colonists who had ample opportunities for
+observing and studying the Indians during a long course of years appear
+to have been incapable of understanding their outlook and true
+character.  The dishonesty of white traders, on the other hand, aroused
+the Indian to a frenzy of childish indignation.  It was a native saying
+that "One pays for another," and when an Indian was slain his nearest
+blood-relation considered that he had consummated a righteous revenge
+by murdering the first white man whom he met or waylaid.  Each race
+accused the other of treachery and unfairness.  Probably the colonists,
+despite their {30} veneer of civilization, were only a little less
+ignorant than, and as vindictively cruel as, the barbarians with whom
+they strove.  The Indian regarded the colonist as an interloper who had
+come to despoil him of the land of his fathers, while the Virginian
+Puritan considered himself the salt of the earth and the Indian as a
+heathen or 'Ishmaelite' sent by the Powers of Darkness for his
+discomfiture, whom it was an act of both religion and policy to
+destroy.  Vengeful ferocity was exhibited on both sides.  Another
+horrible massacre of five hundred whites in 1644 was followed by the
+defeat of the Indians who had butchered the colonists.  Shortly before
+that event the Pequot tribe in Connecticut had a feud with the English
+traders, and tortured such of them as they could lay hands on.  The men
+of Connecticut, headed by John Mason, a military veteran, marched into
+the Pequot country, surrounded the village of Sassacus, the Pequot
+chief, gave it to the flames, and slaughtered six hundred of its
+inhabitants.  The tribe was broken up, and the example of their fate so
+terrified the other Indian peoples that New England enjoyed peace for
+many years after.
+
+
+
+King Philip's War
+
+The Dutch of New York were at one period almost overwhelmed by the
+Indians in their neighbourhood, and in 1656 the Virginians suffered a
+severe defeat in a battle with the aborigines at the spot where
+Richmond now stands.  In 1675 there broke out in New England the great
+Indian war known as King Philip's War.  Philip, an Indian chief,
+complained bitterly that those of his subjects who had been converted
+to Christianity were withdrawn from his control, and he made vigorous
+war on the settlers, laying many of their towns in {31} ashes.  But
+victory was with the colonists at the battle called the 'Swamp Fight,'
+and Philip and his men were scattered.
+
+Captain Benjamin Church it was who first taught the colonists to fight
+the Indians in their own manner.  He moved as stealthily as the savages
+themselves, and, to avoid an alarm, never allowed an Indian to be shot
+who could be reached with the hatchet.  The Indians who were captured
+were sold into slavery in the West India Islands, where the hard labour
+and change of climate were usually instrumental in speedily putting an
+end to their servitude.
+
+Step by step the Red Man was driven westward until he vanished from the
+vicinity of the earlier settlements altogether.  From that period the
+history of his conflicts with the whites is bound up with the records
+of their western extension.
+
+
+
+The Reservations
+
+The necessity of bringing the Indian tribes under the complete control
+of the United States Government and confining them to definite limits
+for the better preservation of order was responsible for the policy of
+placing them on tracts of territory of their own called 'reservations.'
+This step led the natives to realize the benefits of a settled
+existence and to depend on their own industry for a livelihood rather
+than upon the more precarious products of the chase.  An Act of
+Congress was passed in 1887 which put a period to the existence of the
+Indian tribes as separate communities, and permitted all tribal lands
+and reservations to be so divided that each individual member of a
+tribe might possess a separate holding.  Many of these holdings are of
+considerable value, and the possessors are by no means poorly endowed
+with this world's {32} goods.  On the whole the policy of the United
+States toward the Indians has been dictated by justice and humanity,
+but instances have not been wanting in which arid lands have been
+foisted upon the Indians, and the pressure of white settlers has
+frequently forced the Government to dispossess the Red Man of the land
+that had originally been granted to him.
+
+
+
+The Story of Pocahontas
+
+Many romantic stories are told concerning the relations of the early
+white settlers with the Indians.  Among the most interesting is that of
+Pocahontas, the daughter of the renowned Indian chief Powhatan, the
+erstwhile implacable enemy of the whites.  Pocahontas, who as a child
+had often played with the young colonists, was visiting a certain chief
+named Japazaws, when an English captain named Argall bribed him with a
+copper kettle to betray her into his hands.  Argall took her a captive
+to Jamestown.  Here a white man by the name of John Rolfe married her,
+after she had received Christian baptism.  This marriage brought about
+a peace between Powhatan and the English settlers in Virginia.
+
+When Dale went back to England in 1616 he took with him some of the
+Indians.  Pocahontas, who was now called 'the Lady Rebecca,' and her
+husband accompanied the party.  Pocahontas was called a princess in
+England, and received much attention.  But when about to return to the
+colony she died, leaving a little son.
+
+The quaint version of Captain Nathaniel Powell, which retains all the
+known facts of Pocahontas' story, states that "During this time, the
+Lady Rebecca, _alias_ Pocahontas, daughter to Powhatan, by the diligent
+care of Master John Rolfe her husband, and his friends, was taught to
+speak such English as might well be {33} understood, well instructed in
+Christianity, and was become very formal and civil after our English
+manner; she had also by him a child which she loved most dearly, and
+the Treasurer and Company took order both for the maintenance of her
+and it, besides there were divers persons of great rank and quality had
+been kind to her; and before she arrived at London, Captain Smith, to
+deserve her former courtesies, made her qualities known to the Queen's
+most excellent Majesty and her Court, and wrote a little book to this
+effect to the Queen: An abstract whereof follows:
+
+  "'_To the Most High and Virtuous Princess, Queen
+  Anne of Great Britain_
+
+"'MOST ADMIRED QUEEN,
+
+"'The love I bear my God, my King and Country, hath so oft emboldened
+me in the worst of extreme dangers, that now honesty doth constrain me
+to presume thus far beyond myself, to present your Majesty this short
+discourse: if ingratitude be a deadly poison to all honest virtues, I
+must be guilty of that crime if I should omit any means to be thankful.
+
+"'So it is,
+
+"'That some ten years ago being in Virginia, and taken prisoner by the
+power of Powhatan their chief King, I received from this great savage
+exceeding great courtesy, especially from his son Nantaquaus, the most
+manliest, comeliest, boldest spirit I ever saw in a savage, and his
+sister Pocahontas, the King's most dear and well-beloved daughter,
+being but a child of twelve or thirteen years of age, whose
+compassionate pitiful heart, of my desperate estate, gave me much cause
+to respect her; I being the first Christian this proud King and his
+grim attendants ever saw: and thus enthralled in their barbarous power,
+I cannot say I felt the {34} least occasion of want that was in the
+power of these my mortal foes to prevent, notwithstanding all their
+threats.  After some six weeks fatting among these savage courtiers, at
+the minute of my execution, she hazarded the beating out of her own
+brains to save mine; and not only that, but so prevailed with her
+father, that I was safely conveyed to Jamestown: where I found about
+eight and thirty miserable poor and sick creatures, to keep possession
+of all those large territories of Virginia; such was the weakness of
+this poor Commonwealth, as had the savages not fed us, we directly had
+starved.  And this relief, most gracious Queen, was commonly brought us
+by this Lady Pocahontas.
+
+"'Notwithstanding all these passages, when inconstant Fortune turned
+our peace to war, this tender virgin would still not spare to dare to
+visit us, and by her our jars have been oft appeased, and our wants
+still supplied.  Were it the policy of her father thus to employ her,
+or the ordinance of God thus to make her His instrument, or her
+extraordinary affection to our nation, I know not; but of this I am
+sure: when her father, with the utmost of his policy and power, sought
+to surprise me, having but eighteen with me, the dark night could not
+affright her from coming through the irksome woods, and with watered
+eyes gave me intelligence, with her best advice to escape his fury;
+which had he known, he had surely slain her.
+
+"'Jamestown with her wild train she as freely frequented as her
+father's habitation; and during the time of two or three years [1608-9]
+she, next under God, was still the instrument to preserve this Colony
+from death, famine and utter confusion; which if in those times it had
+once been dissolved, Virginia might have lain as it was at our first
+arrival to this day.
+
+"'Since then, this business having been turned and {35} varied by many
+accidents from that I left it at: it is most certain, after a long and
+troublesome war after my departure, betwixt her father and our Colony,
+all which time she was not heard of;
+
+"'About two years after she herself was taken prisoner, being so
+detained near two years longer, the Colony by that means was relieved,
+peace concluded; and at last rejecting her barbarous condition, she was
+married to an English gentleman, with whom at this present she is in
+England; the first Christian ever of that nation, the first Virginian
+ever spoke English, or had a child in marriage by an Englishman: a
+matter surely, if my meaning be truly considered and well understood,
+worthy a prince's understanding.
+
+"'Thus, most gracious Lady, I have related to your Majesty, what at
+your best leisure our approved Histories will account you at large, and
+done in the time of your Majesty's life; and however this might be
+presented you from a more worthy pen, it cannot from a more honest
+heart, as yet I never begged anything of the state, or any: and it is
+my want of ability and her exceeding desert; your birth, means and
+authority; her birth, virtue, want and simplicity, doth make me thus
+bold, humbly to beseech your Majesty to take this knowledge of her,
+though it be from one so unworthy to be the reporter, as myself, her
+husband's estate not being able to make her fit to attend your Majesty.
+The most and least I can do is to tell you this, because none so oft
+has tried it as myself, and the rather being of so great a spirit,
+however her stature: if she should not be well received, seeing this
+kingdom may rightly have a kingdom by her means; her present love to us
+and Christianity might turn to such scorn and fury, as to divert all
+this good to the worst of evil: whereas finding so great a Queen should
+do her some honour {36} more than she can imagine, for being so kind to
+your servants and subjects, would so ravish her with content, as endear
+her dearest blood to effect that, your Majesty and all the King's
+honest subjects most earnestly desire.
+
+
+Captain Powell continues:
+
+
+"The small time I staid in London, divers courtiers and others, my
+acquaintances, have gone with me to see her, that generally concluded,
+they did think God had had a great hand in her conversion, and they
+have seen many English Ladies worse favoured, proportioned, and
+behavioured; and as since I have heard, it pleased both the King and
+Queen's Majesty honourably to esteem her, accompanied with that
+honourable Lady the Lady de la Ware, and that honourable Lord her
+husband, and divers other persons of good qualities, both publicly at
+the masques and otherwise, to her great satisfaction and content, which
+doubtless she would have deserved, had she lived to arrive in Virginia.
+
+"The Treasurer, Council and Company, having well furnished Captain
+Samuel Argall, the Lady Pocahontas alias Rebecca, with her husband and
+others, in the good ship called the _George_; it pleased God at
+Gravesend to take this young Lady to His mercy, where she made not more
+sorrow for her unexpected death, than joy to the beholders to hear and
+see her make so religious and godly an end.  Her little child Thomas
+Rolfe, therefore, was left at Plymouth with Sir Lewis Stukly, that
+desired the keeping of it."
+
+
+
+Indian Kidnapping
+
+Many are the tales of how Indians raiding a white settlement have
+kidnapped and adopted into their families the children of the slain
+whites, but none is {37} more enthralling than that of Frances Slocum,
+who was carried away from home by a party of Delawares when but five
+years of age, and who lived with them until her death in 1847.  When
+discovered by the whites she was an old woman of over seventy years of
+age.  The story is told by the writer of a local history as follows:
+
+"The Slocums came from Warwick, Rhode Island, and Jonathan Slocum, the
+father of the far-famed captive girl, emigrated, in 1777, with a wife
+and nine children.  They located near one of the forts, upon a spot of
+ground which is at present covered by the city of Wilkes-Barre.
+
+"The early training of the family had been on principles averse to war,
+and Jonathan was loath to mix with the tumult of the valley.  A son by
+the name of Giles, of a fiery spirit, could not brook the evident
+intentions of the Torys and British, and consequently he shouldered his
+musket, and was one to take part in the battle of July 3, 1778.
+
+"The prowling clans of savages and bushwhacking Torys which continued
+to harass the valley occasioned much mischief in different parts, and
+in the month of November following the battle it was the misfortune of
+the Slocum family to be visited by a party of these Delawares, who
+approached the cabin, in front of which two Kingsley boys were engaged
+at a grindstone sharpening a knife.  The elder had on a Continental
+coat, which aroused the ire of the savages, and he was shot down
+without warning and scalped by the very knife which he had put edge to.
+
+"The report roused the inmates of the house, and Mrs. Slocum had
+reached the door in time sufficient to see the boy of her neighbour
+scalped.
+
+"An elder daughter seized a young child two years old, and flew with
+terror to the woods.  It is said that {38} her impetuosity in escaping
+caused the Indians to roar with laughter.  They were about to take away
+a boy when Mrs. Slocum pointed to a lame foot, exclaiming: 'The child
+is lame; he can do thee no good.'  They dropped the boy and discovered
+little Frances hidden away under the staircase.  It was but the act of
+a moment to secure her, and when they bore her away the tender child
+could but look over the Indian's shoulder and scream 'Mamma!'
+
+"The alarm soon spread, but the elasticity of a Delaware's step had
+carried the party away into the mountains.
+
+"Mr. Slocum was absent at the time of the capture, and upon returning
+at night learned the sad news.
+
+"The family's trials did not end here.  Miner, who is ever in sympathy
+with the early annals of Wyoming, thus depicts the scenes which
+occurred afterwards:
+
+"'The cup of vengeance was not yet full.  December 16th, Mr. Slocum and
+Isaac Tripp, his father-in-law, an aged man, with William Slocum, a
+youth of nineteen or twenty, were feeding cattle from a stack in the
+meadow, in sight of the fort, when they were fired upon by Indians.
+Mr. Slocum was shot dead; Mr. Tripp wounded, speared, and tomahawked;
+both were scalped.  William, wounded by a spent ball in the heel,
+escaped and gave the alarm, but the alert and wily foe had retreated to
+his hiding-place in the mountain.  This deed, bold as it was cruel, was
+perpetrated within the town plot, in the centre of which the fortress
+was located.  Thus, in little more than a month, Mrs. Slocum had lost a
+beloved child, carried into captivity; the doorway had been drenched in
+blood by the murder of a member of the family; two others of the
+household had been taken away prisoners; and now her husband and father
+were both stricken down to the {39} grave, murdered and mangled by the
+merciless Indians.  Verily, the annals of Indian atrocities, written in
+blood, record few instances of desolation and woe equal to this.'"
+
+"In 1784, after peace had settled upon the country, two of the Slocum
+brothers visited Niagara, in hopes of learning something of the
+whereabouts of the lost sister, but to no purpose.  Large rewards were
+offered, but money will not extract a confession from an Indian.
+
+"Little Frances all this time was widely known by many tribes of
+Indians, but she had become one of them, hence the mystery which
+shrouded her fate.
+
+"The efforts of the family were untiring.  Several trips were made
+westward, and each resulted in vain.  A large number of Indians of
+different tribes were convened, in 1789, at Tioga Point, to effect a
+treaty with Colonel Proctor.  This opportunity seemed to be the fitting
+one, for one visit could reach several tribes, but Mrs. Slocum, after
+spending weeks of inquiry among them, was again obliged to return home
+in sorrow, and almost despair.
+
+"The brothers took a journey in 1797, occupying nearly the whole
+summer, in traversing the wilderness and Indian settlements of the
+west, but to no purpose.  Once, indeed, a ray of hope seemed to glimmer
+upon the domestic darkness, for a female captive responded to the many
+and urgent inquiries, but Mrs. Slocum discovered at once that it was
+not her Frances.  The mother of the lost child went down to the grave,
+having never heard from her daughter since she was carried away captive.
+
+"In 1826, Mr. Joseph Slocum, hearing of a prominent Wyandot chief who
+had a white woman for a wife, repaired to Sandusky, but was
+disappointed when he beheld the woman, who he knew to a certainty could
+{40} not be Frances.  Hope had become almost abandoned, and the family
+was allowing the memory of the lost girl to sink into forgetfulness,
+when one of those strange freaks of circumstances which seem so
+mysterious to humanity, but which are the ordinary actions of Infinity,
+brought to light the history and the person of the captive girl of
+Wyoming.
+
+"Colonel Ewing, who was connected with Indian service, had occasion to
+rest with a tribe on the Wabash, when he discovered a woman whose
+outlines and texture convinced him that she must be a white woman,
+though her face was as red as any squaw's could be.  He made inquiries,
+and she admitted that she had been taken from her parents when she was
+young, that her name was Slocum, and that she was now so old that she
+had no objections to having her relations know of her whereabouts.
+
+"The Colonel knew full well how anxious many eastern hearts were to
+hear of the lost one of earlier days, and thinking that he would do a
+charitable service, he addressed the following letter to the
+Post-master of Lancaster, Pennsylvania:
+
+
+"'LOGANSPORT, INDIANA: _January_ 20, 1835
+
+"'DEAR SIR,--
+
+"'In the hope that some good may result from it, I have taken this
+means of giving to your fellow-citizens--say the descendants of the
+early settlers of Susquehanna--the following information: and if there
+be any now living whose name is Slocum, to them, I hope, the following
+may be communicated through the public prints of your place.
+
+"'There is now living near this place, among the Miami tribe of
+Indians, an aged white woman, who a few days ago told me, while I
+lodged in the camp {41} one night, that she was taken away from her
+father's house, on or near the Susquehanna River, when she was very
+young--say from five to eight years old, as she thinks--by the Delaware
+Indians, who were then hostile toward the whites.  She says her
+father's name was Slocum; that he was a Quaker, rather small in
+stature, and wore a large-brimmed hat; was of sandy hair and light
+complexion, and much freckled; that he lived about a half a mile from a
+town where there was a fort; that they lived in a wooden house of two
+stories high, and had a spring near the house.  She says three
+Delawares came to the house in the daytime, when all were absent but
+herself, and perhaps two other children: her father and brothers were
+absent making hay.  The Indians carried her off, and she was adopted
+into a family of Delawares, who raised her and treated her as their own
+child.  They died about forty years ago, somewhere in Ohio.  She was
+then married to a Miami, by whom she had four children; two of them are
+now living--they are both daughters--and she lives with them.  Her
+husband is dead; she is old and feeble, and thinks she will not live
+long.
+
+"'These considerations induced her to give the present history of
+herself, which she would never do before, fearing that her kindred
+would come and force her away.  She has lived long and happy as an
+Indian, and, but for her colour, would not be suspected of being
+anything else but such.  She is very respectable and wealthy, sober and
+honest.  Her name is without reproach.  She says her father had a large
+family, say eight children in all--six older than herself, one younger,
+as well as she can recollect; and she doubts not that there are still
+living many of their descendants, but seems to think that all her
+brothers and sisters must be dead, as she is very old herself, not far
+from {42} the age of eighty.  She thinks she was taken prisoner before
+the last two wars, which must mean the Revolutionary war, as Wayne's
+war and the late war have been since that one.  She has entirely lost
+her mother tongue, and speaks only in Indian, which I also understand,
+and she gave me a full history of herself.
+
+"'Her own Christian name she has forgotten, but says her father's name
+was Slocum, and he was a Quaker.  She also recollects that it was on
+the Susquehanna River that they lived.  I have thought that from this
+letter you might cause something to be inserted in the newspapers of
+your county that might possibly catch the eye of some of the
+descendants of the Slocum family, who have knowledge of a girl having
+been carried off by the Indians some seventy years ago.  This they
+might know from family tradition.  If so, and they will come here, I
+will carry them where they may see the object of my letter alive and
+happy, though old and far advanced in life.
+
+"'I can form no idea whereabouts on the Susquehanna River this family
+could have lived at that early period, namely, about the time of the
+Revolutionary war, but perhaps you can ascertain more about it.  If so,
+I hope you will interest yourself, and, if possible, let her brothers
+and sisters, if any be alive--if not, their children--know where they
+may once more see a relative whose fate has been wrapped in mystery for
+seventy years, and for whom her bereaved and afflicted parents
+doubtless shed many a bitter tear.  They have long since found their
+graves, though their lost child they never found.  I have been much
+affected with the disclosure, and hope the surviving friends may
+obtain, through your goodness, the information I desire for them.  If I
+can be of any service to them, they may command me.  In the meantime, I
+hope you will {43} excuse me for the freedom I have taken with you, a
+total stranger, and believe me to be, Sir, with much respect, your
+obedient servant,
+
+"'GEO. W. EWING.'
+
+
+"This letter met the fate of many others of importance--it was flung
+away as a wild story.
+
+"The Postmaster died, and had been in his grave time sufficient to
+allow his wife an opportunity of straightening his affairs.  She was in
+the act of overhauling a mass of papers belonging to her husband's
+business when she encountered the letter of Colonel Ewing.  A woman's
+perceptions are keen and quick, and the tender emotions which were
+begotten in her mind were but the responses of her better nature.  Her
+sympathy yearned for one of her own sex, and she could do no more than
+proclaim the story to the world.  Accordingly she sent the letter to
+the editor of the Lancaster _Intelligence_, and therein it was
+published.
+
+"Newspapers of limited circulation may not revolutionize matters of
+great importance, but they have their sphere in detail, and when the
+aggregate is summed they accomplish more than the mighty engines of
+larger mediums.
+
+"It was so in this case--the Lancaster paper was about issuing an extra
+for temperance purposes, and this letter happened to go into the forme
+to help 'fill up,' as poor printers sometimes express it.  The
+Lancaster office was not poor, but the foreman did 'fill up' with the
+Ewing letter.  Rev. Samuel Bowman, of Wilkes-Barre, by chance saw a
+copy.  He knew the Slocums, and the entire history of the valley as it
+was given by tradition.
+
+"He was not present in the valley at the time, but {44} his heart
+warmed for the scenes and associations of early times in Wyoming.  He
+mailed one of the papers to a Slocum, a brother of the captive girl,
+and the effect produced was as if by magic.  Everybody was acquainted
+with the history of Frances, and all were interested in her fate.
+Sixty years had gone by since she was carried away, an innocent girl,
+and now the world had found the lost one.
+
+"There was one mark which could not be mistaken--little Frances when a
+child had played with a brother in the blacksmith's shop, and by a
+careless blow from the latter a finger was crushed in such a manner
+that it never regained its original form.
+
+"Mr. Isaac Slocum, accompanied by a sister and brother, sought an
+interview with the tanned woman, through the aid of an interpreter, and
+the first question asked, after an examination of the finger, was: 'How
+came that finger jambed?'  The reply was convincing and conclusive: 'My
+brother struck it with a hammer in the shop, a long time ago, before I
+was carried away.'
+
+"Here then at last, by this unmistakable token, the lost was found.
+Her memory proved to be unerring; the details of events sixty years old
+were perfect, and given in such a manner as to awaken in the hearts of
+the Slocum family warm emotions for the withered old woman.  Her life,
+although rude, had been a happy one, and no inducements were strong
+enough to persuade her to leave the camp-fires of her adoption.
+
+"By Act of Congress, Ma-con-a-qua, the Indian title of Frances Slocum,
+was granted one mile square of the reservation which was appointed to
+the Indians of Indiana, west of the Mississippi--to be held by herself
+during her life, and to revert to her heirs forever.  She died March
+9th, 1847, and was given Christian burial {45} in a beautiful spot
+where the romantic waters of the Missisinewa and Wabash rivers join
+their ripples on the way to the sea.
+
+"The story of the captive girl of Wyoming has been breathed around the
+hearths of the entire Christian world as one of the most fruitful in
+romance and song."
+
+
+
+Dwellings
+
+The habitations of the Indians of North America may be classed as
+community houses (using the term 'community' in the sense of comprising
+more than one family) and single or family dwellings.  "The house
+architecture of the northern tribes is of little importance, in itself
+considered; but as an outcome of their social condition, and for
+comparison with that of the southern village Indians, is highly
+important.  The typical community houses, as those of the Iroquois
+tribes, were 50 to 100 feet long by 16 to 18 wide, with frame of poles,
+and with sides and triangular roof covered with bark, usually of the
+elm.  The interior was divided into compartments, and a smoke-hole was
+left in the roof.  A Mohican house, similar in form, 14 by 60 feet, had
+the sides and roof made of rushes and chestnut bark, with an opening
+along the top of the roof from end to end.  The Mandan circular
+community house was usually about 14 feet in diameter.  It was
+supported by two series of posts and cross-beams, and the wide roof and
+sloping sides were covered with willow or brush matting and earth.  The
+fireplace was in the centre.  Morgan thinks that the oblong, round-roof
+houses of the Virginia and North Carolina tribes, seen and described by
+Captain John Smith and drawn by John White, were of the community
+order.  That some of them housed a number of families is distinctly
+{46} stated.  Morgan includes also in the community class the circular,
+dome-shaped earth lodges of Sacramento Valley and the L-form,
+tent-shaped, thatched lodges of the higher areas of California; but the
+leading examples of community houses are the large, sometimes massive,
+many-celled clusters of stone or adobe in New Mexico and Arizona known
+as _pueblos_.  These dwellings vary in form, some of those built in
+prehistoric times being semicircular, others oblong, around or
+enclosing a court or _plaza_.  These buildings were constructed usually
+in terrace form, the lower having a one-story tier of apartments, the
+next two stories, and so on to the uppermost tier, which sometimes
+constituted a seventh story.  The masonry consisted usually of small
+flat stones laid in adobe mortar and chinked with spalls; but sometimes
+large balls of adobe were used as building stones, or a double row of
+wattling was erected and filled in with grout, solidly tamped.  By the
+latter method, known as _pisé_ construction, walls 5 to 7 feet thick
+were sometimes built.  The outer walls of the lowest story were pierced
+only by small openings, access to the interior being gained by means of
+ladders, which could be drawn up if necessary, and of a hatchway in the
+roof.  It is possible that some of the elaborate structures of Mexico
+were developed from such hive-like buildings as those of the typical
+_pueblos_, the cells increasing in size toward the south, as suggested
+by Bandelier.  Chimneys appear to have been unknown in North America
+until after contact of the natives with Europeans, the hatchway in the
+roof serving the double purpose of entrance and flue.  Other forms,
+some 'community' and others not, are the following: The Tlingit, Haida,
+and some other tribes build substantial rectangular houses, with sides
+and ends formed of planks, and with the fronts elaborately carved and
+{47} painted with symbolic figures.  Directly in front of the house a
+totem pole is placed, and near by a memorial pole is erected.  These
+houses are sometimes 40 by 100 feet in the Nootka and Salish regions,
+and are occupied by a number of families.  Formerly some of the Haida
+houses are said to have been built on platforms supported by posts.
+Some of these seen by such early navigators as Vancouver were 25 or 30
+feet above ground, access being had by notched logs serving as ladders.
+Among the north-western Indian tribes, as the Nez Percés, the dwelling
+was a frame of poles covered with rush matting or with buffalo or elk
+skins.  The houses of the Californian tribes were rectangular or
+circular; of the latter, some were conical, others dome-shaped.  There
+was also formerly in use in various parts of California, and to some
+extent on the interior plateaus, a semi-subterranean earth-covered
+lodge known amongst the Maidu as _kum_.  The most primitive abodes were
+those of the Paiute and the Cocopa, consisting simply of brush shelters
+for summer, and for winter of a framework of poles bent together at the
+top and covered with brush, bark, and earth.  Somewhat similar
+structures are erected by the Pueblos as farm shelters, and more
+elaborate houses of the same general type are built by the Apache of
+Arizona.  As indicated by archæological researches, the circular
+wigwam, with sides of bark or mats, built over a shallow excavation in
+the soil, and with earth thrown against the base, appears to have been
+the usual form of dwelling in the Ohio valley and the immediate valley
+of the Mississippi in prehistoric and early historic times.  Another
+kind of dwelling, in use in Arkansas before the Discovery, was a
+rectangular structure with two rooms in front and one in the rear; the
+walls were of upright posts thickly plastered with clay on a sort of
+{48} wattle.  With the exception of the _pueblo_ structures, buildings
+of stone or adobe were unknown until recent times.  The dwellings of
+some of the tribes of the plains, such as the Sioux, Arapaho, Comanche,
+and Kiowa, were generally portable skin tents or _tipis_, but those of
+the Omaha, Osage, and some others were more substantial.  The dwellings
+of the Omaha, according to Miss Fletcher, 'are built by setting
+carefully selected and prepared posts together in a circle, and binding
+firmly with willows, then backing them with dried grass, and covering
+the entire structure with closely packed sods.  The roof is made in the
+same manner, having an additional support of an inner circle of posts,
+with crochets to hold the cross-logs which act as beams to the
+dome-shaped roof.  A circular opening in the centre serves as a
+chimney, and also to give light to the interior of the dwelling; a sort
+of sail is rigged and fastened outside of this opening to guide the
+smoke and prevent it from annoying the occupants of the lodge.  The
+entrance passage-way, which usually faces eastward, is from 6 to 10
+feet long, and is built in the same manner as the lodge.'  An important
+type is the Wichita grass hut, circular dome-shaped with conical top.
+The frame is built somewhat in panels formed by ribs and cross-bars;
+these are covered with grass tied on shingle fashion.  These grass
+lodges vary in diameter from 40 to 50 feet.  The early Florida houses,
+according to Le Moyne's illustrations published by De Bry, were either
+circular with dome-like roof, or oblong with rounded roof, like those
+of Secotan in North Carolina, as shown in John White's figures.  The
+frame was of poles covered with bark, or the latter was sometimes
+thatched.  The Chippeway usually constructed a conical or hemispherical
+framework of poles, covered with bark.  Formerly caves and
+rock-shelters {49} were used in some sections as abodes, and in the
+Pueblo region houses were formerly constructed in natural recesses or
+shelters in the cliffs, whence the designation cliff-dwellings.
+Similar habitations are still in use to some extent by the Tarahumare
+of Chihuahua, Mexico.  Cavate houses with several rooms were also hewn
+in the sides of soft volcanic cliffs; so numerous are these in Verde
+Valley, Arizona, and the Jemez plateau, New Mexico, that for miles the
+cliff-face is honeycombed with them.  As a rule the women were the
+builders of the houses where wood was the structural material, but the
+men assisted with the heavier work.  In the southern states it was a
+common custom to erect mounds as foundations for council-houses, for
+the chief's dwelling, or for structures designed for other official
+uses.  The erection of houses, especially those of a permanent
+character, was usually attended with great ceremony, particularly when
+the time for dedication came.  The construction of the Navaho _hogan_,
+for example, was done in accordance with fixed rules, as was the
+cutting and sewing of the _tipi_ among the Plains tribes, while the new
+houses erected during the year were usually dedicated with ceremony and
+feasting.  Although the better types of houses were symmetrical and
+well-proportioned, their builders had not learned the use of the square
+or the plumb-line.  The unit of measure was also apparently unknown,
+and even in the best types of ancient _pueblo_ masonry the joints of
+the stonework were not 'broken.'  The Indian names for some of their
+structures, as _tipi, wigwam, wickiup, hogan_, have come into use to a
+great extent by English-speaking people."[12]
+
+
+[12] _Bulletin 30_, Bureau of American Ethnology.
+
+
+[Illustration: An Earth Lodge.  By permission of the Bureau of American
+Ethnology]
+
+{50}
+
+Tribal Law and Custom
+
+There is but little exact data available respecting the social polity
+of the Red Race of North America.  Kinship appears to have been the
+basis of government among most of the tribes, and descent was traced
+both through the male and female line, according to locality.  In most
+tribes military and civil functions were carefully distinguished from
+each other, the civil government being lodged in the hands of chiefs of
+varying grades.  These chiefs were elected by a tribal council, and
+were not by virtue of their office military leaders.  Every village or
+group was represented in the general council by a head-man, who was
+sometimes chosen by the priests.  Secret societies exercised a powerful
+sway.
+
+
+
+Hunting
+
+Hunting was almost the sole occupation of the males of the Indian
+tribes.  So much were they dependent on the produce of the chase for
+their livelihood that they developed the pursuit of game into an art.
+In commerce they confined themselves to trading in skins and furs; but
+they disposed of these only when their personal or tribal requirements
+had been fully satisfied.  When the tribe had returned from its summer
+hunting expedition, and after the spoils of the chase had been
+faithfully distributed among its members--a tribal custom which was
+rigorously adhered to--ceremonial rites were engaged in and certain
+sacred formulæ were observed.  In hunting game the Indians usually
+erected pens or enclosures, into which the beasts were driven and
+slaughtered.  Early writers believed that they fired the prairie grass
+and pressed in upon the panic-stricken herd; but this is contradicted
+by the Indians {51} themselves, who assert that fire would be injurious
+to the fur of the animals hunted.  Indeed, such an act, causing a herd
+to scatter, was punishable by death.  In exceptional cases, however,
+the practice might be resorted to in order to drive the animals into
+the woods.  In pursuing their prey it was customary for the tribe to
+form a circle, and thus prevent escape.  The most favourable months for
+hunting were June, July, and August, when the animals were fat and the
+fur of rich quality.  To the hunter who had slain the animal the tribe
+awarded the skin and part of the carcass.  The other portions were
+usually divided among the inhabitants of the village.  As a result of
+this method of sharing there was very little waste.  The flesh, which
+was cut into thin slices, was hung up to dry in the sun on long poles,
+and rolled up and stored for winter use.  The pelts were used in the
+making of clothing, shields, and bags.  Ropes, tents, and other
+articles were also prepared from the skins.  Bowstrings and
+sewing-thread were made from the sinews, and drinking-cups were shaped
+out of the larger bones.
+
+Among the methods employed in capturing game was the setting of traps,
+into which the animal was decoyed.  A more primitive method of taking
+animals by the hand was largely in use.  The hunter would steal upon
+his prey in the dead of night, using the utmost cunning and agility,
+and seize upon the unwary bird or sleeping animal.  The Indians were
+skilled in climbing and diving, and, employing the art of mimicry, in
+which they attained great proficiency, they would surround a herd of
+animals and drive them into a narrow gorge out of which they could not
+escape.  Their edged weapons, fashioned from stone, bones, and reeds,
+and used with great skill, assisted them {52} effectually when brought
+to close quarters with their prey.  Dogs, although not regularly
+trained, they found of much value in the hunt, especially for tracking
+down the more swift and savage beasts.  With the assistance of fire the
+hunter's conquest over the animal became assured.  His prey would be
+driven out of its hiding-place by smoke, or the torch would dazzle it.
+Drugging animals with poisonous roots and polluting streams to capture
+fish were largely practised.  The use of nets and scoops for taking
+animals from the water and the fashioning of rakes for securing worms
+from the earth were other methods employed to obtain food.  The use of
+the canoe gave rise to the invention of the harpoon.
+
+The wandering habits of their game and the construction of fences were
+obstacles which strengthened their perception and gave excellent
+training for the hunt.  The variety of circumstances with which they
+had to meet caused them to prepare or devise the many weapons and
+snares to which they resorted.  Certain periods or seasons of the year
+were observed for the hunting of particular animals, each of which
+figured as a token or heraldic symbol of a tribe or _gens_.
+
+Schoolcraft, in an accurate and entertaining account of Indian hunting
+in his _Historical and Statistical Information respecting the Indian
+Tribes_, says:
+
+"The simplest of all species of hunting is perhaps the art of hunting
+the deer.  This animal, it is known, is endowed with the fatal
+curiosity of stopping in its flight to turn round and look at the
+object that disturbed it; and as this is generally done within
+rifle-range, the habit is indulged at the cost of its life; whereas, if
+it trusted unwaveringly to its heels, it would escape.
+
+"One of the most ingenious modes of hunting the {53} deer is that of
+_fire-hunting_, which is done by descending a stream in a canoe at
+night with a flambeau.  In the latter part of spring and summer the
+Indian hunters on the small interior rivers take the bark of the elm or
+cedar, peeling it off whole, for five or six feet in length, and,
+turning it inside out, paint the outer surface black with charcoal.  It
+is then pierced with an orifice to fit it on the bow of the canoe, so
+as to hide the sitter; then a light or torch is made by small rolls,
+two or three feet long, of twisted birch bark (which is very
+inflammable), and this is placed on the extreme bow of the boat, a
+little in front of the bark screen, in which position it throws its
+rays strongly forward, leaving all behind in darkness.  The deer, whose
+eyes are fixed on the light as it floats down, is thus brought within
+range of the gun.  Swans are hunted in the same way.
+
+"The mazes of the forest are, however, the Indian hunter's peculiar
+field of action.  No footprint can be impressed there with which he is
+not familiar.  In his temporary journeys in the search after game he
+generally encamps early, and sallies out at the first peep of day on
+his hunting tour.  If he is in a forest country he chooses his ambush
+in valleys, for the plain reason that all animals, as night approaches,
+come into the valleys.  In ascending these he is very careful to take
+that side of a stream which throws a shadow from it, so that he may
+have a clear view of all that passes on the opposite side, while he is
+himself screened by the shadow.  But he is particularly on the alert to
+take this precaution if he is apprehensive of lurking foes.  The tracks
+of an animal are the subject of the minutest observation; they tell him
+at a glance the species of animal that has passed, the time that has
+elapsed, and the course it has pursued.  If the surface of the earth be
+moist, the indications are {54} plain; if it be hard or rocky, they are
+drawn from less palpable but scarcely less unmistakable signs.
+
+"One of the largest and most varied days' hunt of which we are apprised
+was by a noted Chippeway hunter, named Nokay, on the upper Mississippi,
+who, tradition asserts, in one day, near the mouth of the Crow Wing
+River, killed sixteen elk, four buffaloes, five deer, three bears, one
+lynx, and a porcupine.  This feat has doubtless been exceeded in the
+buffalo ranges of the south-west, where the bow and arrow is known to
+have been so dexterously and rapidly applied in respect to that animal;
+but it is seldom that the chase in forest districts is as successful as
+in this instance.
+
+"On one occasion the celebrated chief Wabojeeg went out early in the
+morning, near the banks of Lake Superior, to set martin-traps.  He had
+set about forty, and was returning to his wigwam, armed with his
+hatchet and knife only, when he encountered a buck moose.  He sheltered
+himself behind trees, retreating; but as the animal pursued, he picked
+up a pole, and, unfastening his moccasin-strings, tied the knife firmly
+to the pole.  He then took a favourable position behind a tree and
+stabbed the animal several times in the throat and breast.  At length
+it fell, and he cut out and carried home the tongue as a trophy of his
+prowess.
+
+"In 1808, Gitshe Iawba, of Kewywenon, Lake Superior, killed a
+three-year-old moose of three hundred pounds weight.  It was in the
+month of February, and the snow was so soft, from a partial thaw, that
+the _agim_, or snow-shoes, sank deep at every step.  After cutting up
+the animal and drawing out the blood, he wrapped the flesh in the skin,
+and, putting himself under it, rose up erect.  Finding he could bear
+the weight, he then took a litter of nine pups in a blanket upon his
+right {55} arm, threw his wallet on top of his head, and, putting his
+gun over his left shoulder, walked six miles to his wigwam.  This was
+the strongest man that has appeared in the Chippeway nation in modern
+times.
+
+"In 1827, Annimikens, of Red River of the North, was one day quite
+engrossed in looking out a path for his camp to pass, when he was
+startled by the sharp snorting of a grizzly bear.  He immediately
+presented his gun and attempted to fire; but, the priming not igniting,
+he was knocked by the animal, the next instant, several steps backward,
+and his gun driven full fifteen feet through the air.  The bear then
+struck him on one cheek and tore away a part of it.  The little
+consciousness he had left told him to be passive, and manifest no signs
+of life.  Fortunately, the beast had satiated his appetite on the
+carcass of a buffalo near by.  Having clawed his victim at pleasure, he
+then took him by the neck, dragged him into the bushes, and there left
+him.  Yet from such a wound the Indian recovered, though a disfigured
+man, and lived to tell me the story with his own lips.
+
+"Relations of such hunting exploits and adventures are vividly repeated
+in the Indian country, and constitute a species of renown which is
+eagerly sought by the young."
+
+
+
+Costume
+
+The picturesque costume of the Red Man is so original in character as
+to deserve more than passing mention.  An authority on Indian costume,
+writing in _Bulletin 30_ of the Bureau of American Ethnology, says:
+
+"The tribes of Northern America belong in general to the wholly clothed
+peoples, the exceptions being those inhabiting the warmer regions of
+the southern {56} United States and the Pacific coast, who were
+semi-clothed.  Tanned skin of the deer family was generally the
+material for clothing throughout the greater part of the country.  The
+hide of the buffalo was worn for robes by tribes of the plains, and
+even for dresses and leggings by older people, but the leather was too
+harsh for clothing generally, while elk- or moose-skin, although soft,
+was too thick.  Fabrics of bark, hair, fur, mountain-sheep wool, and
+feathers were made in the North Pacific, Pueblo, and southern regions,
+and cotton has been woven by the Hopi from ancient times.  Climate,
+environment, elevation, and oceanic currents determined the materials
+used for clothing as well as the demand for clothing.  Sinew from the
+tendons of the larger animals was the usual sewing material, but fibres
+of plants, especially the agave, were also employed.  Bone awls were
+used in sewing; bone needles were rarely employed and were too large
+for fine work.  The older needlework is of exceptionally good character
+and shows great skill with the awl.  Unlike many other arts, sewing was
+practised by both sexes, and each sex usually made its own clothing.
+The typical and more familiar costume of the Indian man was of tanned
+buckskin, and consisted of a shirt, a breech-cloth, leggings tied to a
+belt or waist-strap, and low moccasins.  The shirt, which hung free
+over the hips, was provided with sleeves and was designed to be drawn
+over the head.  The woman's costume differed from that of the man in
+the length of the shirt, which had short sleeves hanging loosely over
+the upper arm, and in the absence of the breech-cloth.  Women also wore
+the belt to confine the garment at the waist.  Robes of skin, woven
+fabrics, or of feathers were also worn, but blankets were substituted
+for these later.  The costume presented tribal differences in cut,
+colour, and ornamentation.  The free edges were {57} generally fringed,
+and quill embroidery and beadwork, painting, scalp-locks, tails of
+animals, feathers, claws, hoofs, shells, etc., were applied as
+ornaments or charms.  The typical dress of the Pueblo Indians is
+generally similar to that of the Plains tribes, except that it is made
+largely of woven fabrics.
+
+"Among the Pacific coast tribes, and those along the Mexican border,
+the Gulf, and the Atlantic coast, the customary garment of women was a
+fringe-like skirt of bark, cord, strung seeds, or peltry, worn around
+the loins.  In certain seasons or during special occupations only the
+loin-band was worn.  For occasional use in cooler weather a skin robe
+or cape was thrown about the shoulders, or, under exceptional
+conditions, a large robe woven of strips of rabbit-skin.  Ceremonial
+costume was much more elaborate than that for ordinary wear.  Moccasins
+and leggings were worn throughout much of this area, but in the warmer
+parts and in California their use was unusual.  Some tribes near the
+Mexican boundary wear sandals, and sandal-wearing tribes once ranged
+widely in the south-west.  These have also been found in Kentucky
+caverns.  Hats, usually of basketry, were worn by many Pacific coast
+tribes.  Mittens were used by the Eskimo and other tribes of the far
+north.  Belts of various materials and ornamentation not only confined
+the clothing, but supported pouches, trinket-bags, paint-bags, etc.
+Larger pouches and pipe-bags of fur or deer-skin, beaded or ornamented
+with quill-work, and of plain skin, netting, or woven stuff, were slung
+from the shoulder.  Necklaces, earrings, charms, and bracelets in
+infinite variety formed a part of the clothing, and the wrist-guard to
+protect the arm from the recoil of the bowstring was general.
+
+"Shortly after the advent of whites Indian costume {58} was profoundly
+modified over a vast area of America by the copying of European dress
+and the use of traders' stuffs.  Knowledge of prehistoric and early
+historic primitive textile fabrics has been derived from impressions of
+fabrics on pottery, and from fabrics themselves that have been
+preserved by charring in fire, contact with copper, or protection from
+the elements in caves.
+
+[Illustration: Omaha Woman's Costume.  By permission of the Bureau of
+American Ethnology]
+
+"A synopsis of the costumes worn by tribes living in the several
+geographical regions of northern America follows.  The list is
+necessarily incomplete, for on account of the abandonment of tribal
+costumes the data are chiefly historical.
+
+
+"ATHAPASCAN.  _Mackenzie and Yukon_--Men: Shirt-coat,
+legging-moccasins, breech-cloth, hat and hood.  Women: Long shirt-coat,
+legging-moccasins, belt.
+
+"ALGONQUIAN-IROQUOIS.  _Northern_--Men: Robe, shirt-coat, long-coat,
+trousers, leggings, moccasins, breech-cloth, turban.  _Virginia_--Men
+and women: Cloak, waist-garment, moccasins, sandals (?), breech-cloth
+(?).  _Western_--Men: Robe, long dress-shirt, long leggings, moccasins,
+bandolier-bag.  Women: Long dress-shirt, short leggings, moccasins,
+belt.  _Arctic_--Men: Long coat, open in front, short breeches,
+leggings, moccasins, gloves or mittens, cap or headdress.  Women: Robe,
+shirt-dress, leggings, moccasins, belt, cap, and sometimes a
+shoulder-mantle.
+
+"SOUTHERN or MUSKHOGEAN.  _Seminole_--Men: Shirt, over-shirt, leggings,
+moccasins, breech-cloth, belt, turban.  Formerly the Gulf tribes wore
+robe, waist-garment, and occasionally moccasins.
+
+"PLAINS.  Men: Buffalo robe, shirt to knees or longer, breech-cloth,
+thigh-leggings, moccasins, headdress.  Women: Long shirt-dress with
+short ample cape sleeves, belt, leggings to the knees, moccasins.
+
+"NORTH PACIFIC.  _Chilkat_--Men: Blanket or bark mat robe, shirt-coat
+(rare), legging-moccasins, basket hat.  Women: Tanned skin
+shoulder-robe, shirt-dress with sleeves, fringed apron, leggings (?),
+moccasins, breech-cloth (?).
+
+"WASHINGTON-COLUMBIA, _Salish_--Men: Robe, head-band, and, rarely,
+shirt-coat, leggings, moccasins, breech-cloth.  Women: Long
+shirt-dress, apron, and, rarely, leggings, breech-cloth, moccasins.
+
+{59}
+
+"SHOSHONEAN.  Same as the Plains tribes.
+
+"CALIFORNIA-OREGON.  _Hupa_--Men: Robe, and waist-garment on occasion,
+moccasins (rarely); men frequently and old men generally went entirely
+naked.  Women: Waist-garment and narrow aprons; occasionally robe-cape,
+like Pueblo, over shoulders or under arms, over breast; basket cap;
+sometimes moccasins.  _Central California_--Men: Usually naked; robe,
+network cap, moccasins, and breech-cloth occasionally.  Women:
+Waist-skirt of vegetal fibre or buckskin, and basketry cap; robe and
+moccasins on occasion.
+
+"SOUTH-WESTERN.  _Pueblo_--Men: Blanket or rabbit-skin or feather robe,
+shirt with sleeves, short breeches partly open on outer sides,
+breech-cloth, leggings to knees, moccasins, hair-tape, and head-band.
+Women: Blanket fastened over one shoulder, extending to knees; small
+calico shawl over blanket thrown over shoulders; legging-moccasins,
+belt.  Sandals formerly worn in this area.  Snow-moccasins of fur
+sometimes worn in winter.  _Apache_--Men: Same as on plains.  Women:
+Same, except legging-moccasins with shield toe.  _Navaho_--Now like
+Pueblo; formerly like Plains tribes.
+
+"GILA-SONORA.  _Cocopa and Mohave_--Men: Breech-cloth, sandals,
+sometimes head-band.  Women: Waist-garments, usually of fringed bark,
+front and rear.  _Pima_--Same as Plains; formerly cotton robe,
+waist-cloth and sandals."
+
+
+
+Face-Painting
+
+A first-hand account of how the Indian brave decorated his face cannot
+but prove of interest.  Says a writer who dwelt for some time among the
+Sioux:[13]
+
+
+[13] J. G. Kohl, _Kitchi-gami_ (1860).
+
+
+"Daily, when I had the opportunity, I drew the patterns their faces
+displayed, and at length obtained a collection, whose variety even
+astonished myself.  The strange combinations produced in the
+kaleidoscope may be termed weak when compared to what an Indian's
+imagination produces on his forehead, nose, and cheek.  I will try to
+give some account of them as far as words will reach.  Two things
+struck me most in their arrangement of colour.  First, the fact that
+they did not trouble themselves at all about the natural divisions {60}
+of the face; and, secondly, the extraordinary mixture of the graceful
+and the grotesque.  At times, it is true, they did observe those
+natural divisions produced by nose, eyes, mouth, etc.  The eyes were
+surrounded with regular coloured circles; yellow or black stripes
+issued harmoniously and equidistant from the mouth; over the cheeks ran
+a semicircle of green dots, the ears forming the centre.  At times,
+too, the forehead was traversed by lines running parallel to the
+natural contour of that feature; this always looked somewhat human, so
+to speak, because the fundamental character of the face was unaltered.
+Usually, however, these regular patterns do not suit the taste of the
+Indians.  They like contrasts, and frequently divide the face into two
+halves, which undergo different treatment; one will be dark--say black
+or blue--but the other quite light, yellow, bright red, or white: one
+will be crossed by thick lines made by the forefingers, while the other
+is arabesque, with extremely fine lines, produced by the aid of a brush.
+
+"This division is produced in two different ways.  The line of
+demarcation sometimes runs down the nose, so that the right cheek and
+side are buried in gloom, while the left looks like a flower-bed in the
+sunshine.  At times, though, they draw the line across the nose, so
+that the eyes glisten out of the dark colour, while all beneath the
+nose is bright and lustrous.  It seems as if they wished to represent
+on their faces the different phases of the moon.  I frequently inquired
+whether there was any significance in these various patterns, but was
+assured it was a mere matter of taste.  They were simple arabesques,
+like their squaws' work on the moccasins, girdles, tobacco-pouches, etc.
+
+"Still there is a certain symbolism in the use of the colours.  Thus,
+red generally typifies joy and festivity; {61} and black mourning.
+When any very melancholy death takes place, they rub a handful of
+charcoal over the entire face.  If the deceased is only a distant
+relative, a mere trellis-work of black lines is painted on the face;
+they have also a half-mourning, and only paint half the face black.
+Red is not only their joy, but also their favourite colour.  They
+generally cover their face with a coating of bright red, on which the
+other colours are laid; for this purpose they employ vermilion, which
+comes from China, and is brought them by the Indian traders.  However,
+this red is by no means _de rigueur_.  Frequently the ground colour is
+a bright yellow, for which they employ chrome-yellow, obtained from the
+trader.
+
+"They are also very partial to Prussian blue, and employ this colour
+not only on their faces, but as a type of peace on their pipes; and as
+the hue of the sky, on their graves.  It is a very curious fact, by the
+way, that hardly any Indian can distinguish blue from green.  I have
+seen the sky which they represent on their graves by a round arch, as
+frequently of one colour as the other.  In the Sioux language _toya_
+signifies both green and blue; and a much-travelled Jesuit Father told
+me that among many Indian tribes the same confusion prevails.  I have
+also been told that tribes have their favourite colours, and I am
+inclined to believe it, although I was not able to recognize any such
+rule.  Generally all Indians seem to hold their own native copper skin
+in special affection, and heighten it with vermilion when it does not
+seem to them sufficiently red.
+
+"I discovered during a journey I took among the Sioux that there is a
+certain national style in this face-painting.  They were talking of a
+poor Indian who had gone mad, and when I asked some of his {62}
+countrymen present in what way he displayed his insanity, they said,
+'Oh, he dresses himself up so funnily with feathers and shells; he
+paints his face so comically that it is enough to make one die of
+laughing.'  This was said to me by persons so overladen with feathers,
+shells, green and vermilion, Prussian blue, and chrome-yellow, that I
+could hardly refrain from smiling.  Still, I drew the conclusion from
+it that there must be something conventional and typical in their
+variegated style which might be easily infringed."
+
+
+
+Indian Art
+
+If the Red Race of North America did not produce artistic work of an
+exalted order it at least evolved a distinctive and peculiar type of
+art.  Some of the drawings and paintings on the walls of the brick
+erections of the southern tribes and the heraldic and religious symbols
+painted on the skin-covered lodges of the Plains people are intricate
+and rhythmic in plan and brilliant in colouring.  The houses of the
+north-west coast tribes, built entirely of wood, are supported by
+pillars elaborately carved and embellished to represent the totem or
+tribal symbol of the owner.  On both the interior and exterior walls
+brilliantly coloured designs, usually scenes from Indian mythology, are
+found.
+
+The decoration of earthenware was and is common to most of the tribes
+of North America, and is effected both by carving and stamping.  It is
+in the art of carving that the Indian race appears to have achieved its
+greatest æsthetic triumph.  Many carved objects are exceedingly
+elaborate and intricate in design, and some of the work on stone pipes,
+masks, and household utensils and ornaments has won the highest
+admiration of European masters of the art.  Indeed, {63} many of the
+pipes and claystone carvings of the Chimpseyans and Clallams of
+Vancouver, and the Chippeways and Babeens, are by no means inferior to
+the best specimens of European mediæval carved work.
+
+In the potter's art the Indian people often exhibit great taste, and
+the tribes of the Mississippi valley and the Pueblo Indians had made
+exceptional progress in plaster design.  As has already been mentioned,
+the mound-builders displayed considerable skill in metalwork, and the
+stamped plates of copper taken from the earthen pyramids which they
+raised strikingly illustrate the fact that Indian art is the growth and
+outcome of centuries of native effort and by no means a thing of
+yesterday.
+
+In weaving, needlework of all kinds, bead-work, and feather-work the
+Indians show great taste.  Most of the designs they employ are
+geometric in plan.  In feather-work especially the aboriginal peoples
+of the whole American continent excel.  Rank was indicated among the
+Plains tribes either by the variety and number of feathers worn or by
+the manner of mounting or notching them.
+
+The aboriginal art of North America is in the highest degree symbolic
+and mythologic.  It is thus entirely removed from any taint of
+materialism, and had it been permitted to evolve upon its own peculiar
+lines it might have developed a great measure of idealistic excellence.
+
+
+
+Warfare
+
+In the art of guerrilla warfare the Indians have always shown
+exceptional skill.  Armed with bow and arrow, a war-club, or a
+tomahawk, they carried on a fierce resistance to the incursions of the
+white man.  These weapons were artistically shaped and moulded, and
+{64} were eminently suited to their owner's mode of fighting.  But as
+they came more into contact with the whites the natives displayed a
+particular keenness to obtain firearms and gunpowder, steel knives and
+hatchets.  They dispensed with their own rude if effective implements
+of war, and, obtaining the coveted weapons by making successful raids
+upon the camps of their enemies, they set themselves to learn how to
+use them.  So mysterious did gunpowder appear to them that they
+believed it to possess the property of reproduction, and planted it in
+the earth in the hope that it would yield a supply for their future
+needs.  In attacking the settlers they used many ingenious artifices to
+entrap or ambuscade them.  These methods, naturally, proved successful
+against the whites, who had yet to learn Indian war-craft, but soon the
+settlers learned to adopt the same devices.  The Indian would imitate
+the cry of the wild goose to attract the white hunter into the woods,
+where he would spring upon him.  He would also reverse his snow-shoes
+in winter, to make it appear to the settler that he was retreating.
+Covering themselves with twigs to look like a bush was another method
+adopted by Indian spies.  Occasionally they would approach the white
+man apparently in a spirit of friendliness, only to commit some act of
+treachery.  Block-houses were built by the settlers as a means of
+defence against Indian nocturnal surprises, and into these the women
+and children were hurried for safety.  But the perseverance of the
+white man and the declining birth-rate of the Indian tribes began to
+create a new situation.  Driven repeatedly from one part of the country
+to another, and confined to a limited territory in which to live, hunt,
+and cultivate the soil, the Indians finally adopted a less aggressive
+attitude to those whom they at first, and {65} for some time after
+their settlement, regarded with suspicion and resentment.
+
+Although the methods of warfare differed with the various tribes, the
+general scheme of operations was usually dictated by the council of
+chiefs, in whose hands the making of peace and war also lay.  The
+campaign was generally prefaced by many eloquent harangues from the
+leaders, who gradually wrought the braves into a fury of resentment
+against their enemies.  The ceremony of the war-dance was then
+proceeded with.  Ranged in a circle, the warriors executed a kind of
+shuffle, occasionally slowly gyrating, with gestures and movements
+obviously intended to imitate those of some bird or beast,[14] and
+grunting, clucking, and snarling the while.  This ceremony was always
+undertaken in full panoply of war-paint and feathers.  Subsequently the
+braves betook themselves to the 'war-path.'  If the campaign was
+undertaken in wooded country, they marched in single file.[15]  The
+most minute attention was paid to their surroundings to prevent
+ambuscade.  The slightest sound, even the snapping of a twig, was
+sufficient to arrest their attention and cause them to halt.  Alert,
+suspicious, and with every nerve strung to the highest point of
+tension, they proceeded with such exceeding caution that to surprise
+them was almost impossible.  Should a warrior become isolated from the
+main body and be attacked and fatally wounded, he regarded it as
+essential to the safety of his comrades to utter a piercing shriek,
+which reverberated far through the forest ways and placed the rest of
+the band on their guard.  This was known as the 'death-whoop.'
+
+
+[14] Perhaps their personal or tribal totems.  See "Totemism," pp.
+80-86.
+
+[15] Hence the expression 'Indian file.'
+
+
+When the campaign was undertaken in prairie or open {66} country, the
+method usually employed was that of night attack; but if for any reason
+this could not be successfully made, a large circle was drawn round the
+place to be assailed, and gradually narrowed, the warriors who composed
+it creeping and wriggling through the grass, and when sufficiently near
+rising and rushing the camp or fort with wild war-cries.  If a stout
+defence with firearms was anticipated, the warriors would surround the
+objective of attack on horseback, and ride round and round the fated
+position, gradually picking off the defenders with their rifles or
+arrows as the opportunity presented itself.  Once the place was stormed
+the Indian brave neither asked nor gave quarter, at least so far as its
+male defenders were concerned.  These were at once slain and scalped,
+the latter sanguinary process being effected by the brave placing his
+knees on his enemy's shoulders, describing a rapid circle with his
+knife in the centre of the victim's head, seizing the portion of the
+scalp thus loosened, and quickly detaching it.
+
+Schoolcraft, dealing with the subject of Indian warfare, a matter upon
+which he was well qualified to speak, writes:[16]
+
+
+[16] _Historical and Statistical Information respecting the Indian
+Tribes_.
+
+
+"Success in war is to the Indian the acme of glory, and to learn its
+arts the object of his highest attainment.  The boys and youths acquire
+the accomplishment at an early period of dancing the war-dance; and
+although they are not permitted to join its fascinating circle till
+they assume the envied rank of actual warriors, still their early
+sports and mimic pastimes are imitations of its various movements and
+postures.  The envied eagle's feather is the prize.  For this the
+Indian's talent, subtlety, endurance, bravery, persevering fasts, and
+what may be called religious penances and observances are made.
+
+
+{67}
+
+"The war-path is taken by youths at an early age.  That age may be
+stated, for general comparison, to be sixteen; but, without respect to
+exact time, it is always after the primary fast, during which the youth
+chooses his personal guardian or _monedo_--an age when he first assumes
+the duties of manhood.  It is the period of the assumption of the
+three-pointed blanket, the true toga of the North American Indian.
+
+"The whole force of public opinion, in our Indian communities, is
+concentrated on this point; its early lodge teachings (such as the
+recital of adventures of bravery), its dances, its religious rites, the
+harangues of prominent actors, made at public assemblages (such as is
+called 'striking the post'), all, in fact, that serves to awaken and
+fire ambition in the mind of the savage, is clustered about the idea of
+future distinction in war.
+
+"... The Indian has but one prime honour to grasp; it is triumph in the
+war-path; it is rushing upon his enemy, tearing the scalp reeking from
+his head, and then uttering his terrific _sa-sa-kuon_ (death-whoop).
+For this crowning act he is permitted to mount the honoured feather of
+the war-eagle--the king of carnivorous birds.  By this mark he is
+publicly known, and his honours recognized by all his tribe, and by the
+surrounding tribes whose customs assimilate.
+
+"When the scalp of an enemy has been won, very great pains are taken to
+exhibit it.  For this purpose it is stretched on a hoop and mounted on
+a pole.  The inner part is painted red, and the hair adjusted to hang
+in its natural manner.  If it be the scalp of a male, eagle's feathers
+are attached to denote _that_ fact.  If a female, a comb or scissors is
+hung on the frame.  In this condition it is placed in the hands of an
+old woman, who bears it about in the scalp-dance, while opprobrious
+epithets are uttered against the tribe from which it was {68} taken.
+Amidst these wild rejoicings the war-cry is vociferated, and the
+general sentiment with old and young is: 'Thus shall it be done to our
+enemies.'
+
+"The feather of the eagle is the highest honour that a warrior can
+wear, and a very extravagant sum is sometimes given to procure one.
+The value of a horse has been known to be paid.  The mode in which a
+feather is to be cut and worn is important to be noticed.
+
+"The scale of honour with the several tribes may vary, but the
+essential features are the same.  Among the Dakota tribes an eagle's
+feather with a red spot denotes that the wearer has killed an enemy, a
+notch cut in it and edges of the feather painted red indicates that the
+throat of an enemy has been cut.  Small consecutive notches on the
+front side of the feather, without paint, denote that the wearer is the
+third person that has touched the dead body; both edges notched, that
+he is the fourth person who has touched it; and the feather partly
+denuded that he is the fifth person that has touched the slain.
+
+"On the blanket or buffalo robe worn by the Dakota Indian a red or
+black hand is often seen painted.  The red hand indicates that the
+wearer has been wounded by his enemy, the black hand that he has slain
+his enemy.
+
+"The warlike tribe of the Chippeways, on the sources of the
+Mississippi, who, from a national act in their history, bear the
+distinctive name of Pillagers, award a successful warrior who shoots
+down and scalps his enemy three feathers; and for the still more
+dangerous act of taking a wounded prisoner on the field, five--for they
+conceive that a wounded enemy is desperate, and will generally reserve
+his fire for a last act of vengeance, if he die the moment after.
+Those of the war-party who come up immediately and strike the {69}
+enemy, so as to get marks of blood on their weapons, receive two
+feathers; for it is customary for as many as can to perform this
+act....  Those who have been of the war-party, and merely _see_ the
+fight, although they may have no blood-marks of which to boast as
+honours, and may even have lacked promptness in following the leader
+closely, are yet allowed to mount one feather.  These honours are
+publicly awarded; no one dares to assume them without authority, and
+there are instances where the feathers falsely assumed have been pulled
+violently from their heads in a public assemblage of the Indians.  They
+never, however, blame each other for personal acts denoting cowardice
+or any species of timidity while on the war-path, hoping by this
+elevated course to encourage the young men to do better on another
+occasion.
+
+"All war-parties consist of volunteers.  The leader, or war-captain,
+who attempts to raise one must have some reputation to start on.  His
+appeals, at the assemblages for dancing the preliminary war-dance, are
+to the principles of bravery and nationality.  They are brief and to
+the point.  He is careful to be thought to act under the guidance of
+the Great Spirit, of whose secret will he affects to be apprised in
+dreams, or by some rites.
+
+"The principle of enlistment is sufficiently well preserved.  For this
+purpose, the leader who proposes to raise the war-party takes the
+war-club in his hands, smeared with vermilion, to symbolize blood, and
+begins his war-song.  I have witnessed several such scenes.  The songs
+are brief, wild repetitions of sentiments of heroic deeds, or
+incitements to patriotic or military ardour.  They are accompanied by
+the drum and rattle, and by the voice of one or more choristers.  They
+are repeated slowly, sententiously, and with a measured {70} cadence,
+to which the most exact time is kept.  The warrior stamps the ground as
+if he could shake the universe.  His language is often highly
+figurative, and he deals with the machinery of the clouds, the flight
+of carnivorous birds, and the influence of spiritual agencies, as if
+the region of space were at his command.  He imagines his voice to be
+heard in the clouds; and while he stamps the ground with well-feigned
+fury, he fancies himself to take hold of the 'circle of the sky' with
+his hands.  Every few moments he stops abruptly in his circular path,
+and utters the piercing war-cry.
+
+"He must be a cold listener who can sit unmoved by these appeals.  The
+ideas thrown out succeed each other with the impetuosity of a torrent.
+They are suggestive of heroic frames of mind, of strong will, of
+burning sentiment.
+
+  "'Hear my voice, ye warlike birds!
+  I prepare a feast for you to batten on;
+  I see you cross the enemy's lines;
+  Like you I shall go.
+  I wish the swiftness of your wings;
+  I wish the vengeance of your claws;
+  I muster my friends;
+  I follow your flight.
+  Ho, ye young men that are warriors,
+  Look with wrath on the battlefield!'
+
+
+"Each warrior that rises and joins the war-dance thereby becomes a
+volunteer for the trip.  He arms and equips himself; he provides his
+own sustenance; and when he steps out into the ring and dances, he
+chants his own song, and is greeted with redoubling yells.  These
+ceremonies are tantamount to 'enlistment,' and no young man who thus
+comes forward can honourably withdraw.
+
+"The sentiments of the following song were uttered by the celebrated
+Wabojeeg, as the leader of the {71} Chippeways, after a victory over
+the combined Sioux and Sauks and Foxes, at the Falls of St. Croix,
+during the latter part of the seventeenth century:
+
+  I
+
+  "'Hear my voice, ye heroes!
+  On that day when our warriors sprang
+  With shouts on the dastardly foe,
+  Just vengeance my heart burned to take
+  On the cruel and treacherous breed,
+      The Bwoin--the Fox--the Sauk.
+
+  II
+
+  "'And here, on my breast, have I bled!
+  See--see! my battle scars!
+  Ye mountains, tremble at my yell!
+      I strike for life.
+
+  III
+
+  "'But who are my foes?  They shall die,
+  They shall fly o'er the plains like a fox;
+  They shall shake like a leaf in the storm.
+  Perfidious dogs! they roast our sons with fire!
+
+  IV
+
+  "'Five winters in hunting we'll spend,
+  While mourning our warriors slain,
+  Till our youth grown to men
+  For the battle-path trained,
+  Our days like our fathers we'll end.
+
+  V
+
+  "'Ye are dead, noble men! ye are gone,
+  My brother--my fellow--my friend!
+  On the death-path where brave men must go
+  But we live to revenge you!  We haste
+  To die as our forefathers died.'
+
+
+"In 1824, Bwoinais, a Chippeway warrior of Lake Superior, repeated to
+me, with the appropriate tunes, the following war-songs, which had been
+uttered {72} during the existing war between that nation and the
+Dakotas:
+
+  I
+
+  "'Oshawanung undossewug
+  Penasewug ka baimwaidungig.'
+  [From the south--they come, the warlike birds--
+  Hark! to their passing screams.]
+
+  II
+
+  "'Todotobi penaise
+  Ka dow Wiawwiaun.'
+  [I wish to have the body of the fiercest bird,
+  As swift--as cruel--as strong.]
+
+  III
+
+  "'Ne wawaibena, neowai
+  Kagait ne minwaindum
+  Nebunaikumig tshebaibewishenaun.'
+  [I cast my body to the chance of battle.
+  Full happy am I, to lie on the field--
+  On the field over the enemy's line.]"
+
+
+
+The Indian Wife and Mother
+
+The position of women among the North American Indians is distinctly
+favourable, when the general circumstances of their environment are
+considered.  As with most barbarian people, the main burden of the work
+of the community falls upon them.  But in most cases the bulk of the
+food-supply is provided by the men, who have often to face long and
+arduous hunting expeditions in the search for provender.  The labour of
+planting and digging seed, of hoeing, harvesting, and storing crops, is
+invariably borne by the women.  In the more accessible Indian territory
+of North America, however, the practice of agriculture is falling into
+desuetude, and the aborigines are becoming accustomed {73} to rely to a
+great extent on a supply of cereals from outside sources.
+
+In the art of weaving Indian women were and are extremely skilful.  In
+the southern regions the Hopi women have woven cotton garments from
+time immemorial.
+
+Among the various tribes the institution of marriage greatly depends
+for its circumstances upon the system of totemism, a custom which will
+be found fully described in the chapter which deals with the mythology
+of the Red Race.  This system places a taboo upon marriages between
+members of the same clan or other division of a tribe.  The nature of
+the ceremony itself differs with locality and race.  Among the Plains
+Indians polygamy was common, and the essential feature of the ceremony
+was the presentation of gifts to the bride's father.  In some tribes
+the husband had absolute power, and separation and divorce were common.
+But other Plains people were free from the purchase system, and the
+wishes of their women were consulted.  East of the Mississippi the
+Iroquoian, Algonquian (except in the north and west), and Muskhogean
+tribes retained descent of name and property in the female line.
+Exchange of gifts preceded marriage with these peoples.  Among the
+Hurons a council of mothers arranged the unions of the members of the
+tribe.  Monogamy, on the whole, prevailed throughout the continent;
+and, generally speaking, the marriage bond was regarded rather loosely.
+
+
+
+Indian Child-Life
+
+One of the most pleasing features in Indian life is the great affection
+and solicitude bestowed by the parents upon their children.  As a close
+student of Indian custom and habit avers, "The relation of {74} parent
+to child brings out all the highest traits of Indian character."
+Withal, infant mortality is extraordinarily high, owing to the lack of
+sanitary measures.  The father prepares the wooden cradle which is to
+be the infant's portable bed until it is able to walk.  The _papoose_
+has first a child-name, which later gives place to the appellation
+which it will use through life.  Children of both sexes have toys and
+games, the boys amusing themselves with riding and marksmanship, while
+the girls play with dolls and imitate their mothers 'keeping wigwam.'
+In warm weather a great deal of the children's time is spent in
+swimming and paddling.  They are exceedingly fond of pets, particularly
+puppies, which they frequently dress and carry upon their backs like
+babies.  Among some of the southern peoples small figures representing
+the various tribal deities are distributed as dolls to the children at
+certain ceremonies, and the sacred traditions of the race are thus
+impressed upon them in tangible form.  It is a mistake to think that
+the Indian child receives no higher instruction.  This, however, is
+effected by moral suasion alone, and physical punishment is extremely
+rare.  Great good-humour prevails among the children, and fighting and
+quarrelling are practically unknown.
+
+At about fifteen years of age the Indian boy undertakes a solitary fast
+and vigil, during which his totem or medicine spirit is supposed to
+instruct him regarding his future career.  At about thirteen years of
+age the girl undergoes a like test, which signalizes her entrance into
+womanhood.
+
+[Illustration: Adventure with a Totem]
+
+Adventure with a Totem
+
+An account of the manner in which a young Indian beheld his totem
+states that the lad's father sent him to a mountain-top to look for
+Utonagan, the female {75} guardian spirit of his ancestors.  At noon,
+on his arrival at the mountain, he heard the howls of the totem spirit,
+and commenced to ascend the slope, chilled by fear as the yells grew
+louder.  He climbed a tree, and still heard the cries, and the rustle
+of the spirit in the branches below.  Then terror overcame him, and he
+fled.  Utonagan pursued him.  She gained upon him, howling so that his
+knees gave way beneath him and he might not turn.  Then he bethought
+him of one of his guardian spirits, and, with a fresh access of
+courage, he left his pursuer far behind.  He cast away his blanket;
+Utonagan reached it, and, after snuffing at it, took up the chase once
+more.  Then he thought of his guardian spirit the wolf, and again new
+strength came to him.  Still in great terror, he looked back.  Utonagan
+followed with a wolf-like lope.  Then he thought of his guardian spirit
+the bitch, and once more he gained ground.  At length, exhausted by his
+exertions, he sank to the earth in a fainting condition, and fell
+asleep.  Through the eyes of sleep he saw the spirit as a wolf.  She
+said to him: "I am she whom your family and the Indians call Utonagan.
+You are dear to me.  Look at me, Indian."  He looked, and lost his
+sense of fear.  When he awoke the sun was high in the sky.  He bathed
+in the creek and returned home.
+
+
+
+An Indian Girl's Vigil
+
+Another story is told of an Indian girl's vigil.  Catherine Wabose,
+when about thirteen years of age, left her mother's lodge and built a
+small one for herself.  After a fast of four days she was visited by
+her mother, who gave her a little snow-water to drink.  On the eve of
+the sixth day, while still fasting, she was conscious of a superhuman
+voice, which invited {76} her to walk along a shining path, which led
+forward and upward.  There she first met the 'Everlasting Standing
+Woman,' who gave her her 'supernatural' name.  She next met the 'Little
+Man Spirit,' who told her that his name would be the name of her first
+son.  She was next addressed by the 'Bright Blue Sky,' who endowed her
+with the gift of life.  She was then encircled by bright points of
+light and by sharp, painless instruments, but, mounting upon a
+fish-like animal, she swam through the air back to her lodge.  On the
+sixth day she experienced a repetition of the vision.  On the seventh
+day she was fed with a little pounded corn in snow-water.  After the
+seventh day she beheld a large round object like a stone descend from
+the sky and enter the lodge.  It conferred upon her the gift of
+prophecy, and by virtue of this she assumed the rank of a prophetess
+upon her return to the tribe.
+
+It is not difficult to suppose that the minds of these unfortunate
+children were temporarily deranged by the sustained fasts they had been
+forced to undertake.
+
+
+
+Picture-Writing
+
+Most of the tribes of North America had evolved a rude system of
+picture-writing.  This consisted, for the most part, of figures of
+natural objects connected by symbols having arbitrary or fixed
+meanings.  Thus the system was both ideographic and pictographic; that
+is, it represented to some extent abstract ideas as well as concrete
+objects.  These scripts possessed so many arbitrary characters, and
+again so many symbols which possessed different meanings under varying
+circumstances, that to interpret them is a task of the greatest
+complexity.  They were usually employed in the compilation of the
+seasonal calendars, and {77} sometimes the records of the tribe were
+preserved by their means.
+
+[Illustration: Indian Picture Writing: A Petroglyph in Nebraska.  By
+permission of the Bureau of American Ethnology]
+
+Perhaps the best known specimen of Indian script is the Dakota
+'Lone-dog Winter-count,' supposed to have been painted originally on a
+buffalo-robe.  It is said to be a chronicle covering a period of
+seventy-one years from the beginning of the nineteenth century.
+Similar chronicles are the _Wallum-Olum_, which are painted records of
+the Leni-Lenâpé, an Algonquian people, and the calendar history of the
+Kiowa.  The former consists of several series, one of which records the
+doings of the tribes down to the time of the arrival of the European
+colonists at the beginning of the seventeenth century.  We append an
+extract from the _Wallum-Olum_ as a specimen of genuine aboriginal
+composition.  The translation is that made by the late Professor
+Brinton.
+
+After the rushing waters had subsided, the Lenâpé of the Turtle were
+close together, in hollow houses, living together there.
+
+It freezes where they abode: it snows where they abode: it storms where
+they abode: it is cold where they abode.
+
+At this northern place, they speak favourably of mild, cool lands, with
+many deer and buffaloes.
+
+As they journeyed, some being strong, some rich, they separated into
+house-builders and hunters:
+
+The strongest, the most united, the purest were the hunters.
+
+The hunters showed themselves at the north, at the east, at the south,
+at the west.
+
+In that ancient country, in that northern country, in that Turtle
+country, the best of Lenâpé were the Turtle-men.  [That is, probably,
+men of the Turtle totem.]
+
+All the cabin fires of that land were disquieted, and all said to their
+priest: "Let us go."
+
+{78}
+
+To the Snake land, to the east, they went forth, going away, earnestly
+grieving.
+
+Split asunder, weak, trembling, their land burned: they went, torn and
+broken, to the Snake Island.
+
+Those from the north being free, without care, went forth from the land
+of snow, in different directions.
+
+The fathers of the Bald Eagle and the White Wolf remain along the sea,
+rich in fish and strength.
+
+Floating up the streams in their canoes, our fathers were rich, they
+were in the light, when they were at those islands.
+
+Head Beaver and Big Bird said: "Let us go to Snake Island," they said.
+
+All say they will go along to destroy all the land.
+
+  Those of the north agreed,
+  Those of the east agreed.
+  Over the water, the frozen sea,
+  They went to enjoy it.
+
+  On the wonderful slippery water,
+  On the stone-hard water all went,
+  On the great tidal sea, the muscle-bearing sea.
+
+  Ten thousand at night,
+  All in one night,
+  To the Snake Island, to the east, at night,
+  They walk and walk, all of them.
+
+  The men from the north, the east, the south:
+  The Eagle clan, the Beaver clan, the Wolf clan,
+  The best men, the rich men, the head men,
+  Those with wives, those with daughters, those with dogs.
+
+  They all come, they tarry at the land of the spruce-pines:
+  Those from the west come with hesitation,
+  Esteeming highly their old home at the Turtle land.
+
+There was no rain, and no corn, so they moved farther seaward.
+
+At the place of caves, in the Buffalo land, they at last had food, on a
+pleasant plain.
+
+[Illustration: The Lenâpé come to the Place of Caves]
+
+
+{79}
+
+Modern Education and Culture
+
+After the establishment of the United States Government a number of
+Christian and lay bodies undertook the education and enlightenment of
+the aborigines.  Until 1870 all Government aid for this object passed
+through the hands of missionaries, but in 1775 [Transcriber's note:
+1875?] a committee on Indian affairs had been appointed by Congress,
+which voted funds to support Indian students at Dartmouth and Princeton
+Colleges.  Many day-schools were provided for the Indians, and these
+aimed at fitting them for citizenship by inculcating in them the social
+manners and ethical ideas of the whites.  The school established by
+Captain R. H. Pratt at Carlisle, Pa., for the purpose of educating
+Indian boys and girls has turned out many useful members of society.
+About 100 students receive higher instruction in Hampton Institute.
+There are now 253 Government schools for the education of Indian youth,
+involving an annual expenditure of five million dollars, and the
+patient efforts of the United States Government may be said to be
+crowned with triumph and success when the list of cultured Indian men
+and women who have attended these seminaries is perused.  Many of these
+have achieved conspicuous success in industrial pursuits and in the
+higher walks of life.
+
+
+
+
+{80}
+
+CHAPTER II: THE MYTHOLOGIES OF THE NORTH AMERICAN INDIANS
+
+
+Animism
+
+All mythological systems spring from the same fundamental basis.  The
+gods are the children of reverence and necessity.  But their genealogy
+stretches still farther back.  Savage man, unable to distinguish
+between the animate and inanimate, imagines every surrounding object to
+be, like himself, instinct with life.  Trees, the winds, the river
+(which he names "the Long Person"), all possess life and consciousness
+in his eyes.  The trees moan and rustle, therefore they speak, or are,
+perchance, the dwelling-place of powerful spirits.  The winds are full
+of words, sighings, warnings, threats, the noises, without doubt, of
+wandering powers, friendly or unfriendly beings.  The water moves,
+articulates, prophesies, as, for example, did the Peruvian Rimac and
+Ipurimac--'the Oracles,' 'the Prophesiers.' Even abstract qualities
+were supposed to possess the attributes of living things.  Light and
+darkness, heat and cold, were regarded as active and alert agencies.
+The sky was looked upon as the All-Father from whose co-operation with
+the Mother Earth all living things had sprung.  This condition of
+belief is known as 'animism.'
+
+
+
+Totemism
+
+If inanimate objects and natural phenomena were endowed by savage
+imagination with the qualities of life and thought, the creatures of
+the animal world were placed upon a still higher level.  The Indian,
+brought into contact with the denizens of the forest and prairie,
+conceived a high opinion of their qualities and instinctive abilities.
+He observed that they {81} possessed greater cunning in forest-craft
+than himself, that their hunting instinct was much more sure, that they
+seldom suffered from lack of provisions, that they were more swift of
+foot.  In short, he considered them to be his superiors in those
+faculties which he most coveted and admired.  Various human attributes
+and characteristics became personified and even exaggerated in some of
+his neighbours of wood and plain.  The fox was proverbial for craft,
+the wild cat for stealth, the bear for a wrong-headed stupidity, the
+owl for a cryptic wisdom, the deer for swiftness.  In each of these
+attributes the several animals to whom they belonged appeared to the
+savage as more gifted than himself, and so deeply was he influenced by
+this seeming superiority that if he coveted a certain quality he would
+place himself under the protection of the animal or bird which
+symbolized it.  Again, if a tribe or clan possessed any special
+characteristic, such as fierceness or cunning, it was usually called by
+its neighbours after the bird or beast which symbolized its character.
+A tribe would learn its nickname from captives taken in war; or it
+might even bestow such an appellation upon itself.  After the lapse of
+a few generations the members of a tribe would regard the animal whose
+qualities they were supposed to possess as their direct ancestor, and
+would consider that all the members of his species were their
+blood-relations.  This belief is known as totemism, and its adoption
+was the means of laying the foundation of a widespread system of tribal
+rule and custom, by which marriage and many of the affairs of life were
+and are wholly governed.  Probably all European and Asiatic peoples
+have passed through this stage, and its remains are to be found deeply
+embedded in our present social system.
+
+{82}
+
+Totemic Law and Custom
+
+Few generations would elapse before the sense of ancestral devotion to
+the totem or eponymous forefather of the tribe would become so strong
+as to be exalted into a fully developed system of worship of him as a
+deity.  That the totem develops into the god is proved by the animal
+likeness and attributes of many deities in lands widely separate.  It
+accounts for the jackal- and ibis-headed gods of Egypt, the bull-like
+deities of Assyria, the bestial gods of Hindustan--possibly even for
+the owl which accompanied the Grecian Pallas, for does not Homer speak
+of her as 'owl-eyed'?  May not this goddess have developed from an owl
+totem, and may not the attendant bird of night which perches on her
+shoulder have been permitted to remain as a sop to her devotees in her
+more ancient form, who objected to her portrayal as a human being, and
+desired that some reminder of her former shape might be preserved?
+That our British ancestors possessed a totemic system is undoubted.
+Were not the clan Chattan of the Scottish Highlands the "sons of the
+cat"?  In the _Dean of Lismores Book_ we read of a tribe included under
+the "sons to the king of Rualay" one battalion of whom was
+'cat-headed,' or wore the totem crest of the cat.  The swine-gods and
+other animal deities possessed by the British Celts assist this theory,
+as do the remains of many folk-customs in England and Scotland.  Our
+crests are but so many family symbols which have come down to us from
+the distant days when our forefathers painted them upon their shields
+or wore them upon their helmets as the badge of their tribe, and thus
+of its supposed beast-progenitor or protector.
+
+As has been said, a vast and intricate system of tribal {83} law and
+custom arose from the adoption of totemism.  The animal from which the
+tribe took its name might not be killed or eaten, because of its
+blood-kinship with the clan.  Descent from this ancestor postulated
+kinship between the various members of the tribe, male and female;
+therefore the female members were not eligible for marriage with the
+males, who had perforce to seek for wives elsewhere.  This often led to
+the partial adoption of another tribe or family in the vicinity, and of
+its totem, in order that a suitable exchange of women might be made as
+occasion required, and thus to the inclusion of two _gentes_ or
+divisions within the tribe, each with its different totem-name, yet
+each regarding itself as a division of the tribal family.  Thus a
+member of the 'Fox' _gens_ might not marry a woman of his own division,
+but must seek a bride from the 'Bears,' and similarly a 'Bear'
+tribesman must find a wife from among the 'Foxes.'
+
+
+
+Severity of Totemic Rule
+
+The utmost severity attached to the observation of totemic law and
+custom, to break which was regarded as a serious crime.  Indeed, no one
+ever thought of infringing it, so powerful are habit and the force of
+association.  It is not necessary to specify here the numerous customs
+which may be regarded as the outcome of the totemic system, for many of
+these have little in common with mythology proper.  It will suffice to
+say that they were observed with a rigour beside which the rules of the
+religions of civilized peoples appear lax and indulgent.  As this
+system exercised such a powerful influence on Indian life and thought,
+the following passage from the pen of a high authority on Indian
+totemism may be quoted with advantage:[1]
+
+
+[1] J. R. Swanton, in _Handbook of the North American Indians_.
+
+
+{84}
+
+"The native American Indian, holding peculiar self-centred views as to
+the unity and continuity of all life and the consequent inevitable
+interrelations of the several bodies and beings in nature, especially
+of man to the beings and bodies of his experience and environment, to
+whom were imputed by him various anthropomorphic attributes and
+functions in addition to those naturally inherent in them, has
+developed certain fundamentally important cults, based on those views,
+that deeply affect his social, religious, and civil institutions.  One
+of these doctrines is that persons and organizations of persons are one
+and all under the protecting and fostering tutelage of some imaginary
+being or spirit.  These tutelary or patron beings may be grouped, by
+the mode and motive of their acquirement and their functions, into two
+fairly well defined groups or classes: (1) those which protect
+individuals only, and (2) those which protect organizations of persons.
+But with these two classes of tutelary beings is not infrequently
+confounded another class of protective imaginary beings, commonly
+called fetishes, which are regarded as powerful spiritual allies of
+their possessors.  Each of these several classes of guardian beings has
+its own peculiar traditions, beliefs, and appropriate cult.  The modes
+of the acquirement and the motives for the acquisition of these several
+classes of guardian beings differ in some fundamental and essential
+respects.  The exact method of acquiring the clan or gentile group
+patrons or tutelaries is still an unsolved problem, although several
+plausible theories have been advanced by astute students to explain the
+probable mode of obtaining them.  With respect to the personal tutelary
+and the fetish, the data are sufficiently clear and full to permit a
+satisfactory description and definition of these two classes of
+tutelary and auxiliary beings.  From the available data bearing {85} on
+this subject, it would seem that much confusion regarding the use and
+acquirement of personal and communal tutelaries or patron beings has
+arisen by regarding certain social, political, and religious activities
+as due primarily to the influence of these guardian deities, when in
+fact those features were factors in the social organization on which
+has been later imposed the cult of the patron or guardian spirit.
+Exogamy, names and class names, and various taboos exist where 'totems'
+and 'totemism,' the cults of the guardian spirits, do not exist.
+
+"Some profess to regard the clan or gentile group patron or tutelary as
+a mere development of the personal guardian, but from the available but
+insufficient data bearing on the question it appears to be, in some of
+its aspects, more closely connected in origin, or rather in the method
+of its acquisition, with the fetish, the Iroquois _otchina ken'da_, 'an
+effective agency of sorcery,' than with any form of the personal
+tutelary.  This patron spirit of course concerns the group regarded as
+a body, for with regard to each person of the group, the clan or
+gentile guardian is inherited, or rather acquired by birth, and it may
+not be changed at will.  On the other hand, the personal tutelary is
+obtained through the rite of vision in a dream or a trance, and it must
+be preserved at all hazards as one of the most precious possessions.
+The fetish is acquired by personal choice, by purchase, or by
+inheritance, or from some chance circumstance or emergency, and it can
+be sold or discarded at the will of the possessor in most cases; the
+exception is where a person has entered into a compact with some evil
+spirit or being that, in consideration of human or other sacrifices in
+its honour at stated periods, the said spirit undertakes to perform
+certain obligations to this man or woman, and in default of which the
+person forfeits his right to live.
+
+{86}
+
+"'Totemism' is a purely philosophical term which modern anthropological
+literature has burdened with a great mass of needless controversial
+speculation and opinion.  The doctrine and use of tutelary or patron
+guardian spirits by individuals and by organized bodies of persons are
+defined by Powell as 'a method of naming,' and as 'the doctrine and
+system of naming.'  But the motive underlying the acquisition and use
+of guardian or tutelary spirits, whether by an individual or by an
+organized body of persons, is always the same--namely, to obtain
+welfare and to avoid ill-fare.  So it appears to be erroneous to define
+this cult as 'the doctrine and system of naming.'  It is rather the
+recognition, exploitation, and adjustment of the imaginary mystic
+relation of the individual or of the body of organized persons to the
+postulated _orendas_, mystic powers, surrounding each of these units of
+native society.  With but few exceptions, the recognized relation
+between the clan or _gens_ and its patron deity is not one of descent
+or source, but rather that of protection, guardianship, and support.
+The relationship as to source between these two classes of superior
+beings is not yet determined; so to avoid confusion in concepts, it is
+better to use distinctive names for them, until their connexion, if
+any, has been definitely ascertained: this question must not be
+prejudged.  The hypothetic inclusion of these several classes in a
+general one, branded with the rubric 'totem' or its equivalent, has led
+to needless confusion.  The native tongues have separate names for
+these objects, and until the native classification can be truthfully
+shown to be erroneous it would seem to be advisable to designate them
+by distinctive names.  Notwithstanding the great amount of study of the
+literature of the social features of aboriginal American society, there
+are many data {87} relative to this subject that have been overlooked
+or disregarded."
+
+
+
+Fetishism
+
+Side by side with animism and totemism flourishes a third type of
+primitive belief, known as 'fetishism.'  This word is derived from the
+Portuguese _feitiço_, 'a charm,' 'something made by art,' and is
+applied to any object, large or small, natural or artificial, regarded
+as possessing consciousness, volition, and supernatural qualities, and
+especially _orenda_, or magic power.
+
+As has been said, the Indian intelligence regards all things, animals,
+water, the earth, trees, stones, the heavenly bodies, even night and
+day, and such properties as light and darkness, as possessing animation
+and the power of volition.  It is, however, the general Indian belief
+that many of these are under some spell or potent enchantment.  The
+rocks and trees are confidently believed by the Indian to be the living
+tombs of imprisoned spirits, resembling the dryads of Greek folk-lore,
+so that it is not difficult for him to conceive an intelligence, more
+or less potent, in any object, no matter how uncommon--indeed, the more
+uncommon the greater the probability of its being the abode of some
+powerful intelligence, incarcerated for revenge or some similar motive
+by the spell of a mighty enchanter.
+
+The fetish is, in short, a mascot--a luck-bringer.  The civilized
+person who attaches a swastika or small charm to his watch-chain or her
+bangle is unconsciously following in the footsteps of many pagan
+ancestors; but with this difference, that the idea that 'luck' resides
+in the trinket is weak in the civilized mind, whereas in the savage
+belief the 'luck' resident in the fetish is a powerful and living
+thing--an intelligence {88} which must be placated with prayer, feast,
+and sacrifice.  Fetishes which lose their reputations as bringers of
+good-fortune usually degenerate into mere amulets or talismanic
+ornaments, and their places are taken by others.  The fetish differs
+from the class of tutelary or 'household' gods in that it may be sold
+or bartered, whereas tutelary or domestic deities are never to be
+purchased, or even loaned.
+
+
+
+Fetish Objects
+
+Nearly all the belongings of a _shaman_, or medicine-man, are classed
+as fetishes by the North American Indians.  These usually consist of
+the skins of beasts, birds, and serpents, roots, bark, powder, and
+numberless other objects.  But the fetish must be altogether divorced
+from the idea of religion proper, with which it has little or no
+connexion, being found side by side with religious phases of many
+types.  The fetish may be a bone, a feather, an arrow-head, a stick,
+carved or painted, a fossil, a tuft of hair, a necklace of fingers, a
+stuffed skin, the hand of an enemy, anything which might be suggested
+to the original possessor in a dream or a flight of imagination.  It is
+sometimes fastened to the scalp-lock, to the dress, to the bridle,
+concealed between the layers of a shield, or specially deposited in a
+shrine in the wigwam.  The idea in the mind of the original maker is
+usually symbolic, and is revealed only to one formally chosen as heir
+to the magical possession, and pledged in his turn to a similar secrecy.
+
+Notwithstanding that the cult of fetishism is not, strictly speaking, a
+department of religious activity, a point exists at which the fetish
+begins to evolve into a god.  This happens when the object survives the
+test of experience and achieves a more than personal or {89} tribal
+popularity.  Nevertheless the fetish partakes more of the nature of
+those spirits which are subservient to man (for example, the Arabian
+_jinn_) than of gods proper, and if it is prayed and sacrificed to on
+occasion, the 'prayers' are rather of the nature of a magical
+invocation, and the 'sacrifices' no more than would be accorded to any
+other assisting agent.  Thus sharply must we differentiate between a
+fetish or captive spirit and a god.  But it must be further borne in
+mind that a fetish is not necessarily a piece of personal property.  It
+may belong collectively to an entire community.  It is not necessarily
+a small article, but may possess all the appearances of a full-blown
+idol.  An idol, however, is the abode of a god--the image into which a
+deity may materialize.  A fetish, on the other hand, is _the place of
+imprisonment of a subservient spirit_, which cannot escape, and, if it
+would gain the rank of godhead, must do so by a long series of
+luck-bringing, or at least by the performance of a number of marvels of
+a protective or fortune-making nature.  It is not unlikely that a
+belief exists in the Indian mind that there are many wandering spirits
+who, in return for food and other comforts, are willing to materialize
+in the shape the savage provides for them, and to assist him in the
+chase and other pursuits of life.
+
+
+
+Apache Fetishes
+
+Among the Athapascan Indians the Apaches, both male and female, wear
+fetishes which they call _tzi-daltai_, manufactured from
+lightning-riven wood, generally pine or cedar, or fir from the
+mountains.  These are highly valued, and are never sold.  They are
+shaved very thin, rudely carved in the semblance of the human form, and
+decorated with incised lines representing the lightning.  They are
+small in size, and few of them are painted.  {90} Bourke describes one
+that an Apache chief carried about with him, which was made of a piece
+of lath, unpainted, having a figure in yellow drawn upon it, with a
+narrow black band and three snake's heads with white eyes.  It was
+further decorated with pearl buttons and small eagle-down feathers.
+The reverse and obverse were identical.
+
+Many of the Apaches attached a piece of malachite to their guns and
+bows to make them shoot accurately.  Bourke mentions a class of
+fetishes which he terms 'phylacteries.'  These are pieces of buckskin
+or other material upon which are inscribed certain characters or
+symbols of a religious or 'medicine' nature, and they are worn attached
+to the person who seeks benefit from them.  They differ from the
+ordinary fetish in that they are concealed from the public gaze.  These
+'phylacteries,' Bourke says, "themselves medicine," may be employed to
+enwrap other 'medicine,' and "thus augment their own potentialities."
+He describes several of these objects.  One worn by an Indian named
+Ta-ul-tzu-je "was tightly rolled in at least half a mile of saddler's
+silk, and when brought to light was found to consist of a small piece
+of buckskin two inches square, upon which were drawn red and yellow
+crooked lines, which represented the red and yellow snake.  Inside were
+a piece of malachite and a small cross of lightning-riven pine, and two
+very small perforated shells.  The cross they designated 'the black
+mind.'"  Another 'phylactery' consisted of a tiny bag of hoddentin,
+holding a small quartz crystal and four feathers of eagle-down.  This
+charm, it was explained by an Indian, contained not merely the
+'medicine' of the crystal and the eagle, but also that of the black
+bear, the white lion, and the yellow snake.
+
+
+{91}
+
+Iroquoian Fetishes
+
+Things that seem at all unusual are accepted by the Hurons, a tribe of
+the Iroquois, as _oky_, or supernatural, and therefore it is accounted
+lucky to find them.  In hunting, if they find a stone or other object
+in the entrails of an animal they at once make a fetish of it.  Any
+object of a peculiar shape they treasure for the same reason.  They
+greatly fear that demons or evil spirits will purloin their fetishes,
+which they esteem so highly as to propitiate them in feasts and invoke
+them in song.  The highest type of fetish obtainable by a Huron was a
+piece of the onniont, or great armoured serpent, a mythological animal
+revered by many North American tribes.
+
+
+
+Fetishism among the Algonquins
+
+Hoffmann states that at the 'medicine' lodges of some Algonquian tribes
+there are preserved fetishes or amulets worn above the elbows,
+consisting of strands of bead-work, metal bands, or skunk skins, while
+bracelets of shells, buckskin, or metal are also worn.  A great tribal
+fetish of the Cheyenne was their 'medicine' arrow, which was taken from
+them by the Pawnees in battle.  The head of this arrow projects from
+the bag which contains it, and it is covered with delicate waved or
+spiral lines, which denote its sacred character.  It was, indeed, the
+palladium of the tribe.  A peculiar type of fetish consisted of a
+mantle made from the skin of a deer and covered with feathers mixed
+with headings.  It was made and used by the medicine-men as a mantle of
+invisibility, or charmed covering to enable spies to traverse an
+enemy's country in security.  In this instance the fetishistic power
+depended upon the devices drawn upon the article.  The principal
+fetishes among {92} the Hidatsa tribe of the Sioux are the skins of
+foxes and wolves, the favourite worn fetish being the stripe from the
+back of a wolf-skin with the tail hanging down the shoulders.  A slit
+is made in the skin, through which the warrior puts his head, so that
+the skin of the wolf's head hangs down upon his breast.  The most
+common tribal fetishes of the Sioux are, or were, buffalo heads, the
+neck-bones of which they preserve in the belief that the buffalo herds
+will thereby be prevented from removing to too great a distance.  At
+certain periods they perform a ceremony with these bones, which
+consists in taking a potsherd filled with embers, throwing
+sweet-smelling grease upon it, and fumigating the bones with the smoke.
+There are certain trees and stones which are regarded as fetishes.  To
+these offerings of red cloth, red paint, and other articles are made.
+Each individual has his personal fetish, and it is carried in all
+hunting and warlike excursions.  It usually consists of a head, claws,
+stuffed skin, or other representative feature of the fetish animal.
+Even the horses are provided with fetishes, in the shape of a deer's
+horn, to ensure their swiftness.  The rodent teeth of the beaver are
+regarded as potent charms, and are worn by little girls round their
+necks to make them industrious.
+
+At Sikyatki, in Arizona, a territorial nucleus of the Hopi Indians, Mr.
+Fewkes had opportunities of inspecting many interesting fetish forms.
+A number of these discovered in native graves were pebbles with a
+polished surface, or having a fancied resemblance to some animal shape.
+Many of the personal fetishes of the Hopi consist of fossils, some of
+which attain the rank of tribal fetishes and are wrapped up in sacred
+bundles, which are highly venerated.  In one grave was found a single
+large fetish in the shape of a mountain {93} lion, made of sandstone,
+in which legs, ears, tail, and eyes are represented, the mouth still
+showing the red pigment with which it had been coloured.  This is
+almost identical with some fetishes used by the Hopi at the present day.
+
+
+
+Totemism and Fetishism Meet
+
+Fetishism among the Zuñi Indians of the south arose from an idea they
+entertained that they were kin with animals; in other words, their
+fetishes were totemistic.  Totemism and fetishism were by no means
+incompatible with one another, but often flourished side by side.
+Fetishism of the Zuñi description is, indeed, the natural concomitant
+of a totemic system.  Zuñi fetishes are usually concretions of lime or
+objects in which a natural resemblance to animals has been heightened
+by artificial means.  Ancient fetishes are much valued by these people,
+and are often found by them in the vicinity of villages inhabited by
+their ancestors, and as tribal possessions are handed down from one
+generation to another.  The medicine-men believe them to be the actual
+petrifactions of the animals they represent.
+
+
+
+The Sun-Children
+
+The Zuñi philosophy of the fetish is given in the "Tale of the Two
+Sun-Children" as follows: "Now that the surface of the earth was
+hardened even the animals of prey, powerful and like the fathers [gods]
+themselves, would have devoured the children of men, and the two
+thought it was not well that they should all be permitted to live, for,
+said they, 'Alike the children of men and the children of the animals
+of prey multiply themselves.  The animals of prey are provided with
+talons and teeth; men are but poor, the finished beings of earth,
+therefore the weaker.' {94} Whenever they came across the pathway of
+one of these animals, were he a great mountain lion or but a mere mole,
+they struck him with the fire of lightning which they carried on their
+magic shields.  _Thlu!_ and instantly he was shrivelled and turned into
+stone.  Then said they to the animals that they had changed into stone,
+'That ye may not be evil unto man, but that ye may be a great good unto
+them, have we changed you into rock everlasting.  By the magic breath
+of prey, by the heart that shall endure for ever within you, shall ye
+be made to serve instead of to devour mankind.'  Thus was the surface
+of the earth hardened and scorched, and many of all kinds of beings
+changed to stone.  Thus, too, it happens that we find here and there
+throughout the world their forms, sometimes large, like the beings
+themselves, sometimes shrivelled and distorted, and we often see among
+the rocks the forms of many beings that live no longer, which shows us
+that all was different in the 'days of the new.'  Of these
+petrifactions, which are, of course, mere concretions or strangely
+shaped rock-forms, the Zuñi say: 'Whomsoever of us may be met with the
+light of such great good-fortune may see them, and should treasure them
+for the sake of the sacred [magic] power which was given them in the
+days of the new.'"[2]
+
+
+[2] Cushing's _Zuñi Fetiches_ (1883).
+
+
+
+The Prey-Gods
+
+This tradition furnishes additional evidence relative to the preceding
+statement, and is supposed to enlighten the Zuñi Indian as to wherein
+lies the power of fetishes.  It is thought that the hearts of the great
+animals of prey are infused with a 'medicinal' or magic influence over
+the hearts of the animals they prey upon, and {95} that they overcome
+them with their breath, piercing their hearts and quite numbing them.
+Moreover, their roar is fatal to the senses of the lower beasts.  The
+mountain lion absorbs the blood of the game animals, therefore he
+possesses their acute senses.  Again, those powers, as derived from his
+heart, are preserved in his fetish, since his heart still lives, even
+although his body be changed to stone.  It happens, therefore, that the
+use of these fetishes is chiefly connected with the chase.  But there
+are exceptions.  The great animals of the chase, although fetishistic,
+are also regarded as supernatural beings, the mythological position of
+which is absolutely defined.  In the City of the Mists lives
+Po-shai-an-K'ia, father of the 'medicine' societies, a culture-hero
+deity, whose abode is guarded by six beings known as the 'Prey-Gods,'
+and it is their counterfeit presentments that are made use of as
+fetishes.  To the north of the City of the Mists dwells the Mountain
+Lion prey-god, to the west the Bear, to the south the Badger, to the
+east the Wolf, above the Eagle, below the Mole.  These animals possess
+not only the guardianship of the six regions, but also the mastership
+of the 'medicine' or magic powers which emanate from them.  They are
+the mediators between Po-shai-an-K'ia and man.  The prey-gods, as
+'Makers of the Path of Life,' are given high rank among the gods, but
+notwithstanding this their fetishes are "held as in captivity" by the
+priests of the various 'medicine' orders, and greatly venerated by them
+as mediators between themselves and the animals they represent.  In
+this character they are exhorted with elaborate prayers, rituals, and
+ceremonials, and sometimes placated with sacrifices of the prey-gods of
+the hunt (_we-ma-a-ha-i_).  Their special priests are the members of
+the Great Coyote {96} People--that is, they consist of eleven members
+of the Eagle and Coyote clans and of the Prey Brothers priesthood.
+These prey-gods appear to be almost unique, and may be indicated as an
+instance of fetishism becoming allied with religious belief.  They
+depict, with two exceptions, the same species of prey animals as those
+supposed to guard the six regions, the exceptions being the coyote and
+the wild cat.  These six prey animals are subdivided into six
+varieties.  They are, strictly speaking, the property of the priests,
+and members and priests of the sacred societies are required to deposit
+their fetishes, when not in use, with the Keeper of the Medicine of the
+Deer.  These 'medicines' or memberships alone can perfect the shape of
+the fetishes and worship them.
+
+
+
+The Council of Fetishes
+
+The Day of the Council of the Fetishes takes place a little before or
+after the winter solstice or national New Year.  The fetishes are taken
+from their places of deposit, and arranged according to species and
+colour in the form of a symbolic altar, quadrupeds being placed upright
+and birds suspended from the roof.  The fetishes are prayed to, and
+prayer-meal is scattered over them.  Chants are intoned, and a dance
+performed in which the cries of the fetish beasts are imitated.  A
+prayer with responses follows.  Finally all assemble round the altar
+and repeat the great invocation.
+
+
+
+The Fetish in Hunting
+
+The use of fetishes in hunting among the Zuñi is extremely curious and
+involved in its nature.  The hunter goes to the house of the Deer
+Medicine, where the vessel containing the fetish is brought out and
+placed before him.  He sprinkles meal over the sacred {97} vessel in
+the direction in which he intends to hunt, chooses a fetish from it,
+and presses it to his lips with an inspiration.  He then places the
+fetish in a buckskin bag over his heart.  Proceeding to the hunt, he
+deposits a spider-knot of yucca leaves where an animal has rested,
+imitates its cry, and is supposed by this means to confine its
+movements within a narrow circle.  He then inspires deeply from the
+nostrils of the fetish, as though inhaling the magic breath of the god
+of prey, and then puffs the breath long and loudly in the direction
+whence the beast's tracks trend, in the belief that the breath he has
+borrowed from the prey-god will stiffen the limbs of the animal he
+hunts.  When the beast is caught and killed he inhales its suspiring
+breath, which he breathes into the nostrils of the fetish.  He then
+dips the fetish in the blood of the slain quarry, sips the blood
+himself, and devours the liver, in order that he may partake of the
+animal's qualities.  The fetish is then placed in the sun to dry, and
+lastly replaced in the buckskin pouch with a blessing, afterward being
+duly returned to the Keeper of the Deer Medicine.
+
+
+
+Indian Theology
+
+The late Professor Brinton, writing on the Indian attitude toward the
+eternal verities, says:[3]
+
+
+[3] _Myths of the New World_.
+
+
+"Nature, to the heathen, is no harmonious whole swayed by eternal
+principles, but a chaos of causeless effects, the meaningless play of
+capricious ghosts.  He investigates not, because he doubts not.  All
+events are to him miracles.  Therefore his faith knows no bounds, and
+those who teach him that doubt is sinful must contemplate him with
+admiration....
+
+"Natural religions rarely offer more than this negative opposition to
+reason.  They are tolerant to {98} a degree.  The savage, void of any
+clear conception of a supreme deity, sets up no claim that his is the
+only true church.  If he is conquered in battle he imagines that it is
+owing to the inferiority of his own gods to those of his victor, and he
+rarely, therefore, requires any other reasons to make him a convert.
+
+"In this view of the relative powers of deities lay a potent corrective
+to the doctrine that the fate of man was dependent on the caprices of
+the gods.  For no belief was more universal than that which assigned to
+each individual a guardian spirit.  This invisible monitor was an
+ever-present help in trouble.  He suggested expedients, gave advice and
+warning in dreams, protected in danger, and stood ready to foil the
+machinations of enemies, divine or human.
+
+"With unlimited faith in this protector, attributing to him the devices
+suggested by his own quick wits and the fortunate chances of life, the
+savage escaped the oppressive thought that he was the slave of demoniac
+forces, and dared the dangers of the forest and the war-path without
+anxiety.
+
+"By far the darkest side of such a religion is that which it presents
+to morality.  The religious sense is by no means the voice of
+conscience.  The Takahli Indian when sick makes a full and free
+confession of sins, but a murder, however unnatural and unprovoked, he
+does not mention, not counting it a crime.  Scenes of licentiousness
+were approved and sustained throughout the continent as acts of
+worship; maidenhood was in many parts freely offered up or claimed by
+the priests as a right; in Central America twins were slain for
+religious motives; human sacrifice was common throughout the tropics,
+and was not unusual in higher latitudes; cannibalism was often
+enjoined; and in Peru, Florida, and Central America it was not {99}
+uncommon for parents to slay their own children at the behest of a
+priest.
+
+"The philosophical moralist contemplating such spectacles has thought
+to recognize in them one consoling trait.  All history, it has been
+said, shows man living under an irritated God, and seeking to appease
+him by sacrifice of blood; the essence of all religion, it has been
+added, lies in that of which sacrifice is the symbol--namely, in the
+offering up of self, in the rendering up of our will to the will of God.
+
+"But sacrifice, when not a token of gratitude, cannot be thus
+explained.  It is not a rendering up, but a _substitution_ of our will
+for God's will.  A deity is angered by neglect of his dues; he will
+revenge, certainly, terribly, we know not how or when.  But as
+punishment is all he desires, if we punish ourselves he will be
+satisfied; and far better is such self-inflicted torture than a fearful
+looking-for of judgment to come.  Craven fear, not without some dim
+sense of the implacability of nature's laws, is at its roots.
+
+"Looking only at this side of religion, the ancient philosopher averred
+that the gods existed solely in the apprehensions of their votaries,
+and the moderns have asserted that 'fear is the father of religion,
+love her late-born daughter'; that 'the first form of religious belief
+is nothing else but a horror of the unknown,' and that 'no natural
+religion appears to have been able to develop from a germ within itself
+anything whatever of real advantage to civilization.'
+
+"Looking around for other standards wherewith to measure the progress
+of the knowledge of divinity in the New World, _prayer_ suggests itself
+as one of the least deceptive.  'Prayer,' to quote the words of
+Novalis, 'is in religion what thought is in philosophy.  The religious
+sense prays, as the reason thinks.'  Guizot, {100} carrying the
+analysis farther, thinks that it is prompted by a painful conviction of
+the inability of our will to conform to the dictates of reason.
+
+"Originally it was connected with the belief that divine caprice, not
+divine law, governs the universe, and that material benefits rather
+than spiritual gifts are to be desired.  The gradual recognition of its
+limitations and proper objects marks religious advancement.  The Lord's
+Prayer contains seven petitions, only one of which is for a temporal
+advantage, and it the least that can be asked for.
+
+"What immeasurable interval between it and the prayer of the Nootka
+Indian preparing for war:
+
+"'Great Quahootze, let me live, not be sick, find the enemy, not fear
+him, find him asleep, and kill a great many of him.'
+
+"Or, again, between it and a petition of a Huron to a local god, heard
+by Father Brébeuf:
+
+"'Oki, thou who liveth in this spot, I offer thee tobacco.  Help us,
+save us from shipwreck, defend us from our enemies, give us a good
+trade and bring us back safe and sound to our villages.'
+
+"This is a fair specimen of the supplications of the lowest religions.
+Another equally authentic is given by Father Allouez.  In 1670 he
+penetrated to an outlying Algonkin village, never before visited by a
+white man.  The inhabitants, startled by his pale face and long black
+gown, took him for a divinity.  They invited him to the council lodge,
+a circle of old men gathered round him, and one of them, approaching
+him with a double handful of tobacco, thus addressed him, the others
+grunting approval:
+
+"'This indeed is well, Blackrobe, that thou dost visit us.  Have mercy
+upon us.  Thou art a Manito.  We give thee to smoke.
+
+{101}
+
+"'The Naudowessies and Iroquois are devouring us.  Have mercy upon us.
+
+"'We are often sick; our children die; we are hungry.  Have mercy upon
+us.  Hear me, O Manito, I give thee to smoke.
+
+"'Let the earth yield us corn; the rivers give us fish; sickness not
+slay us; nor hunger so torment us.  Hear us, O Manito, we give thee to
+smoke.'
+
+"In this rude but touching petition, wrung from the heart of a
+miserable people, nothing but their wretchedness is visible.  Not the
+faintest trace of an aspiration for spiritual enlightenment cheers the
+eye of the philanthropist, not the remotest conception that through
+suffering we are purified can be detected."
+
+
+
+The Indian Idea of God
+
+The mythologies of the several stocks of the Red Race differ widely in
+conception and detail, and this has led many hasty investigators to
+form the conclusion that they were therefore of separate origin.  But
+careful study has proved that they accord with all great mythological
+systems in their fundamental principles, and therefore with each other.
+The idea of God, often strange and grotesque perhaps, was nevertheless
+powerfully expressed in the Indian mythologies.  Each division of the
+race possessed its own word to signify 'spirit.'  Some of these words
+meant 'that which is above,' 'the higher one,' 'the invisible,' and
+these attributes accorded to deity show that the original Indian
+conception of it was practically the same as those which obtained among
+the primitive peoples of Europe and Asia.  The idea of God was that of
+a great prevailing force who resided "in the sky."  Savage or primitive
+man observes that all brightness emanates from the firmament above him.
+His eyes are dazzled by its splendour.  Therefore he {102} concludes
+that it must be the abode of the source of all life, of all spiritual
+excellence.
+
+
+
+'Good' and 'Bad'
+
+Before man has discovered the uses of that higher machinery of reason,
+philosophy, and has learned to marshal his theological ideas by its
+light, such deities as he worships conform very much to his own ethical
+standard.  They mirror his morality, or lack of it.  They are, like
+himself, savage, cruel, insatiable in their appetites.  Very likely,
+too, the bestial attributes of the totemic gods cling to those deities
+who have been evolved out of that system.  Among savage people ideas of
+good and evil as we conceive them are non-existent.  To them 'good'
+merely implies everything which is to their advantage, 'evil' that
+which injures or distresses them.  It is only when such a system as
+totemism, with its intricate taboos and stringent laws bearing on the
+various relationships of life, comes to be adopted that a 'moral' order
+arises.  Slaughter of the totem animal becomes a 'crime'--sacrilege.
+Slaughter of a member of the totem clan, of a blood-brother, must be
+atoned for because he is of the totem blood.  Marriage with a woman of
+the same totem blood becomes an offence.  Neglect to pay fitting homage
+and sacrifice to the gods or totem is regarded with severity,
+especially when the evolution of a priestly caste has been achieved.
+As the totem is an ancestor, so all ancestors are looked upon with
+reverence, and deference to living progenitors becomes a virtue.  In
+such ways a code of 'morality' is slowly but certainly produced.
+
+
+
+No 'Good' or 'Bad' Gods
+
+But, oddly enough, the gods are usually exempt from these laws by which
+their worshippers are bound.  {103} We find them murderous, unfilial,
+immoral, polygamous, and often irreverent.  This may be accounted for
+by the circumstance that their general outlines were filled in before
+totemism had become a fully developed system, or it may mean that the
+savage did not believe that divine beings could be fettered by such
+laws as he felt himself bound to obey.  However that may be, we find
+the American gods neither better nor worse than those of other
+mythological systems.  Some of them are prone to a sort of Puckish
+trickery and are fond of practical joking: they had not reached the
+exalted nobility of the pantheon of Olympus.  But what is more
+remarkable--and this applies to the deities of all primitive races--we
+find that they possess no ideas of good and evil.  We find them
+occasionally worshipping gods of their own--usually the creative
+deities--and that may perhaps be accounted unto them for righteousness.
+But they are only 'good' to their worshippers inasmuch as they ensure
+them abundant crops or game, and only 'bad' when they cease to do so.
+They are not worshipped because they are the founts of truth and
+justice, but for the more immediately cogent reason that, unless
+placated by the steam of sacrifice, they will cease to provide an
+adequate food-supply to man, and may malevolently send destruction upon
+their neglectful worshippers.  In the relations between god and man
+among early peoples a specific contract is implied: "Sacrifice unto us,
+provide us with those offerings the steam of which is our food,
+continue to do so, and we will see to it that you do not lack crops and
+game and the essentials of life.  Fail to observe these customs and you
+perish."  Under such a system it will readily be granted that such
+horrors as human sacrifice were only undertaken because they were
+thought to be absolutely necessary to the existence {104} of the race
+as a whole, and were not prompted by any mere wanton delight in
+bloodshed.
+
+Dealing with this point, the late Professor Brinton says in his _Myths
+of the New World_:
+
+"The confusion of these distinct ideas [monotheism and polytheism] has
+led to much misconception of the native creeds.  But another and more
+fatal error was that which distorted them into a dualistic form,
+ranging on one hand the good spirit with his legion of angels, on the
+other the evil one with his swarm of fiends, representing the world as
+the scene of their unending conflict, man as the unlucky football who
+gets all the blows.
+
+"This notion, which has its historical origin among the Parsees of
+ancient Iran, is unknown to savage nations.  'The Hidatsa,' says Dr.
+Matthews, 'believe neither in a hell nor a devil.'  'The idea of the
+devil,' justly observes Jacob Grimm, 'is foreign to all primitive
+religions.'  Yet Professor Mueller, in his voluminous work on those of
+America, after approvingly quoting this saying, complacently proceeds
+to classify the deities as good or bad spirits!
+
+"This view, which has obtained without question in earlier works on the
+native religions of America, has arisen partly from habits of thought
+difficult to break, partly from mistranslations of native words, partly
+from the foolish axiom of the early missionaries, 'The gods of the
+Gentiles are devils.'  Yet their own writings furnish conclusive proof
+that no such distinction existed out of their own fancies.  The same
+word(_otkon_) which Father Bruyas employs to translate into Iroquois
+the term 'devil,' in the passage 'The devil took upon himself the
+figure of a serpent,' he is obliged to use for 'spirit' in the phrase,
+'At the resurrection we shall be spirits,' which is a rather amusing
+illustration how {105} impossible it was by any native word to convey
+the idea of the spirit of evil.
+
+"When, in 1570, Father Rogel commenced his labours among the tribes
+near the Savannah River, he told them that the deity they adored was a
+demon who loved all evil things, and they must hate him; whereas his
+auditors replied, that so far from this being the case, he whom he
+called a wicked being was the power that sent them all good things, and
+indignantly left the missionary to preach to the winds.
+
+"A passage often quoted in support of this mistaken view is one in
+Winslow's _Good News from New England_, written in 1622.  The author
+says that the Indians worship a good power called Kiehtan, and another
+'who, as farre as wee can conceive, is the Devill,' named Hobbamock, or
+Hobbamoqui.  The former of these names is merely the word 'great,' in
+their dialect of Algonkin, with a final _N_, and is probably an
+abbreviation of Kittanitowit, the great Manitou, a vague term mentioned
+by Roger Williams and other early writers, manufactured probably by
+them and not the appellation of any personified deity.  The latter, so
+far from corresponding to the power of evil, was, according to
+Winslow's own statement, the kindly god who cured diseases, aided them
+in the chase, and appeared to them in dreams as their protector.
+Therefore, with great justice, Dr. Jarvis has explained it to mean 'the
+_oke_ or tutelary deity which each Indian worships,' as the word itself
+signifies.
+
+"So in many instances it turns out that what has been reported to be
+the evil divinity of a nation, to whom they pray to the neglect of a
+better one, is in reality the highest power they recognize."
+
+
+
+{106}
+
+Creation-Myths
+
+The mythologies of the Red Man are infinitely more rich in creative and
+deluge myths than those of any other race in the two hemispheres.
+Tales which deal with the origin of man are exceedingly frequent, and
+exhibit every phase of the type of creative story.  Although many of
+these are similar to European and Asiatic myths of the same class,
+others show great originality, and strikingly present to our minds the
+characteristics of American aboriginal thought.
+
+The creation-myths of the various Indian tribes differ as much from one
+another as do those of Europe and Asia.  In some we find the great gods
+moulding the universe, in others we find them merely discovering it.
+Still others lead their people from subterranean depths to the upper
+earth.  In many Indian myths we find the world produced by the
+All-Father sun, who thickens the clouds into water, which becomes the
+sea.  In the Zuñi record of creation Awonawilona, the creator,
+fecundates the sea with his own flesh, and hatches it with his own
+heat.  From this green scums are formed, which become the fourfold
+mother Earth and the all-covering father Sky, from whom sprang all
+creatures.  "Then from the nethermost of the four caves of the world
+the seed of men and the creatures took form and grew; even as with eggs
+in warm places worms quickly form and appear, and, growing, soon burst
+their shells and there emerge, as may happen, birds, tadpoles, or
+serpents: so man and all creatures grew manifoldly and multiplied in
+many kinds.  Thus did the lowermost world-cave become overfilled with
+living things, full of unfinished creatures, crawling like reptiles
+over one another in black darkness, thickly crowding together and
+treading one on another, one {107} spitting on another and doing other
+indecency, in such manner that the murmurings and lamentations became
+loud, and many amidst the growing confusion sought to escape, growing
+wiser and more manlike.  Then Po-shai-an-K'ia, the foremost and the
+wisest of men, arising from the nethermost sea, came among men and the
+living things, and pitying them, obtained egress from that first
+world-cave through such a dark and narrow path that some seeing
+somewhat, crowding after, could not follow him, so eager mightily did
+they strive one with another.  Alone then did Po-shai-an-K'ia come from
+one cave to another into this world, then island-like, lying amidst the
+world-waters, vast, wet, and unstable.  He sought and found the
+Sun-Father, and besought him to deliver the men and the creatures from
+that nethermost world."[4]
+
+
+[4] Cushing, _13th Report_, Bureau of American Ethnology.
+
+
+
+Algonquian Creation-Myth
+
+In many other Indian mythologies we find the wind brooding over the
+primeval ocean in the form of a bird.  In some creation-myths
+amphibious animals dive into the waters and bring up sufficient mud
+with them to form a beginning of the new earth.  In a number of these
+tales no actual act of creation is recorded, but a reconstruction of
+matter only.  The Algonquins relate that their great god Michabo, when
+hunting one day with wolves for dogs, was surprised to see the animals
+enter a great lake and disappear.  He followed them into the waters
+with the object of rescuing them, but as he did so the lake suddenly
+overflowed and submerged the entire earth.  Michabo despatched a raven
+with directions to find a piece of earth which might serve as a nucleus
+for a new world, but the bird returned from its quest unsuccessful.
+Then the god sent an {108} otter on a like errand, but it too failed to
+bring back the needful terrestrial germ.  At last a musk-rat was sent
+on the same mission, and it returned with sufficient earth to enable
+Michabo to recreate the solid land.  The trees had become denuded of
+their branches, so the god discharged arrows at them, which provided
+them with new boughs.  After this Michabo married the musk-rat, and
+from their union sprang the human race.
+
+
+
+The Muskhogean Creation-Story
+
+The Muskhogean Indians believe that in the beginning the primeval waste
+of waters alone was visible.  Over the dreary expanse two pigeons or
+doves flew hither and thither, and in course of time observed a single
+blade of grass spring above the surface.  The solid earth followed
+gradually, and the terrestrial sphere took its present shape.  A great
+hill, Nunne Chaha, rose in the midst, and in the centre of this was the
+house of the deity Esaugetuh Emissee, the 'Master of Breath.'  He took
+the clay which surrounded his abode, and from it moulded the first men,
+and as the waters still covered the earth he was compelled to build a
+great wall upon which to dry the folk he had made.  Gradually the soft
+mud became transformed into bone and flesh, and Esaugetuh was
+successful in directing the waters into their proper channels,
+reserving the dry land for the men he had created.
+
+This myth closely resembles the story in the Book of Genesis.  The
+pigeons appear analogous to the brooding creative Spirit, and the
+manufacture of the men out of mud is also striking.  So far is the
+resemblance carried that we are almost forced to conclude that this is
+one of the instances in which Gospel conceptions have been engrafted on
+a native legend.
+
+
+
+{109}
+
+Siouan Cosmology
+
+The Mandan tribes of the Sioux possess a type of creation-myth which is
+common to several American peoples.  They suppose that their nation
+lived in a subterranean village near a vast lake.  Hard by the roots of
+a great grape-vine penetrated from the earth above, and, clambering up
+these, several of them got a sight of the upper world, which they found
+to be rich and well stocked with both animal and vegetable food.  Those
+of them who had seen the new-found world above returned to their home
+bringing such glowing accounts of its wealth and pleasantness that the
+others resolved to forsake their dreary underground dwelling for the
+delights of the sunny sphere above.  The entire population set out, and
+started to climb up the roots of the vine, but no more than half the
+tribe had ascended when the plant broke owing to the weight of a
+corpulent woman.  The Mandans imagine that after death they will return
+to the underground world in which they originally dwelt, the worthy
+reaching the village by way of the lake, the bad having to abandon the
+passage by reason of the weight of their sins.
+
+The Minnetarees believed that their original ancestor emerged from the
+waters of a lake bearing in his hand an ear of corn, and the Mandans
+possessed a myth very similar to that of the Muskhogees concerning the
+origin of the world.
+
+
+
+Bird- and Serpent-Worship and Symbols
+
+The serpent and the bird appear sometimes separately, sometimes in
+strange combination, in North American mythology.  The bird is always
+incomprehensible to the savage.  Its power of flight, its appearance in
+the heavens where dwell the gods, and its musical song {110} combine to
+render it in his sight a being of mystery, possessing capabilities far
+above his own.  From it he conceives the idea of the winged spirit or
+god, and he frequently regards it as a messenger from the bright
+regions of the sun or the sky deity.  The flight and song of birds have
+always been carefully observed by primitive people as omens of grave
+import.  These superstitions prevailed among the Red Race no less than
+among our own early ancestors.  Many tribes imagined that birds were
+the visible spirits of the deceased.  Thus the Powhatans of Virginia
+believed that the feathered race received the souls of their chiefs at
+death, and they were careful to do them no harm, accordingly.  The
+Algonquins believed that birds caused the phenomenon of wind, that they
+created water-spouts, and that the clouds were the spreading and
+agitation of their wings.  The Navaho thought that a great white swan
+sat at each of the four points of the compass and conjured up the
+blasts which came therefrom, while the Dakotas believed that in the
+west is the home of the Wakinyjan, 'the Flyers,' the breezes that send
+the storms.  The thunder, too, is regarded by some Indian peoples as
+the flapping of the pinions of a great bird, whose tracks are seen in
+the lightning, "like the sparks which the buffalo scatters when he
+scours over a stony plain."  Many of the tribes of the north-west coast
+hold the same belief, and imagine the lightning to be the flash of the
+thunder-bird's eye.
+
+
+
+Eagle-Worship
+
+The eagle appears to have been regarded with extreme veneration by the
+Red Man of the north.  "Its feathers composed the war-flag of the
+Creeks, and its image carved in wood or its stuffed skin {111}
+surmounted their council lodges.  None but an approved warrior dared
+wear it among the Cherokees, and the Dakotas allowed such an honour
+only to him who had first touched the corpse of the common foe."[5]
+The Natchez and other tribes esteemed it almost as a deity.  The Zuñi
+of New Mexico employed four of its feathers to represent the four winds
+when invoking the rain-god.  Indeed, it was venerated by practically
+every tribe in North America.  The owl, too, was employed as a symbol
+of wisdom, and sometimes, as by the Algonquins, was represented as the
+attendant of the Lord of the Dead.  The Creek medicine-men carried a
+stuffed owl-skin as the badge of their fraternity and a symbol of their
+wisdom, and the Cherokees placed one above the 'medicine' stone in
+their council lodge.  The dove also appears to have been looked upon as
+sacred by the Hurons and Mandans.
+
+
+[5] Brinton, _Myths of the New World_.
+
+
+
+The Serpent and the Sun
+
+Some Indian tribes adopted the serpent as a symbol of time.  They
+reckoned by 'suns,' and as the outline of the sun, a circle,
+corresponds to nothing in nature so much as a serpent with its tail in
+its mouth, devouring itself, so to speak, this may have been the origin
+of the symbol.  Some writers think that the serpent symbolized the
+Indian idea of eternity, but it is unlikely that such a recondite
+conception would appeal to a primitive folk.
+
+
+
+The Lightning Serpent
+
+Among the Indians the serpent also typified the lightning.  The
+rapidity and sinuosity of its motions, its quick spring and sharp
+recoil, prove the aptness of the illustration.  The brilliancy of the
+serpent's basilisk {112} glance and the general intelligence of its
+habits would speedily give it a reputation for wisdom, and therefore as
+the possessor of _orenda_, or magic power.  These two conceptions would
+shortly become fused.  The serpent as the type of the lightning, the
+symbol of the spear of the war-god, would lead to the idea that that
+deity also had power over the crops or summer vegetation, for it is at
+the time of year when lightning is most prevalent that these come to
+fruition.  Again, the serpent would through this association with the
+war-god attain a significance in the eye of warriors, who would regard
+it as powerful war-physic.  Thus, the horn of the great Prince of
+Serpents, which was supposed to dwell in the Great Lakes, was thought
+to be the most potent war-charm obtainable, and priests or medicine-men
+professed to have in their possession fragments of this mighty talisman.
+
+The Algonquins believed that the lightning was an immense serpent
+vomited by the Manito, or creator, and said that he leaves serpentine
+twists and folds on the trees that he strikes.  The Pawnees called the
+thunder "the hissing of the great snake."
+
+In snake-charming as a proof of magical proficiency, as typifying the
+lightning, which, as the serpent-spear of the war-god, brings victory
+in battle, and in its agricultural connexion, lies most of the secret
+of the potency of the serpent symbol.  As the emblem of the fertilizing
+summer showers the lightning serpent was the god of fruitfulness; but
+as the forerunner of floods and disastrous rains it was feared and
+dreaded.
+
+
+
+Serpent-Worship
+
+Probably more ponderous nonsense has been written about the worship of
+reptiles ('ophiolatry,' as the mythologists of half a century ago
+termed it) than {113} upon any other allied subject.  But, this
+notwithstanding, there is no question that the serpent still holds a
+high place in the superstitious regard of many peoples, Asiatic and
+American.  As we have already seen, it frequently represents the orb of
+day, and this is especially the case among the Zuñi and other tribes of
+the southern portions of North America, where sun-worship is more usual
+than in the less genial regions.  With the Red Man also it commonly
+typified water.  The sinuous motion of the reptile sufficiently
+accounts for its adoption as the symbol for this element.  And it would
+be no difficult feat of imagination for the savage to regard the
+serpent as a water-god, bearing in mind as he would the resemblance
+between its movement and the winding course of a river.  Kennebec, the
+name of a stream in Maine, means 'snake,' and Antietam, a creek in
+Maryland, has the same significance in the Iroquois dialect.  Both
+Algonquins and Iroquois believed in the mighty serpent of the Great
+Lakes.  The wrath of this deity was greatly to be feared, and it was
+thought that, unless duly placated, he vented his irascible temper upon
+the foolhardy adventurers who dared to approach his domain by raising a
+tempest or breaking the ice beneath their feet and dragging them down
+to his dismal fastnesses beneath.
+
+
+
+The Rattlesnake
+
+The rattlesnake was the serpent almost exclusively honoured by the Red
+Race.  It is slow to attack, but venomous in the extreme, and possesses
+the power of the basilisk to attract within reach of its spring small
+birds and squirrels.  "It has the same strange susceptibility to the
+influence of rhythmic sounds as the vipers, in which lies the secret of
+snake-charming.  Most of the Indian magicians were familiar with this
+{114} singularity.  They employed it with telling effect to put beyond
+question their intercourse with the unseen powers, and to vindicate the
+potency of their own guardian spirits who thus enabled them to handle
+with impunity the most venomous of reptiles.  The well-known antipathy
+of these serpents to certain plants, for instance the hazel, which,
+bound around the ankles, is an alleged protection against their
+attacks, and perhaps some antidote to their poison used by the
+magicians, led to their frequent introduction in religious ceremonies.
+Such exhibitions must have made a profound impression on the spectators
+and redounded in a corresponding degree to the glory of the performer.
+'Who is a _manito_?' asks the mystic Meda Chant of the Algonkins.
+'He,' is the reply, 'he who walketh with a serpent, walking on the
+ground; he is a _manito_.'  The intimate alliance of this symbol with
+the mysteries of religion, the darkest riddles of the Unknown, is
+reflected in their language, and also in that of their neighbours, the
+Dakotas, in both of which the same words _manito, wakan_, which express
+the supernatural in its broadest sense, are also used as terms for this
+species of animals!  The pious founder of the Moravian Brotherhood, the
+Count of Zinzendorf, owed his life on one occasion to this deeply
+rooted superstition.  He was visiting a missionary station among the
+Shawnees, in the Wyoming valley.  Recent quarrels with the whites had
+unusually irritated this unruly folk, and they resolved to make him
+their first victim.  After he had retired to his secluded hut, several
+of the braves crept upon him, and, cautiously lifting the corner of the
+lodge, peered in.  The venerable man was seated before a little fire, a
+volume of the Scriptures on his knees, lost in the perusal of the
+sacred words.  While they gazed, a huge rattlesnake, {115} unnoticed by
+him, trailed across his feet, and rolled itself into a coil in the
+comfortable warmth of the fire.  Immediately the would-be murderers
+forsook their purpose and noiselessly retired, convinced that this was
+indeed a man of God."[6]
+
+
+[6] Brinton, _Myths of the New World_, pp. 131-133.
+
+
+
+The Sacred Origin of Smoking
+
+Smoking is, of course, originally an American custom, and with the
+Indians of North America possesses a sacred origin.  Says an authority
+upon the barbarian use of tobacco:[7]
+
+
+[7] Schoolcraft, _op. cit._
+
+
+"Of the sacred origin of tobacco the Indian has no doubt, although
+scarcely two tribes exactly agree in the details of the way in which
+the invaluable boon was conferred on man.  In substance, however, the
+legend is the same with all.  Ages ago, at the time when spirits
+considered the world yet good enough for their occasional residence, a
+very great and powerful spirit lay down by the side of his fire to
+sleep in the forest.  While so lying, his arch-enemy came that way, and
+thought it would be a good chance for mischief; so, gently approaching
+the sleeper, he rolled him over toward the fire, till his head rested
+among the glowing embers, and his hair was set ablaze.  The roaring of
+the fire in his ears roused the good spirit, and, leaping to his feet,
+he rushed in a fright through the forest, and as he did so the wind
+caught his singed hair as it flew off, and, carrying it away, sowed it
+broadcast over the earth, into which it sank and took root, and grew up
+tobacco.
+
+"If anything exceeds the savage's belief in tobacco, it is that which
+attaches to his pipe.  In life it is his dearest companion, and in
+death is inseparable; for {116} whatever else may be forgotten at his
+funeral obsequies, his pipe is laid in the grave with him to solace him
+on his journey to the 'happy hunting-ground.'  'The first pipe' is
+among the most sacred of their traditions; as well it may be, when it
+is sincerely believed that no other than the Great Spirit himself was
+the original smoker.
+
+"Many years ago the Great Spirit called all his people together, and,
+standing on the precipice of the Red Pipe-stone Rock, he broke a piece
+from the wall, and, kneading it in his hands, made a huge pipe, which
+he smoked over them, and to the north, south, east, and west.  He told
+them that this stone was red, that it was their flesh, that of it they
+might make their pipes of peace; but it belonged equally to all; and
+the war-club and the scalping-knife must not be raised on this ground.
+And he smoked his pipe and talked to them till the last whiff, and then
+his head disappeared in a cloud; and immediately the whole surface of
+the rock for several miles was melted and glazed.  Two great ovens were
+opened beneath, and two women (guardian spirits of the place) entered
+them in a blaze of fire; and they are heard there yet, and answer to
+the invocation of the priests, or medicine-men, who consult them on
+their visits to this sacred place.
+
+"The 'sacred place' here mentioned is the site of the world-renowned
+'Pipe-stone Quarry.'  From this place has the North American Indian
+ever obtained material for his pipe, and from no other spot.  Catlin
+asserts that in every tribe he has visited (numbering about forty, and
+extending over thousands of miles of country) the pipes have all been
+made of this red pipe-stone.  Clarke, the great American traveller,
+relates that in his intercourse with many tribes who as yet had had but
+little intercourse with the whites he {117} learned that almost every
+adult had made the pilgrimage to the sacred rock and drawn from thence
+his pipe-stone.  So peculiar is this 'quarry' that Catlin has been at
+the pains to describe it very fully and graphically, and from his
+account the following is taken:
+
+"'Our approach to it was from the east, and the ascent, for the
+distance of fifty miles, over a continued succession of slopes and
+terraces, almost imperceptibly rising one above another, that seemed to
+lift us to a great height.  There is not a tree or bush to be seen from
+the highest summit of the ridge, though the eye may range east and
+west, almost to a boundless extent, over a surface covered with a short
+grass, that is green at one's feet, and about him, but changing to blue
+in distance, like nothing but the blue and vastness of the ocean.
+
+"'On the very top of this mound or ridge we found the far-famed quarry
+or fountain of the Red Pipe, which is truly an anomaly in nature.  The
+principal and most striking feature of this place is a perpendicular
+wall of close-grained, compact quartz, of twenty-five and thirty feet
+in elevation, running nearly north and south, with its face to the
+west, exhibiting a front of nearly two miles in length, when it
+disappears at both ends, by running under the prairie, which becomes
+there a little more elevated, and probably covers it for many miles,
+both to the north and south.  The depression of the brow of the ridge
+at this place has been caused by the wash of a little stream, produced
+by several springs at the top, a little back from the wall, which has
+gradually carried away the superincumbent earth, and having bared the
+wall for the distance of two miles, is now left to glide for some
+distance over a perfectly level surface of quartz rock; and then to
+leap from the top of the wall into a deep basin below, {118} and thence
+seek its course to the Missouri, forming the extreme source of a noted
+and powerful tributary, called the "Big Sioux."
+
+"'At the base of this wall there is a level prairie, of half a mile in
+width, running parallel to it, in any, and in all parts of which, the
+Indians procure the red stone for their pipes, by digging through the
+soil and several slaty layers of the red stone to the depth of four or
+five feet.  From the very numerous marks of ancient and modern diggings
+or excavations, it would appear that this place has been for many
+centuries resorted to for the red stone; and from the great number of
+graves and remains of ancient fortifications in the vicinity, it would
+seem, as well as from their actual traditions, that the Indian tribes
+have long held this place in high superstitious estimation; and also
+that it has been the resort of different tribes, who have made their
+regular pilgrimages here to renew their pipes.'
+
+"As far as may be gathered from the various and slightly conflicting
+accounts of Indian smoking observances, it would seem that to every
+tribe, or, if it be an extensive one, to every detachment of a tribe,
+belongs a potent instrument known as 'medicine pipe-stem.'  It is
+nothing more than a tobacco-pipe, splendidly adorned with savage
+trappings, yet it is regarded as a sacred thing to be used only on the
+most solemn occasions, or in the transaction of such important business
+as among us could only be concluded by the sanction of a Cabinet
+Council, and affixing the royal signature."
+
+
+
+The Gods of the Red Man
+
+Most of the North American stocks possessed a regular pantheon of
+deities.  Of these, having regard to their numbers, it will be
+impossible to speak in any {119} detail, and it will be sufficient if
+we confine ourselves to some account of the more outstanding figures.
+As in all mythologies, godhead is often attached to the conception of
+the bringer of culture, the sapient being who first instructs mankind
+in the arts of life, agriculture, and religion.  American mythologies
+possess many such hero-gods, and it is not always easy to say whether
+they belong to history or mythology.  Of course, the circumstances
+surrounding the conception of some of these beings prove that they can
+be nothing else than mythological, but without doubt some of them were
+originally mere mortal heroes.
+
+
+
+Michabo
+
+We discover one of the first class in Michabo, the Great Hare, the
+principal deity of the Algonquins.  In the accounts of the older
+travellers we find him described as the ruler of the winds, the
+inventor of picture-writing, and even the creator and preserver of the
+world.  Taking a grain of sand from the bed of the ocean, he made from
+it an island which he launched in the primeval waters.  This island
+speedily grew to a great size; indeed, so extensive did it become that
+a young wolf which managed to find a footing on it and attempted to
+cross it died of old age before he completed his journey.  A great
+'medicine' society, called Meda, was supposed to have been founded by
+Michabo.  Many were his inventions.  Observing the spider spread its
+web, he devised the art of knitting nets to catch fish.  He furnished
+the hunter with many signs and charms for use in the chase.  In the
+autumn, ere he takes his winter sleep, he fills his great pipe and
+smokes, and the smoke which arises is seen in the clouds which fill the
+air with the haze of the Indian summer.
+
+{120}
+
+Some uncertainty prevailed among the various Algonquian tribes as to
+where Michabo resided, some of them believing that he dwelt on an
+island in Lake Superior, others on an iceberg in the Arctic Ocean, and
+still others in the firmament, but the prevalent idea seems to have
+been that his home was in the east, where the sun rises on the shores
+of the great river Ocean that surrounds the dry land.
+
+That a being possessing such qualities should be conceived of as taking
+the name and form of a timid animal like the hare is indeed curious,
+and there is little doubt that the original root from which the name
+Michabo has been formed does not signify 'hare.'  In fact, the root
+_wab_, which is the initial syllable of the Algonquian word for 'hare,'
+means also 'white,' and from it are derived the words for 'east,'
+'dawn,' 'light,' and 'day.'  Their names proceeding from the same root,
+the idea of the hare and the dawn became confused, and the more
+tangible object became the symbol of the god.  Michabo was therefore
+the spirit of light, and, as the dawn, the bringer of winds.  As lord
+of light he is also wielder of the lightning.  He is in constant
+strife, nevertheless, with his father the West Wind, and in this combat
+we can see the diurnal struggle between east and west, light and
+darkness, common to so many mythologies.
+
+Modern Indian tales concerning Michabo make him a mere tricksy spirit,
+a malicious buffoon, but in these we can see his character in process
+of deterioration under the stress of modern conditions impinging upon
+Indian life.  It is in the tales of the old travellers and missionaries
+that we find him in his true colours as a great culture-hero, Lord of
+the Day and bringer of light and civilization.
+
+
+
+{121}
+
+The Battle of the Twin-Gods
+
+Among the Iroquois we find a similar myth.  It tells of two brothers,
+Ioskeha and Tawiscara, or the White One and the Dark One, twins, whose
+grandmother was the moon.  When they grew up they quarrelled violently
+with one another, and finally came to blows, Ioskeha took as his weapon
+the horns of a stag, while Tawiscara seized a wild rose to defend
+himself.  The latter proved but a puny weapon, and, sorely wounded,
+Tawiscara turned to fly.  The drops of blood which fell from him became
+flint stones.  Ioskeha later built for himself a lodge in the far east,
+and became the father of mankind and principal deity of the Iroquois,
+slaying the monsters which infested the earth, stocking the woods with
+game, teaching the Indians how to grow crops and make fires, and
+instructing them in many of the other arts of life.  This myth appears
+to have been accepted later by the Mohawks and Tuscaroras.
+
+
+
+Awonawilona
+
+We have already alluded in the Zuñi creation-myth to the native deity
+Awonawilona.  This god stands out as one of the most perfect examples
+of deity in its constructive aspect to be found in the mythologies of
+America.  He seems in some measure to be identified with the sun, and
+from the remote allusions regarding him and the manner in which he is
+spoken of as an architect of the universe we gather that he was not
+exactly in close touch with mankind.
+
+
+
+Ahsonnutli
+
+Closely resembling him was Ahsonnutli, the principal deity of the
+Navaho Indians of New Mexico, who was {122} regarded as the creator of
+the heavens and earth.  He was supposed to have placed twelve men at
+each of the cardinal points to uphold the heavens.  He was believed to
+possess the qualities of both sexes, and is entitled the Turquoise
+Man-woman.
+
+
+
+Atius Tiráwa
+
+Atius Tiráwa was the great god of the Pawnees.  He also was a creative
+deity, and ordered the courses of the sun, moon, and stars.  As known
+to-day he is regarded as omnipotent and intangible; but how far this
+conception of him has been coloured by missionary influence it would be
+difficult to say.  We find, however, in other Indian mythologies which
+we know have not been sophisticated by Christian belief many references
+to deities who possess such attributes, and there is no reason why we
+should infer that Atius Tiráwa is any other than a purely aboriginal
+conception.
+
+
+
+Esaugetuh Emissee
+
+The great life-giving god of the Creeks and other Muskhogeans was
+Esaugetuh Emissee, whose name signifies, 'Master of Breath.'  The sound
+of the name represents the emission of breath from the mouth.  He was
+the god of wind, and, like many another divinity in American mythology,
+his rule over that element was allied with his power over the breath of
+life--one of the forms of wind or air.  Savage man regards the wind as
+the great source of breath and life.  Indeed, in many tongues the words
+'wind,' 'soul,' and 'breath' have a common origin.  We find a like
+conception in the Aztec wind-god Tezcatlipoca, who was looked upon as
+the primary source of existence.[8]
+
+
+[8] See the author's _Myths of Mexico and Peru_, in this series.
+
+
+
+{123}
+
+The Coyote God
+
+Among the people of the far west, the Californians and Chinooks, an
+outstanding deity is, strangely enough, the Coyote.  But whereas among
+the Chinooks he was thought to be a benign being, the Maidu and other
+Californian tribes pictured him as mischievous, cunning, and
+destructive.  Kodoyanpe, the Maidu creator, discovered the world along
+with Coyote, and with his aid rendered it habitable for mankind.  The
+pair fashioned men out of small wooden images, as the gods of the Kiche
+of Central America are related to have done in the myth in the _Popol
+Vuh_.  But the mannikins proved unsuitable to their purpose, and they
+turned them into animals.  Kodoyanpe's intentions were beneficent, and
+as matters appeared to be going but ill, he concluded that Coyote was
+at the bottom of the mischief.  In this he was correct, and on
+consideration he resolved to destroy Coyote.  On the side of the
+disturber was a formidable array of monsters and other evil agencies.
+But Kodoyanpe received powerful assistance from a being called the
+Conqueror, who rid the universe of many monsters and wicked spirits
+which might have proved unfriendly to the life of man, as yet unborn.
+The combat raged fiercely over a protracted period, but at last the
+beneficent Kodoyanpe was defeated by the crafty Coyote.  Kodoyanpe had
+buried many of the wooden mannikins whom he had at first created, and
+they now sprang from their places and became the Indian race.
+
+This is, of course, a day-and-night or light-and-darkness myth.
+Kodoyanpe is the sun, the spirit of day, who after a diurnal struggle
+with the forces of darkness flies toward the west for refuge.  Coyote
+is the spirit of night, typified by an animal of nocturnal {124} habits
+which slinks forth from its den as the shades of dusk fall on the land.
+We find a similar conception in Egyptian mythology, where Anubis, the
+jackal-headed, swallows his father Osiris, the brilliant god of day, as
+the night swallows up the sun.
+
+Another version of the Coyote myth current in California describes how
+in the beginning there was only the primeval waste of waters, upon
+which Kodoyanpe and Coyote dropped in a canoe.  Coyote willed that the
+surf beneath them should become sand.
+
+"Coyote was coming.  He came to Got'at.  There he met a heavy surf.  He
+was afraid that he might be drifted away, and went up to the
+spruce-trees.  He stayed there a long time.  Then he took some sand and
+threw it upon that surf: 'This shall be a prairie and no surf.  The
+future generations shall walk on this prairie!'  Thus Clatsop became a
+prairie.  The surf became a prairie."[9]
+
+
+[9] Boas, _Chinook Texts_.
+
+
+But among other tribes as well as among the Chinooks Italapas, the
+Coyote, is a beneficent deity.  Thus in the myths of the Shushwap and
+Kutenai Indians of British Columbia he figures as the creative agency,
+and in the folk-tales of the Ashochimi of California he appears after
+the deluge and plants in the earth the feathers of various birds, which
+according to their colour become the several Indian tribes.
+
+
+
+Blue Jay
+
+Another mischievous deity of the Chinooks and other western peoples is
+Blue Jay.  He is a turbulent braggart, schemer, and mischief-maker.  He
+is the very clown of gods, and invariably in trouble himself if he is
+not manufacturing it for others.  He has the shape of a jay-bird, which
+was given him by the Supernatural {125} People because he lost to them
+in an archery contest.  They placed a curse upon him, telling him the
+note he used as a bird would gain an unenviable notoriety as a bad
+omen.  Blue Jay has an elder brother, the Robin, who is continually
+upbraiding him for his mischievous conduct in sententious phraseology.
+The story of the many tricks and pranks played by Blue Jay, not only on
+the long-suffering members of his tribe, but also upon the denizens of
+the supernatural world, must have afforded intense amusement around
+many an Indian camp-fire.  Even the proverbial gravity of the Red Man
+could scarcely hold out against the comical adventures of this American
+Owl-glass.
+
+
+
+Thunder-Gods
+
+North America is rich in thunder-gods.  Of these a typical example is
+Haokah, the god of the Sioux.  The countenance of this divinity was
+divided into halves, one of which expressed grief and the other
+cheerfulness--that is, on occasion he could either weep with the rain
+or smile with the sun.  Heat affected him as cold, and cold was to him
+as heat.  He beat the tattoo of the thunder on his great drum, using
+the wind as a drum-stick.  In some phases he is reminiscent of Jupiter,
+for he hurls the lightning to earth in the shape of thunderbolts.  He
+wears a pair of horns, perhaps to typify his connexion with the
+lightning, or else with the chase, for many American thunder-gods are
+mighty hunters.  This double conception arises from their possession of
+the lightning-spear, or arrow, which also gives them in some cases the
+character of a war-god.  Strangely enough, such gods of the chase often
+resembled in appearance the animals they hunted.  For example, Tsui
+'Kalu (Slanting Eyes), a hunter-god {126} of the Cherokee Indians,
+seems to resemble a deer.  He is of giant proportions, and dwells in a
+great mountain of the Blue Ridge Range, in North-western Virginia.  He
+appears to have possessed all the game in the district as his private
+property.  A Cherokee thunder-god is Asgaya Gigagei (Red Man).  The
+facts that he is described as being of a red colour, thus typifying the
+lightning, and that the Cherokees were originally a mountain people,
+leave little room for doubt that he is a thunder-god, for it is around
+the mountain peaks that the heavy thunder-clouds gather, and the red
+lightning flashing from their depths looks like the moving limbs of the
+half-hidden deity.  We also find occasionally invoked in the Cherokee
+religious formulæ a pair of twin deities known as the 'Little Men,' or
+'Thunder-boys.'  This reminds us that in Peru twins were always
+regarded as sacred to the lightning, since they were emblematic of the
+thunder-and-lightning twins, Apocatequil and Piguerao.  All these
+thunder-gods are analogous to the Aztec Tlaloc, the Kiche Hurakan, and
+the Otomi Mixcoatl.[10]  A well-known instance of the thunder- or
+hunter-god who possesses animal characteristics will occur to those who
+are familiar with the old English legend of Herne the Hunter, with his
+deer's head and antlers.
+
+
+[10] See _Myths of Mexico and Peru_.
+
+
+The Dakota Indians worshipped a deity whom they addressed as Waukheon
+(Thunder-bird).  This being was engaged in constant strife with the
+water-god, Unktahe, who was a cunning sorcerer, and a controller of
+dreams and witchcraft.  Their conflict probably symbolizes the
+atmospheric changes which accompany the different seasons.
+
+
+
+{127}
+
+Idea of a Future Life
+
+The idea of a future life was very widely disseminated among the tribes
+of North America.  The general conception of such an existence was that
+it was merely a shadowy extension of terrestrial life, in which the
+same round of hunting and kindred pursuits was engaged in.  The Indian
+idea of eternal bliss seems to have been an existence in the Land of
+the Sun, to which, however, only those famed in war were usually
+admitted.
+
+That the Indians possessed a firm belief in a future state of existence
+is proved by their statements to the early Moravian missionaries, to
+whom they said: "We Indians shall not for ever die.  Even the grains of
+corn we put under the earth grow up and become living things."  The old
+missionary adds: "They conceive that when the soul has been awhile with
+God it can, if it chooses, return to earth and be born again."  This
+idea of rebirth, however, appears to have meant that the soul would
+return to the bones, that these would clothe themselves with flesh, and
+that the man would rejoin his tribe.  By what process of reasoning they
+arrived at such a conclusion it would be difficult to ascertain, but
+the almost universal practice which obtained among the Indians both of
+North and South America of preserving the bones of the deceased plainly
+indicates that they possessed some strong religious reason for this
+belief.  Many tribes which dwelt east of the Mississippi once in every
+decade collected the bones of those who had died within that period,
+carefully cleaned them, and placed them in a tomb lined with beautiful
+flowers, over which they erected a mound of wood, stone, or earth.
+Nor, indeed, were the ancient Egyptians more considerate of the remains
+of their fathers.
+
+
+
+{128}
+
+The Hope of Resurrection
+
+American funerary ritual and practice throughout the northern
+sub-continent plainly indicates a strong and vivid belief in the
+resurrection of the soul after death.  Among many tribes the practice
+prevailed of interring with the deceased such objects as he might be
+supposed to require in the other world.  These included weapons of war
+and of the chase for men, and household implements and feminine finery
+in the case of women.
+
+Among primitive peoples the belief is prevalent that inanimate objects
+possess doubles, or, as spiritualists would say, 'astral bodies,' or
+souls, and some Indian tribes supposed that unless such objects were
+broken or mutilated--that is to say, 'killed'--their doubles would not
+accompany the spirit of the deceased on its journey.
+
+
+
+Indian Burial Customs
+
+Many methods of disposing of the corpse were, and are, in use among the
+American Indians.  The most common of these were ordinary burial in the
+earth or under tumuli, burial in caves, tree-burial, raising the dead
+on platforms, and the disposal of cremated remains in urns.
+
+Embalming and mummification were practised to a certain extent by some
+of the extinct tribes of the east coast, and some of the north-west
+tribes, notably the Chinooks, buried their dead in canoes, which were
+raised on poles.  The rites which accompanied burial, besides the
+placing of useful articles and food in the grave, generally consisted
+in a solemn dance, in which the bereaved relatives cut themselves and
+blackened their faces, after which they wailed night and morning in
+solitary places.  It was generally regarded as unlucky to mention the
+name of the deceased, and, indeed, the {129} bereaved family often
+adopted another name to avoid such a contingency.
+
+
+
+The Soul's Journey
+
+Most of the tribes appear to have believed that the soul had to
+undertake a long journey before it reached its destination.  The belief
+of the Chinooks in this respect is perhaps a typical one.  They imagine
+that after death the spirit of the deceased drinks at a large hole in
+the ground, after which it shrinks and passes on to the country of the
+ghosts, where it is fed with spirit food and drink.  After this act of
+communion with the spirit-world it may not return.  They also believe
+that every one is possessed of two spirits, a greater and a less.
+During illness the lesser soul is spirited away by the denizens of
+Ghost-land.  The Navahos possess a similar belief, and say that the
+soul has none of the vital force which animates the body, nor any of
+the faculties of the mind, but a kind of third quality, or personality,
+like the _ka_ of the ancient Egyptians, which may leave its owner and
+become lost, much to his danger and discomfort.  The Hurons and
+Iroquois believe that after death the soul must cross a deep and swift
+stream, by a bridge formed by a single slender tree, upon which it has
+to combat the attacks of a fierce dog.  The Athapascans imagine that
+the soul must be ferried over a great water in a stone canoe, and the
+Algonquins and Dakotas believe that departed spirits must cross a
+stream bridged by an enormous snake.
+
+
+
+Paradise and the Supernatural People
+
+The Red Man appears to have possessed two wholly different conceptions
+of supernatural life.  We find in Indian myth allusions both to a
+'Country of the Ghosts' and to a 'Land of the Supernatural People.'
+{130} The first appears to be the destination of human beings after
+death, but the second is apparently the dwelling-place of a spiritual
+race some degrees higher than mankind.  Both these regions are within
+the reach of mortals, and seem to be mere extensions of the terrestrial
+sphere.  Their inhabitants eat, drink, hunt, and amuse themselves in
+the same manner as earthly folk, and are by no means invulnerable or
+immortal.  The instinctive dread of the supernatural which primitive
+man possesses is well exemplified in the myths in which he is brought
+into contact with the denizens of Ghost-land or the Spirit-world.
+These myths were undoubtedly framed for the same purpose as the old
+Welsh poem on the harrying of hell, or the story of the journey of the
+twin brothers to Xibalba in the Central American _Popol Vuh_.  That is
+to say, the desire was felt for some assurance that man, on entering
+the spiritual sphere, would only be treading in the footsteps of heroic
+beings who had preceded him, who had vanquished the forces of death and
+hell and had stripped them of their terrors.
+
+The mythologies of the North American Indians possess no place of
+punishment, any more than they possess any deities who are frankly
+malevolent toward humanity.  Should a place of torment be discernible
+in any Indian mythology at the present day it may unhesitatingly be
+classed as the product of missionary sophistication.  Father Brébeuf,
+an early French missionary, could only find that the souls of suicides
+and those killed in war were supposed to dwell apart from the others.
+"But as to the souls of scoundrels," he adds, "so far from being shut
+out, they are welcome guests; though for that matter, if it were not so
+their paradise would be a total desert, as 'Indian' and 'scoundrel' are
+one and the same."
+
+
+
+{131}
+
+The Sacred Number Four
+
+Over the length and breadth of the American continent a peculiar
+sanctity is attached by the aborigines to the four points of the
+compass.  This arises from the circumstance that from these quarters
+come the winds which carry the fertilizing rains.  The Red Man, a
+dweller in vast undulating plains where landmarks are few, recognized
+the necessity of such guidance in his wanderings as could alone be
+received from a strict adherence to the position of the four cardinal
+points.  These he began to regard with veneration as his personal
+safeguards, and recognized in them the dwelling-places of powerful
+beings, under whose care he was.  Most of his festivals and
+celebrations had symbolical or direct allusions to the four points of
+the compass.  The ceremony of smoking, without which no treaty could be
+commenced or ratified, was usually begun by the chief of the tribe
+exhaling tobacco-smoke toward the four quarters of the earth.  Among
+some tribes other points were also recognized, as, for example, one in
+the sky and one in the earth.  All these points had their symbolical
+colours, and were presided over by various animal or other divinities.
+Thus the Apaches took black for the east, white for the south, yellow
+for the west, and blue for the north, the Cherokees red, white, black,
+and blue for the same points, and the Navahos white, blue, yellow, and
+black, with white and black for the lower regions and blue for the
+upper or ethereal world.
+
+
+
+Indian Time and Festivals
+
+The North American tribes have various ways of computing time.  Some of
+them rely merely upon the changes in season and the growth of crops for
+guidance {132} as to when their annual festivals and seasonal
+celebrations should take place.  Others fix their system of festivals
+on the changes of the moon and the habits of animals and birds.  It
+was, however, upon the moon that most of these peoples depended for
+information regarding the passage of time.  Most of them assigned
+twelve moons to the year, while others considered thirteen a more
+correct number.  The Kiowa reckoned the year to consist of twelve and a
+half moons, the other half being carried over to the year following.
+
+The Zuñi of New Mexico allude to the year as a 'passage of time,' and
+call the seasons the 'steps of the year.'  The first six months of the
+Zuñi year possess names which have an agricultural or natural
+significance, while the last six have ritualistic names.  Captain
+Jonathan Carver, who travelled among the Sioux at the end of the
+eighteenth century, says that some tribes among them reckoned their
+years by moons, and made them consist of twelve lunar months, observing
+when thirty moons had waned to add a supernumerary one, which they
+termed the 'lost moon.'  They gave a name to each month as follows, the
+year beginning at the first new moon after the spring equinox: March,
+Worm Moon; April, Moon of Plants; May, Moon of Flowers; June, Hot Moon;
+July, Buck Moon; August, Sturgeon Moon; September, Corn Moon; October,
+Travelling Moon; November, Beaver Moon; December, Hunting Moon;
+January, Cold Moon; February, Snow Moon.  These people had no division
+into weeks, but counted days by 'sleeps,' half-days by pointing to the
+sun at noon, and quarter-days by the rising and setting of the sun, for
+all of which they possessed symbolic signs.  Many tribes kept records
+of events by means of such signs, as has already been indicated.  The
+eastern Sioux {133} measure time by knotted leather thongs, similar to
+the _quipos_ of the ancient Peruvians.  Other tribes have even more
+primitive methods.  The Hupa of California tell a person's age by
+examining his teeth.  The Maidu divide the seasons into Rain Season,
+Leaf Season, Dry Season, and Falling-leaf Season.  The Pima of Southern
+Arizona record events by means of notched sticks, which no one but the
+persons who mark them can understand.
+
+The chief reason for the computation of time among savage peoples is
+the correct observance of religious festivals.  With the rude methods
+at their command they are not always able to hit upon the exact date on
+which these should occur.  These festivals are often of a highly
+elaborate nature, and occupy many days in their celebration, the most
+minute attention being paid to the proper performance of the various
+rites connected with them.  They consist for the most part of a
+preliminary fast, followed by symbolic dances or magical ceremonies,
+and concluding with a gluttonous orgy.  Most of these observances
+possess great similarity one to another, and visible differences may be
+accounted for by circumstances of environment or seasonal variations.
+
+When the white man first came into contact with the Algonquian race it
+was observed that they held regularly recurring festivals to celebrate
+the ripening of fruits and grain, and more irregular feasts to mark the
+return of wild-fowl and the hunting season in general.  Dances were
+engaged in, and heroic songs chanted.  Indeed, the entire observance
+appears to have been identical in its general features with the
+festival of to-day.
+
+One of the most remarkable of these celebrations is that of the Creeks
+called the 'Busk,' a contraction {134} for its native name, Pushkita.
+Commencing with a rigorous fast which lasts three days, the entire
+tribe assembles on the fourth day to watch the high-priest produce a
+new fire by means of friction.  From this flame the members of the
+tribe are supplied, and feasting and dancing are then engaged in for
+three days.  Four logs are arranged in the form of a cross pointing to
+the four quarters of the earth, and burnt as an offering to the four
+winds.
+
+
+
+The Buffalo Dance
+
+The Mandans, a Dakota tribe, each year celebrate as their principal
+festival the Buffalo Dance, a feast which marks the return of the
+buffalo-hunting season.  Eight men wearing buffalo-skins on their
+backs, and painted black, red, or white, imitate the actions of
+buffaloes.  Each of them holds a rattle in his right hand and a slender
+rod six feet long in his left, and carries a bunch of green willow
+boughs on his back.  The ceremony is held at the season of the year
+when the willow is in full leaf.  The dancers take up their positions
+at four different points of a canoe to represent the four cardinal
+points of the compass.  Two men dressed as grizzly bears stand beside
+the canoe, growling and threatening to spring upon any one who
+interferes with the ceremony.  The bystanders throw them pieces of
+food, which are at once pounced upon by two other men, and carried off
+by them to the prairie.  During the ceremony the old men of the tribe
+beat upon sacks, chanting prayers for the success of the buffalo-hunt.
+On the fourth day a man enters the camp in the guise of an evil spirit,
+and is driven from the vicinity with stones and curses.
+
+The elucidation of this ceremony may perhaps be as {135} follows: From
+some one of the four points of the compass the buffalo must come;
+therefore all are requested to send goodly supplies.  The men dressed
+as bears symbolize the wild beasts which might deflect the progress of
+the herds of buffalo toward the territory of the tribe, and therefore
+must be placated.  The demon who visits the camp after the ceremony is,
+of course, famine.
+
+
+
+Dance-Festivals of the Hopi
+
+The most highly developed North American festival system is that of the
+Hopi or Moqui of Arizona, the observances of which are almost of a
+theatrical nature.  All the Pueblo Indians, of whom the Hopi are a
+division, possess similar festivals, which recur at various seasons or
+under the auspices of different totem clans or secret societies.  Most
+of these 'dances' are arranged by the Katcina clan, and take place in
+dance-houses known as _kivas_.  These ceremonies have their origin in
+the universal reverence shown to the serpent in America--a reverence
+based on the idea that the symbol of the serpent, tail in mouth,
+represented the round, full sun of August.  In the summer 'dances'
+snake-charming feats are performed, but in the Katcina ceremony
+serpents are never employed.
+
+Devil-dances are by no means uncommon among the Indians.  The purpose
+of these is to drive evil spirits from the vicinity of the tribe.
+
+
+
+Medicine-Men
+
+The native American priesthood, whether known as medicine-men,
+_shamans_, or wizards, were in most tribes a caste apart, exercising
+not only the priestly function, but those of physician and prophet as
+well.  The name 'medicine-men,' therefore, is scarcely a misnomer.
+{136} They were skilled in the handling of occult forces such as
+hypnotism, and thus exercised unlimited sway over the rank and file of
+the tribe.  But we shall first consider them in their religious aspect.
+In many of the Indian tribes the priesthood was a hereditary office; in
+others it was obtained through natural fitness or revelation in dreams.
+With the Cherokees, for example, the seventh son of a family was
+usually marked out as a suitable person for the priesthood.  As a rule
+the religious body did not share in the general life of the tribe, from
+which to a great degree it isolated itself.  For example, Bartram in
+his _Travels in the Carolinas_ describes the younger priests of the
+Creeks as being arrayed in white robes, and carrying on their heads or
+arms "a great owl-skin stuffed very ingeniously as an insignia of
+wisdom and divination.  These bachelors are also distinguishable from
+the other people by their taciturnity, grave and solemn countenance,
+dignified step, and singing to themselves songs or hymns in a low,
+sweet voice as they stroll about the towns."  To add to the feeling of
+awe which they inspired among the laymen of the tribe, the priests
+conversed with one another in a secret tongue.  Thus the magical
+formulæ of some of the Algonquin priests were not in the ordinary
+language, but in a dialect of their own invention.  The Choctaws,
+Cherokees, and Zuñi employed similar esoteric dialects, all of which
+are now known to be merely modifications of their several tribal
+languages, fortified with obsolete words, or else mere borrowings from
+the idioms of other tribes.
+
+
+
+Medicine-Men as Healers
+
+It was, however, as healers that the medicine-men were pre-eminent.
+The Indian assigns all illness or bodily {137} discomfort to
+supernatural agency.  He cannot comprehend that indisposition may arise
+within his own system, but believes that it must necessarily proceed
+from some external source.  Some supernatural being whom he has
+offended, the soul of an animal which he has slain, or perhaps a
+malevolent sorcerer, torments him.  If the bodies of mankind were not
+afflicted in this mysterious manner their owners would endure for ever.
+When the Indian falls sick he betakes himself to a medicine-man, to
+whom he relates his symptoms, at the same time acquainting him with any
+circumstances which he may suspect of having brought about his
+condition.  If he has slain a deer and omitted the usual formula of
+placation afterward he suspects that the spirit of the beast is
+actively harming him.  Should he have shot a bird and have subsequently
+observed any of the same species near his dwelling, he will almost
+invariably conclude that they were bent on a mission of vengeance and
+have by some means injured him.  The medicine-man, in the first
+instance, may give his patient some simple native remedy.  If this
+treatment does not avail he will arrange to go to the sufferer's lodge
+for the purpose of making a more thorough examination.  Having located
+the seat of the pain, he will blow upon it several times, and then
+proceed to massage it vigorously, invoking the while the aid of the
+natural enemy of the spirit which he suspects is tormenting the sick
+man.  Thus if a deer's spirit be suspected he will call upon the
+mountain lion or the Great Dog to drive it away, but if a bird of any
+of the smaller varieties he will invoke the Great Eagle who dwells in
+the zenith to slay or devour it.  Upon the supposed approach of these
+potent beings he will become more excited, and, vigorously slapping the
+patient, will chant incantations {138} in a loud and sonorous voice,
+which are supposed to hasten the advent of the friendly beings whom he
+has summoned.  At last, producing by sleight of hand an image of the
+disturbing spirit worked in bone, he calls for a vessel of boiling
+water, into which he promptly plunges the supposed cause of his
+patient's illness.  The bone figure is withdrawn from the boiling water
+after a space, and on being examined may be found to have one or more
+scores on its surface.  Each of these shows that it has already slain
+its man, and the patient is assured that had the native Æsculapius not
+adopted severe measures the malign spirit would have added him to the
+number of its victims.
+
+Should these methods not result in a cure, others are resorted to.  The
+patient is regaled with the choicest food and drink, while incantations
+are chanted and music performed to frighten away the malign influences.
+
+
+
+Professional Etiquette
+
+The priestly class is not given to levying exorbitant fees upon its
+patients.  As a rule the Indian medicine-man strongly resents any
+allusion to a fee.  Should the payment be of a perishable nature, such
+as food, he usually shares it with his relatives, brother-priests, or
+even his patients, but should it consist of something that may be
+retained, such as cloth, teeth necklaces, or skins, he will carefully
+hoard it to afford provision for his old age.  The Indian practitioner
+is strongly of opinion that white doctors are of little service in the
+cure of native illnesses.  White medicine, he says, is good only for
+white men, and Indian medicine for the red man; in which conclusion he
+is probably justified.
+
+
+
+{139}
+
+Journeys in Spirit-land
+
+In many Indian myths we read how the _shamans_, singly or in companies,
+seek the Spirit-land, either to search for the souls of those who are
+ill, but not yet dead, or to seek advice from supernatural beings.
+These thaumaturgical practices were usually undertaken by three
+medicine-men acting in concert.  Falling into a trance, in which their
+souls were supposed to become temporarily disunited from their bodies,
+they would follow the track of the sick man's spirit into the
+spirit-world.  The order in which they travelled was determined by the
+relative strength of their guardian spirits, those with the strongest
+being first and last, and he who had the weakest being placed in the
+middle.  If the sick man's track turned to the left they said he would
+die, but if to the right, he would recover.  From the trail they could
+also divine whether any supernatural danger was near, and the foremost
+priest would utter a magic chant to avert such evils if they came from
+the front, while if the danger came from the rear the incantation was
+sung by the priest who came last.  Generally their sojourn occupied one
+or two nights, and, having rescued the soul of the patient, they
+returned to place it in his body.
+
+Not only was the _shaman_ endowed with the power of projecting his own
+'astral body' into the Land of Spirits.  By placing cedar-wood charms
+in the hands of persons who had not yet received a guardian spirit he
+could impart to them his clairvoyant gifts, enabling them to visit the
+Spirit-land and make any observations required by him.
+
+The souls of chiefs, instead of following the usual route, went
+directly to the sea-shore, where only the most gifted _shamans_ could
+follow their trail.  The sea {140} was regarded as the highway to the
+supernatural regions.  A sick man was in the greatest peril at high
+water, but when the tide was low the danger was less.
+
+The means adopted by the medicine-men to lure ghosts away from their
+pursuit of a soul was to create an 'astral' deer.  The ghosts would
+turn from hunting the man's soul to follow that of the beast.
+
+
+
+The Savage and Religion
+
+It cannot be said that the religious sense was exceptionally strong in
+the mind of the North American Indian.  But this was due principally to
+the stage of culture at which he stood, and in some cases still stands.
+In man in his savage or barbarian condition the sense of reverence as
+we conceive it is small, and its place is largely filled by fear and
+superstition.  It is only at a later stage, when civilizing influences
+have to some extent banished the grosser terrors of animism and
+fetishism, that the gods reveal themselves in a more spiritual aspect.
+
+
+
+
+{141}
+
+CHAPTER III: ALGONQUIAN MYTHS AND LEGENDS
+
+
+Glooskap and Malsum
+
+The Algonquin Indians have perhaps a more extensive mythology than the
+majority of Indian peoples, and as they have been known to civilization
+for several centuries their myths have the advantage of having been
+thoroughly examined.
+
+One of the most interesting figures in their pantheon is Glooskap,
+which means 'The Liar'; but so far from an affront being intended to
+the deity by this appellation, it was bestowed as a compliment to his
+craftiness, cunning being regarded as one of the virtues by all savage
+peoples.
+
+Glooskap and his brother Malsum, the Wolf, were twins, and from this we
+may infer that they were the opposites of a dualistic system, Glooskap
+standing for what seems 'good' to the savage, and Malsum for all that
+was 'bad.'[1]  Their mother died at their birth, and out of her body
+Glooskap formed the sun and moon, animals, fishes, and the human race,
+while the malicious Malsum made mountains, valleys, serpents, and every
+manner of thing which he considered would inconvenience the race of men.
+
+
+[1] This 'goodness' and 'badness,' however, is purely relative and of
+modern origin, such deities, as already explained, being figures in a
+light-and-darkness myth.
+
+
+Each of the brothers possessed a secret as to what would kill him, as
+do many other beings in myth and fairy story, notably Liew Llaw Gyffes
+in Welsh romance.
+
+Malsum asked Glooskap in what manner he could be killed, and the elder
+brother, to try his sincerity, replied that the only way in which his
+life could be taken was by the touch of an owl's feather--or, as {142}
+some variants of the myth say, by that of a flowering rush.  Malsum in
+his turn confided to Glooskap that he could only perish by a blow from
+a fern-root.  The malicious Wolf, taking his bow, brought down an owl,
+and while Glooskap slept struck him with a feather plucked from its
+wing.  Glooskap immediately expired, but to Malsum's chagrin came to
+life again.  This tale is surprisingly reminiscent of the Scandinavian
+myth of Balder, who would only die if struck by a sprig of mistletoe by
+his brother Hodur.  Like Balder, Glooskap is a sun-god, as is well
+proved by the circumstance that when he dies he does not fail to revive.
+
+But Malsum resolved to learn his brother's secret and to destroy him at
+the first opportunity.  Glooskap had told him subsequently to his first
+attempt that only a pine-root could kill him, and with this Malsum
+struck him while he slept as before, but Glooskap, rising up and
+laughing, drove Malsum into the forest, and seated himself by a stream,
+where he murmured, as if musing to himself: "Only a flowering rush can
+kill me."  Now he said this because he knew that Quah-beet, the Great
+Beaver, was hidden among the rushes on the bank of the stream and would
+hear every word he uttered.  The Beaver went at once to Malsum and told
+him what he regarded as his brother's vital secret.  The wicked Malsum
+was so glad that he promised to give the Beaver whatever he might ask
+for.  But when the beast asked for wings like a pigeon Malsum burst
+into mocking laughter and cried: "Ho, you with the tail like a file,
+what need have you of wings?"  At this the Beaver was wroth, and, going
+to Glooskap, made a clean breast of what he had done.  Glooskap, now
+thoroughly infuriated, dug up a fern-root, and, rushing into the
+recesses of the forest, sought out his treacherous brother and with a
+blow of the fatal plant struck him dead.
+
+
+
+{143}
+
+Scandinavian Analogies
+
+But although Malsum was slain he subsequently appears in Algonquian
+myth as Lox, or Loki, the chief of the wolves, a mischievous and
+restless spirit.  In his account of the Algonquian mythology Charles
+Godfrey Leland appears to think that the entire system has been
+sophisticated by Norse mythology filtering through the Eskimo.
+Although the probabilities are against such a theory, there are many
+points in common between the two systems, as we shall see later, and
+among them few are more striking than the fact that the Scandinavian
+and Algonquian evil influences possess one and the same name.
+
+When Glooskap had completed the world he made man and the smaller
+supernatural beings, such as fairies and dwarfs.  He formed man from
+the trunk of an ash-tree, and the elves from its bark.  Like Odin, he
+trained two birds to bring him the news of the world, but their
+absences were so prolonged that he selected a black and a white wolf as
+his attendants.  He waged a strenuous and exterminating warfare on the
+evil monsters which then infested the world, and on the sorcerers and
+witches who were harmful to man.  He levelled the hills and restrained
+the forces of nature in his mighty struggles, in which he towered to
+giant stature, his head and shoulders rising high above the clouds.
+Yet in his dealings with men he was gentle and quietly humorous, not to
+say ingenuous.
+
+On one occasion he sought out a giant sorcerer named Win-pe, one of the
+most powerful of the evil influences then dwelling upon the earth.
+Win-pe shot upward till his head was above the tallest pine of the
+forest, but Glooskap, with a god-like laugh, grew till his head reached
+the stars, and tapped the wizard {144} gently with the butt of his bow,
+so that he fell dead at his feet.
+
+But although he exterminated many monsters and placed a check upon the
+advance of the forces of evil, Glooskap did not find that the race of
+men grew any better or wiser.  In fact, the more he accomplished on
+their behalf the worse they became, until at last they reached such a
+pitch of evil conduct that the god resolved to quit the world
+altogether.  But, with a feeling of consideration still for the beings
+he had created, he announced that within the next seven years he would
+grant to all and sundry any request they might make.  A great many
+people were desirous of profiting by this offer, but it was with the
+utmost difficulty that they could discover where Glooskap was.  Those
+who did find him and who chose injudiciously were severely punished,
+while those whose desires were reasonable were substantially rewarded.
+
+
+
+Glooskap's Gifts
+
+Four Indians who won to Glooskap's abode found it a place of magical
+delights, a land fairer than the mind could conceive.  Asked by the god
+what had brought them thither, one replied that his heart was evil and
+that anger had made him its slave, but that he wished to be meek and
+pious.  The second, a poor man, desired to be rich, and the third, who
+was of low estate and despised by the folk of his tribe, wished to be
+universally honoured and respected.  The fourth was a vain man,
+conscious of his good looks, whose appearance was eloquent of conceit.
+Although he was tall, he had stuffed fur into his moccasins to make him
+appear still taller, and his wish was that he might become bigger than
+any man of his tribe and that he might live for ages.
+
+{145}
+
+Glooskap drew four small boxes from his medicine-bag and gave one to
+each, desiring that they should not open them until they reached home.
+When the first three arrived at their respective lodges each opened his
+box, and found therein an unguent of great fragrance and richness, with
+which he rubbed himself.  The wicked man became meek and patient, the
+poor man speedily grew wealthy, and the despised man became stately and
+respected.  But the conceited man had stopped on his way home in a
+clearing in the woods, and, taking out his box, had anointed himself
+with the ointment it contained.  His wish also was granted, but not
+exactly in the manner he expected, for he was changed into a pine-tree,
+the first of the species, and the tallest tree of the forest at that.
+
+
+
+Glooskap and the Baby
+
+Glooskap, having conquered the Kewawkqu', a race of giants and
+magicians, and the Medecolin, who were cunning sorcerers, and Pamola, a
+wicked spirit of the night, besides hosts of fiends, goblins,
+cannibals, and witches, felt himself great indeed, and boasted to a
+certain woman that there was nothing left for him to subdue.
+
+But the woman laughed and said: "Are you quite sure, Master?  There is
+still one who remains unconquered, and nothing can overcome him."
+
+In some surprise Glooskap inquired the name of this mighty individual.
+
+"He is called Wasis," replied the woman; "but I strongly advise you to
+have no dealings with him."
+
+Wasis was only the baby, who sat on the floor sucking a piece of
+maple-sugar and crooning a little song to himself.  Now Glooskap had
+never married and was quite ignorant of how children are managed, {146}
+but with perfect confidence he smiled to the baby and asked it to come
+to him.  The baby smiled back to him, but never moved, whereupon
+Glooskap imitated the beautiful song of a certain bird.  Wasis,
+however, paid no heed to him, but went on sucking his maple-sugar.
+Glooskap, unaccustomed to such treatment, lashed himself into a furious
+rage, and in terrible and threatening accents ordered Wasis to come
+crawling to him at once.  But Wasis burst into direful howling, which
+quite drowned the god's thunderous accents, and for all the
+threatenings of the deity he would not budge.  Glooskap, now thoroughly
+aroused, brought all his magical resources to his aid.  He recited the
+most terrible spells, the most dreadful incantations.  He sang the
+songs which raise the dead, and which sent the devil scurrying to the
+nethermost depths of the pit.  But Wasis evidently seemed to think this
+was all some sort of a game, for he merely smiled wearily and looked a
+trifle bored.  At last Glooskap in despair rushed from the hut, while
+Wasis, sitting on the floor, cried, "Goo, goo," and crowed
+triumphantly.  And to this day the Indians say that when a baby cries
+"Goo" he remembers the time when he conquered the mighty Glooskap.
+
+[Illustration: "Glooskap brought all his magical resources to his aid"]
+
+
+Glooskap's Farewell
+
+At length the day on which Glooskap was to leave the earth arrived, and
+to celebrate the event he caused a great feast to be made on the shores
+of Lake Minas.  It was attended by all the animals, and when it drew to
+a close Glooskap entered his great canoe and slowly drifted out of
+sight.  When they could see him no longer they still heard his
+beautiful singing growing fainter and fainter in the distance, until at
+last it died away altogether.  Then a strange thing happened.  {147}
+The beasts, who up to this time had spoken but one language, could no
+longer understand each other, and in confusion fled away, never again
+to meet in friendly converse until Glooskap shall return and revive the
+halcyon days of the Golden Age.
+
+This tradition of Glooskap strikingly recalls that of the Mexican god
+Quetzalcoatl, who drifted from the shores of Mexico eastward toward the
+fabled land of Tlapallan, whence he had originally come.  Glooskap,
+like the Mexican deity alluded to, is, as has already been indicated, a
+sun-god, or, more properly speaking, a son of the sun, who has come to
+earth on a mission of enlightenment and civilization, to render the
+world habitable for mankind and to sow the seeds of the arts, domestic
+and agricultural.  Quetzalcoatl disappeared toward the east because it
+was the original home of his father, the sun, and not toward the west,
+which is merely the sun's resting-place for the night.  But Glooskap
+drifted westward, as most sun-children do.
+
+
+
+How Glooskap Caught the Summer
+
+A very beautiful myth tells how Glooskap captured the Summer.  The form
+in which it is preserved is a kind of poetry possessing something in
+the nature of metre, which until a few generations ago was recited by
+many Algonquian firesides.  A long time ago Glooskap wandered very far
+north to the Ice-country, and, feeling tired and cold, sought shelter
+at a wigwam where dwelt a great giant--the giant Winter.  Winter
+received the god hospitably, filled a pipe of tobacco for him, and
+entertained him with charming stories of the old time as he smoked.
+All the time Winter was casting his spell over Glooskap, for as he
+talked drowsily and monotonously he gave forth a freezing atmosphere,
+so that Glooskap first dozed and then fell {148} into a deep sleep--the
+heavy slumber of the winter season.  For six whole months he slept;
+then the spell of the frost arose from his brain and he awoke.  He took
+his way homeward and southward, and the farther south he fared the
+warmer it felt, and the flowers began to spring up around his steps.
+
+At length he came to a vast, trackless forest, where, under primeval
+trees, many little people were dancing.  The queen of these folk was
+Summer, a most exquisitely beautiful, if very tiny, creature.  Glooskap
+caught the queen up in his great hand, and, cutting a long lasso from
+the hide of a moose, secured it round her tiny frame.  Then he ran
+away, letting the cord trail loosely behind him.
+
+
+
+The Elves of Light
+
+The tiny people, who were the Elves of Light, came clamouring shrilly
+after him, pulling frantically at the lasso.  But as Glooskap ran the
+cord ran out, and pull as they might they were left far behind.
+
+Northward he journeyed once more, and came to the wigwam of Winter.
+The giant again received him hospitably, and began to tell the old
+stories whose vague charm had exercised such a fascination upon the
+god.  But Glooskap in his turn began to speak.  Summer was lying in his
+bosom, and her strength and heat sent forth such powerful magic that at
+length Winter began to show signs of distress.  The sweat poured
+profusely down his face, and gradually he commenced to melt, as did his
+dwelling.  Then slowly nature awoke, the song of birds was heard, first
+faintly, then more clearly and joyously.  The thin green shoots of the
+young grass appeared, and the dead leaves of last autumn were carried
+down to the river by the melting snow.  Lastly the fairies came out,
+and {149} Glooskap, leaving Summer with them, once more bent his steps
+southward.
+
+This is obviously a nature-myth conceived by a people dwelling in a
+climate where the rigours of winter gave way for a more or less brief
+space only to the blandishments of summer.  To them winter was a giant,
+and summer an elf of pigmy proportions.  The stories told during the
+winter season are eloquent of the life led by people dwelling in a
+sub-arctic climate, where the traditional tale, the father of epic
+poetry, whiles away the long dark hours, while the winter tempest roars
+furiously without and the heaped-up snow renders the daily occupation
+of the hunter impossible.
+
+
+
+Glooskap's Wigwam
+
+The Indians say that Glooskap lives far away, no one knows where, in a
+very great wigwam.  His chief occupation is making arrows, and it would
+appear that each of these stands for a day.  One side of his wigwam is
+covered with arrows, and when his lodge shall be filled with them the
+last great day will arrive.  Then he will call upon his army of good
+spirits and go forth to attack Malsum in a wonderful canoe, which by
+magical means can be made to expand so as to hold an army or contract
+so that it may be carried in the palm of the hand.  The war with his
+evil brother will be one of extermination, and not one single
+individual on either side will be left.  But the good will go to
+Glooskap's beautiful abode, and all will be well at last.
+
+
+
+The Snow-Lodge
+
+Chill breezes had long forewarned the geese of the coming cold season,
+and the constant cry from above of "Honk, honk," told the Indians that
+the birds' migration was in progress.
+
+{150}
+
+The buffalo-hunters of the Blackfeet, an Algonquian tribe, were abroad
+with the object of procuring the thick robes and the rich meat which
+would keep them warm and provide good fare through the desolate winter
+moons.  Sacred Otter had been lucky.  Many buffaloes had fallen to him,
+and he was busily occupied in skinning them.  But while the braves
+plied the knife quickly and deftly they heeded not the dun, lowering
+clouds heavy with tempest hanging like a black curtain over the
+northern horizon.  Suddenly the clouds swooped down from their place in
+the heavens like a flight of black eagles, and with a roar the blizzard
+was upon them.
+
+[Illustration: "He descried a great _tepee_"]
+
+Sacred Otter and his son crouched beneath the carcass of a dead buffalo
+for shelter.  But the air was frore as water in which the ice is
+floating, and he knew that they would quickly perish unless they could
+find some better protection from the bitter wind.  So he made a small
+_tepee_, or tent, out of the buffalo's hide, and both crawled inside.
+Against this crazy shelter the snow quickly gathered and drifted, so
+that soon the inmates of the tiny lodge sank into a comfortable drowse
+induced by the gentle warmth.  As Sacred Otter slept he dreamed.  Away
+in the distance he descried a great _tepee_, crowned with a colour like
+the gold of sunlight, and painted with a cluster of stars symbolic of
+the North.  The ruddy disc of the sun was pictured at the back, and to
+this was affixed the tail of the Sacred Buffalo.  The skirts of the
+_tepee_ were painted to represent ice, and on its side had been drawn
+four yellow legs with green claws, typical of the Thunder-bird.  A
+buffalo in glaring red frowned above the door, and bunches of
+crow-feathers, with small bells attached, swung and tinkled in the
+breeze.
+
+Sacred Otter, surprised at the unusual nature of the {151} paintings,
+stood before the _tepee_ lost in admiration of its decorations, when he
+was startled to hear a voice say:
+
+"Who walks round my _tepee_?  Come in--come in!"
+
+
+
+The Lord of Cold Weather
+
+Sacred Otter entered, and beheld a tall, white-haired man, clothed all
+in white, sitting at the back of the lodge, of which he was the sole
+occupant.  Sacred Otter took a seat, but the owner of the _tepee_ never
+looked his way, smoking on in stolid silence.  Before him was an
+earthen altar, on which was laid juniper, as in the Sun ceremonial.
+His face was painted yellow, with a red line in the region of the
+mouth, and another across the eyes to the ears.  Across his breast he
+wore a mink-skin, and round his waist small strips of otter-skin, to
+all of which bells were attached.  For a long time he kept silence, but
+at length he laid down his black stone pipe and addressed Sacred Otter
+as follows:
+
+"I am Es-tonea-pesta, the Lord of Cold Weather, and this, my dwelling,
+is the Snow-tepee, or Yellow Paint Lodge.  I control and send the
+driving snow and biting winds from the Northland.  You are here because
+I have taken pity upon you, and on your son who was caught in the
+blizzard with you.  Take this Snow-tepee with its symbols and
+medicines.  Take also this mink-skin tobacco-pouch, this black stone
+pipe, and my supernatural power.  You must make a _tepee_ similar to
+this on your return to camp."
+
+The Lord of Cold Weather then minutely explained to Sacred Otter the
+symbols of which he must make use in painting the lodge, and gave him
+the songs and ceremonial connected with it.  At this juncture Sacred
+Otter awoke.  He observed that the storm had abated somewhat, and as
+soon as it grew fair enough he and his son crawled from their shelter
+and tramped home {152} waist-high through the soft snow.  Sacred Otter
+spent the long, cold nights in making a model of the Snow-tepee and
+painting it as he had been directed in his dream.  He also collected
+the 'medicines' necessary for the ceremonial, and in the spring, when
+new lodges were made, he built and painted the Snow-tepee.
+
+The power of Sacred Otter waxed great because of his possession of the
+Snow-lodge which the Lord of Cold had vouchsafed to him in dream.  Soon
+was it proved.  Once more while hunting buffalo he and several
+companions were caught in a blizzard when many a weary mile from camp.
+They appealed to Sacred Otter to utilize the 'medicine' of the Lord of
+Cold.  Directing that several women and children who were with the
+party should be placed on sledges, and that the men should go in
+advance and break a passage through the snow for the horses, he took
+the mink tobacco-pouch and the black stone pipe he had received from
+the Cold-maker and commenced to smoke.  He blew the smoke in the
+direction whence the storm came and prayed to the Lord of Cold to have
+pity on the people.  Gradually the storm-clouds broke and cleared and
+on every side the blue sky was seen.  The people hastened on, as they
+knew the blizzard was only being held back for a space.  But their camp
+was at hand, and they soon reached it in safety.
+
+Never again, however, would Sacred Otter use his mystic power.  For he
+dreaded that he might offend the Lord of Cold.  And who could afford to
+do that?
+
+
+
+The Star-Maiden
+
+A pretty legend of the Chippeways, an Algonquian tribe, tells how
+Algon, a hunter, won for his bride the daughter of a star.  While
+walking over the prairies he discovered a circular pathway, worn as if
+by the tread {153} of many feet, though there were no foot-marks
+visible outside its bounds.  The young hunter, who had never before
+encountered one or these 'fairy rings,' was filled with surprise at the
+discovery, and hid himself in the long grass to see whether an
+explanation might not be forthcoming.  He had not long to wait.  In a
+little while he heard the sound of music, so faint and sweet that it
+surpassed anything he had ever dreamed of.  The strains grew fuller and
+richer, and as they seemed to come from above he turned his eyes toward
+the sky.  Far in the blue he could see a tiny white speck like a
+floating cloud.  Nearer and nearer it came, and the astonished hunter
+saw that it was no cloud, but a dainty osier car, in which were seated
+twelve beautiful maidens.  The music he had heard was the sound of
+their voices as they sang strange and magical songs.  Descending into
+the charmed ring, they danced round and round with such exquisite grace
+and abandon that it was a sheer delight to watch them.  But after the
+first moments of dazzled surprise Algon had eyes only for the youngest
+of the group, a slight, vivacious creature, so fragile and delicate
+that it seemed to the stalwart hunter that a breath would blow her away.
+
+He was, indeed, seized with a fierce passion for the dainty sprite, and
+he speedily decided to spring from the grass and carry her off.  But
+the pretty creatures were too quick for him.  The fairy of his choice
+skilfully eluded his grasp and rushed to the car.  The others followed,
+and in a moment they were soaring up in the air, singing a sweet,
+unearthly song.  The disconsolate hunter returned to his lodge, but try
+as he might he could not get the thought of the Star-maiden out of his
+head, and next day, long before the hour of the fairies' arrival, he
+lay in the grass awaiting {154} the sweet sounds that would herald
+their approach.  At length the car appeared.  The twelve ethereal
+beings danced as before.  Again Algon made a desperate attempt to seize
+the youngest, and again he was unsuccessful.
+
+"Let us stay," said one of the Star-maidens.  "Perhaps the mortal
+wishes to teach us his earthly dances."  But the youngest sister would
+not hear of it, and they all rose out of sight in their osier basket.
+
+
+
+Algon's Strategy
+
+Poor Algon returned home more unhappy than ever.  All night he lay
+awake dreaming of the pretty, elusive creature who had wound a chain of
+gossamer round his heart and brain, and early in the morning he
+repaired to the enchanted spot.  Casting about for some means of
+gaining his end, he came upon the hollow trunk of a tree in which a
+number of mice gambolled.  With the aid of the charms in his
+'medicine'-bag he turned himself into one of these little animals,
+thinking the fair sisters would never pierce his disguise.
+
+[Illustration: Algon carries the Captured Maiden home to his Lodge]
+
+That day when the osier car descended its occupants alighted and danced
+merrily as they were wont in the magic circle, till the youngest saw
+the hollow tree-trunk (which had not been there on the previous day)
+and turned to fly.  Her sisters laughed at her fears, and tried to
+reassure her by overturning the tree-trunk.  The mice scampered in all
+directions, and were quickly pursued by the Star-maidens, who killed
+them all except Algon.  The latter regained his own shape just as the
+youngest fairy raised her hand to strike him.  Clasping her in his
+arms, he bore her to his village, while her frightened sisters ascended
+to their Star-country.
+
+Arrived at his home, Algon married the maiden, and {155} by his
+kindness and gentleness soon won her affection.  However, her thoughts
+still dwelt on her own people, and though she indulged her sorrow only
+in secret, lest it should trouble her husband, she never ceased to
+lament her lost home.
+
+
+
+The Star-Maiden's Escape
+
+One day while she was out with her little son she made a basket of
+osiers, like the one in which she had first come to earth.  Gathering
+together some flowers and gifts for the Star-people, she took the child
+with her into the basket, sang the magical songs she still remembered,
+and soon floated up to her own country, where she was welcomed by the
+king, her father.
+
+Algon's grief was bitter indeed when he found that his wife and child
+had left him.  But he had no means of following them.  Every day he
+would go to the magic circle on the prairie and give vent to his
+sorrow, but the years went past and there was no sign of his dear ones
+returning.
+
+Meanwhile the woman and her son had almost forgotten Algon and the
+earth-country.  However, when the boy grew old enough to hear the story
+he wished to go and see his father.  His mother consented, and arranged
+to go with him.  While they were preparing to descend the Star-people
+said:
+
+"Bring Algon with you when you return, and ask him to bring some
+feature from every beast and bird he has killed in the chase."
+
+Algon, who had latterly spent almost all his time at the charmed
+circle, was overjoyed to see his wife and son come back to him, and
+willingly agreed to go with them to the Star-country.  He worked very
+hard to obtain a specimen of all the rare and curious birds and beasts
+in his land, and when at last he had gathered {156} the relics--a claw
+of one, a feather of another, and so on--he piled them in the osier
+car, climbed in himself with his wife and boy, and set off to the
+Star-country.
+
+The people there were delighted with the curious gifts Algon had
+brought them, and, being permitted by their king to take one apiece,
+they did so.  Those who took a tail or a claw of any beast at once
+became the quadruped represented by the fragment, and those who took
+the wings of birds became birds themselves.  Algon and his wife and son
+took the feathers of a white falcon and flew down to the prairies,
+where their descendants may still be seen.
+
+
+
+Cloud-Carrier and the Star-Folk
+
+A handsome youth once dwelt with his parents on the banks of Lake
+Huron.  The old people were very proud of their boy, and intended that
+he should become a great warrior.  When he grew old enough to prepare
+his 'medicine'-bag he set off into the forest for that purpose.  As he
+journeyed he grew weary, and lay down to sleep, and while he slept he
+heard a gentle voice whisper:
+
+"Cloud-carrier, I have come to fetch you.  Follow me."
+
+The young man started to his feet.
+
+"I am dreaming.  It is but an illusion," he muttered to himself, as he
+gazed at the owner of the soft voice, who was a damsel of such
+marvellous beauty that the sleepy eyes of Cloud-carrier were quite
+dazzled.
+
+"Follow me," she said again, and rose softly from the ground like
+thistledown.  To his surprise the youth rose along with her, as lightly
+and as easily.  Higher they went, and still higher, far above the
+tree-tops, and into the sky, till they passed at length through an
+opening in the spreading vault, and Cloud-carrier saw that he was in
+the country of the Star-people, and that his beautiful guide was no
+mortal {157} maiden, but a supernatural being.  So fascinated was he by
+her sweetness and gentleness that he followed her without question till
+they came to a large lodge.  Entering it at the invitation of the
+Star-maiden, Cloud-carrier found it filled with weapons and ornaments
+of silver, worked in strange and grotesque designs.  For a time he
+wandered through the lodge admiring and praising all he saw, his
+warrior-blood stirring at the sight of the rare weapons.  Suddenly the
+lady cried:
+
+"Hush!  My brother approaches!  Let me hide you.  Quick!"
+
+The young man crouched in a corner, and the damsel threw a richly
+coloured scarf over him.  Scarcely had she done so when a grave and
+dignified warrior stalked into the lodge.
+
+"Nemissa, my dear sister," he said, after a moment's pause, "have you
+not been forbidden to speak to the Earth-people?  Perhaps you imagine
+you have hidden the young man, but you have not."  Then, turning from
+the blushing Nemissa to Cloud-carrier, he added, good-naturedly:
+
+"If you stay long there you will be very hungry.  Come out and let us
+have a talk."
+
+The youth did as he was bid, and the brother of Nemissa gave him a pipe
+and a bow and arrows.  He gave him also Nemissa for his wife, and for a
+long time they lived together very happily.
+
+
+
+The Star-Country
+
+Now the young man observed that his brother-in-law was in the habit of
+going away every day by himself, and feeling curious to know what his
+business might be, he asked one morning whether he might accompany him.
+
+The brother-in-law consented readily, and the two {158} set off.
+Travelling in the Star-country was very pleasant.  The foliage was
+richer than that of the earth, the flowers more delicately coloured,
+the air softer and more fragrant, and the birds and beasts more
+graceful and harmless.  As the day wore on to noon Cloud-carrier became
+very hungry.
+
+"When can we get something to eat?" he asked his brother-in-law.
+
+"Very soon," was the reassuring reply.  "We are just going to make a
+repast."  As he spoke they came to a large opening, through which they
+could see the lodges and lakes and forests of the earth.  At one place
+some hunters were preparing for the chase.  By the banks of a river
+some women were gathering reeds, and down in a village a number of
+children were playing happily.
+
+"Do you see that boy down there in the centre of the group?" said the
+brother of Nemissa, and as he spoke he threw something at the child.
+The poor boy fell down instantly, and was carried, more dead than
+alive, to the nearest hut.
+
+
+
+The Sacrifice
+
+Cloud-carrier was much perplexed at the act of his supernatural
+relative.  He saw the medicine-men gather round the child and chant
+prayers for his recovery.
+
+"It is the will of Manitou," said one priest, "that we offer a white
+dog as a sacrifice."
+
+So they procured a white dog, skinned and roasted it, and put it on a
+plate.  It flew up in the air and provided a meal for the hungry
+Cloud-carrier and his companion.  The child recovered and returned to
+his play.
+
+"Your medicine-men," said Nemissa's brother, "get {159} a great
+reputation for wisdom simply because they direct the people to me.  You
+think they are very clever, but all they do is to advise you to
+sacrifice to me.  It is I who recover the sick."
+
+Cloud-carrier found in this spot a new source of interest, but at
+length the delights of the celestial regions began to pall.  He longed
+for the companionship of his own kin, for the old commonplace pastimes
+of the Earth-country.  He became, in short, very homesick, and begged
+his wife's permission to return to earth.  Very reluctantly she
+consented.
+
+"Remember," she said, "that I shall have the power to recall you when I
+please, for you will still be my husband.  And above all do not marry
+an Earth-woman, or you will taste of my vengeance."
+
+The young man readily promised to respect her injunctions.  So he went
+to sleep, and awoke a little later to find himself lying on the grass
+close by his father's lodge.  His parents greeted him joyfully.  He had
+been absent, they told him, for more than a year, and they had not
+hoped to see him again.
+
+The remembrance of his sojourn among the Star-people faded gradually to
+a dim recollection.  By and by, forgetting the wife he had left there,
+he married a young and handsome woman belonging to his own village.
+Four days after the wedding she died, but Cloud-carrier failed to draw
+a lesson from this unfortunate occurrence.  He married a third wife.
+But one day he was missing, and was never again heard of.  His
+Star-wife had recalled him to the sky.
+
+
+
+The Snow-Man Husband
+
+In a northern village of the Algonquins dwelt a young girl so
+exquisitely beautiful that she attracted hosts of admirers.  The fame
+of her beauty spread far {160} and wide, and warriors and hunters
+thronged to her father's lodge in order to behold her.  By universal
+consent she received the name of 'Handsome.'  One of the braves who was
+most assiduous in paying her his addresses was surnamed 'Elegant,'
+because of the richness of his costume and the nobility of his
+features.  Desiring to know his fate, the young man confided the secret
+of his love for Handsome to another of his suitors, and proposed that
+they two should that day approach her and ask her hand in marriage.
+But the coquettish maiden dismissed the young braves disdainfully, and,
+to add to the indignity of her refusal, repeated it in public outside
+her father's lodge.  Elegant, who was extremely sensitive, was so
+humiliated and mortified that he fell into ill-health.  A deep
+melancholy settled on his mind.  He refused all nourishment, and for
+hours he would sit with his eyes fixed on the ground in moody
+contemplation.  A profound sense of disgrace seized upon him, and
+notwithstanding the arguments of his relations and comrades he sank
+deeper into lethargy.  Finally he took to his bed, and even when his
+family were preparing for the annual migration customary with the tribe
+he refused to rise from it, although they removed the tent from above
+his head and packed it up for transport.
+
+
+
+The Lover's Revenge
+
+After his family had gone Elegant appealed to his guardian spirit or
+totem to revenge him on the maiden who had thus cast him into
+despondency.  Going from lodge to lodge, he collected all the rags that
+he could find, and, kneading snow over a framework of animals' bones,
+he moulded it into the shape of a man, which he attired in the tatters
+he had gathered, finally covering the whole with brilliant beads and
+gaudy feathers so {161} that it presented a very imposing appearance.
+By magic art he animated this singular figure, placed a bow and arrows
+into its hands, and bestowed on it the name of Moowis.
+
+Together the pair set out for the new encampment of the tribe.  The
+brilliant appearance of Moowis caused him to be received by all with
+the most marked distinction.  The chieftain of the tribe begged him to
+enter his lodge, and entertained him as an honoured guest.  But none
+was so struck by the bearing of the noble-looking stranger as Handsome.
+Her mother requested him to accept the hospitality of her lodge, which
+he duly graced with his presence, but being unable to approach too
+closely to the hearth, on which a great fire was burning, he placed a
+boy between him and the blaze, in order that he should run no risk of
+melting.  Soon the news that Moowis was to wed Handsome ran through the
+encampment, and the nuptials were celebrated.  On the following day
+Moowis announced his intention of undertaking a long journey.  Handsome
+pleaded for leave to accompany him, but he refused on the ground that
+the distance was too great and that the fatigues and dangers of the
+route would prove too much for her strength.  Finally, however, she
+overcame his resistance, and the two set out.
+
+
+
+A Strange Transformation
+
+A rough and rugged road had to be traversed by the newly wedded pair.
+On every hand they encountered obstacles, and the unfortunate Handsome,
+whose feet were cut and bleeding, found the greatest difficulty in
+keeping up with her more active husband.  At first it was bitterly
+cold, but at length the sun came out and shone in all his strength, so
+that the girl forgot her woes and began to sing gaily.  But on the
+appearance {162} of the luminary a strange transformation had slowly
+overtaken her spouse.  At first he attempted to keep in the shade, to
+avoid the golden beams that he knew meant death to him, but all to no
+purpose.  The air became gradually warmer, and slowly he dissolved and
+fell to pieces, so that his frenzied wife now only beheld his garments,
+the bones that had composed his framework, and the gaudy plumes and
+beads with which he had been bedecked.  Long she sought his real self,
+thinking that some trick had been played upon her; but at length,
+exhausted with fatigue and sorrow, she cast herself on the ground, and
+with his name on her lips breathed her last.  So was Elegant avenged.
+
+
+
+The Spirit-Bride
+
+A story is told of a young Algonquin brave whose bride died on the day
+fixed for their wedding.  Before this sad event he had been the most
+courageous and high-spirited of warriors and the most skilful of
+hunters, but afterward his pride and his bravery seemed to desert him.
+In vain his friends urged him to seek the chase and begged him to take
+a greater interest in life.  The more they pressed him the more
+melancholy he became, till at length he passed most of his time by the
+grave of his bride.
+
+[Illustration: Moowis had melted in the Sun]
+
+He was roused from his state of apathy one day, however, by hearing
+some old men discussing the existence of a path to the Spirit-world,
+which they supposed lay to the south.  A gleam of hope shone in the
+young brave's breast, and, worn with sorrow as he was, he armed himself
+and set off southward.  For a long time he saw no appreciable change in
+his surroundings--rivers, mountains, lakes, and forests similar to
+those of his own country environed him.  But after a weary journey of
+many days he fancied he saw a {163} difference.  The sky was more blue,
+the prairie more fertile, the scenery more gloriously beautiful.  From
+the conversation he had overheard before he set out, the young brave
+judged that he was nearing the Spirit-world.  Just as he emerged from a
+spreading forest he saw before him a little lodge set high on a hill.
+Thinking its occupants might be able to direct him to his destination,
+he climbed to the lodge and accosted an aged man who stood in the
+doorway.
+
+"Can you tell me the way to the Spirit-world?" he inquired.
+
+
+
+The Island of the Blessed
+
+"Yes," said the old man gravely, throwing aside his cloak of swan's
+skin.  "Only a few days ago she whom you seek rested in my lodge.  If
+you will leave your body here you may follow her.  To reach the Island
+of the Blessed you must cross yonder gulf you see in the distance.  But
+I warn you the crossing will be no easy matter.  Do you still wish to
+go?"
+
+"Oh, yes, yes," cried the warrior eagerly, and as the words were
+uttered he felt himself grow suddenly lighter.  The whole aspect, too,
+of the scene was changed.  Everything looked brighter and more
+ethereal.  He found himself in a moment walking through thickets which
+offered no resistance to his passage, and he knew that he was a spirit,
+travelling in the Spirit-world.  When he reached the gulf which the old
+man had indicated he found to his delight a wonderful canoe ready on
+the shore.  It was cut from a single white stone, and shone and
+sparkled in the sun like a jewel.  The warrior lost no time in
+embarking, and as he put off from the shore he saw his pretty bride
+enter just such another canoe as his and imitate all his movements.
+Side by side they made for the Island of the Blessed, a {164} charming
+woody islet set in the middle of the water, like an emerald in silver.
+When they were about half-way across a sudden storm arose, and the huge
+waves threatened to engulf them.  Many other people had embarked on the
+perilous waters by this time, some of whom perished in the furious
+tempest.  But the youth and maiden still battled on bravely, never
+losing sight of one another.  Because they were good and innocent, the
+Master of Life had decreed that they should arrive safely at the fair
+island, and after a weary struggle they felt their canoes grate on the
+shore.
+
+Hand in hand the lovers walked among the beautiful sights and sounds
+that greeted their eyes and ears from every quarter.  There was no
+trace of the recent storm.  The sea was as smooth as glass and the sky
+as clear as crystal.  The youth and his bride felt that they could
+wander on thus for ever.  But at length a faint, sweet voice bade the
+former return to his home in the Earth-country.
+
+
+
+The Master of Life
+
+"You must finish your mortal course," it whispered softly.  "You will
+become a great chief among your own people.  Rule wisely and well, and
+when your earthly career is over you shall return to your bride, who
+will retain her youth and beauty for ever."
+
+The young man recognized the voice as that of the Master of Life, and
+sadly bade farewell to the woman.  He was not without hope now,
+however, but looked forward to another and more lasting reunion.
+
+Returning to the old man's lodge, he regained his body, went home as
+the gentle voice on the island had commanded him, and became a father
+to his people for many years.  By his just and kindly rule he won the
+hearts of all who knew him, and ensured for himself a {165} safe
+passage to the Island of the Blessed, where he arrived at last to
+partake of everlasting happiness with his beautiful bride.
+
+
+
+Otter-Heart
+
+In the heart of a great forest lay a nameless little lake, and by its
+side dwelt two children.  Wicked magicians had slain their parents
+while they were yet of tender years, and the little orphans were
+obliged to fend for themselves.  The younger of the two, a boy, learned
+to shoot with bow and arrow, and he soon acquired such skill that he
+rarely returned from a hunting expedition without a specimen of his
+prowess in the shape of a bird or a hare, which his elder sister would
+dress and cook.
+
+When the boy grew older he naturally felt the need of some
+companionship other than that of his sister.  During his long, solitary
+journeys in search of food he thought a good deal about the great world
+outside the barrier of the still, silent forest.  He longed for the
+sound of human voices to replace the murmuring of the trees and the
+cries of the birds.
+
+"Are there no Indians but ourselves in the whole world?" he would ask
+wistfully.
+
+"I do not know," his sister invariably replied.  Busying herself
+cheerfully about her household tasks, she knew nothing of the strange
+thoughts that were stirring in the mind of her brother.
+
+But one day he returned from the chase in so discontented a mood that
+his unrest could no longer pass unnoticed.  In response to solicitous
+inquiries from his sister, he said abruptly:
+
+"Make me ten pairs of moccasins.  To-morrow I am going to travel into
+the great world."
+
+The girl was much disturbed by this communication, {166} but like a
+good Indian maiden she did as he requested her and kept a respectful
+silence.
+
+Early on the following morning the youth, whose name was Otter-heart,
+set out on his quest.  He soon came to a clearing in the forest, but to
+his disappointment he found that the tree-stumps were old and rotten.
+
+"It is a long, long time," he said mournfully, "since there were
+Indians here."
+
+In order that he might find his way back, he suspended a pair of
+moccasins from the branch of a tree, and continued his journey.  Other
+clearings he reached in due time, each showing traces of a more recent
+occupation than the last, but still it seemed to him that a long time
+must have elapsed since the trees were cut down, so he hung up a pair
+of moccasins at each stage of his journey, and pursued his course in
+search of human beings.
+
+At last he saw before him an Indian village, which he approached with
+mingled feelings of pleasure and trepidation, natural enough when it is
+remembered that since his early childhood he had spoken to no one but
+his sister.
+
+
+
+The Ball-Players
+
+On the outskirts of the village some youths of about his own age were
+engaged in a game of ball, in which they courteously invited the
+stranger to join.  Very soon he had forgotten his natural shyness so
+far as to enter into the sport with whole-hearted zest and enjoyment.
+His new companions, for their part, were filled with astonishment at
+his skill and agility, and, wishing to do him honour, led him to the
+great lodge and introduced him to their chief.
+
+Now the chief had two daughters, one of whom was {167} surnamed 'The
+Good' and the other 'The Wicked.'  To the guest the names sounded
+rather suggestive, and he was not a little embarrassed when the chief
+begged him to marry the maidens.
+
+"I will marry 'The Good,'" he declared.
+
+But the chief would not agree to that.
+
+"You must marry both," he said firmly.
+
+Here was a dilemma for our hero, who had no wish to wed the cross, ugly
+sister.  He tried hard to think of a way of escape.
+
+"I am going to visit So-and-so," he said at last, mentioning the name
+of one of his companions at ball, and he dressed himself carefully as
+though he were about to pay a ceremonious visit.
+
+Directly he was out of sight of the chief's lodge, however, he took to
+his heels and ran into the forest as hard as he could.  Meanwhile the
+maidens sat waiting their intended bridegroom.  When some hours passed
+without there being any signs of his coming they became alarmed, and
+set off to look for him.
+
+Toward nightfall the young Otter-heart relaxed his speed.  "I am quite
+safe now," he thought.  He did not know that the sisters had the
+resources of magic at their command.  Suddenly he heard wild laughter
+behind him.  Recognizing the shrill voice of The Wicked, he knew that
+he was discovered, and cast about for a refuge.  The only likely place
+was in the branches of a dense fir-tree, and almost as soon as the
+thought entered his mind he was at the top.  His satisfaction was
+short-lived.  In a moment the laughter of the women broke out anew, and
+they commenced to hew down the tree.  But Otter-heart himself was not
+without some acquaintance with magic art.  Plucking a small fir-cone
+from the tree-top, he threw it into the air, jumped astride it, and
+rode down {168} the wind for half a mile or more.  The sisters,
+absorbed in their task of cutting down the tree, did not notice that
+their bird was flown.  When at last the great fir crashed to the ground
+and the youth was nowhere to be seen the pursuers tore their hair in
+rage and disappointment.
+
+
+
+Otter-Heart's Stratagem
+
+Only on the following evening did they overtake Otter-heart again.
+This time he had entered a hollow cedar-tree, the hard wood of which he
+thought would defy their axes.  But he had under-estimated the energy
+of the sisters.  In a short time the tree showed the effect of their
+blows, and Otter-heart called on his guardian spirit to break one of
+the axes.
+
+His wish was promptly gratified, but the other sister continued her
+labours with increased energy.  Otter-heart now wished that the other
+axe might break, and again his desire was fulfilled.  The sisters were
+at a loss to know what to do.
+
+"We cannot take him by force," said one; "we must take him by subtlety.
+Let each do her best, and the one who gets him can keep him."
+
+So they departed, and Otter-heart was free to emerge from his prison.
+He travelled another day's journey from the spot, and at last, reaching
+a place where he thought he would be safe, he laid down his blanket and
+went in search of food.  Fortune favoured the hunter, and he shortly
+returned with a fine beaver.  What was his amazement when he beheld a
+handsome lodge where he had left his blanket!
+
+"It must be those women again," he muttered, preparing to fly.  But the
+light shone so warmly from the lodge, and he was so tired and hungry,
+that he conquered his fears and entered.  Within he found a {169} tall,
+thin woman, pale and hungry-eyed, but rather pretty.  Taking the
+beaver, she proceeded to cook it.  As she did so Otter-heart noticed
+that she ate all the best parts herself, and when the meal was set out
+only the poorest pieces remained for him.  This was so unlike an Indian
+housewife that he cast reproaches at her and accused her of greediness.
+As he spoke a curious change came over her.  Her features grew longer
+and thinner.  In a moment she had turned into a wolf and slunk into the
+forest.  It was The Wicked, who had made herself pretty by means of
+magic, but could not conceal her voracious nature.
+
+Otter-heart was glad to have found her out.  He journeyed on still
+farther, laid down his blanket, and went to look for game.  This time
+several beavers rewarded his skill, and he carried them to the place
+where he had left his blanket.  Another handsome lodge had been erected
+there!  More than ever he wanted to run away, but once more his hunger
+and fatigue detained him.
+
+[Illustration: "He rode down the wind"]
+
+"Perhaps it is The Good," he said.  "I shall go inside, and if she has
+laid my blanket near her couch I shall take it for a sign and she shall
+become my wife."
+
+
+
+The Beaver-Woman
+
+He entered the lodge, and found a small, pretty woman busily engaged in
+household duties.  Sure enough she had laid his blanket near her couch.
+When she had dressed and cooked the beavers she gave the finest morsels
+to her husband, who was thoroughly pleased with his wife.
+
+Hearing a sound in the night, Otter-heart awoke, and fancied he saw his
+wife chewing birch-bark.  When he told her of the dream in the morning
+she did not laugh, but looked very serious.
+
+{170}
+
+"Tell me," asked Otter-heart, "why did you examine the beavers so
+closely yesterday?"
+
+"They were my relatives," she replied; "my cousin, my aunt, and my
+great-uncle."
+
+Otter-heart was more than ever delighted, for the otters, his
+totem-kin, and the beavers had always been on very good terms.  He
+promised never to kill any more beavers, but only deer and birds, and
+he and his wife, The Good, lived together very happily for a long time.
+
+
+
+The Fairy Wives
+
+Once upon a time there dwelt in the forest two braves, one of whom was
+called the Moose and the other the Marten.  Moose was a great hunter,
+and never returned from the chase without a fine deer or buffalo, which
+he would give to his old grandmother to prepare for cooking.  Marten,
+on the other hand, was an idler, and never hunted at all if he could
+obtain food by any other means.  When Moose brought home a trophy of
+his skill in the hunt Marten would repair to his friend's lodge and beg
+for a portion of the meat.  Being a good-natured fellow, Moose
+generally gave him what he asked for, to the indignation of the old
+grandmother, who declared that the lazy creature had much better learn
+to work for himself.
+
+"Do not encourage his idle habits," said she to her grandson.  "If you
+stop giving him food he will go and hunt for himself."
+
+Moose agreed with the old woman, and having on his next expedition
+killed a bear, he told the grandmother to hide it, so that Marten might
+know nothing of it.
+
+When the time came to cook the bear-meat, however, the grandmother
+found that her kettle would not {171} hold water, and remembering that
+Marten had just got a nice new kettle, she went to borrow his.
+
+"I will clean it well before I return it," she thought.  "He will never
+know what I want it for."
+
+But Marten made a very good guess, so he laid a spell on the kettle
+before lending it, and afterward set out for Moose's lodge.  Looking
+in, he beheld a great quantity of bear-meat.
+
+"I shall have a fine feast to-morrow," said he, laughing, as he stole
+quietly away without being seen.
+
+On the following day the old grandmother of Moose took the borrowed
+kettle, cleaned it carefully, and carried it to its owner.  She never
+dreamed that he would suspect anything.
+
+"Oh," said Marten, "what a fine kettleful of bear-meat you have brought
+me!"
+
+"I have brought you nothing," the old woman began in astonishment, but
+a glance at her kettle showed her that it was full of steaming
+bear-meat.  She was much confused, and knew that Marten had discovered
+her plot by magic art.
+
+
+
+Moose Demands a Wife
+
+Though Marten was by no means so brave or so industrious as Moose, he
+nevertheless had two very beautiful wives, while his companion had not
+even one.  Moose thought this rather unfair, so he ventured to ask
+Marten for one of his wives.  To this Marten would not agree, nor would
+either of the women consent to be handed over to Moose, so there was
+nothing for it but that the braves should fight for the wives, who, all
+unknown to their husband, were fairies.  And fight they did, that day
+and the next and the next, till it grew to be a habit with them, and
+they fought as regularly as they slept.
+
+{172}
+
+In the morning Moose would say: "Give me one of your wives."  "Paddle
+your own canoe," Marten would retort, and the fight would begin.  Next
+morning Moose would say again: "Give me one of your wives."  "Fish for
+your own minnows," the reply would come, and the quarrel would be
+continued with tomahawks for arguments.
+
+"Give me one of your wives," Moose persisted.
+
+"Skin your own rabbits!"
+
+Meanwhile the wives of Marten had grown tired of the perpetual
+skirmishing.  So they made up their minds to run away.  Moose and
+Marten never missed them: they were too busy righting.
+
+All day the fairy wives, whose name was Weasel, travelled as fast as
+they could, for they did not want to be caught.  But when night came
+they lay down on the banks of a stream and watched the stars shining
+through the pine-branches.
+
+"If you were a Star-maiden," said one, "and wished to marry a star,
+which one would you choose?"
+
+"I would marry that bright little red one," said the other.  "I am sure
+he must be a merry little fellow."
+
+"I," said her companion, "should like to marry that big yellow one.  I
+think he must be a great warrior."  And so saying she fell asleep.
+
+
+
+The Red Star and the Yellow Star
+
+When they awoke in the morning the fairies found that their wishes were
+fulfilled.  One was the wife of the great yellow star, and the other
+the wife of the little red one.
+
+This was the work of an Indian spirit, whose duty it is to punish
+unfaithful wives, and who had overheard their remarks on the previous
+night.  Knowing that the fulfilment of their wishes would be the best
+{173} punishment, he transported them to the Star-country, where they
+were wedded to the stars of their choice.  And punishment it was, for
+the Yellow Star was a fierce warrior who frightened his wife nearly out
+of her wits, and the Red Star was an irritable old man, and his wife
+was obliged to wait on him hand and foot.  Before very long the fairies
+found their life in the Star-country exceedingly irksome, and they
+wished they had never quitted their home.
+
+Not far from their lodges was a large white stone, which their husbands
+had forbidden them to touch, but which their curiosity one day tempted
+them to remove.  Far below they saw the Earth-country, and they became
+sadder and more home-sick than ever.  The Star-husbands, whose magic
+powers told them that their wives had been disobedient, were not really
+cruel or unkind at heart, so they decided to let the fairies return to
+earth.
+
+"We do not want wives who will not obey," they said, "so you may go to
+your own country if you will be obedient once."
+
+The fairies joyfully promised to do whatever was required of them if
+they might return home.
+
+"Very well," the stars replied.  "You must sleep to-night, and in the
+morning you will wake and hear the song of the chickadee, but do not
+open your eyes.  Then you will hear the voice of the ground-squirrel;
+still you must not rise.  The red squirrel also you shall hear, but the
+success of our scheme depends on your remaining quiet.  Only when you
+hear the striped squirrel you may get up."
+
+
+
+The Return to Earth
+
+The fairies went to their couch and slept, but their sleep was broken
+by impatience.  In the morning the {174} chickadee woke them with its
+song.  The younger fairy eagerly started up, but the other drew her
+back.
+
+"Let us wait till we hear the striped squirrel," said she.
+
+When the red squirrel's note was heard the younger fairy could no
+longer curb her impatience.  She sprang to her feet, dragging her
+companion with her.  They had indeed reached the Earth-country, but in
+a way that helped them but little, for they found themselves in the
+topmost branches of the highest tree in the forest, with no prospect of
+getting down.  In vain they called to the birds and animals to help
+them; all the creatures were too busy to pay any attention to their
+plight.  At last Lox, the wolverine, passed under the tree, and though
+he was the wickedest of the animals the Weasels cried to him for help.
+
+"If you will promise to come to my lodge," said Lox, "I will help you."
+
+"We will build lodges for you," cried the elder fairy, who had been
+thinking of a way of escape.
+
+"That is well," said Lox; "I will take you down."
+
+While he was descending the tree with the younger of the fairies the
+elder one wound her magic hair-string in the branches, knotting it
+skilfully, so that the task of undoing it would be no light one.  When
+she in her turn had been carried to the ground she begged Lox to return
+for her hair-string, which, she said, had become entangled among the
+branches.
+
+"Pray do not break it," she added, "for if you do I shall have no good
+fortune."
+
+
+
+The Escape from Lox
+
+Once more Lox ascended the tall pine, and strove with the knots which
+the cunning fairy had tied.  Meanwhile the Weasels built him a wigwam.
+They {175} filled it with thorns and briers and all sorts of prickly
+things, and induced their friends the ants and hornets to make their
+nests inside.  So long did Lox take to untie the knotted hair-string
+that when he came down it was quite dark.  He was in a very bad temper,
+and pushed his way angrily into the new lodge.  All the little
+creatures attacked him instantly, the ants bit him, the thorns pricked
+him, so that he cried out with anger and pain.
+
+The fairies ran away as fast as they could, and by and by found
+themselves on the brink of a wide river.  The younger sat down and
+began to weep, thinking that Lox would certainly overtake them.  But
+the elder was more resourceful.  She saw the Crane, who was ferryman,
+standing close by, and sang a very sweet song in praise of his long
+legs and soft feathers.
+
+[Illustration: "'Will you carry us over the river?' she asked"]
+
+"Will you carry us over the river?" she asked at length.
+
+"Willingly," replied the Crane, who was very susceptible to flattery,
+and he ferried them across the river.
+
+They were just in time.  Scarcely had they reached the opposite bank
+when Lox appeared on the scene, very angry and out of breath.
+
+"Ferry me across, Old Crooked-legs," said he, and added other still
+more uncomplimentary remarks.
+
+The Crane was furious, but he said nothing, and bore Lox out on the
+river.
+
+"I see you," cried Lox to the trembling fairies.  "I shall have you
+soon!"
+
+"You shall not, wicked one," said the Crane, and he threw Lox into the
+deepest part of the stream.
+
+The fairies turned their faces homeward and saw him no more.
+
+
+
+{176}
+
+The Malicious Mother-in-Law
+
+An Ojibway or Chippeway legend tells of a hunter who was greatly
+devoted to his wife.  As a proof of his affection he presented her with
+the most delicate morsels from the game he killed.  This aroused the
+jealousy and envy of his mother, who lived with them, and who imagined
+that these little attentions should be paid to her, and not to the
+younger woman.  The latter, quite unaware of her mother-in-law's
+attitude, cooked and ate the gifts her husband brought her.  Being a
+woman of a gentle and agreeable disposition, who spent most of her time
+attending to her household duties and watching over her child and a
+little orphan boy whom she had adopted, she tried to make friends with
+the old dame, and was grieved and disappointed when the latter would
+not respond to her advances.
+
+The mother-in-law nursed her grievance until it seemed of gigantic
+proportions.  Her heart grew blacker and blacker against her son's
+wife, and at last she determined to kill her.  For a time she could
+think of no way to put her evil intent into action, but finally she hit
+upon a plan.
+
+One day she disappeared from the lodge, and returned after a space
+looking very happy and good-tempered.  The younger woman was surprised
+and delighted at the alteration.  This was an agreeably different
+person from the nagging, cross-grained old creature who had made her
+life a burden!  The old woman repeatedly absented herself from her home
+after this, returning on each occasion with a pleased and contented
+smile on her wrinkled face.  By and by the wife allowed her curiosity
+to get the better of her, and she asked the meaning of her
+mother-in-law's happiness.
+
+
+
+{177}
+
+The Death-Swing
+
+"If you must know," replied the old woman, "I have made a beautiful
+swing down by the lake, and always when I swing on it I feel so well
+and happy that I cannot help smiling."
+
+The young woman begged that she too might be allowed to enjoy the swing.
+
+"To-morrow you may accompany me," was the reply.  But next day the old
+woman had some excuse, and so on, day after day, till the curiosity of
+her son's wife was very keen.  Thus when the elder woman said one day,
+"Come with me, and I will take you to the swing.  Tie up your baby and
+leave him in charge of the orphan," the other complied eagerly, and was
+ready in a moment to go with her mother-in-law.
+
+When they reached the shores of the lake they found a lithe sapling
+which hung over the water.
+
+"Here is my swing," said the old creature, and she cast aside her robe,
+fastened a thong to her waist and to the sapling, and swung far over
+the lake.  She laughed so much and seemed to find the pastime so
+pleasant that her daughter-in-law was more anxious than ever to try it
+for herself.
+
+"Let me tie the thong for you," said the old woman, when she had tired
+of swinging.  Her companion threw off her robe and allowed the leather
+thong to be fastened round her waist.  When all was ready she was
+commanded to swing.  Out over the water she went fearlessly, but as she
+did so the jealous old mother-in-law cut the thong, and she fell into
+the lake.
+
+The old creature, exulting over the success of her cruel scheme,
+dressed herself in her victim's clothes and returned to the lodge.  But
+the baby cried and refused to be fed by her, and the orphan boy cried
+too, {178} for the young woman had been almost a mother to him since
+his parents had died.
+
+"Where is the baby's mother?" he asked, when some hours had passed and
+she did not return.
+
+"At the swing," replied the old woman roughly.
+
+When the hunter returned from the chase he brought with him, as usual,
+some morsels of game for his wife, and, never dreaming that the woman
+bending over the child might not be she, he gave them to her.  The
+lodge was dark, for it was evening, and his mother wore the clothes of
+his wife and imitated her voice and movements, so that his error was
+not surprising.  Greedily she seized the tender pieces of meat, and
+cooked and ate them.
+
+The heart of the little orphan was so sore that he could not sleep.  In
+the middle of the night he rose and went to look for his foster-mother.
+Down by the lake he found the swing with the thong cut, and he knew
+that she had been killed.  Crying bitterly, he crept home to his couch,
+and in the morning told the hunter all that he had seen.
+
+"Say nothing," said the chief, "but come with me to hunt, and in the
+evening return to the shores of the lake with the child, while I pray
+to Manitou that he may send me back my wife."
+
+
+
+The Silver Girdle
+
+So they went off in search of game without a word to the old woman; nor
+did they stay to eat, but set out directly it was light.  At sunset
+they made their way to the lake-side, the little orphan carrying the
+baby.  Here the hunter blackened his face and prayed earnestly that the
+Great Manitou might send back his wife.  While he prayed the orphan
+amused the child by singing quaint little songs; but at last the baby
+grew weary and hungry and began to cry.
+
+{179}
+
+Far in the lake his mother heard the sound, and skimmed over the water
+in the shape of a great white gull.  When she touched the shore she
+became a woman again, and hugged the child to her heart's content.  The
+orphan boy besought her to return to them.
+
+"Alas!" said she, "I have fallen into the hands of the Water Manitou,
+and he has wound his silver tail about me, so that I never can escape."
+
+As she spoke the little lad saw that her waist was encircled by a band
+of gleaming silver, one end of which was in the water.  At length she
+declared that it was time for her to return to the home of the
+water-god, and after having exacted a promise from the boy that he
+would bring her baby there every day, she became a gull again and flew
+away.  The hunter was informed of all that had passed, and straightway
+determined that he would be present on the following evening.  All next
+day he fasted and besought the good-will of Manitou, and when the night
+began to fall he hid himself on the shore till his wife appeared.
+Hastily emerging from his concealment, the hunter poised his spear and
+struck the girdle with all his force.  The silver band parted, and the
+woman was free to return home with her husband.
+
+[Illustration: "He poised his spear and struck the girdle"]
+
+Overjoyed at her restoration, he led her gently to the lodge, where his
+mother was sitting by the fire.  At the sight of her daughter-in-law,
+whom she thought she had drowned in the lake, she started up in such
+fear and astonishment that she tripped, overbalanced, and fell into the
+fire.  Before they could pull her out the flames had risen to the
+smoke-hole, and when the fire died down no woman was there, but a great
+black bird, which rose slowly from the smoking embers, flew out of the
+lodge, and was never seen again.
+
+{180}
+
+As for the others, they lived long and happily, undisturbed by the
+jealousy and hatred of the malicious crone.
+
+
+
+The Maize Spirit
+
+The Chippeways tell a charming story concerning the origin of the zea
+maize, which runs as follows:
+
+A lad of fourteen or fifteen dwelt with his parents, brothers, and
+sisters in a beautifully situated little lodge.  The family, though
+poor, were very happy and contented.  The father was a hunter who was
+not lacking in courage and skill, but there were times when he could
+scarcely supply the wants of his family, and as none of his children
+was old enough to help him things went hardly with them then.  The lad
+was of a cheerful and contented disposition, like his father, and his
+great desire was to benefit his people.  The time had come for him to
+observe the initial fast prescribed for all Indian boys of his age, and
+his mother made him a little fasting-lodge in a remote spot where he
+might not suffer interruption during his ordeal.
+
+Thither the boy repaired, meditating on the goodness of the Great
+Spirit, who had made all things beautiful in the fields and forests for
+the enjoyment of man.  The desire to help his fellows was strong upon
+him, and he prayed that some means to that end might be revealed to him
+in a dream.
+
+On the third day of his fast he was too weak to ramble through the
+forest, and as he lay in a state between sleeping and waking there came
+toward him a beautiful youth, richly dressed in green robes, and
+wearing on his head wonderful green plumes.
+
+"The Great Spirit has heard your prayers," said the youth, and his
+voice was like the sound of the wind sighing through the grass.
+"Hearken to me and you {181} shall have your desire fulfilled.  Arise
+and wrestle with me."
+
+
+
+The Struggle
+
+The lad obeyed.  Though his limbs were weak his brain was clear and
+active, and he felt he could not but obey the soft-voiced stranger.
+After a long, silent struggle the latter said:
+
+"That will do for to-day.  To-morrow I shall come again."
+
+The lad lay back exhausted, but on the morrow the green-clad stranger
+reappeared, and the conflict was renewed.  As the struggle went on the
+youth felt himself grow stronger and more confident, and before leaving
+him for the second time the supernatural visitor offered him some words
+of praise and encouragement.
+
+On the third day the youth, pale and feeble, was again summoned to the
+contest.  As he grasped his opponent the very contact seemed to give
+him new strength, and he fought more and more bravely, till his lithe
+companion was forced to cry out that he had had enough.  Ere he took
+his departure the visitor told the lad that the following day would put
+an end to his trials.
+
+"To-morrow," said he, "your father will bring you food, and that will
+help you.  In the evening I shall come and wrestle with you.  I know
+that you are destined to succeed and to obtain your heart's desire.
+When you have thrown me, strip off my garments and plumes, bury me
+where I fall, and keep the earth above me moist and clean.  Once a
+month let my remains be covered with fresh earth, and you shall see me
+again, clothed in my green garments and plumes."  So saying, he
+vanished.
+
+
+
+{182}
+
+The Final Contest
+
+Next day the lad's father brought him food; the youth, however, begged
+that it might be set aside till evening.  Once again the stranger
+appeared.  Though he had eaten nothing, the hero's strength, as before,
+seemed to increase as he struggled, and at length he threw his
+opponent.  Then he stripped off his garments and plumes, and buried him
+in the earth, not without sorrow in his heart for the slaying of such a
+beautiful youth.
+
+His task done, he returned to his parents, and soon recovered his full
+strength.  But he never forgot the grave of his friend.  Not a weed was
+allowed to grow on it, and finally he was rewarded by seeing the green
+plumes rise above the earth and broaden out into graceful leaves.  When
+the autumn came he requested his father to accompany him to the place.
+By this time the plant was at its full height, tall and beautiful, with
+waving leaves and golden tassels.  The elder man was filled with
+surprise and admiration.
+
+"It is my friend," murmured the youth, "the friend of my dreams."
+
+"It is Mon-da-min," said his father, "the spirit's grain, the gift of
+the Great Spirit."
+
+And in this manner was maize given to the Indians.
+
+
+
+The Seven Brothers
+
+The Blackfeet have a curious legend in explanation of the constellation
+known as the Plough or Great Bear.  Once there dwelt together nine
+children, seven boys and two girls.  While the six older brothers were
+away on the war-path the elder daughter, whose name was Bearskin-woman,
+married a grizzly bear.  Her father was so enraged that he collected
+his friends and {183} ordered them to surround the grizzly's cave and
+slay him.  When the girl heard that her spouse had been killed she took
+a piece of his skin and wore it as an amulet.  Through the agency of
+her husband's supernatural power, one dark night she was changed into a
+grizzly bear, and rushed through the camp, killing and rending the
+people, even her own father and mother, sparing only her youngest
+brother and her sister, Okinai and Sinopa.  She then took her former
+shape, and returned to the lodge occupied by the two orphans, who were
+greatly terrified when they heard her muttering to herself, planning
+their deaths.
+
+Sinopa had gone to the river one day, when she met her six brothers
+returning from the war-path.  She told them what had happened in their
+absence.  They reassured her, and bade her gather a large number of
+prickly pears.  These she was to strew in front of the lodge, leaving
+only a small path uncovered by them.  In the dead of night Okinai and
+Sinopa crept out of the lodge, picking their way down the little path
+that was free from the prickly pears, and meeting their six brothers,
+who were awaiting them.  The Bearskin-woman heard them leaving the
+lodge, and rushed out into the open, only to tread on the prickly
+pears.  Roaring with pain and anger, she immediately assumed her bear
+shape and rushed furiously at her brothers.  But Okinai rose to the
+occasion.  He shot an arrow into the air, and so far as it flew the
+brothers and sister found themselves just that distance in front of the
+savage animal behind them.
+
+
+
+The Chase
+
+The beast gained on them, however; but Okinai waved a magic feather,
+and thick underbrush rose in its path.  Again Bearskin-woman made
+headway.  {184} Okinai caused a lake to spring up before her.  Yet
+again she neared the brothers and sister, and this time Okinai raised a
+great tree, into which the refugees climbed.  The Grizzly-woman,
+however, succeeded in dragging four of the brothers from the tree, when
+Okinai shot an arrow into the air.  Immediately his little sister
+sailed into the sky.  Six times more he shot an arrow, and each time a
+brother went up, Okinai himself following them as the last arrow soared
+into the blue.  Thus the orphans became stars; and one can see that
+they took the same position in the sky as they had occupied in the
+tree, for the small star at one side of the bunch is Sinopa, while the
+four who huddle together at the bottom are those who had been dragged
+from the branches by Bearskin-woman.
+
+
+
+The Beaver Medicine Legend[2]
+
+Two brothers dwelt together in the old time.  The elder, who was named
+Nopatsis, was married to a woman who was wholly evil, and who hated his
+younger brother, Akaiyan.  Daily the wife pestered her husband to be
+rid of Akaiyan, but he would not agree to part with his only brother,
+for they had been together through long years of privation--indeed,
+since their parents had left them together as little helpless
+orphans--and they were all in all to each other.  So the wife of
+Nopatsis had resort to a ruse well known to women whose hearts are
+evil.  One day when her husband returned from the chase he found her
+lamenting with torn clothes and disordered appearance.  She told him
+that Akaiyan had treated her brutally.  The lie entered into the heart
+of Nopatsis and made it heavy, so that in time he conceived a hatred of
+his innocent brother, and {185} debated with himself how he should rid
+himself of Akaiyan.
+
+
+[2] The first portion of this legend has its exact counterpart in
+Egyptian story.  See Wiedemann, _Popular Literature of Ancient Egypt_,
+p. 45.
+
+
+Summer arrived, and with it the moulting season when the wild
+water-fowl shed their feathers, with which the Indians fledge their
+arrows.  Near Nopatsis's lodge there was a great lake, to which these
+birds resorted in large numbers, and to this place the brothers went to
+collect feathers with which to plume their darts.  They built a raft to
+enable them to reach an island in the middle of the lake, making it of
+logs bound securely with buffalo-hide.  Embarking, they sailed to the
+little island, along the shores of which they walked, looking for
+suitable feathers.  They parted in the quest, and after some time
+Akaiyan, who had wandered far along the strand, suddenly looked up to
+see his brother on the raft sailing toward the mainland.  He called
+loudly to him to return, but Nopatsis replied that he deserved to
+perish there because of the brutal manner in which he had treated his
+sister-in-law.  Akaiyan solemnly swore that he had not injured her in
+any way, but Nopatsis only jeered at him, and rowed away.  Soon he was
+lost to sight, and Akaiyan sat down and wept bitterly.  He prayed
+earnestly to the nature spirits and to the sun and moon, after which he
+felt greatly uplifted.  Then he improvised a shelter of branches, and
+made a bed of feathers of the most comfortable description.  He lived
+well on the ducks and geese which frequented the island, and made a
+warm robe against the winter season from their skins.  He was careful
+also to preserve many of the tame birds for his winter food.
+
+One day he encountered the lodge of a beaver, and while he looked at it
+curiously he became aware of the presence of a little beaver.
+
+"My father desires that you will enter his dwelling," said the animal.
+So Akaiyan accepted the invitation {186} and entered the lodge, where
+the Great Beaver, attended by his wife and family, received him.  He
+was, indeed, the chief of all the beavers, and white with the snows of
+countless winters.  Akaiyan told the Beaver how cruelly he had been
+treated, and the wise animal condoled with him, and invited him to
+spend the winter in his lodge, when he would learn many wonderful and
+useful things.  Akaiyan gratefully accepted the invitation, and when
+the beavers closed up their lodge for the winter he remained with them.
+They kept him warm by placing their thick, soft tails on his body, and
+taught him the secret of the healing art, the use of tobacco, and
+various ceremonial dances, songs, and prayers belonging to the great
+mystery of 'medicine.'
+
+The summer returned, and on parting the Beaver asked Akaiyan to choose
+a gift.  He chose the Beaver's youngest child, with whom he had
+contracted a strong friendship; but the father prized his little one
+greatly, and would not at first permit him to go.  At length, however,
+Great Beaver gave way to Akaiyan's entreaties and allowed him to take
+Little Beaver with him, counselling him to construct a sacred Beaver
+Bundle when he arrived at his native village.
+
+In due time Nopatsis came to the island on his raft, and, making sure
+that his brother was dead, began to search for his remains.  But while
+he searched, Akaiyan caught up Little Beaver in his arms and, embarking
+on the raft, made for the mainland, espied by Nopatsis.  When Akaiyan
+arrived at his native village he told his story to the chief, gathered
+a Beaver Bundle, and commenced to teach the people the mystery of
+'medicine,' with its accompanying songs and dances.  Then he invited
+the chiefs of the animal tribes to contribute their knowledge to the
+Beaver Medicine, which many of them did.
+
+{187}
+
+Having accomplished his task of instruction, which occupied him all the
+winter, Akaiyan returned to the island with Little Beaver, who had been
+of immense service to him in teaching the Indians the 'medicine' songs
+and dances.  He returned Little Beaver to his parents, and received in
+exchange for him a sacred pipe, being also instructed in its
+accompanying songs and ceremonial dances.  On the island he found the
+bones of his credulous and vengeful brother, who had met with the fate
+he had purposed for the innocent Akaiyan.  Every spring Akaiyan visited
+the beavers, and as regularly he received something to add to the
+Beaver Medicine Bundle, until it reached the great size it now has.
+And he married and founded a race of medicine-men who have handed down
+the traditions and ceremonials of the Beaver Medicine to the present
+day.
+
+
+
+The Sacred Bear-Spear
+
+An interesting Blackfoot myth relates how that tribe obtained its
+sacred Bear-spear.  Many generations ago, even before the Blackfeet
+used horses as beasts of burden, the tribe was undertaking its autumn
+migration, when one evening before striking camp for the night it was
+reported that a dog-sledge or cart belonging to the chief was missing.
+To make matters worse, the chief's ermine robe and his wife's buckskin
+dress, with her sacred elk-skin robe, had been packed in the little
+cart.  Strangely enough, no one could recollect having noticed the dog
+during the march.  Messengers were dispatched to the camping-site of
+the night before, but to no avail.  At last the chief's son, Sokumapi,
+a boy about twelve years of age, begged to be allowed to search for the
+missing dog, a proposal to which his father, after some demur,
+consented.  Sokumapi set out alone for the last camping-ground, which
+was under {188} the shadows of the Rocky Mountains, and carefully
+examined the site.  Soon he found a single dog-sledge track leading
+into a deep gulch, near the entrance to which he discovered a large
+cave.  A heap of freshly turned earth stood in front of the cave,
+beside which was the missing cart.  As he stood looking at it,
+wondering what had become of the dog which had drawn it, an immense
+grizzly-bear suddenly dashed out.  So rapid was its attack that
+Sokumapi had no chance either to defend himself or to take refuge in
+flight.  The bear, giving vent to the most terrific roars, dragged him
+into the cave, hugging him with such force that he fainted.  When he
+regained consciousness it was to find the bear's great head within a
+foot of his own, and he thought that he saw a kindly and almost human
+expression in its big brown eyes.  For a long time he lay still, until
+at last, to his intense surprise, the Bear broke the silence by
+addressing him in human speech.
+
+"Have no fear," said the grizzly.  "I am the Great Bear, and my power
+is extensive.  I know the circumstances of your search, and I have
+drawn you to this cavern because I desired to assist you.  Winter is
+upon us, and you had better remain with me during the cold season, in
+the course of which I will reveal to you the secret of my supernatural
+power."
+
+
+
+Bear Magic
+
+It will be observed that the circumstances of this tale are almost
+identical with those which relate to the manner in which the Beaver
+Medicine was revealed to mankind.  The hero of both stories remains
+during the winter with the animal, the chief of its species, who in the
+period of hibernation instructs him in certain potent mysteries.
+
+{189}
+
+The Bear, having reassured Sokumapi, showed him how to transform
+various substances into food.  His strange host slept during most of
+the winter; but when the warm winds of spring returned and the snows
+melted from the hills the grizzly became restless, and told Sokumapi
+that it was time to leave the cave.  Before they quitted it, however,
+he taught the lad the secret of his supernatural power.  Among other
+things, he showed him how to make a Bear-spear.  He instructed him to
+take a long stick, to one end of which he must secure a sharp point, to
+symbolize the bear's tusks.  To the staff must be attached a bear's
+nose and teeth, while the rest of the spear was to be covered with
+bear's skin, painted the sacred colour, red.  The Bear also told him to
+decorate the handle with eagle's feathers and grizzly claws, and in
+war-time to wear a grizzly claw in his hair, so that the strength of
+the Great Bear might go with him in battle, and to imitate the noise a
+grizzly makes when it charges.  The Bear furthermore instructed him
+what songs should be used in order to heal the sick, and how to paint
+his face and body so that he would be invulnerable in battle, and,
+lastly, told him of the sacred nature of the spear, which was only to
+be employed in warfare and for curing disease.  Thus if a person was
+sick unto death, and a relative purchased the Bear-spear, its
+supernatural power would restore the ailing man to health.  Equipped
+with this knowledge, Sokumapi returned to his people, who had long
+mourned him as dead.  After a feast had been given to celebrate his
+home-coming he began to manufacture the Bear-spear as directed by his
+friend.
+
+
+
+How the Magic Worked
+
+Shortly after his return the Crows made war upon the Blackfeet, and on
+the meeting of the two tribes in {190} battle Sokumapi appeared in
+front of his people carrying the Bear-spear on his back.  His face and
+body were painted as the Great Bear had instructed him, and he sang the
+battle-songs that the grizzly had taught him.  After these ceremonies
+he impetuously charged the enemy, followed by all his braves in a solid
+phalanx, and such was the efficacy of the Bear magic that the Crows
+immediately took to flight.  The victorious Blackfeet brought back
+Sokumapi to their camp in triumph, to the accompaniment of the Bear
+songs.  He was made a war-chief, and ever afterward the spear which he
+had used was regarded as the palladium of the Blackfoot Indians.  In
+the spring the Bear-spear is unrolled from its covering and produced
+when the first thunder is heard, and when the Bear begins to quit his
+winter quarters; but when the Bear returns to his den to hibernate the
+spear is once more rolled up and put away.  The greatest care is taken
+to protect it against injury.  It has a special guardian, and no woman
+is permitted to touch it.
+
+
+
+The Young Dog Dance
+
+A dance resembling the Sun Dance was formerly known to the Pawnee
+Indians, who called it the Young Dog Dance.  It was, they said,
+borrowed from the Crees, who produced the following myth to account for
+it.
+
+One day a young brave of the Cree tribe had gone out from his village
+to catch eagles, in order to provide himself with feathers for a
+war-bonnet, or to tie in his hair.  Now the Crees caught eagles in this
+fashion.  On the top of a hill frequented by these birds they would dig
+a pit and cover it over with a roof of poles, cunningly concealing the
+structure with grass.  A piece of meat was fastened to the poles, so
+that the eagles {191} could not carry it off.  Then the Indian, taking
+off his clothes, would descend into the pit, and remain there for
+hours, or days, as the case might be, until an eagle was attracted by
+the bait, when he would put his hand between the poles, seize the bird
+by the feet, and quickly dispatch it.
+
+The young brave whose fortune it was to discover the Young Dog Dance
+had prepared the trap in this wise, and was lying in the pit praying
+that an eagle might come and bring his uncomfortable vigil to an end.
+Suddenly he heard a sound of drumming, distant but quite distinct,
+though he could not tell from what direction it proceeded.  All night
+the mysterious noise continued.  Next night as he lay in the same
+position he heard it again, and resolved to find out its origin, so he
+clambered out of his pit and went off in the direction from which the
+drum-beating seemed to proceed.  At last, when dawn was near, he
+reached the shores of a great lake.  Here he stopped, for the sounds
+quite evidently came from the lake.  All that day he sat by the water
+bemoaning his ill-luck and praying for better fortune.  When night fell
+the drumming began anew, and the young man saw countless animals and
+birds swimming in the lake.  Four days he remained on the lake-shore,
+till at length, worn out by fatigue and hunger (for many days had
+elapsed since he had eaten), he fell asleep.
+
+
+
+The Lodge of Animals
+
+When he awoke he found himself in a large lodge, surrounded by many
+people, some of whom were dancing, while others sat round the walls.
+All these people wore robes made from the skins of various animals or
+birds.  They were, in fact, the animals the young Indian had seen
+swimming in the water, who {192} had changed themselves into human
+shape.  A chief at the back of the lodge stood up and addressed him
+thus:
+
+"My friend, we have heard your prayers, and our desire is to help you.
+You see these people?  They represent the animals.  I am the Dog.  The
+Great Spirit is very fond of dogs.  I have much power, and my power I
+shall give to you, so that you may be like me, and my spirit will
+always protect you.  Take this dance home to your people, and it will
+make them lucky in war."  And he imparted the nature of the rite to the
+Indian by action.
+
+The Dog turned from the Cree brave and his eye swept the company.
+
+
+
+The Gift
+
+"Brothers," he said, "I have given him my power.  Will you not pity him
+and give him the power you have?"
+
+For a time there was silence.  No one seemed disposed to respond to the
+chief's appeal.  At last the Owl rose.
+
+"I will help you," he said to the young man.  "I have power to see in
+the dark wherever I may go.  When you go out at night I will be near
+you, and you shall see as well as I do.  Take these feathers and tie
+them in your hair."  And, giving him a bunch of feathers, the Owl sat
+down.
+
+There was a pause, and the next to rise was the Buffalo Bull, who gave
+to the young Indian his strength and endurance and the power to trample
+his enemies underfoot.  As a token he gave him a shoulder-belt of
+tanned buffalo-hide, bidding him wear it when he went on the war-path.
+
+By and by the Porcupine stood up and addressed {193} the guest.  Giving
+him some of his quills with which to ornament the leather belt, he said:
+
+"I also will help you.  I can make my enemies as weak as women, so that
+they fly before me.  When you fight your foes shall flee and you shall
+overcome them."
+
+Another long silence ensued, and when at last the Eagle rose every one
+listened to hear what he had to say.
+
+"I also," he said majestically, "will be with you wherever you go, and
+will give you my prowess in war, so that you may kill your foes as I
+do."  As he spoke he handed to the brave some eagle feathers to tie in
+his hair.
+
+The Whooping Crane followed, and gave him a bone from its wing for a
+war-whistle to frighten his enemies away.
+
+The Deer and the Bear came next, the one giving him swiftness, with a
+rattle as token, and the other hardiness, and a strip of fur for his
+belt.
+
+After he had received these gifts from the animals the brave lay down
+and fell asleep again.  When he awoke he found himself on the shores of
+the lake once more.
+
+Returning home, he taught the Crees the Young Dog Dance, which was to
+make them skilful in war, and showed them the articles he had received.
+So the young men formed a Society of Young Dogs, which practised the
+dance and obtained the benefits.
+
+
+
+The Medicine Wolf
+
+A quaint story of a 'medicine' wolf is told among the Blackfoot
+Indians.  On one occasion when the Blackfeet were moving camp they were
+attacked by a number of Crow Indians who had been lying in wait for
+them.  The Blackfeet were travelling slowly in a {194} long, straggling
+line, with the old men and the women and children in the middle, and a
+band of warriors in front and in the rear.  The Crows, as has been
+said, made an ambush for their enemies, and rushed out on the middle
+portion of the line.  Before either party of the Blackfoot warriors
+could reach the scene of the struggle many of the women and children
+had perished, and others were taken captive by the attacking force.
+Among the prisoners was a young woman called Sits-by-the-door.  Many
+weary miles lay between them and the Crow camp on the Yellowstone
+River, but at length the tired captives, mounted with their captors on
+jaded horses, arrived at their destination.  The warrior who had taken
+Sits-by-the-door prisoner now presented her to a friend of his, who in
+turn gave her into the keeping of his wife, who was somewhat older than
+her charge.  The young Blackfoot woman was cruelly treated by the Crow
+into whose possession she had passed.  Every night he tied her feet
+together so that she might not escape, and also tied a rope round her
+waist, the other end of which he fastened to his wife.  The Crow woman,
+however, was not unmoved by the wretchedness of her prisoner.  While
+her husband was out she managed to converse with her and to show her
+that she pitied her misfortunes.  One day she informed Sits-by-the-door
+that she had overheard her husband and his companions plotting to kill
+her, but she added that when darkness fell she would help her to
+escape.  When night came the Crow woman waited until the deep breathing
+of her husband told her that he was sound asleep; then, rising
+cautiously, she loosened the ropes that bound her captive, and, giving
+her a pair of moccasins, a flint, and a small sack of pemmican, bade
+her make haste and escape from the fate that would surely befall her
+{195} if she remained where she was.  The trembling woman obeyed, and
+travelled at a good pace all night.  At dawn she hid in the dense
+undergrowth, hoping to escape observation should her captors pursue
+her.  They, meanwhile, had discovered her absence, and were searching
+high and low, but no tracks were visible, and at last, wearied with
+their unprofitable search, they gave up the chase and returned to their
+homes.
+
+
+
+The Friendly Wolf
+
+When the woman had journeyed on for four nights she stopped concealing
+herself in the daytime and travelled straight on.  She was not yet out
+of danger, however, for her supply of pemmican was soon exhausted, and
+she found herself face to face with the miseries of starvation.  Her
+moccasins, besides, were worn to holes and her feet were cut and
+bleeding, while, to add to her misfortunes, a huge wolf dogged her
+every movement.  In vain she tried to run away; her strength was
+exhausted and she sank to the ground.  Nearer and nearer came the great
+wolf, and at last he lay down at her feet.  Whenever the woman walked
+on her way the wolf followed, and when she lay down to rest he lay down
+also.
+
+At length she begged her strange companion to help her, for she knew
+that unless she obtained food very soon she must die.  The animal
+trotted away, and returned shortly with a buffalo calf which it had
+killed, and laid it at the woman's feet.  With the aid of the
+flint--one of the gifts with which the Crow woman had sped her unhappy
+guest--she built a fire and cooked some of the buffalo meat.  Thus
+refreshed, she proceeded on her way.  Again and again the wolf provided
+food in a similar manner, until at length they reached the Blackfoot
+camp.  The woman led the animal {196} into her lodge, and related to
+her friends all that had befallen her in the Crow camp, and the manner
+of her escape.  She also told them how the wolf had befriended her, and
+begged them to treat it kindly.  But soon afterward she fell ill, and
+the poor wolf was driven out of the village by the Indian dogs.  Every
+evening he would come to the top of a hill overlooking the camp and
+watch the lodge where Sits-by-the-door dwelt.  Though he was still fed
+by her friends, after a time he disappeared and was seen no more.[3]
+
+
+[3] The reader cannot fail to discern the striking resemblance between
+this episode and that of Una and the lion in Spenser's _Faerie Queene_.
+
+
+
+The Story of Scar-face
+
+Scar-face was brave but poor.  His parents had died while he was yet a
+boy, and he had no near relations.  But his heart was high, and he was
+a mighty hunter.  The old men said that Scar-face had a future before
+him, but the young braves twitted him because of a mark across his
+face, left by the rending claw of a great grizzly which he had slain in
+close fight.
+
+The chief of his tribe possessed a beautiful daughter, whom all the
+young men desired in marriage.  Scar-face also had fallen in love with
+her, but he felt ashamed to declare his passion because of his poverty.
+The maiden had already repulsed half the braves of his tribe.  Why, he
+argued, should she accept him, poor and disfigured as he was?
+
+One day he passed her as she sat outside her lodge.  He cast a
+penetrating glance at her--a glance which was observed by one of her
+unsuccessful suitors, who sneeringly remarked:
+
+"Scar-face would marry our chiefs daughter!  She does not desire a man
+without a blemish.  Ha, Scar-face, now is your chance!"
+
+{197}
+
+Scar-face turned upon the jeerer, and in his quiet yet dignified manner
+remarked that it was his intention to ask the chief's daughter to be
+his wife.  His announcement met with ridicule, but he took no notice of
+it and sought the girl.
+
+He found her by the river, pulling rushes to make baskets.
+Approaching, he respectfully addressed her.
+
+"I am poor," he said, "but my heart is rich in love for you.  I have no
+wealth of furs or pemmican.  I live by my bow and spear.  I love you.
+Will you dwell with me in my lodge and be my wife?"
+
+
+
+The Sun-God's Decree
+
+The girl regarded him with bright, shy eyes peering up through lashes
+as the morning sun peers through the branches.
+
+"My husband would not be poor," she faltered, "for my father, the
+chief, is wealthy and has abundance in his lodge.  But it has been laid
+upon me by the Sun-god that I may not marry."
+
+"These are heavy words," said Scar-face sadly.  "May they not be
+recalled?"
+
+"On one condition only," replied the girl.  "Seek the Sun-god and ask
+him to release me from my promise.  If he consents to do so, request
+him to remove the scar from your face as a sign that I may know that he
+gives me to you."
+
+Scar-face was sad at heart, for he could not believe that the Sun-god,
+having chosen such a beautiful maiden for himself, would renounce her.
+But he gave the chief's daughter his promise that he would seek out the
+god in his own bright country and ask him to grant his request.
+
+For many moons Scar-face sought the home of the Sun-god.  He traversed
+wide plains and dense forests, {198} crossed rivers and lofty
+mountains, yet never a trace of the golden gates of the dwelling of the
+God of Light could he see.
+
+Many inquiries did he make from the wild denizens of the forest--the
+wolf, the bear, the badger.  But none was aware of the way to the home
+of the Sun-god.  He asked the birds, but though they flew far they were
+likewise in ignorance of the road thither.  At last he met a wolverine
+who told him that he had been there himself, and promised to set him on
+the way.  For a long and weary season they marched onward, until at
+length they came to a great water, too broad and too deep to cross.
+
+As Scar-face sat despondent on the bank bemoaning his case two
+beautiful swans advanced from the water, and, requesting him to sit on
+their backs, bore him across in safety.  Landing him on the other side,
+they showed him which way to take and left him.  He had not walked far
+when he saw a bow and arrows lying before him.  But Scar-face was
+punctilious and would not pick them up because they did not belong to
+him.  Not long afterward he encountered a beautiful youth of handsome
+form and smiling aspect.
+
+"I have lost a bow and arrows," he said to Scar-face.  "Have you seen
+them?"
+
+Scar-face told him that he had seen them a little way back, and the
+handsome youth praised him for his honesty in not appropriating them.
+He further asked him where he was bound for.
+
+"I am seeking the Sun in his home," replied the Indian, "and I believe
+that I am not far from my destination."
+
+"You are right," replied the youth.  "I am the son of the Sun,
+Apisirahts, the Morning Star, and I will lead you to the presence of my
+august father."
+
+{199}
+
+They walked onward for a little space, and then Apisirahts pointed out
+a great lodge, glorious with golden light and decorated with an art
+more curious than any that Scar-face had ever beheld.  At the entrance
+stood a beautiful woman, the mother of Morning Star, Kokomikis, the
+Moon-goddess, who welcomed the footsore Indian kindly and joyously.
+
+
+
+The Chase of the Savage Birds
+
+Then the great Sun-god appeared, wondrous in his strength and beauty as
+the mighty planet over which he ruled.  He too greeted Scar-face
+kindly, and requested him to be his guest and to hunt with his son.
+Scar-face and the youth gladly set out for the chase.  But on departing
+the Sun-god warned them not to venture near the Great Water, as there
+dwelt savage birds which might slay Morning Star.
+
+Scar-face tarried with the Sun, his wife and child, fearful of asking
+his boon too speedily, and desiring to make as sure as possible of its
+being granted.
+
+One day he and Morning Star hunted as usual, and the youth stole away,
+for he wished to slay the savage birds of which his father had spoken.
+But Scar-face followed, rescued the lad in imminent peril, and killed
+the monsters.  The Sun was grateful to him for having saved his son
+from a terrible death, and asked him for what reason he had sought his
+lodge.  Scar-face acquainted him with the circumstances of his love for
+the chief's daughter and of his quest.  At once the Sun-god granted his
+desire.
+
+"Return to the woman you love so much," he said, "return and make her
+yours.  And as a sign that it is my will that she should be your wife,
+I make you whole."
+
+With a motion of his bright hand the deity removed {200} the unsightly
+scar.  On quitting the Sun-country the god, his wife and son presented
+Scar-face with many good gifts, and showed him a short route by which
+to return to Earth-land once more.
+
+Scar-face soon reached his home.  When he sought his chief's daughter
+she did not know him at first, so rich was the gleaming attire he had
+obtained in the Sun-country.  But when she at last recognized him she
+fell upon his breast with a glad cry.  That same day she was made his
+wife.  The happy pair raised a 'medicine' lodge to the Sun-god, and
+henceforth Scar-face was called Smooth-face.
+
+
+
+The Legend of Poïa
+
+A variant of this beautiful story is as follows:
+
+One summer morning a beautiful girl called Feather-woman, who had been
+sleeping outside her lodge among the long prairie grass, awoke just as
+the Morning Star was rising above the horizon.  She gazed intently at
+it, and so beautiful did it seem that she fell deeply in love with it.
+She awakened her sister, who was lying beside her, and declared to her
+that she would marry nobody but the Morning Star.  The people of her
+tribe ridiculed her because of what they considered her absurd
+preference; so she avoided them as much as possible, and wandered
+alone, eating her heart out in secret for love of the Morning Star, who
+seemed to her unapproachable.
+
+One day she went alone to the river for water, and as she returned she
+beheld a young man standing before her.  At first she took him for one
+of the young men of the tribe, and would have avoided him, but he said:
+
+"I am the Morning Star.  I beheld you gazing upward at me, and knew
+that you loved me.  I returned {201} your love, and have descended to
+ask you to go with me to my dwelling in the sky."
+
+Feather-woman trembled violently, for she knew that he who spoke to her
+was a god, and replied hesitatingly that she must bid farewell to her
+father and mother.  But this Morning Star would not permit.  He took a
+rich yellow plume from his hair and directed her to hold this in one
+hand, while she held a juniper branch in the other.  Then he commanded
+her to close her eyes, and when she opened them again she was in the
+Sky-country, standing before a great and shining lodge.  Morning Star
+told her that this was the home of his parents, the Sun and Moon, and
+requested her to enter.  It was daytime, so that the Sun was away on
+his diurnal round, but the Moon was at home.  She welcomed
+Feather-woman as the wife of her son, as did the Sun himself when he
+returned.  The Moon clothed her in a soft robe of buckskin, trimmed
+with elks' teeth.  Feather-woman was very happy, and dwelt contentedly
+in the lodge or Morning Star.  They had a little son, whom they called
+Star-boy.  The Moon gave Feather-woman a root-digger, and told her that
+she could dig up all kinds of roots, but warned her on no account to
+dig up the large turnip which grew near the home of the Spider Man,
+telling her that it would bring unhappiness to all of them if she did
+so.
+
+
+
+The Great Turnip
+
+Feather-woman often saw the large turnip, but always avoided touching
+it.  One day, however, her curiosity got the better of her, and she was
+tempted to see what might be underneath it.  She laid her little son on
+the ground and dug until her root-digger stuck fast.  Two large cranes
+came flying overhead.  {202} She begged these to help her.  They did
+so, and sang a magic song which enabled them to uproot the turnip.
+
+Now, although she was unaware of it, this very turnip filled up the
+hole through which Morning Star had brought her into the Sky-country.
+Gazing downward, she saw the camp of the Blackfeet where she had lived.
+The smoke was ascending from the lodges, she could hear the song of the
+women as they went about their work.  The sight made her homesick and
+lonely, and as she went back to her lodge she cried softly to herself.
+When she arrived Morning Star gazed earnestly at her, and said with a
+sorrowful expression of countenance: "You have dug up the sacred
+turnip."
+
+[Illustration: "Gazing downward, she saw the camp of the Blackfeet"]
+
+The Moon and Sun were also troubled, and asked her the meaning of her
+sadness, and when she had told them they said that as she had disobeyed
+their injunction she must return to earth.  Morning Star took her to
+the Spider Man, who let her down to earth by a web, and the people
+beheld her coming to earth like a falling star.
+
+
+
+The Return to Earth
+
+She was welcomed by her parents, and returned with her child, whom she
+had brought with her from the Sky-country, to the home of her youth.
+But happiness never came back to her.  She mourned ceaselessly for her
+husband, and one morning, climbing to the summit of a high mound, she
+watched the beautiful Morning Star rise above the horizon, just as on
+the day when she had first loved him.  Stretching out her arms to the
+eastern sky, she besought him passionately to take her back.  At length
+he spoke to her.
+
+"It is because of your own sin," he said, "that you are for ever shut
+out from the Sky-country.  Your {203} disobedience has brought sorrow
+upon yourself and upon all your people."
+
+Her pleadings were in vain, and in despair she returned to her lodge,
+where her unhappy life soon came to a close.  Her little son, Star-boy,
+was now an orphan, and the death of his grandparents deprived him of
+all his earthly kindred.  He was a shy, retiring, timid boy, living in
+the deepest poverty, notwithstanding his exalted station as grandchild
+of the Sun.  But the most noticeable thing about him was a scar which
+disfigured his face, because of which he was given the name of Poïa
+(Scar-face) by the wits of the tribe.  As he grew older the scar became
+more pronounced, and ridicule and abuse were heaped upon him.  When he
+became a man he fell in love with a maiden of surpassing beauty, the
+daughter of a great chief of his tribe.  She, however, laughed him to
+scorn, and told him that she would marry him when he removed the scar
+from his face.  Poïa, greatly saddened by her unkindness, consulted an
+old medicine-woman, to see whether the scar might not be removed.  She
+could only tell him that the mark had been placed on his face by the
+Sun, and that the Sun alone could remove it.  This was melancholy news
+for Poïa.  How could he reach the abode of the Sun?  Nevertheless,
+encouraged by the old woman, he resolved to make the attempt.
+Gratefully accepting her parting gift of pemmican and moccasins, he set
+off on a journey that was to last for many days.
+
+
+
+The Big Water
+
+After climbing mountains and traversing forests and wandering over
+trackless prairies he arrived at the Big Water (that is to say, the
+Pacific Ocean), on the shores of which he sat down, praying and fasting
+for three {204} days.  On the third day, when the Sun was sinking
+behind the rim of the ocean, he saw a bright pathway leading straight
+to the abode of the Sun.  He resolved to follow the shining trail,
+though he knew not what might lie before him in the great Sky-country.
+He arrived quite safely, however, at the wonderful lodge of the Sun.
+All night he hid himself outside the lodge, and in the morning the Sun,
+who was about to begin his daily journey, saw a ragged wayfarer lying
+by his door.  He did not know that the intruder was his grandson, but,
+seeing that he had come from the Earth-country, he determined to kill
+him, and said so to his wife, the Moon.  But she begged that the
+stranger's life should be spared, and Morning Star, who at that moment
+issued from the lodge, also gave Poïa his protection.  Poïa lived very
+happily in the lodge of the Sun, and having on one occasion killed
+seven birds who were about to destroy Morning Star, he earned the
+gratitude of his grandparents.  At the request of Morning Star the Sun
+removed the scar on Poïa's face, and bade him return with a message to
+the Blackfeet.  If they would honour him once a year in a Sun Dance he
+would consent to heal their sick.  The secrets of the Sun Dance were
+taught to Poïa, two raven's feathers were placed in his hair, and he
+was given a robe of elk-skin.  The latter, he was told, must only be
+worn by a virtuous woman, who should then dance the Sun Dance, so that
+the sick might be restored to health.  From his father Poïa received an
+enchanted flute and a magic song, which would win the heart of the maid
+he loved.
+
+Poïa came to earth by the Milky Way, or, as the Indians call it, the
+Wolf-trail, and communicated to the Blackfeet all that he had learned
+in the Sky-country.  When they were thoroughly conversant with the Sun
+{205} Dance he returned to the Sky-country, the home of his father,
+accompanied by his beautiful bride.  Here they dwelt together happily,
+and Pola and the Morning Star travelled together through the sky.
+
+
+
+A Blackfoot Day-and-Night Myth
+
+Many stories are told by the Blackfoot Indians of their creator, Nápi,
+and these chiefly relate to the manner in which he made the world and
+its inhabitants.
+
+One myth connected with this deity tells how a poor Indian who had a
+wife and two children lived in the greatest indigence on roots and
+berries.  This man had a dream in which he heard a voice command him to
+procure a large spider-web, which he was to hang on the trail of the
+animals where they passed through the forest, by which means he would
+obtain plenty of food.  This he did, and on returning to the place in
+which he had hung the web he found deer and rabbits entangled in its
+magical meshes.  These he killed for food, for which he was now never
+at a loss.
+
+Returning with his game on his shoulders one morning, he discovered his
+wife perfuming herself with sweet pine, which she burned over the fire.
+He suspected that she was thus making herself attractive for the
+benefit of some one else, but, preserving silence, he told her that on
+the following day he would set his spider-web at a greater distance, as
+the game in the neighbouring forest was beginning to know the trap too
+well.  Accordingly he went farther afield, and caught a deer, which he
+cut up, carrying part of its meat back with him to his lodge.  He told
+his wife where the remainder of the carcass was to be found, and asked
+her to go and fetch it.
+
+His wife, however, was not without her own suspicions, and, concluding
+that she was being watched by {206} her husband, she halted at the top
+of the nearest hill and looked back to see if he was following her.
+But he was sitting where she had left him, so she proceeded on her way.
+When she was quite out of sight the Indian himself climbed the hill,
+and, seeing that she was not in the vicinity, returned to the camp.  He
+inquired of his children where their mother went to gather firewood,
+and they pointed to a large patch of dead timber.  Proceeding to the
+clump of leafless trees, the man instituted a thorough search, and
+after a while discovered a den of rattlesnakes.  Now it was one of
+these reptiles with which his wife was in love, so the Indian in his
+wrath gathered fragments of dry wood and set the whole plantation in a
+blaze.  Then he returned to his lodge and told his children what he had
+done, at the same time warning them that their mother would be very
+wrathful, and would probably attempt to kill them all.  He further said
+that he would wait for her return, but that they had better run away,
+and that he would provide them with three things which they would find
+of use.  He then handed to the children a stick, a stone, and a bunch
+of moss, which they were to throw behind them should their mother
+pursue them.  The children at once ran away, and their father hung the
+spider-web over the door of the lodge.  Meanwhile the woman had seen
+the blaze made by the dry timber-patch from a considerable distance,
+and in great anger turned and ran back to the lodge.  Attempting to
+enter it, she was at once entangled in the meshes of the spider-web.
+
+
+
+The Pursuing Head
+
+She struggled violently, however, and succeeded in getting her head
+through the opening, whereupon her husband severed it from her
+shoulders with his stone {207} axe.  He then ran out of the lodge and
+down the valley, hotly pursued by the woman's body, while her head
+rolled along the ground in chase of the children.  The latter soon
+descried the grisly object rolling along in their tracks at a great
+speed, and one of them quickly threw the stick behind him as he had
+been told to do.  Instantly a dense forest sprang up in their rear,
+which for a space retarded their horrible pursuer.  The children made
+considerable headway, but once more the severed head made its
+appearance, gnashing its teeth in a frenzy of rage and rolling its eyes
+horribly, while it shrieked out threats which caused the children's
+blood to turn to water.
+
+[Illustration: The Pursuing Head]
+
+Then another of the boys threw the stone which he had been given behind
+him, and instantly a great mountain sprang up which occupied the land
+from sea to sea, so that the progress of the head was quite barred.  It
+could perceive no means of overcoming this immense barrier, until it
+encountered two rams feeding, which it asked to make a way for it
+through the mountain, telling them that if they would do so it would
+marry the chief of the sheep.  The rams made a valiant effort to meet
+this request, and again and again fiercely rushed at the mountain, till
+their horns were split and broken and they could butt no longer.  The
+head, growing impatient, called upon a colony of ants which dwelt in
+the neighbourhood to tunnel a passage through the obstacle, and
+offered, if they were successful, to marry the chief ant as a
+recompense for their labours.  The insects at once took up the task,
+and toiled incessantly until they had made a tunnel through which the
+head could roll.
+
+
+
+The Fate of the Head
+
+The children were still running, but felt that the head had not
+abandoned pursuit.  At last, after a long {208} interval, they observed
+it rolling after them, evidently as fresh as ever.  The child who had
+the bunch of moss now wet it and wrung out the water over their trail,
+and immediately an immense strait separated them from the land where
+they had been but a moment before.  The head, unable to stop, fell into
+this great water and was drowned.
+
+The children, seeing that their danger was past, made a raft and sailed
+back to the land from which they had come.  Arrived there, they
+journeyed eastward through many countries, peopled by many different
+tribes of Indians, in order to reach their own territory.  When they
+arrived there they found it occupied by tribes unknown to them, so they
+resolved to separate, one going north and the other south.  One of them
+was shrewd and clever, and the other simple and ingenious.  The shrewd
+boy is he who made the white people and instructed them in their arts.
+The other, the simple boy, made the Blackfeet, but, being very stupid,
+was unable to teach them anything.  He it was who was called Nápi.  As
+for the mother's body, it continued to chase her husband, and is still
+following him, for she is the Moon and he is the Sun.  If she succeeds
+in catching him she will slay him, and night will reign for evermore,
+but as long as he is able to evade her day and night will continue to
+follow one another.
+
+
+
+Nápi and the Buffalo-Stealer
+
+There was once a great famine among the Blackfeet.  For months no
+buffaloes were killed, and the weaker members of the tribe dropped off
+one by one, while even the strong braves and hunters began to sink
+under the privation.  The chief in despair prayed that the creator,
+Nápi, would send them food.  Nápi, {209} meanwhile, was far away in the
+south, painting the plumage of the birds in gorgeous tints.
+Nevertheless he heard the voice of the chief over all the distance, and
+hastened northward.
+
+"Who has summoned me?" he demanded.
+
+"It was I," said the chief humbly.  "My people are starving, and unless
+relief comes soon I fear we must all perish."
+
+"You shall have food," answered Nápi.  "I will provide game for you."
+
+Taking with him the chief's son, Nápi travelled toward the west.  As
+they went the youth prayed earnestly to the Sun, the Moon, and the
+Morning Star, but his companion rebuked his impatience and bade him
+hold his peace.  They crossed the Sweet Grass Hills, which Nápi had
+made from huge handfuls of herbage, and where he loved to rest.  Still
+there was no sign of game.  At length they reached a little lodge by
+the side of a river, and Nápi called a halt.
+
+"There dwells the cause of your misfortunes," said he.  "He who lives
+in that lodge is the Buffalo-stealer.  He it is who has taken all the
+herds from the prairies, so that there is none left."
+
+To further his design, Nápi took the shape of a dog, and turned the
+youth into a stick.  Not long afterward the little son of
+Buffalo-stealer was passing that way, and immediately desired to take
+the little dog home with him.
+
+"Very well," said his mother; "take that stick and drive it to the
+lodge."
+
+But the boy's father frowned angrily.
+
+"I do not like the look of the beast," he said.  "Send it away."
+
+The boy refused to part with the dog, and his mother wanted the stick
+to gather roots with, so the father was {210} obliged to give way.
+Still he did not show any good-will to the dog.  The following day he
+went out of the lodge, and in a short time returned with a buffalo,
+which he skinned and prepared for cooking.  His wife, who was in the
+woods gathering berries, came home toward evening, and at her husband's
+bidding cooked part of the buffalo-meat.  The little boy incurred his
+father's anger again by giving a piece of meat to the dog.
+
+"Have I not told you," cried Buffalo-stealer irately, "that he is an
+evil thing?  Do not touch him."
+
+That night when all was silent Nápi and the chief's son resumed their
+human form and supped off the buffalo-meat.
+
+"It is Buffalo-stealer who keeps the herds from coming near the
+Blackfoot camp," said Nápi.  "Wait till morning and see."
+
+
+
+The Herds of Buffalo-Stealer
+
+In the morning they were once more dog and stick.  When the woman and
+her child awoke they set off for the woods again, the former taking the
+stick to dig for roots, the latter calling for his little dog to
+accompany him.  Alas! when they reached the spot they had fixed upon
+for root-gathering operations both dog and stick had vanished!  And
+this was the reason for their disappearance.  As the dog was trotting
+through the wood he had observed an opening like the mouth of a cavern,
+all but concealed by the thick undergrowth, and in the aperture he
+perceived a buffalo.  His short, sharp barking attracted the attention
+of the stick, which promptly wriggled snake-wise after him.  Within the
+cavern were great herds of deer and buffalo, enough to provide the
+Blackfeet with food for years and years.  Nápi ran among them, barking,
+and they were driven out to the prairie.
+
+{211}
+
+When Buffalo-stealer returned and discovered his loss his wrath knew no
+bounds.  He questioned his wife and son, but they denied all knowledge
+of the affair.
+
+"Then," said he, "it is that wretched little dog of yours.  Where is he
+now?"
+
+But the child could not tell him.
+
+"We lost him in the woods," said he.
+
+"I shall kill him," shouted the man, "and I shall break the stick as
+well!"
+
+Nápi overheard the threat, and clung to the long hair of an old
+buffalo; He advised the stick to conceal itself in the buffalo's hair
+also, and so the twain escaped unnoticed from the cave, much as did
+Ulysses from the Cyclops' cavern.  Once again they took the form of
+men, and drove a herd of buffalo to the Blackfoot camp, while
+Buffalo-stealer and his family sought them in vain.
+
+The people met them with delighted acclamations, and the famine was at
+an end.  Yet there were still some difficulties in the way, for when
+they tried to get the herd into the enclosure a large grey bird so
+frightened the animals with its dismal note that they refused to enter.
+This occurred so often that Nápi suspected that the grey bird was no
+other than Buffalo-stealer.  Changing himself into an otter, he lay by
+the side of a river and pretended to be dead.  The greedy bird saw what
+he thought to be a dead otter, and pounced upon it, whereupon Nápi
+seized him by the leg and bore him off to the camp.  By way of
+punishment he was tied over the smoke-hole of the wigwam, where his
+grey feathers soon became black and his life a burden to him.
+
+"Spare me!" he cried.  "Let me return to my wife and child.  They will
+surely starve."
+
+{212}
+
+His piteous appeals moved the heart of Nápi, and he let him go, but not
+without an admonition.
+
+"Go," said he, "and hunt for food, that you may support your wife and
+child.  But do not take more than you need, or you shall die."
+
+The bird did as he was bidden.  But to this day the feathers of the
+raven are black, and not grey.
+
+
+
+The Story of Kutoyis
+
+There once lived on the banks of the Missouri an old couple who had one
+daughter, their only child.  When she grew to be a woman she had a
+suitor who was cruel and overbearing, but as she loved him her parents
+offered no opposition to their marriage.  Indeed, they gave the bride
+the best part of their possessions for a dowry, so that she and her
+husband were rich, while her father and mother lived in a poor lodge
+and had very little to eat.  The wicked son-in-law took advantage of
+their kindness in every way.  He forced the old man to accompany him on
+his hunting expeditions, and then refused to share the game with him.
+Sometimes one would kill a buffalo and sometimes the other, but always
+it was the younger man who got the best of the meat and who made
+himself robes and moccasins from the hide.
+
+Thus the aged couple were nearly perishing from cold and hunger.  Only
+when her husband was out hunting would the daughter venture to carry a
+morsel of meat to her parents.
+
+On one occasion the younger man called in his overbearing way to his
+father-in-law, bidding him help in a buffalo-hunt.  The old man,
+reduced by want almost to a skeleton, was too much afraid of the tyrant
+to venture to disobey him, so he accompanied him in the chase.  Ere
+long they encountered a fine buffalo, {213} whereupon both drew their
+bows and fired.  But it was the arrow of the elder man which pierced
+the animal and brought it to the ground.  The old man set himself to
+skin the buffalo, for his son-in-law never shared in these tasks, but
+left them to his companion.  While he was thus engaged the latter
+observed a drop of blood on one of his arrows which had fallen to the
+ground.
+
+Thinking that even a drop of blood was better than nothing, he replaced
+the arrow in its quiver and set off home.  As it happened, no more of
+the buffalo than that fell to his share, the rest being appropriated by
+his son-in-law.
+
+On his return the old man called to his wife to heap fuel on the fire
+and put on the kettle.  She, thinking he had brought home some
+buffalo-meat, hastened to do his bidding.  She waited curiously till
+the water in the kettle had boiled; then to her surprise she saw him
+place in it an arrow with a drop of blood on it.
+
+
+
+How Kutoyis was Born
+
+"Why do you do that?" she asked.
+
+"Something will come of it," he replied.  "My spirit tells me so."
+
+They waited in silence.
+
+Then a strange sound was heard in their lonely little lodge--the crying
+of a child.  Half fearfully, half curiously, the old couple lifted the
+lid of the kettle, and there within was a little baby boy.
+
+"He shall bring us good luck," said the old Indian.
+
+They called the child Kutoyis--that is, 'Drop of Blood'--and wrapped
+him up as is customary with Indian babies.
+
+"Let us tell our son-in-law," said the old man, "that it is a little
+girl, and he will let it live.  If we say it is a boy he will surely
+kill it."
+
+{214}
+
+Kutoyis became a great favourite in the little lodge to which he had
+come.  He was always laughing, and his merriment won the hearts of the
+old people.  One day, while they thought him much too young to speak,
+they were astonished to hear his voice.
+
+"Lash me up and hang me from the lodge pole," said he, "and I shall
+become a man."
+
+When they had recovered from their astonishment they lashed him to the
+lodge pole.  In a moment he had burst the lashings and grown before
+their eyes into a tall, strong man.  Looking round the lodge, which
+seemed scarcely large enough to hold him, Kutoyis perceived that there
+was no food about.
+
+"Give me some arrows," said he, "and I will bring you food."
+
+"We have no arrows," replied the old man, "only four arrow-heads."
+
+Kutoyis fetched some wood, from which he cut a fine bow, and shafts to
+fit the flint arrow-heads.  He begged the old Indian to lead him to a
+good hunting-ground, and when he had done so they quickly killed a
+magnificent buffalo.
+
+Meanwhile the old Indian had told Kutoyis how badly his son-in-law had
+treated him, and as they were skinning the buffalo who should pass by
+but the subject of their conversation.  Kutoyis hid behind the dead
+animal to see what would happen, and a moment later the angry voice of
+the son-in-law was heard.
+
+Getting no reply, the cowardly hunter fitted an arrow to his bow and
+shot it at his father-in-law.  Enraged at the cruel act, Kutoyis rose
+from his hiding-place behind the dead buffalo and fired all his arrows
+at the young man, whom he slew.  He afterward gave food in plenty to
+the old man and his wife, and bade them return to their home.  They
+were delighted to find {215} themselves once more free from
+persecution, but their daughter wept so much that finally Kutoyis asked
+her whether she would have another husband or whether she wished to
+follow her first spouse to the Land of Shadows, as she must do if she
+persisted in lamenting him.
+
+The lady chose the former alternative as the lesser evil, and Kutoyis
+found her an excellent husband, with whom she lived happily for a long
+time.
+
+
+
+Kutoyis on his Travels
+
+At length Kutoyis tired of his monotonous life, and desired to see more
+of the world.  So his host directed him to a distant village, where he
+was welcomed by two old women.  They set before their handsome guest
+the best fare at their disposal, which was buffalo-meat of a rather
+unattractive appearance.
+
+"Is there no good meat?" queried Kutoyis.
+
+The old women explained that one of the lodges was occupied by a fierce
+bear, who seized upon all the good meat and left only the dry, poor
+sort for his neighbours.  Without hesitation Kutoyis went out and
+killed a buffalo calf, which he presented to the women, desiring them
+to place the best parts of the meat in a prominent position outside the
+lodge, where the big bear could not fail to see it.
+
+This they did, and sure enough one of the bear-cubs shortly passed by
+and seized the meat.  Kutoyis, who had been lying in wait, rushed out
+and hit the animal as hard as he could.  The cub carried his tale of
+woe to his father, and the big bear, growling threats of vengeance,
+gathered his whole family round him and rushed to the lodge of the old
+women, intending to kill the bold hunter.
+
+However, Kutoyis was more than a match for all of {216} them, and very
+soon the bears were slain.  Still he was unsatisfied, and longed for
+further adventures.
+
+"Tell me," said he, "where shall I find another village?"
+
+
+
+The Wrestling Woman
+
+"There is a village by the Big River," said the old women, "but you
+must not go there, for a wicked woman dwells in it who wrestles with
+and slays all who approach."
+
+No sooner did Kutoyis hear this than he determined to seek the village,
+for his mission was to destroy evil beings who were a danger to his
+fellow-men.  So in spite of the dissuasions of the old women he
+departed.
+
+As he had been warned, the woman came out of her lodge on the approach
+of the stranger and invited him to wrestle with her.
+
+"I cannot," said he, pretending to be frightened.
+
+The woman mocked and jeered at him, while he made various excuses, but
+all the time he was observing how the land lay.  When he drew nearer he
+saw that she had covered the ground with sharp flints, over which she
+had strewn grass.  At last he said: "Very well, I will wrestle with
+you."
+
+It was no wonder that she had killed many braves, for she was very
+strong.  But Kutoyis was still stronger.  With all her skill she could
+not throw him, and at last she grew tired, and was herself thrown on
+the sharp flints, on which she bled to death.  The people rejoiced
+greatly when they heard of her death, and Kutoyis was universally
+acclaimed as a hero.
+
+Kutoyis did many other high deeds before he departed to the Shadowland,
+and when he went he left sorrow in many lodges.
+
+
+
+
+{217}
+
+CHAPTER IV: IROQUOIS MYTHS AND LEGENDS
+
+
+Iroquois Gods and Heroes
+
+The myths of the Iroquois are of exceptional
+interest because of the portraits they present
+of several semi-historical heroes.  The earliest
+substratum of the myths of this people deals with the
+adventures of their principal deity, Hi'nun, the
+Thunder-god, who, with his brother, the West Wind, finally
+overcame and exterminated the powerful race of Stone
+Giants.  Coming to a later period, we find that a
+number of legends cluster round the names of the
+chiefs Atotarho and Hiawatha, who in all probability
+at one time really existed.  These present a good
+instance of the rapidity with which myth gathers round a
+famous name.  Atotarho, the mighty warrior, is now
+regarded as the wizard _par excellence_ of the Iroquois,
+but probably this does not result from the fact that
+he was cunning and cruel, as some writers on the tribe
+appear to think, but from the circumstance that as a
+great warrior he was clothed in a garment of serpents,
+and these reptiles, besides being looked upon as powerful
+war-physic, also possessed a deep magical significance.
+The original Hiawatha (He who seeks the Wampum-belt)
+is pictured as the father of a long line of persons
+of the same name, who appear to have been important
+functionaries in the tribal government.  To him was
+ascribed the honour of having established the great
+confederacy of the Iroquois, which so long rendered
+them formidable opponents to the tribes which
+surrounded them.  Like many other heroes in myth--the
+Celtic Mananan, for example--Hiawatha possessed
+a magic canoe which would obey his slightest behest,
+and in which he finally quitted the terrestrial sphere
+{218}
+for that shadowy region to which all heroes finally take
+their departure.
+
+
+
+Hi'nun
+
+Many interesting myths are related of the manner in
+which Hi'nun destroyed the monsters and giants which
+infested the early world.  A hunter, caught in a heavy
+thunder-shower, took refuge in the woods.  Crouching
+under the shelter of a great tree, he became aware
+of a mysterious voice which urged him to follow it.
+He was conscious of a sensation of slowly rising from
+the earth, and he soon found himself gazing downward
+from a point near the clouds, the height of many trees
+from the ground.  He was surrounded by beings who
+had all the appearance of men, with one among them
+who seemed to be their chief.  They asked him to cast
+his eyes toward the earth and tell them whether he
+could see a huge water-serpent.  Unable to descry
+such a monster, the chief anointed his eyes with a
+sacred ointment, which gave him supernatural sight
+and permitted him to behold a dragon-like shape in
+the watery depths far below him.  The chief
+commanded one of his warriors to dispatch the monster,
+but arrow after arrow failed to transfix it, whereupon
+the hunter was requested to display his skill as an
+archer.  Drawing his bow, he took careful aim.  The
+arrow whizzed down the depths and was speedily
+lost to sight, but a terrible commotion arose in the
+lake below, the body of the great serpent leaping from
+the blood-stained water with dreadful writhings and
+contortions.  So appalling was the din that rose up
+to them that even the heavenly beings by whom the
+hunter was surrounded fell into a great trembling;
+but gradually the tempest of sound subsided, and the
+huge bulk of the mortally wounded serpent sank back
+{219}
+into the lake, the surface of which became gradually
+more still, until finally all was peace once more.  The
+chief thanked the hunter for the service he had rendered,
+and he was conducted back to earth.  Thus was man
+first brought into contact with the beneficent Hi'nun,
+and thus did he learn the existence of a power which
+would protect him from forces unfriendly to humanity.
+
+
+
+The Thunderers
+
+Once in early Iroquois days three braves set out
+upon an expedition.  After they had journeyed for
+some time a misfortune occurred, one of their number
+breaking his leg.  The others fashioned a litter with
+the object of carrying him back to his home, as Indian
+custom exacted.  Retracing their steps, they came to a
+range of high mountains, the steep slopes of which
+taxed their strength to the utmost.  To rest
+themselves they placed the disabled man on the ground and
+withdrew to a little distance.
+
+"Why should we be thus burdened with a wounded
+man?" said one to the other.
+
+"You speak truly," was the rejoinder.  "Why
+should we, indeed, since his hurt has come upon him
+by reason of his own carelessness?"
+
+As they spoke their eyes met in a meaning glance,
+and one of them pointed to a deep hole or pit opening
+in the side of the mountain at a little distance from the
+place where they were sitting.  Returning to the injured
+man, they raised him as if about to proceed on the
+journey, and when passing the brink of the pit suddenly
+hurled him into it with great force.  Then without
+loss of time they set their faces homeward.  When they
+arrived in camp they reported that their comrade had
+died of wounds received in fight, but that he had not
+fallen into the enemy's hands, having received careful
+{220}
+attention from them in his dying moments and
+honourable burial.  The unfortunate man's aged mother was
+prostrate with grief at the sad news, but was somewhat
+relieved to think that her son had been kindly ministered
+to at the end.
+
+[Illustration: "He suddenly assumed the shape of a
+gigantic porcupine"]
+
+When the brave who had been thrown into the pit
+regained his senses after the severe fall he had sustained
+he perceived a man of venerable aspect bending over
+him solicitously.  When this person saw that the
+young man had regained consciousness he asked him
+what had been the intention of his comrades in so
+cruelly casting him into that abyss.  The young man
+replied that his fellows had become tired of
+carrying him and had thus rid themselves of him.  The
+old hermit--for so he seemed to be--made a hasty
+examination of the Indian's injuries, and announced
+that he would speedily cure him, on one condition.
+The other pledged his word to accept this, whatever
+it might be, whereupon the recluse told him that all he
+required was that he should hunt for him and bring
+home to him such game as he should slay.  To this the
+brave gave a ready assent.  The old man lost no time
+in performing his part of the bargain.  He applied
+herbs to his injuries and assiduously tended his guest,
+who made a speedy and satisfactory recovery.  The
+grateful warrior, once more enabled to follow the
+chase, brought home many trophies of his skill as a
+hunter to the cave on the mountain-side, and soon the
+pair had formed a strong attachment.  One day, when
+in the forest, the warrior encountered an enormous
+bear, which he succeeded in slaying after a desperate
+struggle.  As he was pondering how best he could
+remove it to the cave he became aware of a murmur of
+voices behind him, and glancing round he saw three
+men, or beings in the shape of men, clad in strange
+{221}
+diaphanous garments, standing near.  In reply to his
+question as to what brought them there, they told him
+that they were the Thunderers, or people of Hi'nun,
+whose mission it was to keep the earth in good order
+for the benefit of humanity, and to slay or destroy
+every agency inimical to mankind.  They told him that
+the old man with whom he had been residing was by no
+means the sort of person he seemed to think, and that
+they had come to earth with the express intention of
+compassing his destruction.  In this they requested his
+assistance, and promised him that if he would vouchsafe
+it he would speedily be transported back to his mother's
+lodge.  Overjoyed at this proposal, the hunter did not
+scruple to return to the cave and tell the hermit that
+he had killed the bear, which he wished his help in
+bringing home.  The old man seemed very uneasy,
+and begged him to examine the sky and tell him
+whether he perceived the least sign of clouds.  The
+young brave reassured him and told him that not a
+cloud was to be seen, whereupon, emerging from his
+shelter, he made for the spot where the bear was
+lying.  Hastily picking up the carcass, he requested
+his companion to place it all on his shoulders, which
+the young man did, expressing surprise at his great
+strength.  He had proceeded with his burden for some
+distance when a terrific clap of thunder burst from the
+menacing black clouds which had speedily gathered
+overhead.  In great terror the old man threw down his
+load and commenced to run with an agility which belied
+his years, but when a second peal broke forth he
+suddenly assumed the shape of a gigantic porcupine,
+which dashed through the undergrowth, discharging
+its quills like arrows as it ran.  A veritable hail of
+thunderbolts now crashed down upon the creature's
+spiny back.  As it reached the entrance to the cave
+{222}
+one larger than the rest struck it with such tremendous
+force that it rolled dead into its den.
+
+Then the Thunderers swooped down from the sky
+in triumph, mightily pleased at the death of their
+victim.  The young hunter now requested them to
+discharge the promise they had made him to transport
+him back to his mother's lodge; so, having fastened
+cloud-wings on his shoulders, they speedily brought
+him thither, carrying him carefully through the air and
+depositing him just outside the hut.  The widow was
+delighted to see her son, whom she had believed to be
+long dead, and the Thunderers were so pleased with
+the assistance he had lent them that they asked him to
+accompany them in their monster-destroying mission
+every spring.  He assented, and on one of these
+expeditions flew earthward to drink from a certain pool.
+When he rejoined his companions they observed that
+the water with which his lips were moist had caused
+them to shine as if smeared with oil.  At their request
+he indicated the pool from which he had drunk, and
+they informed him that in its depths there dwelt a
+monster for which they had searched for years.  With
+that they hurled a great thunderbolt into the pool,
+which immediately dried up, revealing an immense
+grub of the species which destroys the standing crops.
+The monster was, indeed, the King of Grubs, and his
+death set back the conspiracies of his kind for many
+generations.  The youth subsequently returned to
+earth, and having narrated to the members of his tribe
+the services which Hi'nun had performed on their
+behalf, they considered it fitting to institute a special
+worship of the deity, and, in fact, to make him supreme
+god of their nation.  Even to-day many Iroquois allude
+to Hi'nun as their grandfather, and evince extraordinary
+veneration at the mention of his name.
+
+
+
+{223}
+
+Hiawatha
+
+Much confusion exists with regard to the true status
+of the reputed Iroquois hero Hiawatha.  We find him
+variously represented as a historical personage and a
+mythical demi-god, and as belonging to both the
+Iroquois and the Algonquins.  In solid history and in
+the wildest myth he is a figure of equal importance.
+This confusion is largely due to the popularity of
+Longfellow's poem _Hiawatha_, which by its very excellence
+has given the greater prominence to the fallacies
+it contains.  The fact is that Longfellow, following
+in the path of Schoolcraft, has really confused two
+personages in the character of Hiawatha, one the
+entirely mythical Manabozho, or Michabo--which
+name he at first intended to bestow on his poem--and
+the other the almost wholly historical Hiawatha.
+Manabozho, according to tradition, was a demi-god
+of the Ojibways, and to him, and not to Hiawatha,
+must be credited the exploits described in the poem.
+There is no doubt that myths have grown up round
+the name of the Iroquois hero, for myth is the ivy that
+binds all historical ruins and makes them picturesque
+to the eye; but it has been proved that there is a
+solid structure of fact behind the legendary stories of
+Hiawatha, and even the period of his activity has been
+fixed with tolerable accuracy by modern American
+historians.
+
+Hiawatha, or Hai-en-Wat-ha, was a chief of Iroquois
+stock, belonging either to the Onondaga or the
+Mohawk tribe.  His most important feat was the
+union of the Five Nations of the Iroquois into a Grand
+League, an event which was of more than national
+significance, since it so largely affected the fortunes of
+European peoples when they afterward fought for
+American supremacy.  As the Five Nations are known
+{224}
+to have come together in the sixteenth century, it
+follows that Hiawatha must have lived and worked
+about that time.  In later days the League was called
+the Six Nations, and still more recently the Seven
+Nations.
+
+When the Iroquois, or 'Long House People,' were
+found by the French and Dutch they occupied the
+western part of what is now New York State, and were
+at a much more advanced stage of culture than most of
+the Indian tribes.  They tilled the ground, cultivating
+maize and tobacco, and were skilled in the arts of war
+and diplomacy.  They were greatly strengthened by
+the Grand League, or 'Kayanerenh Kowa,' which, as
+has been said, was founded by the chief Hiawatha, and
+were much the most important of the North American
+tribes.
+
+If we look to tradition for an account of the origin
+of the Grand League, we learn that the union was
+effected by Hiawatha in the fourteenth century.  The
+Hurons and Iroquois, we are told, were at one time one
+people, but later they separated, the Hurons going to
+the lake which is named after them, and the Iroquois
+to New York, where their five tribes were united under
+a General Council.  But tradition is quite evidently
+wrong in assigning so early a date to this important
+event, for one of the two branches of the Iroquois
+family (that which comprises the Mohawks and the
+Oneidas) has left but few traces of an early occupation,
+and these, in the shape of some old town-sites, are
+judged to belong to the latter part of the sixteenth
+century.
+
+The early connexion between the Iroquois and the
+Hurons, and their subsequent separation, remains
+undisputed.  The Iroquois family was divided into
+two branches, the Sinnekes (Onondagas, Cayugas, and
+{225}
+Senecas) and the Caniengas (Mohawks and Oneidas),
+of which the subdivisions composed the Five Nations.
+The Sinnekes had established themselves in the western
+portion of New York, and the Caniengas at Hochelaga
+(Montreal) and elsewhere on the St. Lawrence, where
+they lived amicably enough with their Algonquin
+neighbours.  But in 1560 a quarrel arose between the
+Caniengas and the Algonquins, in which the latter
+called in the aid of the Hurons.  This was the
+beginning of a long war, in which the Caniengas had the
+worst of it.  Gradually the Caniengas were driven
+along the shores of Lake Champlain and Lake George
+till they reached the valley of the Mohawk River, where
+they established themselves in a country bordering on
+that of the Onondagas.
+
+Now the Onondagas were a formidable tribe, fierce
+and warlike, and the Caniengas, being long accustomed
+to war, were not the most peaceable of nations, and
+ere long there was trouble between them, while both
+were at war with the Hurons.  At the head of the
+Onondagas was the great chief Atotarho, whose
+sanguinary exploits and crafty stratagems had become
+the dread of the neighbouring peoples, and among his
+warriors was the generous Hiawatha.  Hiawatha was filled
+with horror at the sight of the suffering caused by
+Atotarho's expeditions, and already his statesman's
+mind was forming projects of peace.  He saw that in
+confederation lay the means not only of preserving
+peace among his people, but of withstanding alien
+foes as well.  In two consecutive years he called an
+assembly to consider his plan, but on each occasion the
+grim presence of Atotarho made discussion impossible.
+Hiawatha in despair fled from the land of the
+Onondagas, journeyed eastward through the country
+of the Oneidas, and at last took up his residence
+{226}
+among the Mohawks, into which tribe he was adopted.
+It has been said by some authorities, and the idea does
+not lack probability, that Hiawatha was originally
+a Mohawk, and that he spent some time among the
+Onondagas, afterward returning to his own people.
+At all events, the Mohawks proved more amenable to
+reason than the Onondagas had done.  Among the
+chiefs of his adopted tribe Hiawatha found
+one--Dekanewidah--who fell in with his confederation
+plans, and agreed to work along with him.  Messengers
+were dispatched to the Oneidas, who bade them
+return in a year, at the end of which period negotiations
+were renewed.  The result was that the Oneida
+chiefs signed a treaty inaugurating the Kayanerenh
+Kowa.  An embassy to the Onondagas was fruitless,
+as Atotarho persistently obstructed the new scheme;
+but later, when the Kayanerenh Kowa embraced the
+Cayugas, messages were once more sent to the powerful
+Onondagas, diplomatically suggesting that Atotarho
+should take the lead in the Grand Council.  The grim
+warrior was mollified by this sop to his vanity, and
+condescended to accept the proposal.  Not only that,
+but he soon became an enthusiastic worker in the
+cause of confederation, and secured the inclusion of the
+Senecas in the League.
+
+The confederacy of the Five Nations was now complete,
+and the 'Silver Chain,' as their Grand Council
+was called, met together on the shores of the Salt
+Lake.  The number of chiefs chosen from each tribe
+bore some relation to its numerical status, the largest
+number, fourteen, being supplied by the Onondagas.
+The office of representative in the Council was to be an
+hereditary one, descending in the female line, as with
+the Picts of Scotland and other primitive peoples, and
+never from father to son.
+
+{227}
+
+So powerful did the League become that the name
+of 'Long House People' was held in the greatest awe.
+They annihilated their ancient enemies, the Hurons,
+and they attacked and subdued the Micmacs,
+Mohicans, Pawnees, Algonquins, Cherokees, and many
+other tribes.  The effect of the League on British
+history is incalculable.  When the Frenchman Champlain
+arrived in 1611 he interfered on behalf of the
+Hurons, an action whose far-reaching consequences he
+could not foresee, but from that period dated the
+hatred of the Iroquois for the French which ensured
+Britain's success in the long struggle between the
+European nations in America.  Without the assistance
+of the native factor, who shall say how the struggle
+might have ended?
+
+But the Iroquois were not altogether a bloodthirsty
+people.  A strong bond of brotherhood existed between
+the Five Nations, among themselves they were kind and
+gentle, and in part at least Hiawatha's dream of peace
+was realized.  It is not, of course, very easy to say how
+far Hiawatha intended the scheme of universal brotherhood
+with which he is credited.  Whether he conceived
+a Grand League embracing all the nations of the earth
+or whether his full ambition was realized in the union
+of the Five Nations is a point which history does not
+make clear.  But even in the more limited sense his work
+was a great one, and the lofty and noble character
+which Longfellow has given to his hero seems not
+unsuited to the actual Hiawatha, who realizes the ideal
+of the 'noble savage' more fully, perhaps, than any
+one else in the annals of primitive peoples.
+
+As in the case of King Arthur and Dietrich of
+Berne, many myths soon gathered round the popular
+and revered name of Hiawatha.  Among barbarians
+three, or even two, generations usually suffice to render
+{228}
+a great and outstanding figure mythical.  But one
+prefers to think of this Iroquois statesman as a real man, a
+bright particular star in a dark sky of savagery and
+ignorance.
+
+
+
+The Stone Giants
+
+The Iroquois believed that in early days there existed
+a malignant race of giants whose bodies were fashioned
+out of stone.  It is difficult to say how the idea of
+such beings arose, but it is possible that the generally
+distributed conception of a gigantic race springing from
+Mother Earth was in this instance fused with another
+belief that stones and rocks composed the earth's bony
+framework.  We find an example of this belief in the
+beautiful old Greek myth of Deucalion and Pyrrha,
+which much resembles that of Noah.  When after the
+great flood which submerged Hellas the survivors' ship
+grounded upon Mount Parnassus they inquired of the
+oracle of Themis in what manner the human race might
+be restored.  They were bidden by the oracle to veil
+themselves and to throw the bones of their mother
+behind them.  These they interpreted to mean the
+stones of the earth.  Picking up loose pieces of stone,
+they cast them over their shoulders, and from those
+thrown by Deucalion there sprang men, while those
+cast by Pyrrha became women.
+
+These Stone Giants of the Iroquois, dwelling in the
+far west, took counsel with one another and resolved to
+invade the Indian territory and exterminate the race of
+men.  A party of Indians just starting on the war-path
+were apprised of the invasion, and were bidden by the
+gods to challenge the giants to combat.  This they did,
+and the opposing bands faced each other at a spot near
+a great gulf.  But as the monsters advanced upon their
+human enemies the god of the west wind, who was
+{229}
+lying in wait for them, swooped down upon the Titans,
+so that they were hurled over the edge of the gulf, far
+down into the dark abyss below, where they perished
+miserably.
+
+
+
+The Pigmies
+
+In contradistinction to their belief in giants, the
+Iroquois imagined the existence of a race of pigmies,
+who had many of the attributes of the Teutonic
+gnomes.  They were responsible for the beauty of
+terrestrial scenery, which they carved and sculptured in
+cliff, scar, and rock, and, like the thunder-gods, they
+protected the human race against the many monsters
+which infested the world in early times.
+
+
+
+Witches and Witchcraft
+
+The Iroquois belief in witchcraft was very strong,
+and the following tale is supposed to account for the
+origin of witches and sorcery.  A boy who was out
+hunting found a snake the colours of whose skin were
+so intensely beautiful that he resolved to capture it.
+He caught it and tended it carefully, feeding it on
+birds and small game, and housing it in a little bowl
+made of bark, which he filled with water.  In the
+bottom of the bowl he placed down, small feathers,
+and wood fibre, and on going to feed the snake he
+discovered that these things had become living beings.
+From this he gathered that the reptile was endowed
+with supernatural powers, and he found that other
+articles placed in the water along with it soon showed
+signs of life.  He procured more snakes and placed
+them in the bowl.  Observing some men of the tribe
+rubbing ointment on their eyes to enable them to see
+more clearly, he used some of the water from the bowl
+in which the snakes were immersed upon his own, and
+{230}
+lo! he found on climbing a tall tree that nothing was
+hidden from his sight, which pierced all intervening
+obstacles.  He could see far into the earth, where lay
+hidden precious stones and rich minerals.  His sight
+pierced the trunks of trees; he could see through
+mountains, and could discern objects lying deep down
+in the bed of a river.
+
+He concluded that the greater the number of reptiles
+the snake-liquid contained the more potent would it
+become.  Accordingly he captured several snakes, and
+suspended them over his bowl in such a manner that
+the essential oil they contained dropped into the water,
+with the result that the activity of the beings which had
+been so strangely bred in it was increased.  In course
+of time he found that by merely placing one of his
+fingers in the liquid and pointing it at any person he
+could instantly bewitch him.  He added some roots
+to the water in the bowl, some of which he then
+drank.  By blowing this from his mouth a great light
+was produced, by rubbing his eyes with it he could see
+in the dark, and by other applications of it he could
+render himself invisible, or take the shape of a snake.
+If he dipped an arrow into the liquid and discharged it
+at any living being it would kill it although it might
+not strike it.  Not content with discovering this magic
+fluid, the youth resolved to search for antidotes to it,
+and these he collected.
+
+
+
+A 'Medicine' Legend
+
+A similar legend is told by the Senecas to account
+for the origin of their 'medicine.'  Nearly two hundred
+years ago--in the savage estimation this is a very great
+period of time--an Indian went into the woods on
+a hunting expedition.  One night while asleep in his
+solitary camp he was awakened by a great noise of
+{231}
+singing and drum-beating, such as is heard at festivals.
+Starting up, he made his way to the place whence the
+sounds came, and although he could not see any one
+there he observed a heap of corn and a large squash
+vine with three squashes on it, and three ears of corn
+which lay apart from the rest.  Feeling very uneasy,
+he once more pursued his hunting operations, and when
+night came again laid himself down to rest.  But his
+sleep was destined to be broken yet a second time, and
+awaking he perceived a man bending over him, who
+said in menacing tones:
+
+"Beware: what you saw was sacred.  You deserve to die."
+
+A rustling among the branches denoted the presence
+of a number of people, who, after some hesitation,
+gathered round the hunter, and informed him that
+they would pardon his curiosity and would tell him
+their secret.  "The great medicine for wounds," said
+the man who had first awakened him, "is squash and
+corn.  Come with me and I will teach you how to
+make and apply it."
+
+With these words he led the hunter to the spot at
+which he had surprised the 'medicine'-making operations
+on the previous night, where he beheld a great fire
+and a strange-looking laurel-bush, which seemed as if
+made of iron.  Chanting a weird song, the people circled
+slowly round the bush to the accompaniment of a
+rattling of gourd-shells.  On the hunter's asking them
+to explain this procedure, one of them heated a stick
+and thrust it right through his cheek.  He immediately
+applied some of the 'medicine' to the wound, so that
+it healed instantly.  Having thus demonstrated the
+power of the drug, they sang a tune which they called
+the 'medicine-song,' which their pupil learnt by heart.
+
+The hunter then turned to depart, and all at once he
+{232}
+saw that the beings who surrounded him were not
+human, as he had thought, but animals--foxes, bears,
+and beavers--who fled as he looked at them.  Surprised
+and even terrified at the turn matters had taken, he
+made his way homeward with all speed, conning over
+the prescription which the strange beings had given him
+the while.  They had told him to take one stalk of
+corn, to dry the cob and pound it very fine, then to
+take one squash, cut it up and pound it, and to mix the
+whole with water from a running stream, near its source.
+This prescription he used with very great success among
+his people, and it proved the origin of the great
+'medicine' of the Senecas.  Once a year at the season
+when the deer changes his coat they prepare it as the
+forest folk did, singing the weird song and dancing
+round it to the rhythmic accompaniment of the gourd-shell
+rattles, while they burn tobacco to the gods.
+
+
+
+Great Head and the Ten Brothers
+
+It was commonly believed among the Iroquois
+Indians that there existed a curious and malevolent
+being whom they called Great Head.  This odd
+creature was merely an enormous head poised on
+slender legs.  He made his dwelling on a rugged rock,
+and directly he saw any living person approach he
+would growl fiercely in true ogre fashion: "I see thee,
+I see thee!  Thou shalt die."
+
+[Illustration: "'I see thee, I see thee!  Thou shalt die.'"]
+
+Far away in a remote spot an orphaned family of
+ten boys lived with their uncle.  The older brothers
+went out every day to hunt, but the younger ones, not
+yet fitted for so rigorous a life, remained at home with
+their uncle, or at least did not venture much beyond
+the immediate vicinity of their lodge.  One day the
+hunters did not return at their usual hour.  As the
+evening passed without bringing any sign of the missing
+{233}
+youths the little band at home became alarmed.  At
+length the eldest of the boys left in the lodge
+volunteered to go in search of his brothers.  His uncle
+consented, and he set off, but he did not return.
+
+In the morning another brother said: "I will go to
+seek my brothers."  Having obtained permission, he
+went, but he also did not come back.  Another and
+another took upon himself the task of finding the lost
+hunters, but of the searchers as well as of those sought
+for there was no news forthcoming.  At length only
+the youngest of the lads remained at home, and to his
+entreaties to be allowed to seek for his brothers the
+uncle turned a deaf ear, for he feared to lose the last of
+his young nephews.
+
+One day when uncle and nephew were out in the forest
+the latter fancied he heard a deep groan, which seemed to
+proceed from the earth exactly under his feet.  They
+stopped to listen.  The sound was repeated--unmistakably
+a human groan.  Hastily they began digging in the
+earth, and in a moment or two came upon a man covered
+with mould and apparently unconscious.
+
+The pair carried the unfortunate one to their lodge,
+where they rubbed him with bear's oil till he recovered
+consciousness.  When he was able to speak he could
+give no explanation of how he came to be buried
+alive.  He had been out hunting, he said, when
+suddenly his mind became a blank, and he remembered
+nothing more till he found himself in the lodge with
+the old man and the boy.  His hosts begged the
+stranger to stay with them, and they soon discovered
+that he was no ordinary mortal, but a powerful
+magician.  At times he behaved very strangely.  One
+night, while a great storm raged without, he tossed
+restlessly on his couch instead of going to sleep.  At
+last he sought the old uncle.
+
+{234}
+
+"Do you hear that noise?" he said.  "That is my
+brother, Great Head, who is riding on the wind.  Do
+you not hear him howling?"
+
+The old man considered this astounding speech for
+a moment; then he asked: "Would he come here if
+you sent for him?"
+
+"No," said the other, thoughtfully, "but we might
+bring him here by magic.  Should he come you must
+have food ready for him, in the shape of huge blocks
+of maple-wood, for that is what he lives on."
+
+The stranger departed in search of his brother Great
+Head, taking with him his bow, and on the way he
+came across a hickory-tree, whose roots provided him
+with arrows.  About midday he drew near to the
+dwelling of his brother, Great Head.  In order to see
+without being seen, he changed himself into a mole,
+and crept through the grass till he saw Great Head
+perched on a rock, frowning fiercely.  "I see thee!" he
+growled, with his wild eyes fixed on an owl.  The
+man-mole drew his bow and shot an arrow at Great
+Head.  The arrow became larger and larger as it flew
+toward the monster, but it returned to him who had
+fired it, and as it did so it regained its natural size.
+The man seized it and rushed back the way he had
+come.  Very soon he heard Great Head in pursuit,
+puffing and snorting along on the wings of a hurricane.
+When the creature had almost overtaken him he turned
+and discharged another arrow.  Again and again he
+repulsed his pursuer in this fashion, till he lured him
+to the lodge where his benefactors lived.  When Great
+Head burst into the house the uncle and nephew began
+to hammer him vigorously with mallets.  To their
+surprise the monster broke into laughter, for he had
+recognized his brother and was very pleased to see him.
+He ate the maple-blocks they brought him with a
+{235}
+hearty appetite, whereupon they told him the story of
+the missing hunters.
+
+"I know what has become of them," said Great
+Head.  "They have fallen into the hands of a witch.
+If this young man," indicating the nephew, "will
+accompany me, I will show him her dwelling, and the
+bones of his brothers."
+
+The youth, who loved adventure, and was besides
+very anxious to learn the fate of his brothers, at once
+consented to seek the home of the witch.  So he and
+Great Head started off, and lost no time in getting to
+the place.  They found the space in front of the lodge
+strewn with dry bones, and the witch sitting in the
+doorway singing.  When she saw them she muttered
+the magic word which turned living people into dry
+bones, but on Great Head and his companion it had
+no effect whatever.  Acting on a prearranged signal,
+Great Head and the youth attacked the witch and
+killed her.  No sooner had she expired than her flesh
+turned into birds and beasts and fishes.  What was
+left of her they burned to ashes.
+
+Their next act was to select the bones of the nine
+brothers from among the heap, and this they found no
+easy task.  But at last it was accomplished, and Great
+Head said to his companion: "I am going home to
+my rock.  When I pass overhead in a great storm I
+will bid these bones arise, and they will get up and
+return with you."
+
+The youth stood alone for a little while till he heard
+the sound of a fierce tempest.  Out of the hurricane
+Great Head called to the brothers to arise.  In a
+moment they were all on their feet, receiving the
+congratulations of their younger brother and each
+other, and filled with joy at their reunion.
+
+
+
+{236}
+
+The Seneca's Revenge
+
+A striking story is told of a Seneca youth who for
+many years and through a wearisome captivity nourished
+the hope of vengeance so dear to the Indian soul.  A
+certain tribe of the Senecas had settled on the shores
+of Lake Erie, when they were surprised by their ancient
+enemies the Illinois, and in spite of a stout resistance
+many of them were slain, and a woman and a boy
+taken prisoner.  When the victors halted for the night
+they built a great fire, and proceeded to celebrate their
+success by singing triumphant songs, in which they
+commanded the boy to join them.  The lad pretended
+that he did not know their language, but said that he
+would sing their song in his own tongue, to which
+they assented; but instead of a pæan in their praise
+he sang a song of vengeance, in which he vowed that
+if he were spared all of them would lose their scalps.
+A few days afterward the woman became so exhausted
+that she could walk no farther, so the Illinois slew her.
+But before she died she extracted a promise from the
+boy that he would avenge her, and would never cease
+to be a Seneca.
+
+In a few days they arrived at the Illinois camp,
+where a council was held to consider the fate of the
+captive lad.  Some were for instantly putting him to
+death, but their chief ruled that should he be able to
+live through their tortures he would be worthy of
+becoming an Illinois.  They seized the wretched lad
+and held his bare feet to the glowing council-fire, then
+after piercing them they told him to run a race.  He
+bounded forward, and ran so swiftly that he soon
+gained the Great House of the tribe, where he seated
+himself upon a wild-cat skin.
+
+Another council was held, and the Illinois braves
+{237}
+agreed that the lad possessed high courage and would
+make a great warrior; but others argued that he knew
+their war-path and might betray them, and it was finally
+decided that he should be burnt at the stake.  As he
+was about to perish in this manner an aged warrior
+suggested that if he were able to withstand their last
+torture he should be permitted to live.  Accordingly
+he held the unfortunate lad under water in a pool until
+only a spark of life remained in him, but he survived,
+and became an Illinois warrior.
+
+Years passed, and the boy reached manhood and
+married a chief's daughter.  His strength and endurance
+became proverbial, but the warriors of the tribe of his
+adoption would never permit him to take part in their
+warlike expeditions.  At length a raid against the Senecas
+was mooted, and he begged so hard to be allowed to
+accompany the braves that at last they consented.
+Indeed, so great was their admiration of the skill with
+which he outlined a plan of campaign that they made
+him chief of the expedition.  For many days the party
+marched toward the Seneca country; but when at last
+they neared it their scouts reported that there were no
+signs of the tribe, and that the Senecas must have quitted
+their territory.  Their leader, however, proposed to go in
+search of the enemy himself, along with another warrior
+of the tribe, and this was agreed to.
+
+When the pair had gone five or six miles the leader
+said to his companion that it would be better if they
+separated, as they would then be able to cover more
+ground.  Passing on to where he knew he would find
+the Senecas, he warned them of their danger, and
+arranged that an ambush of his kinsfolk should lie in
+wait for the Illinois.
+
+Returning to the Illinois camp, he reported that he
+had seen nothing, but that he well remembered the
+{238}
+Seneca hiding-place.  He asked to be given the bravest
+warriors, and assured the council that he would soon
+bring them the scalps of their foes.  Suspecting nothing,
+they assented to his proposal, and he was followed by
+the flower of the Illinois tribe, all unaware that five
+hundred Senecas awaited them in the valley.  The
+youth led his men right into the heart of the ambush;
+then, pretending to miss his footing, he fell.  This
+was the signal for the Senecas to rise on every side.
+Yelling their war-cry, they rushed from their shelter
+and fell on the dismayed Illinois, who gave way on
+every side.  The slaughter was immense.  Vengeance
+nerved the arms of the Seneca braves, and of three
+hundred Illinois but two escaped.  The leader of the
+expedition was borne in triumph to the Seneca village,
+where to listening hundreds he told the story of his
+capture and long-meditated revenge.  He became a
+great chief among his people, and even to this day his
+name is uttered by them with honour and reverence.
+
+
+
+The Boy Magician
+
+In the heart of the wilderness there lived an old
+woman and her little grandson.  The two found no
+lack of occupation from day to day, the woman busying
+herself with cooking and cleaning and the boy with
+shooting and hunting.  The grandmother frequently
+spoke of the time when the child would grow up and
+go out into the world.
+
+"Always go to the east," she would say.  "Never
+go to the west, for there lies danger."
+
+But what the danger was she would not tell him,
+in spite of his importunate questioning.  Other boys
+went west, he thought to himself, and why should not
+he?  Nevertheless his grandmother made him promise
+that he would not go west.
+
+{239}
+
+Years passed by, and the child grew to be a man,
+though he still retained the curiosity and high spirits
+of his boyhood.  His persistent inquiries drew from
+the old grandmother a reluctant explanation of her
+warning.
+
+"In the west," said she, "there dwells a being who
+is anxious to do us harm.  If he sees you it will mean
+death for both of us."
+
+This statement, instead of frightening the young
+Indian, only strengthened in him a secret resolution he
+had formed to go west on the first opportunity.  Not
+that he wished to bring any misfortune on his poor
+old grandmother, any more than on himself, but he
+trusted to his strong arm and clear head to deliver
+them from their enemy.  So with a laugh on his lips
+he set off to the west.
+
+Toward evening he came to a lake, where he rested.
+He had not been there long when he heard a voice
+saying: "Aha, my fine fellow, I see you!"
+
+The youth looked all round him, and up into the
+sky above, but he saw no one.
+
+"I am going to send a hurricane," the mysterious
+voice continued, "to break your grandmother's hut to
+pieces.  How will you like that?"
+
+"Oh, very well," answered the young man gaily.
+"We are always in need of firewood, and now we shall
+have plenty."
+
+"Go home and see," the voice said mockingly.
+"I daresay you will not like it so well."
+
+Nothing daunted, the young adventurer retraced
+his steps.  As he neared home a great wind sprang up,
+seeming to tear the very trees out by the roots.
+
+"Make haste!" cried the grandmother from the
+doorway.  "We shall both be killed!"
+
+When she had drawn him inside and shut the door
+{240}
+she scolded him heartily for his disobedience, and
+bewailed the fate before them.  The young man soothed
+her fears, saying: "Don't cry, grandmother.  We
+shall turn the lodge into a rock, and so we shall be
+saved."
+
+Having some skill in magic, he did as he had said,
+and the hurricane passed harmlessly over their heads.
+When it had ceased they emerged from their retreat,
+and found an abundance of firewood all round them.
+
+
+
+The Hailstorm
+
+Next day the youth was on the point of setting off
+toward the west once more, but the urgent entreaties
+of his grandmother moved him to proceed eastward--for
+a time.  Directly he was out of sight of the lodge
+he turned his face once more to the west.  Arrived at
+the lake, he heard the voice once more, though its
+owner was still invisible.
+
+"I am going to send a great hailstorm on your
+grandmother's hut," it said.  "What do you think of
+that?"
+
+"Oh," was the response, "I think I should like it.
+I have always wanted a bundle of spears."
+
+"Go home and see," said the voice.
+
+Away the youth went through the woods.  The sky
+became darker and darker as he neared his home, and
+just as he was within a bowshot of the little hut a
+fierce hailstorm broke, and he thought he would be
+killed before he reached shelter.
+
+"Alas!" cried the old woman when he was safely
+indoors, "we shall be destroyed this time.  How can
+we save ourselves?"
+
+Again the young man exercised his magic powers,
+and transformed the frail hut into a hollow rock, upon
+which the shafts of the hailstorm spent themselves in
+{241}
+vain.  At last the sky cleared, the lodge resumed its
+former shape, and the young man saw a multitude of
+sharp, beautiful spear-heads on the ground.
+
+"I will get poles," said he, "to fit to them for
+fishing."
+
+When he returned in a few minutes with the poles
+he found that the spears had vanished.
+
+"Where are my beautiful spears?" he asked his
+grandmother.
+
+"They were only ice-spears," she replied.  "They
+have all melted away."
+
+The young Indian was greatly disappointed, and
+wondered how he could avenge himself on the being
+who had played him this malicious trick.
+
+"Be warned in time," said the aged grandmother,
+shaking her head at him.  "Take my advice and leave
+him alone."
+
+
+
+The Charmed Stone
+
+But the youth's adventurous spirit impelled him to
+see the end of the matter, so he took a stone and tied
+it round his neck for a charm, and sought the lake
+once again.  Carefully observing the direction from
+which the voice proceeded, he saw in the middle of the
+lake a huge head with a face on every side of it.
+
+"Aha! uncle," he exclaimed, "I see you!  How
+would you like it if the lake dried up?"
+
+"Nonsense!" said the voice angrily, "that will
+never happen."
+
+"Go home and see," shouted the youth, mimicking
+the mocking tone the other had adopted on the
+previous occasions.  As he spoke he swung his charmed
+stone round his head and threw it into the air.  As it
+descended it grew larger and larger, and the moment
+it entered the lake the water began to boil.
+
+{242}
+The lad returned home and told his grandmother
+what he had done.
+
+"It is of no use," said she.  "Many have tried to
+slay him, but all have perished in the attempt."
+
+Next morning our hero went westward again, and
+found the lake quite dry, and the animals in it dead,
+with the exception of a large green frog, who was in
+reality the malicious being who had tormented the
+Indian and his grandmother.  A quick blow with a
+stick put an end to the creature, and the triumphant
+youth bore the good news to his old grandmother, who
+from that time was left in peace and quietness.
+
+
+
+The Friendly Skeleton
+
+A little boy living in the woods with his old uncle was
+warned by him not to go eastward, but to play close to
+the lodge or walk toward the west.  The child felt a
+natural curiosity to know what lay in the forbidden
+direction, and one day took advantage of his uncle's
+absence on a hunting expedition to wander away to the
+east.  At length he came to a large lake, on the shores of
+which he stopped to rest.  Here he was accosted by a
+man, who asked him his name and where he lived.
+
+"Come," said the stranger, when he had finished
+questioning the boy, "let us see who can shoot an
+arrow the highest."
+
+This they did, and the boy's arrow went much higher
+than that of his companion.
+
+The stranger then suggested a swimming match.
+
+"Let us see," he said, "who can swim farthest under
+water without taking a breath."
+
+Again the boy beat his rival, who next proposed
+that they should sail out to an island in the middle of
+the lake, to see the beautiful birds that were to be
+found there.  The child consented readily, and they
+{243}
+embarked in a curious canoe, which was propelled by
+three swans harnessed to either side of it.  Directly they
+had taken their seats the man began to sing, and the
+canoe moved off.  In a very short time they had reached
+the island.  Here the little Indian realized that his
+confidence in his new-found friend was misplaced.  The
+stranger took all his clothes from him, put them in the
+canoe, and jumped in himself, saying:
+
+"Come, swans, let us go home."
+
+The obedient swans set off at a good pace, and
+soon left the island far behind.  The boy was very
+angry at having been so badly used, but when it
+grew dark his resentment changed to fear, and he sat
+down and cried with cold and misery.  Suddenly he
+heard a husky voice close at hand, and, looking round,
+he saw a skeleton on the ground.
+
+"I am very sorry for you," said the skeleton in
+hoarse tones.  "I will do what I can to help you.
+But first you must do something for me.  Go and
+dig by that tree, and you shall find a tobacco-pouch
+with some tobacco in it, a pipe, and a flint."
+
+The boy did as he was asked, and when he had
+filled the pipe he lit it and placed it in the mouth of
+the skeleton.  He saw that the latter's body was full
+of mice, and that the smoke frightened them away.
+
+[Illustration: "He lit a pipe and placed it in the
+mouth of the skeleton"]
+
+"There is a man coming to-night with three dogs,"
+said the skeleton.  "He is coming to look for you.
+You must make tracks all over the island, so that they
+may not find you, and then hide in a hollow tree."
+
+Again the boy obeyed his gaunt instructor, and when
+he was safely hidden he saw a man come ashore with
+three dogs.  All night they hunted him, but he had made
+so many tracks that the dogs were confused, and at last
+the man departed in anger.  Next day the trembling
+boy emerged and went to the skeleton.
+
+{244}
+
+"To-night," said the latter, "the man who brought
+you here is coming to drink your blood.  You must
+dig a hole in the sand and hide.  When he comes out of
+the canoe you must enter it.  Say, 'Come, swans, let us
+go home,' and if the man calls you do not look back."
+
+
+
+The Lost Sister
+
+Everything fell out as the skeleton had foretold.
+The boy hid in the sand, and directly he saw his
+tormentor step ashore he jumped into the canoe,
+saying hastily, "Come, swans, let us go home."  Then
+he began to sing as he had heard the man do when
+they first embarked.  In vain the man called him back;
+he refused to look round.  The swans carried the
+canoe to a cave in a high rock, where the boy found
+his clothes, as well as a fire and food.  When he
+had donned his garments and satisfied his hunger
+he lay down and slept.  In the morning he returned
+to the island, where he found the tyrant quite dead.
+The skeleton now commanded him to sail eastward to
+seek for his sister, whom a fierce man had carried
+away.  He set out eagerly on his new quest, and a
+three days' journey brought him to the place where his
+sister was.  He lost no time in finding her.
+
+"Come, my sister," said he, "let us flee away
+together."
+
+"Alas!  I cannot," answered the young woman.  "A
+wicked man keeps me here.  It is time for him to
+return home, and he would be sure to catch us.  But
+let me hide you now, and in the morning we shall go
+away."
+
+So she dug a pit and hid her brother, though not a
+moment too soon, for the footsteps of her husband
+were heard approaching the hut.  The woman had
+cooked a child, and this she placed before the man.
+
+{245}
+
+"You have had visitors," he said, seeing his dogs
+snuffing around uneasily.
+
+"No," was the reply, "I have seen no one but you."
+
+"I shall wait till to-morrow," said the man to himself.
+"Then I shall kill and eat him."  He had already
+guessed that his wife had not spoken the truth.
+However, he said nothing more, but waited till morning,
+when, instead of going to a distant swamp to seek for
+food, as he pretended to do, he concealed himself
+at a short distance from the hut, and at length saw
+the brother and sister making for a canoe.  They were
+hardly seated when they saw him running toward them.
+In his hand he bore a large hook, with which he
+caught the frail vessel; but the lad broke the hook
+with a stone, and the canoe darted out on to the lake.
+The man was at a loss for a moment, and could only
+shout incoherent threats after the pair.  Then an idea
+occurred to him, and, lying down on the shore, he
+began to drink the water.  This caused the canoe to
+rush back again, but once more the boy was equal to
+the occasion.  Seizing the large stone with which he
+had broken the hook, he threw it at the man and slew
+him, the water at the same time rushing back into the
+lake.  Thus the brother and sister escaped, and in
+three days they had arrived at the island, where they
+heartily thanked their benefactor, the skeleton.  He,
+however, had still another task for the young Indian
+to perform.
+
+"Take your sister home to your uncle's lodge," said
+he; "then return here yourself, and say to the many
+bones which you will find on the island, 'Arise,' and
+they shall come to life again."
+
+When the brother and sister reached their home
+they found that their old uncle had been grievously
+{246}
+lamenting the loss of his nephew, and he was quite
+overjoyed at seeing them.  On his recommendation
+they built a large lodge to accommodate the people they
+were to bring back with them.  When it was completed,
+the youth revisited the island, bade the bones arise,
+and was delighted to see them obey his bidding and
+become men and women.  He led them to the lodge
+he had built, where they all dwelt happily for a long
+time.
+
+
+
+The Pigmies
+
+When the Cherokees were dwelling in the swamps
+of Florida the Iroquois made a practice of swooping
+down on them and raiding their camps.  On one
+occasion the raiding party was absent from home for
+close on two years.  On the eve of their return one
+of their number, a chieftain, fell ill, and the rest of
+the party were at a loss to know what to do with him.
+Obviously, if they carried him home with them he
+would considerably impede their progress.  Besides,
+there was the possibility that he might not recover,
+and all their labour would be to no purpose.  Thus
+they debated far into the night, and finally decided to
+abandon him to his fate and return by themselves.
+The sick man, unable to stir hand or foot, overheard
+their decision, but he bore it stoically, like an Indian
+warrior.  Nevertheless, when he heard the last swish
+of their paddles as they crossed the river he could not
+help thinking of the friends and kindred he would
+probably never see again.
+
+When the raiders reached home they were closely
+questioned as to the whereabouts of the missing chief,
+and the inquiries were all the more anxious because
+the sick man had been a great favourite among his
+people.  The guilty warriors answered evasively.  They
+{247}
+did not know what had become of their comrade,
+they said.  Possibly he had been lost or killed in
+Florida.
+
+Meanwhile the sick man lay dying on the banks of
+the river.  Suddenly he heard, quite close at hand, the
+gentle sound of a canoe.  The vessel drew in close to
+the bank, and, full in view of the warrior, three pigmy
+men disembarked.  They regarded the stranger with
+some surprise.  At length one who seemed to be
+the leader advanced and spoke to him, bidding him
+await their return, and promising to look after him.
+They were going, he said, to a certain 'salt-lick,' where
+many curious animals watered, in order to kill some
+for food.
+
+
+
+The Salt-Lick
+
+When the pigmies arrived at the place they found
+that no animals were as yet to be seen, but very soon
+a large buffalo bull came to drink.  Immediately a
+buffalo cow arose from the lick, and when they had
+satisfied their thirst the two animals lay down on the
+bank.  The pigmies concluded that the time was ripe
+for killing them, and, drawing their bows, they
+succeeded in dispatching the buffaloes.  Returning to
+the sick man, they amply fulfilled their promise to take
+care of him, skilfully tending him until he had made a
+complete recovery.  They then conveyed him to his
+friends, who now learnt that the story told them by
+the raiders was false.  Bitterly indignant at the
+deception and heartless cruelty of these men, they fell upon
+them and punished them according to their deserts.
+
+Later the chief headed a band of people who were
+curious to see the lick, which they found surrounded
+by the bones of numberless large animals which had
+been killed by the pigmies.
+
+{248}
+
+This story is interesting as a record of what were
+perhaps the last vestiges of a pigmy folk who at one
+time inhabited the eastern portion of North America,
+before the coming of the Red Man.  We have already
+alluded to this people, in the pages dealing with the
+discoveries of the Norsemen in the continent.
+
+
+
+The Magical Serpent
+
+In the seventeenth century a strange legend
+concerning a huge serpent was found among the Hurons,
+who probably got it from the neighbouring Algonquins.
+This monster had on its head a horn which would
+pierce anything, even the hardest rock.  Any one
+possessing a piece of it was supposed to have very
+good fortune.  The Hurons did not know where the
+creature was to be found, but said that the Algonquins
+were in the habit of selling them small pieces of the
+magic horn.
+
+It is possible that the mercenary Shawnees had
+borrowed this myth from the Cherokees for their own
+purposes.  At all events a similar legend existed among
+both tribes which told of a monster snake, the King
+of Rattlesnakes, who dwelt up among the mountain-passes,
+attended by a retinue of his kind.  Instead of
+a crown, he wore on his head a beautiful jewel which
+possessed magic properties.  Many a brave tried to
+obtain possession of this desirable gem, but all fell
+victims to the venomous reptiles.  At length a more
+ingenious warrior clothed himself entirely in leather,
+and so rendered himself impervious to their attack.
+Making his way to the haunt of the serpents, he slew
+their monster chief.  Then, triumphantly taking
+possession of the wonderful jewel, he bore it to his tribe,
+by whom it was regarded with profound veneration and
+jealously preserved.
+
+
+
+{249}
+
+The Origin of Medicine
+
+An interesting Cherokee myth is that which recounts
+the origin of disease, and the consequent institution of
+curative medicine.  In the old days, we are told, the
+members of the brute creation were gifted with speech
+and dwelt in amity with the human race, but mankind
+multiplied so quickly that the animals were crowded
+into the forests and desert places of the earth, so that
+the old friendship between them was soon forgotten.
+The breach was farther widened by the invention of
+lethal weapons, by the aid of which man commenced
+the wholesale slaughter of the beasts for the sake of
+their flesh and skins.  The animals, at first surprised,
+soon grew angry, and resolved upon measures of
+retaliation.  The bear tribe met in council, presided
+over by the Old White Bear, their chief.  After several
+speakers had denounced mankind for their bloodthirsty
+tendencies, war was unanimously decided upon, but
+the lack of weapons was regarded as a serious drawback.
+However, it was suggested that man's instruments
+should be turned against himself, and as the bow and
+arrow were considered to be the principal human agency
+of destruction, it was resolved to fashion a specimen.
+A suitable piece of wood was procured, and one of the
+bears sacrificed himself to provide gut for a bowstring.
+When the weapon was completed it was discovered
+that the claws of the bears spoiled their shooting.  One
+of the bears, however, cut his claws, and succeeded in
+hitting the mark, but the Old White Bear very wisely
+remarked that without claws they could not climb trees
+or bring down game, and that were they to cut them
+off they must all starve.
+
+The deer also met in council, under their chief, the
+Little Deer, when it was decided that those hunters who
+{250}
+slew one of their number without asking pardon in
+a suitable manner should be afflicted with rheumatism.
+They gave notice of this decision to the nearest
+settlement of Indians, and instructed them how to
+make propitiation when forced by necessity to kill one
+of the deer-folk.  So when a deer is slain by the
+hunter the Little Deer runs to the spot, and, bending
+over the blood-stains, asks the spirit of the deer if it
+has heard the prayer of the hunter for pardon.  If the
+reply be 'Yes,' all is well, and the Little Deer departs;
+but if the answer be in the negative, he tracks the
+hunter to his cabin, and strikes him with rheumatism,
+so that he becomes a helpless cripple.  Sometimes
+hunters who have not learned the proper formula for
+pardon attempt to turn aside the Little Deer from his
+pursuit by building a fire behind them in the trail.
+
+
+
+The Council of the Fishes
+
+The fishes and reptiles then held a joint council, and
+arranged to haunt those human beings who tormented
+them with hideous dreams of serpents twining round
+them and of eating fish which had become decayed.
+These snake and fish dreams seem to be of common
+occurrence among the Cherokees, and the services of
+the _shamans_ to banish them are in constant demand.
+
+Lastly, the birds and the insects, with the smaller
+animals, gathered together for a similar purpose, the
+grub-worm presiding over the meeting.  Each in turn
+expressed an opinion, and the consensus was against
+mankind.  They devised and named various diseases.
+
+When the plants, which were friendly to man, heard
+what had been arranged by the animals, they determined
+to frustrate their evil designs.  Each tree, shrub, and
+herb, down even to the grasses and mosses, agreed to
+furnish a remedy for some one of the diseases named.
+{251}
+Thus did medicine come into being.  When the _shaman_
+is in doubt as to what treatment to apply for the relief
+of a patient the spirit of the plant suggests a fitting
+remedy.
+
+
+
+The Wonderful Kettle
+
+A story is told among the Iroquois of two brothers
+who lived in the wilderness far from all human
+habitation.  The elder brother went into the forest to hunt
+game, while the younger stayed at home and tended
+the hut, cooked the food, and gathered firewood.
+
+One evening the tired hunter returned from the
+chase, and the younger brother took the game from
+him as usual and dressed it for supper.  "I will smoke
+awhile before I eat," said the hunter, and he smoked
+in silence for a time.  When he was tired of smoking
+he lay down and went to sleep.
+
+"Strange," said the boy; "I should have thought
+he would want to eat first."
+
+When the hunter awoke he found that his brother
+had prepared the supper and was waiting for him.
+
+"Go to bed," said he; "I wish to be alone."
+
+Wondering much, the boy did as he was bidden,
+but he could not help asking himself how his brother
+could possibly live if he did not eat.  In the
+morning he observed that the hunter went away without
+tasting any food, and on many succeeding mornings
+and evenings the same thing happened.
+
+"I must watch him at night," said the boy to himself,
+"for he must eat at night, since he eats at no other
+time."
+
+That same evening, when the lad was told as usual
+to go to bed, he lay down and pretended to be sound
+asleep, but all the time one of his eyes was open.  In
+this cautious fashion he watched his brother, and saw
+{252}
+him rise from his couch and pass through a trap-door
+in the floor, from which he shortly emerged bearing
+a rusty kettle, the bottom of which he scraped
+industriously.  Filling it with water, he set it on the
+blazing fire.  As he did so he struck it with a whip,
+saying at every blow: "Grow larger, my kettle!"
+
+The obedient kettle became of gigantic proportions,
+and after setting it aside to cool the man ate its contents
+with evident relish.
+
+His watchful younger brother, well content with
+the result of his observation, turned over and went to
+sleep.
+
+When the elder had set off next morning, the boy,
+filled with curiosity, opened the trap-door and
+discovered the kettle.  "I wonder what he eats," he said,
+and there within the vessel was half a chestnut!  He
+was rather surprised at this discovery, but he thought
+to himself how pleased his brother would be if on his
+return he found a meal to his taste awaiting him.
+When evening drew near he put the kettle on the
+fire, took a whip, and, hitting it repeatedly, exclaimed:
+"Grow larger, my kettle!"
+
+[Illustration: "'Grow larger, my kettle!'"]
+
+The kettle grew larger, but to the boy's alarm it
+kept on growing until it filled the room, and he was
+obliged to get on the roof and stir it through the
+chimney.
+
+"What are you doing up there?" shouted the hunter,
+when he came within hail.
+
+"I took your kettle to get your supper ready,"
+answered the boy.
+
+"Alas!" cried the other, "now I must die!"
+
+He quickly reduced the kettle to its original proportions
+and put it in its place.  But he still wore such
+a sad and serious air that his brother was filled with
+dismay, and prayed that he might be permitted to
+{253}
+undo the mischief he had wrought.  When the days
+went past and he found that his brother no longer
+went out to hunt or displayed any interest in life, but
+grew gradually thinner and more melancholy, his distress
+knew no bounds.
+
+"Let me fetch you some chestnuts," he begged
+earnestly.  "Tell me where they may be found."
+
+
+
+The White Heron
+
+"You must travel a full day's journey," said the hunter
+in response to his entreaties.  "You will then reach
+a river which is most difficult to ford.  On the opposite
+bank there stands a lodge, and near by a chestnut-tree.
+Even then your difficulties will only be begun.
+The tree is guarded by a white heron, which never
+loses sight of it for a moment.  He is employed for
+that purpose by the six women who live in the lodge,
+and with their war-clubs they slay any one who has the
+temerity to approach.  I beg of you, do not think of
+going on such a hopeless errand."
+
+But the boy felt that were the chance of success even
+more slender he must make the attempt for the sake of
+his brother, whom his thoughtlessness had brought low.
+
+He made a little canoe about three inches long, and
+set off on his journey, in the direction indicated by his
+brother.  At the end of a day he came to the river,
+whose size had not been underestimated.  Taking his
+little canoe from his pocket, he drew it out till it was of
+a suitable length, and launched it in the great stream.
+A few minutes sufficed to carry him to the opposite
+bank, and there he beheld the lodge and the chestnut-tree.
+On his way he had managed to procure some
+seeds of a sort greatly liked by herons, and these he
+scattered before the beautiful white bird strutting round
+the tree.  While the heron was busily engaged in
+{254}
+picking them up the young man seized his opportunity
+and gathered quantities of the chestnuts, which were
+lying thickly on the ground.  Ere his task was finished,
+however, the heron perceived the intruder, and called a
+loud warning to the women in the lodge, who were not
+slow to respond.  They rushed out with their fishing-lines
+in their hands, and gave chase to the thief.  But
+fear, for his brother as well as for himself, lent the
+youth wings, and he was well out on the river in his
+canoe when the shrieking women reached the bank.
+The eldest threw her line and caught him, but with a
+sharp pull he broke it.  Another line met with the
+same fate, and so on, until all the women had thrown
+their lines.  They could do nothing further, and were
+obliged to watch the retreating canoe in impotent rage.
+
+At length the youth, having come safely through
+the perils of the journey, arrived home with his
+precious burden of chestnuts.  He found his brother
+still alive, but so weak that he could hardly speak.  A
+meal of the chestnuts, however, helped to revive him,
+and he quickly recovered.
+
+
+
+The Stone Giantess
+
+In bygone times it was customary for a hunter's wife
+to accompany her husband when he sought the chase.
+A dutiful wife on these occasions would carry home
+the game killed by the hunter and dress and cook it
+for him.
+
+There was once a chief among the Iroquois who was
+a very skilful hunter.  In all his expeditions his wife
+was his companion and helper.  On one excursion he
+found such large quantities of game that he built a
+wigwam at the place, and settled there for a time with
+his wife and child.  One day he struck out on a new
+{255}
+track, while his wife followed the path they had taken
+on the previous day, in order to gather the game
+killed then.  As the woman turned her steps
+homeward after a hard day's work she heard the sound of
+another woman's voice inside the hut.  Filled with
+surprise, she entered, but found to her consternation
+that her visitor was no other than a Stone Giantess.  To
+add to her alarm, she saw that the creature had in her
+arms the chief's baby.  While the mother stood in the
+doorway, wondering how she could rescue her child
+from the clutches of the giantess, the latter said in a
+gentle and soothing voice: "Do not be afraid: come
+inside."
+
+The hunter's wife hesitated no longer, but boldly
+entered the wigwam.  Once inside, her fear changed
+to pity, for the giantess was evidently much worn with
+trouble and fatigue.  She told the hunter's wife, who
+was kindly and sympathetic, how she had travelled from
+the land of the Stone Giants, fleeing from her cruel
+husband, who had sought to kill her, and how she had
+finally taken shelter in the solitary wigwam.  She
+besought the young woman to let her remain for a while,
+promising to assist her in her daily tasks.  She also
+said she was very hungry, but warned her hostess that
+she must be exceedingly careful about the food she
+gave her.  It must not be raw or at all underdone, for
+if once she tasted blood she might wish to kill the
+hunter and his wife and child.
+
+So the wife prepared some food for her, taking care
+that it was thoroughly cooked, and the two sat down
+to dine together.  The Stone Giantess knew that the
+woman was in the habit of carrying home the game, and
+she now declared that she would do it in her stead.
+Moreover, she said she already knew where it was to be
+found, and insisted on setting out for it at once.  She
+{256}
+very shortly returned, bearing in one hand a load of
+game which four men could scarcely have carried, and
+the woman recognized in her a very valuable assistant.
+
+The time of the hunter's return drew near, and the
+Stone Giantess bade the wife go out and meet her
+husband and tell him of her visitor.  The man was
+very well pleased to learn how the new-comer had
+helped his wife, and he gave her a hearty welcome.  In
+the morning he went out hunting as usual.  When he
+had disappeared from sight in the forest the giantess
+turned quickly to the woman and said:
+
+"I have a secret to tell you.  My cruel husband is
+after me, and in three days he will arrive here.  On
+the third day your husband must remain at home and
+help me to slay him."
+
+When the third day came round the hunter remained
+at home, obedient to the instructions of his guest.
+
+"Now," said the giantess at last, "I hear him
+coming.  You must both help me to hold him.  Strike
+him where I bid you, and we shall certainly kill him."
+
+The hunter and his wife were seized with terror
+when a great commotion outside announced the arrival
+of the Stone Giant, but the firmness and courage of
+the giantess reassured them, and with something like
+calmness they awaited the monster's approach.  Directly
+he came in sight the giantess rushed forward, grappled
+with him and threw him to the ground.
+
+"Strike him on the arms!" she cried to the others.
+"Now on the nape of the neck!"
+
+The trembling couple obeyed, and very shortly they
+had succeeded in killing the huge creature.
+
+"I will go and bury him," said the giantess.  And
+that was the end of the Stone Giant.
+
+The strange guest stayed on in the wigwam till the
+time came for the hunter and his family to go back to
+{257}
+the settlement, when she announced her intention of
+returning to her own people.
+
+"My husband is dead," said she; "I have no
+longer anything to fear."  Thus, having bade them
+farewell, she departed.
+
+
+
+The Healing Waters
+
+The Iroquois have a touching story of how a brave
+of their race once saved his wife and his people from
+extinction.
+
+It was winter, the snow lay thickly on the ground,
+and there was sorrow in the encampment, for with the
+cold weather a dreadful plague had visited the people.
+There was not one but had lost some relative, and
+in some cases whole families had been swept away.
+Among those who had been most sorely bereaved was
+Nekumonta, a handsome young brave, whose parents,
+brothers, sisters, and children had died one by one
+before his eyes, the while he was powerless to help
+them.  And now his wife, the beautiful Shanewis, was
+weak and ill.  The dreaded disease had laid its awful
+finger on her brow, and she knew that she must shortly
+bid her husband farewell and take her departure for the
+place of the dead.  Already she saw her dead friends
+beckoning to her and inviting her to join them, but it
+grieved her terribly to think that she must leave her
+young husband in sorrow and loneliness.  His despair
+was piteous to behold when she broke the sad news
+to him, but after the first outburst of grief he bore up
+bravely, and determined to fight the plague with all
+his strength.
+
+"I must find the healing herbs which the Great
+Manitou has planted," said he.  "Wherever they may
+be, I must find them."
+
+So he made his wife comfortable on her couch,
+{258}
+covering her with warm furs, and then, embracing her
+gently, he set out on his difficult mission.
+
+All day he sought eagerly in the forest for the
+healing herbs, but everywhere the snow lay deep,
+and not so much as a blade of grass was visible.
+When night came he crept along the frozen ground,
+thinking that his sense of smell might aid him in his
+search.  Thus for three days and nights he wandered
+through the forest, over hills and across rivers, in a
+vain attempt to discover the means of curing the malady
+of Shanewis.
+
+When he met a little scurrying rabbit in the path he
+cried eagerly: "Tell me, where shall I find the herbs
+which Manitou has planted?"
+
+But the rabbit hurried away without reply, for he
+knew that the herbs had not yet risen above the ground,
+and he was very sorry for the brave.
+
+Nekumonta came by and by to the den of a big
+bear, and of this animal also he asked the same
+question.  But the bear could give him no reply, and he
+was obliged to resume his weary journey.  He
+consulted all the beasts of the forest in turn, but from
+none could he get any help.  How could they tell him,
+indeed, that his search was hopeless?
+
+
+
+The Pity of the Trees
+
+On the third night he was very weak and ill, for he
+had tasted no food since he had first set out, and he was
+numbed with cold and despair.  He stumbled over a
+withered branch hidden under the snow, and so tired
+was he that he lay where he fell, and immediately went
+to sleep.  All the birds and the beasts, all the multitude
+of creatures that inhabit the forest, came to watch over
+his slumbers.  They remembered his kindness to them
+in former days, how he had never slain an animal unless
+{259}
+he really needed it for food or clothing, how he had
+loved and protected the trees and the flowers.  Their
+hearts were touched by his courageous fight for Shanewis,
+and they pitied his misfortunes.  All that they could do
+to aid him they did.  They cried to the Great Manitou
+to save his wife from the plague which held her, and
+the Great Spirit heard the manifold whispering and
+responded to their prayers.
+
+[Illustration: "She sang a strange, sweet song"]
+
+While Nekumonta lay asleep there came to him the
+messenger of Manitou, and he dreamed.  In his dream
+he saw his beautiful Shanewis, pale and thin, but as
+lovely as ever, and as he looked she smiled at him,
+and sang a strange, sweet song, like the murmuring of
+a distant waterfall.  Then the scene changed, and it
+really was a waterfall he heard.  In musical language
+it called him by name, saying: "Seek us, O Nekumonta,
+and when you find us Shanewis shall live.  We
+are the Healing Waters of the Great Manitou."
+
+Nekumonta awoke with the words of the song still
+ringing in his ears.  Starting to his feet, he looked in
+every direction; but there was no water to be seen,
+though the murmuring sound of a waterfall was
+distinctly audible.  He fancied he could even distinguish
+words in it.
+
+
+
+The Finding of the Waters
+
+"Release us!" it seemed to say.  "Set us free, and
+Shanewis shall be saved!"
+
+Nekumonta searched in vain for the waters.  Then
+it suddenly occurred to him that they must be
+underground, directly under his feet.  Seizing branches,
+stones, flints, he dug feverishly into the earth.  So
+arduous was the task that before it was finished he was
+completely exhausted.  But at last the hidden spring
+was disclosed, and the waters were rippling merrily
+{260}
+down the vale, carrying life and happiness wherever
+they went.  The young man bathed his aching limbs
+in the healing stream, and in a moment he was well
+and strong.
+
+Raising his hands, he gave thanks to Manitou.  With
+eager fingers he made a jar of clay, and baked it in the
+fire, so that he might carry life to Shanewis.  As he
+pursued his way homeward with his treasure his despair
+was changed to rejoicing and he sped like the wind.
+
+When he reached his village his companions ran to
+greet him.  Their faces were sad and hopeless, for the
+plague still raged.  However, Nekumonta directed
+them to the Healing Waters and inspired them with
+new hope.  Shanewis he found on the verge of the
+Shadow-land, and scarcely able to murmur a farewell
+to her husband.  But Nekumonta did not listen to her
+broken adieux.  He forced some of the Healing Water
+between her parched lips, and bathed her hands and
+her brow till she fell into a gentle slumber.  When
+she awoke the fever had left her, she was serene and
+smiling, and Nekumonta's heart was filled with a great
+happiness.
+
+The tribe was for ever rid of the dreaded plague,
+and the people gave to Nekumonta the title of 'Chief
+of the Healing Waters,' so that all might know that it
+was he who had brought them the gift of Manitou.
+
+
+
+Sayadio in Spirit-land
+
+A legend of the Wyandot tribe of the Iroquois
+relates how Sayadio, a young Indian, mourned greatly
+for a beautiful sister who had died young.  So deeply
+did he grieve for her that at length he resolved to seek
+her in the Land of Spirits.  Long he sought the maiden,
+and many adventures did he meet with.  Years passed
+in the search, which he was about to abandon as wholly
+{261}
+in vain, when he encountered an old man, who gave
+him some good advice.  This venerable person also
+bestowed upon him a magic calabash in which he
+might catch and retain the spirit of his sister should
+he succeed in finding her.  He afterward discovered
+that this old man was the keeper of that part of the
+Spirit-land which he sought.
+
+Delighted to have achieved so much, Sayadio
+pursued his way, and in due time reached the Land of
+Souls.  But to his dismay he perceived that the spirits,
+instead of advancing to meet him as he had expected,
+fled from him in terror.  Greatly dejected, he
+approached Tarenyawago, the spirit master of ceremonies,
+who took compassion upon him and informed him that
+the dead had gathered together for a great dance
+festival, just such as the Indians themselves celebrate at
+certain seasons of the year.  Soon the dancing
+commenced, and Sayadio saw the spirits floating round in
+a mazy measure like wreaths of mist.  Among them
+he perceived his sister, and sprang forward to embrace
+her, but she eluded his grasp and dissolved into air.
+
+[Illustration: "Soon the dancing commenced"]
+
+Much cast down, the youth once more appealed to
+the sympathetic master of ceremonies, who gave him a
+magic rattle of great power, by the sound of which he
+might bring her back.  Again the spirit-music sounded
+for the dance, and the dead folk thronged into the circle.
+Once more Sayadio saw his sister, and observed that she
+was so wholly entranced with the music that she took
+no heed of his presence.  Quick as thought the young
+Indian dipped up the ghost with his calabash as one
+nets a fish, and secured the cover, in spite of all the
+efforts of the captured soul to regain its liberty.
+
+Retracing his steps earthward, he had no difficulty
+in making his way back to his native village, where he
+summoned his friends to come and behold his sister's
+{262}
+resuscitation.  The girl's corpse was brought from its
+resting-place to be reanimated with its spirit, and all
+was prepared for the ceremony, when a witless Indian
+maiden must needs peep into the calabash in her
+curiosity to see how a disembodied spirit looked.
+Instantly, as a bird rises when its cage bars are opened
+and flies forth to freedom, the spirit of Sayadio's sister
+flew from the calabash before the startled youth could
+dash forward and shut down the cover.  For a while
+Sayadio could not realize his loss, but at length his
+straining eyes revealed to him that the spirit of his
+sister was not within sight.  In a flash he saw the ruin
+of his hopes, and with a broken heart he sank senseless
+to the earth.
+
+
+
+The Peace Queen
+
+A brave of the Oneida tribe of the Iroquois hunted
+in the forest.  The red buck flashed past him, but not
+swifter than his arrow, for as the deer leaped he loosed
+his shaft and it pierced the dappled hide.
+
+The young man strode toward the carcass, knife in
+hand, but as he seized the horns the branches parted,
+and the angry face of an Onondaga warrior lowered
+between them.
+
+"Leave the buck, Oneida," he commanded fiercely.
+"It is the spoil of my bow.  I wounded the beast ere
+you saw it."
+
+The Oneida laughed.  "My brother may have shot
+at the buck," he said, "but what avails that if he did
+not slay it?"
+
+"The carcass is mine by right of forest law," cried
+the other in a rage.  "Will you quit it or will you
+fight?"
+
+The Oneida drew himself up and regarded the
+Onondaga scornfully.
+
+{263}
+
+"As my brother pleases," he replied.  Next moment
+the two were locked in a life-and-death struggle.
+
+Tall was the Onondaga and strong as a great tree
+of the forest.  The Oneida, lithe as a panther, fought
+with all the courage of youth.  To and fro they swayed,
+till their breathing came thick and fast and the falling
+sweat blinded their eyes.  At length they could struggle
+no longer, and by a mutual impulse they sprang apart.
+
+
+
+The Quarrel
+
+"Ho!  Onondaga," cried the younger man, "what
+profits it thus to strive for a buck?  Is there no meat
+in the lodges of your people that they must fight for
+it like the mountain lion?"
+
+"Peace, young man!" retorted the grave Onondaga.
+"I had not fought for the buck had not your evil
+tongue roused me.  But I am older than you, and, I
+trust, wiser.  Let us seek the lodge of the Peace
+Queen hard by, and she will award the buck to him
+who has the best right to it."
+
+"It is well," said the Oneida, and side by side they
+sought the lodge of the Peace Queen.
+
+Now the Five Nations in their wisdom had set apart
+a Seneca maiden dwelling alone in the forest as arbiter
+of quarrels between braves.  This maiden the men of
+all tribes regarded as sacred and as apart from other
+women.  Like the ancient Vestals, she could not become
+the bride of any man.
+
+As the Peace Queen heard the wrathful clamour of
+the braves outside her lodge she stepped forth, little
+pleased that they should thus profane the vicinity of
+her dwelling.
+
+"Peace!" she cried.  "If you have a grievance
+enter and state it.  It is not fitting that braves should
+quarrel where the Peace Queen dwells."
+
+{264}
+
+At her words the men stood abashed.  They entered
+the lodge and told the story of their meeting and the
+circumstances of their quarrel.
+
+When they had finished the Peace Queen smiled
+scornfully.  "So two such braves as you can quarrel
+about a buck?" she said.  "Go, Onondaga, as the
+elder, and take one half of the spoil, and bear it back
+to your wife and children."
+
+But the Onondaga stood his ground.
+
+
+
+The Offers
+
+"O Queen," he said, "my wife is in the Land of
+Spirits, snatched from me by the Plague Demon.  But
+my lodge does not lack food.  I would wive again,
+and thine eyes have looked into my heart as the sun
+pierces the darkness of the forest.  Will you come to
+my lodge and cook my venison?"
+
+But the Peace Queen shook her head.
+
+"You know that the Five Nations have placed
+Genetaska apart to be Peace Queen," she replied
+firmly, "and that her vows may not be broken.  Go
+in peace."
+
+The Onondaga was silent.
+
+Then spoke the Oneida.  "O Peace Queen," he
+said, gazing steadfastly at Genetaska, whose eyes
+dropped before his glance, "I know that you are set
+apart by the Five Nations.  But it is in my mind to
+ask you to go with me to my lodge, for I love you.
+What says Genetaska?"
+
+The Peace Queen blushed and answered: "To you
+also I say, go in peace," but her voice was a whisper
+which ended in a stifled sob.
+
+The two warriors departed, good friends now that
+they possessed a common sorrow.  But the Peace
+Maiden had for ever lost her peace.  For she could
+{265}
+not forget the young Oneida brave, so tall, so strong,
+and so gentle.
+
+Summer darkened into autumn, and autumn whitened
+into winter.  Warriors innumerable came to the Peace
+Lodge for the settlement of disputes.  Outwardly
+Genetaska was calm and untroubled, but though she gave
+solace to others her own breast could find none.
+
+One day she sat by the lodge fire, which had burned
+down to a heap of cinders.  She was thinking, dreaming
+of the young Oneida.  Her thoughts went out to him
+as birds fly southward to seek the sun.  Suddenly a
+crackling of twigs under a firm step roused her from
+her reverie.  Quickly she glanced upward.  Before
+her stood the youth of her dreams, pale and worn.
+
+"Peace Queen," he said sadly, "you have brought
+darkness to the soul of the Oneida.  No longer may
+he follow the hunt.  The deer may sport in quiet for
+him.  No longer may he bend the bow or throw the
+tomahawk in contest, or listen to the tale during the
+long nights round the camp-fire.  You have his heart
+in your keeping.  Say, will you not give him yours?"
+
+Softly the Peace Queen murmured: "I will."
+
+Hand in hand like two joyous children they sought
+his canoe, which bore them swiftly westward.  No
+longer was Genetaska Peace Queen, for her vows were
+broken by the power of love.
+
+The two were happy.  But not so the men of the
+Five Nations.  They were wroth because the Peace
+Queen had broken her vows, and knew how foolish
+they had been to trust to the word of a young and
+beautiful woman.  So with one voice they abolished
+the office of Peace Queen, and war and tumult returned
+once more to their own.
+
+
+
+
+{266}
+
+CHAPTER V: SIOUX MYTHS AND LEGENDS
+
+
+The Sioux or Dakota Indians
+
+The Sioux or Dakota Indians dwell north of the Arkansas River on the
+right bank of the Mississippi, stretching over to Lake Michigan and up
+the valley of the Missouri.  One of their principal tribes is the Iowa.
+
+
+
+The Adventures of Ictinike
+
+Many tales are told by the Iowa Indians regarding Ictinike, the son of
+the sun-god, who had offended his father, and was consequently expelled
+from the celestial regions.  He possesses a very bad reputation among
+the Indians for deceit and trickery.  They say that he taught them all
+the evil things they know, and they seem to regard him as a Father of
+Lies.  The Omahas state that he gave them their war-customs, and for
+one reason or another they appear to look upon him as a species of
+war-god.  A series of myths recount his adventures with several
+inhabitants of the wild.  The first of these is as follows.
+
+One day Ictinike encountered the Rabbit, and hailed him in a friendly
+manner, calling him 'grandchild,' and requesting him to do him a
+service.  The Rabbit expressed his willingness to assist the god to the
+best of his ability, and inquired what he wished him to do.
+
+"Oh, grandchild," said the crafty one, pointing upward to where a bird
+circled in the blue vault above them, "take your bow and arrow and
+bring down yonder bird."
+
+The Rabbit fitted an arrow to his bow, and the shaft transfixed the
+bird, which fell like a stone and lodged in the branches of a great
+tree.
+
+{267}
+
+"Now, grandchild," said Ictinike, "go into the tree and fetch me the
+game."
+
+This, however, the Rabbit at first refused to do, but at length he took
+off his clothes and climbed into the tree, where he stuck fast among
+the tortuous branches.
+
+Ictinike, seeing that he could not make his way down, donned the
+unfortunate Rabbit's garments, and, highly amused at the animal's
+predicament, betook himself to the nearest village.  There he
+encountered a chief who had two beautiful daughters, the elder of whom
+he married.  The younger daughter, regarding this as an affront to her
+personal attractions, wandered off into the forest in a fit of the
+sulks.  As she paced angrily up and down she heard some one calling to
+her from above, and, looking upward, she beheld the unfortunate Rabbit,
+whose fur was adhering to the natural gum which exuded from the bark of
+the tree.  The girl cut down the tree and lit a fire near it, which
+melted the gum and freed the Rabbit.  The Rabbit and the chief's
+daughter compared notes, and discovered that the being who had tricked
+the one and affronted the other was the same.  Together they proceeded
+to the chief's lodge, where the girl was laughed at because of the
+strange companion she had brought back with her.  Suddenly an eagle
+appeared in the air above them.  Ictinike shot at and missed it, but
+the Rabbit loosed an arrow with great force and brought it to earth.
+Each morning a feather of the bird became another eagle, and each
+morning Ictinike shot at and missed this newly created bird, which the
+Rabbit invariably succeeded in killing.  This went on until Ictinike
+had quite worn out the Rabbit's clothing and was wearing a very old
+piece of tent skin; but the Rabbit returned to him the garments he had
+been forced to don when Ictinike had stolen his.  Then {268} the Rabbit
+commanded the Indians to beat the drums, and each time they were beaten
+Ictinike jumped so high that every bone in his body was shaken.  At
+length, after a more than usually loud series of beats, he leapt to
+such a height that when he came down it was found that the fall had
+broken his neck.  The Rabbit was avenged.
+
+[Illustration: "He jumped so high that every bone in his body was
+shaken"]
+
+
+
+Ictinike and the Buzzard
+
+One day Ictinike, footsore and weary, encountered a buzzard, which he
+asked to oblige him by carrying him on its back part of the way.  The
+crafty bird immediately consented, and, seating Ictinike between its
+wings, flew off with him.
+
+They had not gone far when they passed above a hollow tree, and
+Ictinike began to shift uneasily in his seat as he observed the buzzard
+hovering over it.  He requested the bird to fly onward, but for answer
+it cast him headlong into the tree-trunk, where he found himself a
+prisoner.  For a long time he lay there in want and wretchedness, until
+at last a large hunting-party struck camp at the spot.  Ictinike
+chanced to be wearing some racoon skins, and he thrust the tails of
+these through the cracks in the tree.  Three women who were standing
+near imagined that a number of racoons had become imprisoned in the
+hollow trunk, and they made a large hole in it for the purpose of
+capturing them.  Ictinike at once emerged, whereupon the women fled.
+Ictinike lay on the ground pretending to be dead, and as he was covered
+with the racoon-skins the birds of prey, the eagle, the rook, and the
+magpie, came to devour him.  While they pecked at him the buzzard made
+his appearance for the purpose of joining in the feast, but Ictinike,
+rising quickly, tore the feathers from its scalp.  That is why the
+buzzard has no feathers on its head.
+
+
+
+{269}
+
+Ictinike and the Creators
+
+In course of time Ictinike married and dwelt in a lodge of his own.
+One day he intimated to his wife that it was his intention to visit her
+grandfather the Beaver.  On arriving at the Beaver's lodge he found
+that his grandfather-in-law and his family had been without food for a
+long time, and were slowly dying of starvation.  Ashamed at having no
+food to place before their guest, one of the young beavers offered
+himself up to provide a meal for Ictinike, and was duly cooked and
+served to the visitor.  Before Ictinike partook of the dish, however,
+he was earnestly requested by the Beaver not to break any of the bones
+of his son, but unwittingly he split one of the toe-bones.  Having
+finished his repast, he lay down to rest, and the Beaver gathered the
+bones and put them in a skin.  This he plunged into the river that
+flowed beside his lodge, and in a moment the young beaver emerged from
+the water alive.
+
+"How do you feel, my son?" asked the Beaver.
+
+"Alas! father," replied the young beaver, "one of my toes is broken."
+
+From that time every beaver has had one toe--that next to the little
+one--which looks as if it had been split by biting.
+
+Ictinike shortly after took his leave of the Beavers, and pretended to
+forget his tobacco-pouch, which he left behind.  The Beaver told one of
+his young ones to run after him with the pouch, but, being aware of
+Ictinike's treacherous character, he advised his offspring to throw it
+to the god when at some distance away.  The young beaver accordingly
+took the pouch and hurried after Ictinike, and, obeying his father's
+instruction, was about to throw it to him from a {270} considerable
+distance when Ictinike called to him: "Come closer, come closer."
+
+The young beaver obeyed, and as Ictinike took the pouch from him he
+said: "Tell your father that he must visit me."
+
+When the young beaver arrived home he acquainted his father with what
+had passed, and the Beaver showed signs of great annoyance.
+
+"I knew he would say that," he growled, "and that is why I did not want
+you to go near him."
+
+But the Beaver could not refuse the invitation, and in due course
+returned the visit.  Ictinike, wishing to pay him a compliment, was
+about to kill one of his own children wherewith to regale the Beaver,
+and was slapping it to make it cry in order that he might work himself
+into a passion sufficiently murderous to enable him to take its life,
+when the Beaver spoke to him sharply and told him that such a sacrifice
+was unnecessary.  Going down to the stream hard by, the Beaver found a
+young beaver by the water, which was brought up to the lodge, killed
+and cooked, and duly eaten.
+
+On another occasion Ictinike announced to his wife his intention of
+calling upon her grandfather the Musk-rat.  At the Musk-rat's lodge he
+met with the same tale of starvation as at the home of the Beaver, but
+the Musk-rat told his wife to fetch some water, put it in the kettle,
+and hang the kettle over the fire.  When the water was boiling the
+Musk-rat upset the kettle, which was found to be full of wild rice,
+upon which Ictinike feasted.  As before, he left his tobacco-pouch with
+his host, and the Musk-rat sent one of his children after him with the
+article.  An invitation for the Musk-rat to visit him resulted, and the
+call was duly paid.  Ictinike, wishing to display his magical {271}
+powers, requested his wife to hang a kettle of water over the fire,
+but, to his chagrin, when the water was boiled and the kettle upset
+instead of wild rice only water poured out.  Thereupon the Musk-rat had
+the kettle refilled, and produced an abundance of rice, much to
+Ictinike's annoyance.
+
+Ictinike then called upon his wife's grandfather the Kingfisher, who,
+to provide him with food, dived into the river and brought up fish.
+Ictinike extended a similar invitation to him, and the visit was duly
+paid.  Desiring to be even with his late host, the god dived into the
+river in search of fish.  He soon found himself in difficulties,
+however, and if it had not been for the Kingfisher he would most
+assuredly have been drowned.
+
+Lastly, Ictinike went to visit his wife's grandfather the Flying
+Squirrel.  The Squirrel climbed to the top of his lodge and brought
+down a quantity of excellent black walnuts, which Ictinike ate.  When
+he departed from the Squirrel's house he purposely left one of his
+gloves, which a small squirrel brought after him, and he sent an
+invitation by this messenger for the Squirrel to visit him in turn.
+Wishing to show his cleverness, Ictinike scrambled to the top of his
+lodge, but instead of finding any black walnuts there he fell and
+severely injured himself.  Thus his presumption was punished for the
+fourth time.
+
+The four beings alluded to in this story as the Beaver, Musk-rat,
+Kingfisher, and Flying Squirrel are four of the creative gods of the
+Sioux, whom Ictinike evidently could not equal so far as reproductive
+magic was concerned.
+
+
+
+The Story of Wabaskaha
+
+An interesting story is that of Wabaskaha, an Omaha brave, the facts
+related in which occurred about a {272} century ago.  A party of
+Pawnees on the war-path raided the horses belonging to some Omahas
+dwelling beside Omaha Creek.  Most of the animals were the property of
+Wabaskaha, who immediately followed on their trail.  A few Omahas who
+had tried to rescue the horses had also been carried off, and on the
+arrival of the Pawnee party at the Republican River several of the
+Pawnees proposed to put their prisoners to death.  Others, however,
+refused to participate in such an act, and strenuously opposed the
+suggestion.  A wife of one of the Pawnee chiefs fed the captives, after
+which her husband gave them permission to depart.
+
+After this incident quite a feeling of friendship sprang up between the
+two peoples, and the Pawnees were continually inviting the Omahas to
+feasts and other entertainments, but they refused to return the horses
+they had stolen.  They told Wabaskaha that if he came for his horses in
+the fall they would exchange them then for a certain amount of
+gunpowder, and that was the best arrangement he could come to with
+them.  On his way homeward Wabaskaha mourned loudly for the horses,
+which constituted nearly the whole of his worldly possessions, and
+called upon Wakanda, his god, to assist and avenge him.  In glowing
+language he recounted the circumstances of his loss to the people of
+his tribe, and so strong was their sense of the injustice done him that
+next day a general meeting was held in the village to consider his
+case.  A pipe was filled, and Wabaskaha asked the men of his tribe to
+place it to their lips if they decided to take vengeance on the
+Pawnees.  All did so, but the premeditated raid was postponed until the
+early autumn.
+
+After a summer of hunting the braves sought the war-path.  They had
+hardly started when a number of {273} Dakotas arrived at their village,
+bringing some tobacco.  The Dakotas announced their intention of
+joining the Omaha war-party, the trail of which they took up
+accordingly.  In a few days the Omahas arrived at the Pawnee village,
+which they attacked at daylight.  After a vigorous defence the Pawnees
+were almost exterminated, and all their horses captured.  The Dakotas
+who had elected to assist the Omaha war-party were, however, slain to a
+man.  Such was the vengeance of Wabaskaha.
+
+This story is interesting as an account of a veritable Indian raid,
+taken from the lips of Joseph La Flèche, a Dakota Indian.
+
+
+
+The Men-Serpents
+
+Twenty warriors who had been on the war-path were returning homeward
+worn-out and hungry, and as they went they scattered in search of game
+to sustain them on their way.
+
+Suddenly one of the braves, placing his ear to the ground, declared
+that he could hear a herd of buffaloes approaching.
+
+The band was greatly cheered by this news, and the plans made by the
+chief to intercept the animals were quickly carried into effect.
+
+[Illustration: The War-chief kills the Monster Rattlesnake]
+
+Nearer and nearer came the supposed herd.  The chief lay very still,
+ready to shoot when it came within range.  Suddenly he saw, to his
+horror, that what approached them was a huge snake with a rattle as
+large as a man's head.  Though almost paralysed with surprise and
+terror, he managed to shoot the monster and kill it.  He called up his
+men, who were not a little afraid of the gigantic creature, even though
+it was dead, and for a long time they debated what they should do with
+the carcass.  At length hunger {274} conquered their scruples and made
+them decide to cook and eat it.  To their surprise, they found the meat
+as savoury as that of a buffalo, which it much resembled.  All partook
+of the fare, with the exception of one boy, who persisted in refusing
+it, though they pressed him to eat.
+
+When the warriors had finished their meal they lay down beside the
+camp-fire and fell asleep.  Later in the night the chief awoke and was
+horrified to find that his companions had turned to snakes, and that he
+himself was already half snake, half man.  Hastily he gathered his
+transformed warriors, and they saw that the boy who had not eaten of
+the reptile had retained his own form.  The lad, fearing that the
+serpents might attack him, began to weep, but the snake-warriors
+treated him very kindly, giving him their charms and all they possessed.
+
+At their request he put them into a large robe and carried them to the
+summit of a high hill, where he set them down under the trees.
+
+"You must return to our lodges," they told him, "and in the summer we
+will visit our kindred.  See that our wives and children come out to
+greet us."
+
+The boy carried the news to his village, and there was much weeping and
+lamentation when the friends of the warriors heard of their fate.  But
+in the summer the snakes came and sat in a group outside the village,
+and all the people crowded round them, loudly venting their grief.  The
+horses which had belonged to the snakes were brought out to them, as
+well as their moccasins, leggings, whips, and saddles.
+
+"Do not be afraid of them," said the boy to the assembled people.  "Do
+not flee from them, lest something happen to you also."  So they let
+the snakes creep over them, and no harm befell.  {275} In the winter
+the snakes vanished altogether, and with them their horses and other
+possessions, and the people never saw them more.
+
+
+
+The Three Tests
+
+There dwelt in a certain village a woman of remarkable grace and
+attractiveness.  The fame of her beauty drew suitors from far and near,
+eager to display their prowess and win the love of this imperious
+creature--for, besides being beautiful, she was extremely hard to
+please, and set such tests for her lovers as none had ever been able to
+satisfy.
+
+A certain young man who lived at a considerable distance had heard of
+her great charms, and made up his mind to woo and win her.  The
+difficulty of the task did not daunt him, and, full of hope, he set out
+on his mission.
+
+As he travelled he came to a very high hill, and on the summit he saw a
+man rising and sitting down at short intervals.  When the prospective
+suitor drew nearer he observed that the man was fastening large stones
+to his ankles.  The youth approached him, saying: "Why do you tie these
+great stones to your ankles?"
+
+"Oh," replied the other, "I wish to chase buffaloes, and yet whenever I
+do so I go beyond them, so I am tying stones to my ankles that I may
+not run so fast."
+
+"My friend," said the suitor, "you can run some other time.  In the
+meantime I am without a companion: come with me."
+
+The Swift One agreed, and they walked on their way together.  Ere they
+had gone very far they saw two large lakes.  By the side of one of them
+sat a man, who frequently bowed his head to the water and drank.
+Surprised that his thirst was not quenched, they said to him: "Why do
+you sit there drinking of the lake?"
+
+{276}
+
+"I can never get enough water.  When I have finished this lake I shall
+start on the other."
+
+"My friend," said the suitor, "do not trouble to drink it just now.
+Come and join us."
+
+The Thirsty One complied, and the three comrades journeyed on.  When
+they had gone a little farther they noticed a man walking along with
+his face lifted to the sky.  Curious to know why he acted thus, they
+addressed him.
+
+"Why do you walk with your eyes turned skyward?" said they.
+
+"I have shot an arrow," he said, "and I am waiting for it to reappear."
+
+"Never mind your arrow," said the suitor.  "Come with us."
+
+"I will come," said the Skilful Archer.
+
+As the four companions journeyed through a forest they beheld a strange
+sight.  A man was lying with his ear to the ground, and if he lifted
+his head for a moment he bowed it again, listening intently.  The four
+approached him, saying: "Friend, for what do you listen so earnestly?"
+
+"I am listening," said he, "to the plants growing.  This forest is full
+of plants, and I am listening to their breathing."
+
+"You can listen when the occasion arises," they told him.  "Come and
+join us."
+
+He agreed, and so they travelled to the village where dwelt the
+beautiful maiden.
+
+When they had reached their destination they were quickly surrounded by
+the villagers, who displayed no small curiosity as to who their
+visitors were and what object they had in coming so far.  When they
+heard that one of the strangers desired to marry the village beauty
+they shook their heads over him.  Did he not {277} know the
+difficulties in the way?  Finding that he would not be turned from his
+purpose, they led him to a huge rock which overshadowed the village,
+and described the first test he would be required to meet.
+
+"If you wish to win the maiden," they said, "you must first of all push
+away that great stone.  It is keeping the sunlight from us."
+
+"Alas!" said the youth, "it is impossible."
+
+"Not so," said his companion of the swift foot; "nothing could be more
+easy."
+
+[Illustration: "He leaned his shoulder against the rock"]
+
+Saying this, he leaned his shoulder against the rock, and with a mighty
+crash it fell from its place.  From the breaking up of it came the
+rocks and stones that are scattered over all the world.
+
+The second test was of a different nature.  The people brought the
+strangers a large quantity of food and water, and bade them eat and
+drink.  Being very hungry, they succeeded in disposing of the food, but
+the suitor sorrowfully regarded the great kettles of water.
+
+"Alas!" said he, "who can drink up that?"
+
+"I can," said the Thirsty One, and in a twinkling he had drunk it all.
+
+The people were amazed at the prowess of the visitors.  However, they
+said, "There is still another test," and they brought out a woman who
+was a very swift runner, so swift that no one had ever outstripped her
+in a race.
+
+
+
+The Race
+
+"You must run a race with this woman," said they.  "If you win you
+shall have the hand of the maiden you have come to seek."
+
+Naturally the suitor chose the Swift One for this test.  When the
+runners were started the people hailed them as {278} fairly matched,
+for they raced together till they were out of sight.
+
+When they reached the turning-point the woman said: "Come, let us rest
+for a little."
+
+The man agreed, but no sooner had he sat down than he fell asleep.  The
+woman seized her opportunity.  Making sure that her rival was sleeping
+soundly, she set off for the village, running as hard as she could.
+
+Meanwhile the four comrades were anxiously awaiting the return of the
+competitors, and great was their disappointment when the woman came in
+sight, while there was yet no sign of their champion.
+
+The man who could hear the plants growing bent his ear to the ground.
+
+"He is asleep," said he; "I can hear him snoring."
+
+The Skilful Archer came forward, and as he bit the point off an arrow
+he said: "I will soon wake him."
+
+He shot an arrow from the bowstring with such a wonderful aim that it
+wounded the sleeper's nose, and roused him from his slumbers.  The
+runner started to his feet and looked round for the woman.  She was
+gone.  Knowing that he had been tricked, the Swift One put all his
+energy into an effort to overtake her.  She was within a few yards of
+the winning-post when he passed her.  It was a narrow margin, but
+nevertheless the Swift One had gained the race for his comrade.
+
+The youth was then married to the damsel, whom he found to be all that
+her admirers had claimed, and more.
+
+
+
+The Snake-Ogre
+
+One day a young brave, feeling at variance with the world in general,
+and wishing to rid himself of the mood, left the lodges of his people
+and journeyed into {279} the forest.  By and by he came to an open
+space, in the centre of which was a high hill.  Thinking he would climb
+to the top and reconnoitre, he directed his footsteps thither, and as
+he went he observed a man coming in the opposite direction and making
+for the same spot.  The two met on the summit, and stood for a few
+moments silently regarding each other.  The stranger was the first to
+speak, gravely inviting the young brave to accompany him to his lodge
+and sup with him.  The other accepted the invitation, and they
+proceeded in the direction the stranger indicated.
+
+On approaching the lodge the youth saw with some surprise that there
+was a large heap of bones in front of the door.  Within sat a very old
+woman tending a pot.  When the young man learned that the feast was to
+be a cannibal one, however, he declined to partake of it.  The woman
+thereupon boiled some corn for him, and while doing so told him that
+his host was nothing more nor less than a snake-man, a sort of ogre who
+killed and ate human beings.  Because the brave was young and very
+handsome the old woman took pity on him, bemoaning the fate that would
+surely befall him unless he could escape from the wiles of the
+snake-man.
+
+"Listen," said she: "I will tell you what to do.  Here are some
+moccasins.  When the morning comes put them on your feet, take one
+step, and you will find yourself on that headland you see in the
+distance.  Give this paper to the man you will meet there, and he will
+direct you further.  But remember that however far you may go, in the
+evening the Snake will overtake you.  When you have finished with the
+moccasins take them off, place them on the ground facing this way, and
+they will return."
+
+"Is that all?" said the youth.
+
+{280}
+
+"No," she replied.  "Before you go you must kill me and put a robe over
+my bones."
+
+
+
+The Magic Moccasins
+
+The young brave forthwith proceeded to carry these instructions into
+effect.  First of all he killed the old woman, and disposed of her
+remains in accordance with her bidding.  In the morning he put on the
+magic moccasins which she had provided for him, and with one great step
+he reached the distant headland.  Here he met an old man, who received
+the paper from him, and then, giving him another pair of moccasins,
+directed him to a far-off point where he was to deliver another piece
+of paper to a man who would await him there.  Turning the first
+moccasins homeward, the young brave put the second pair to use, and
+took another gigantic step.  Arrived at the second stage of his journey
+from the Snake's lodge, he found it a repetition of the first.  He was
+directed to another distant spot, and from that to yet another.  But
+when he delivered his message for the fourth time he was treated
+somewhat differently.
+
+[Illustration: "With one great step he reached the distant headland"]
+
+"Down there in the hollow," said the recipient of the paper, "there is
+a stream.  Go toward it, and walk straight on, but do not look at the
+water."
+
+The youth did as he was bidden, and shortly found himself on the
+opposite bank of the stream.
+
+He journeyed up the creek, and as evening fell he came upon a place
+where the river widened to a lake.  Skirting its shores, he suddenly
+found himself face to face with the Snake.  Only then did he remember
+the words of the old woman, who had warned him that in the evening the
+Snake would overtake him.  So he turned himself into a little fish with
+red fins, lazily moving in the lake.
+
+
+
+{281}
+
+The Snake's Quest
+
+The Snake, high on the bank, saw the little creature, and cried:
+"Little Fish! have you seen the person I am looking for?  If a bird had
+flown over the lake you must have seen it, the water is so still, and
+surely you have seen the man I am seeking?"
+
+"Not so," replied the Little Fish, "I have seen no one.  But if he
+passes this way I will tell you."
+
+So the Snake continued down-stream, and as he went there was a little
+grey toad right in his path.
+
+"Little Toad," said he, "have you seen him for whom I am seeking?  Even
+if only a shadow were here you must have seen it."
+
+"Yes," said the Little Toad, "I have seen him, but I cannot tell you
+which way he has gone."
+
+The Snake doubled and came back on his trail.  Seeing a very large fish
+in shallow water, he said: "Have you seen the man I am looking for?"
+
+"That is he with whom you have just been talking," said the Fish, and
+the Snake turned homeward.  Meeting a musk-rat he stopped.
+
+"Have you seen the person I am looking for?" he said.  Then, having his
+suspicions aroused, he added craftily: "I think that you are he."
+
+But the Musk-rat began a bitter complaint.
+
+"Just now," said he, "the person you seek passed over my lodge and
+broke it."
+
+So the Snake passed on, and encountered a red-breasted turtle.
+
+He repeated his query, and the Turtle told him that the object of his
+search was to be met with farther on.
+
+"But beware," he added, "for if you do not recognize him he will kill
+you."
+
+{282}
+
+Following the stream, the Snake came upon a large green frog floating
+in shallow water.
+
+"I have been seeking a person since morning," he said.  "I think that
+you are he."
+
+The Frog allayed his suspicions, saying: "You will meet him farther
+down the stream."
+
+The Snake next found a large turtle floating among the green scum on a
+lake.  Getting on the Turtle's back, he said: "You must be the person I
+seek," and his head rose higher and higher as he prepared to strike.
+
+"I am not," replied the Turtle.  "The next person you meet will be he.
+But beware, for if you do not recognize him he will kill you."
+
+When he had gone a little farther down the Snake attempted to cross the
+stream.  In the middle was an eddy.  Crafty as he was, the Snake failed
+to recognize his enemy, and the eddy drew him down into the water and
+drowned him.  So the youth succeeded in slaying the Snake who had
+sought throughout the day to kill him.
+
+
+
+The Story of the Salmon
+
+A certain chief who had a very beautiful daughter was unwilling to part
+with her, but knowing that the time must come when she would marry he
+arranged a contest for her suitors, in which the feat was to break a
+pair of elk's antlers hung in the centre of the lodge.
+
+"Whoever shall break these antlers," the old chief declared, "shall
+have the hand of my daughter."
+
+The quadrupeds came first--the Snail, Squirrel, Otter, Beaver, Wolf,
+Bear, and Panther; but all their strength and skill would not suffice
+to break the antlers.  Next came the Birds, but their efforts also
+{283} were unavailing.  The only creature left who had not attempted
+the feat was a feeble thing covered with sores, whom the mischievous
+Blue Jay derisively summoned to perform the task.  After repeated
+taunts from the tricky bird, the creature rose, shook itself, and
+became whole and clean and very good to look upon, and the assembled
+company saw that it was the Salmon.  He grasped the elk's antlers and
+easily broke them in five pieces.  Then, claiming his prize, the
+chief's daughter, he led her away.
+
+Before they had gone very far the people said: "Let us go and take the
+chief's daughter back," and they set off in pursuit of the pair along
+the sea-shore.
+
+When Salmon saw what was happening he created a bay between himself and
+his pursuers.  The people at length reached the point of the bay on
+which Salmon stood, but he made another bay, and when they looked they
+could see him on the far-off point of that one.  So the chase went on,
+till Salmon grew tired of exercising his magic powers.
+
+Coyote and Badger, who were in advance of the others, decided to shoot
+at Salmon.  The arrow hit him in the neck and killed him instantly.
+When the rest of the band came up they gave the chief's daughter to the
+Wolves, and she became the wife of one of them.
+
+In due time the people returned to their village, and the Crow, who was
+Salmon's aunt, learnt of his death.  She hastened away to the spot
+where he had been killed, to seek for his remains, but all she could
+find was one salmon's egg, which she hid in a hole in the river-bank.
+Next day she found that the egg was much larger, on the third day it
+was a small trout, and so it grew till it became a full-grown salmon,
+and at length a handsome youth.
+
+
+
+{284}
+
+Salmon's Magic Bath
+
+Leading young Salmon to a mountain pool, his grand-aunt said: "Bathe
+there, that you may see spirits."
+
+One day Salmon said: "I am tired of seeing spirits.  Let me go away."
+
+The old Crow thereupon told him of his father's death at the hands of
+Badger and Coyote.
+
+"They have taken your father's bow," she said.
+
+The Salmon shot an arrow toward the forest, and the forest went on
+fire.  He shot an arrow toward the prairie, and it also caught fire.
+
+"Truly," muttered the old Crow, "you have seen spirits."
+
+Having made up his mind to get his father's bow, Salmon journeyed to
+the lodge where Coyote and Badger dwelt.  He found the door shut, and
+the creatures with their faces blackened, pretending to lament the
+death of old Salmon.  However, he was not deceived by their tricks, but
+boldly entered and demanded his father's bow.  Four times they gave him
+other bows, which broke when he drew them.  The fifth time it was
+really his father's bow he received.  Taking Coyote and Badger outside,
+he knocked them together and killed them.
+
+
+
+The Wolf Lodge
+
+As he travelled across the prairie he stumbled on the habitation of the
+Wolves, and on entering the lodge he encountered his father's wife, who
+bade him hide before the monsters returned.  By means of strategy he
+got the better of them, shot them all, and sailed away in a little boat
+with the woman.  Here he fell into a deep sleep, and slept so long that
+at last his companion {285} ventured to wake him.  Very angry at being
+roused, he turned her into a pigeon and cast her out of the boat, while
+he himself, as a salmon, swam to the shore.  Near the edge of the water
+was a lodge, where dwelt five beautiful sisters.  Salmon sat on the
+shore at a little distance, and took the form of an aged man covered
+with sores.  When the eldest sister came down to speak to him he bade
+her carry him on her back to the lodge, but so loathsome a creature was
+he that she beat a hasty retreat.  The second sister did likewise, and
+the third, and the fourth.  But the youngest sister proceeded to carry
+him to the lodge, where he became again a young and handsome brave.  He
+married all the sisters, but the youngest was his head-wife and his
+favourite.
+
+
+
+The Drowned Child
+
+On the banks of a river there dwelt a worthy couple with their only
+son, a little child whom they loved dearly.  One day the boy wandered
+away from the lodge and fell into the water, and no one was near enough
+to rescue him.  Great was the distress of the parents when the news
+reached them, and all his kindred were loud in their lamentations, for
+the child had been a favourite with everybody.  The father especially
+showed signs of the deepest grief, and refused to enter his lodge till
+he should recover the boy.  All night he lay outside on the bare
+ground, his cheek pillowed on his hand.  Suddenly he heard a faint
+sound, far under the earth.  He listened intently: it was the crying of
+his lost child!  Hastily he gathered all his relatives round him, told
+them what he had heard, and besought them piteously to dig into the
+earth and bring back his son.  This task they hesitated to undertake,
+but they willingly collected {286} horses and goods in abundance, to be
+given to any one who would venture.
+
+Two men came forward who claimed to possess supernatural powers, and to
+them was entrusted the work of finding the child.  The grateful father
+gave them a pipe filled with tobacco, and promised them all his
+possessions if their mission should succeed.  The two gifted men
+painted their bodies, one making himself quite black, the other yellow.
+Going to the neighbouring river, they plunged into its depths, and so
+arrived at the abode of the Water-god.  This being and his wife, having
+no children of their own, had adopted the Indian's little son who was
+supposed to have been drowned, and the two men, seeing him alive and
+well, were pleased to think that their task was as good as accomplished.
+
+[Illustration: "They arrived at the abode of the Water-god"]
+
+"The father has sent for his son," they said.  "He has commanded us to
+bring him back.  We dare not return without him."
+
+"You are too late," responded the Water-god.  "Had you come before he
+had eaten of my food he might safely have returned with you.  But he
+wished to eat, and he has eaten, and now, alas!  he would die if he
+were taken out of the water."[1]
+
+
+[1] See p. 129, "The Soul's Journey."
+
+
+Sorrowfully the men rose to the surface and carried the tidings to the
+father.
+
+"Alas!" they said, "he has eaten in the palace of the Water-god.  He
+will die if we bring him home."
+
+Nevertheless the father persisted in his desire to see the child.
+
+"I must see him," he said, and the two men prepared for a second
+journey, saying: "If you get him back, the Water-god will require a
+white dog in payment."
+
+The Indian promised to supply the dog.  The two {287} men painted
+themselves again, the one black, the other yellow.  Once more they
+dived through the limpid water to the palace of the god.
+
+"The father must have his child," they said.  "This time we dare not
+return without him."
+
+So the deity gave up the little boy, who was placed in his father's
+arms, dead.  At the sight the grief of his kindred burst out afresh.
+However, they did not omit to cast a white dog into the river, nor to
+pay the men lavishly, as they had promised.
+
+Later the parents lost a daughter in the same manner, but as she had
+eaten nothing of the food offered her under the water she was brought
+back alive, on payment by her relatives of a tribute to the Water-god
+of four white-haired dogs.
+
+
+
+The Snake-Wife
+
+A certain chief advised his son to travel.  Idling, he pointed out, was
+not the way to qualify for chieftainship.
+
+"When I was your age," said he, "I did not sit still.  There was hard
+work to be done.  And now look at me: I have become a great chief."
+
+"I will go hunting, father," said the youth.  So his father furnished
+him with good clothing, and had a horse saddled for him.
+
+The young man went off on his expedition, and by and by fell in with
+some elk.  Shooting at the largest beast, he wounded it but slightly,
+and as it dashed away he spurred his horse after it.  In this manner
+they covered a considerable distance, till at length the hunter, worn
+out with thirst and fatigue, reined in his steed and dismounted.  He
+wandered about in search of water till he was well-nigh spent, but
+after a time he came upon a spring, and immediately improvised a song
+of thanksgiving to the deity, {288} Wakanda, who had permitted him to
+find it.  His rejoicing was somewhat premature, however, for when he
+approached the spring a snake started up from it.  The youth was badly
+scared, and retreated to a safe distance without drinking.  It seemed
+as though he must die of thirst after all.  Venturing to look back
+after a time, he saw that the snake had disappeared, and very
+cautiously he returned.  Again the snake darted from the water, and the
+thirsty hunter was forced to flee.  A third return to the spring had no
+happier results, but when his thirst drove him to a fourth attempt the
+youth found, instead of a snake, a very beautiful woman.  She offered
+him a drink in a small cup, which she replenished as often as he
+emptied it.  So struck was he by her grace and beauty that he promptly
+fell in love with her.  When it was time for him to return home she
+gave him a ring, saying: "When you sit down to eat, place this ring on
+a seat and say, 'Come, let us eat,' and I will come to you."
+
+Having bidden her farewell, the young man turned his steps homeward,
+and when he was once more among his kindred he asked that food might be
+placed before him.  "Make haste," said he, "for I am very hungry."
+
+Quickly they obeyed him, and set down a variety of dishes.  When he was
+alone the youth drew the ring from his finger and laid it on a seat.
+"Come," he said, "let us eat."
+
+Immediately the Snake-woman appeared and joined him at his meal.  When
+she had eaten she vanished as mysteriously as she had come, and the
+disconsolate husband (for the youth had married her) went out of the
+lodge to seek her.  Thinking she might be among the women of the
+village, he said to his father: "Let the women dance before me."
+
+{289}
+
+An old man was deputed to gather the women together, but not one of
+them so much as resembled the Snake-woman.
+
+Again the youth sat down to eat, and repeated the formula which his
+wife had described to him.  She ate with him as before, and vanished
+when the meal was over.
+
+"Father," said the young man, "let the very young women dance before
+me."
+
+But the Snake-woman was not found among them either.
+
+Another fleeting visit from his wife induced the chief's son to make
+yet another attempt to find her in the community.
+
+"Let the young girls dance," he said.  Still the mysterious Snake-woman
+was not found.
+
+One day a girl overheard voices in the youth's lodge, and, peering in,
+saw a beautiful woman sharing his meal.  She told the news to the
+chief, and it soon became known that the chief's son was married to a
+beautiful stranger.
+
+The youth, however, wished to marry a woman of his own tribe; but the
+maiden's father, having heard that the young man was already married,
+told his daughter that she was only being made fun of.
+
+So the girl had nothing more to do with her wooer, who turned for
+consolation to his ring.  He caused food to be brought, and placed the
+ring on a seat.
+
+
+
+The Ring Unavailing
+
+"Come," he said, "let us eat."
+
+There was no response; the Snake-woman would not appear.
+
+The youth was greatly disappointed, and made up his mind to go in
+search of his wife.
+
+{290}
+
+"I am going a-hunting," said he, and again his father gave him good
+clothes and saddled a horse for him.
+
+When he reached the spot where the Snake-woman had first met him, he
+found her trail leading up to the spring, and beyond it on the other
+side.  Still following the trail, he saw before him a very dilapidated
+lodge, at the door of which sat an old man in rags.  The youth felt
+very sorry for the tattered old fellow, and gave him his fine clothes,
+in exchange for which he received the other's rags.
+
+"You think you are doing me a good turn," said the old man, "but it is
+I who am going to do you one.  The woman you seek has gone over the
+Great Water.  When you get to the other shore talk with the people you
+shall meet there, and if they do not obey you send them away."
+
+In addition to the tattered garments, the old man gave him a hat, a
+sword, and a lame old horse.
+
+At the edge of the Great Water the youth prepared to cross, while his
+companion seated himself on the shore, closed his eyes, and recited a
+spell.  In a moment the young man found himself on the opposite shore.
+Here he found a lodge inhabited by two aged Thunder-men, who were
+apparently given to eating human beings.  The young stranger made the
+discovery that his hat rendered him invisible, and he was able to move
+unseen among the creatures.  Taking off his hat for a moment, he took
+the pipe from the lips of a Thunder-man and pressed it against the
+latter's hand.
+
+"Oh," cried the Thunder-man, "I am burnt!"
+
+But the youth had clapped on his hat and disappeared.
+
+"It is not well," said the Thunder-man gravely.  "A stranger has been
+here and we have let him escape.  {291} When our brother returns he
+will not believe us if we tell him the man has vanished."
+
+Shortly after this another Thunder-man entered with the body of a man
+he had killed.  When the brothers told him their story he was quite
+sceptical.
+
+"If I had been here," said he, "I would not have let him escape."
+
+As he spoke the youth snatched his pipe from him and pressed it against
+the back of his hand.
+
+"Oh," said the Thunder-man, "I am burnt!"
+
+"It was not I," said one brother.
+
+"It was not I," said the other.
+
+"It was I," said the youth, pulling off his hat and appearing among
+them.  "What were you talking about among yourselves?  Here I am.  Do
+as you said."
+
+But the Thunder-men were afraid.
+
+"We were not speaking," they said, and the youth put on his hat and
+vanished.
+
+"What will our brother say," cried the three in dismay, "when he hears
+that a man has been here and we have not killed him?  Our brother will
+surely hate us."
+
+In a few minutes another Thunder-man came into the lodge, carrying the
+body of a child.  He was very angry when he heard that they had let a
+man escape.
+
+The youth repeated his trick on the new-comer--appeared for a moment,
+then vanished again.  The fifth and last of the brothers was also
+deceived in the same manner.
+
+Seeing that the monsters were now thoroughly frightened, the young man
+took off his magic hat and talked with them.
+
+
+
+The Finding of the Snake-Wife
+
+"You do wrong," said he, "to eat men like this.  You should eat
+buffaloes, not men.  I am going away.  {292} When I come back I will
+visit you, and if you are eating buffaloes you shall remain, but if you
+are eating men I shall send you away."
+
+The Thunder-men promised they would eat only buffaloes in future, and
+the young man went on his way to seek for the Snake-woman.  When at
+last he came to the village where she dwelt he found she had married a
+man of another tribe, and in a great rage he swung the sword the
+magician had given him and slew her, and her husband, and the whole
+village, after which he returned the way he had come.  When he reached
+the lodge of the Thunder-men he saw that they had not kept their
+promise to eat only buffaloes.
+
+"I am going to send you above," he said.  "Hitherto you have destroyed
+men, but when I have sent you away you shall give them cooling rain to
+keep them alive."
+
+So he sent them above, where they became the thunder-clouds.
+
+Proceeding on his journey, he again crossed the Great Water with a
+single stride, and related to the old wizard all that had happened.
+
+"I have sent the Thunder-men above, because they would not stop eating
+men.  Have I done well?"
+
+"Very well."
+
+"I have killed the whole village where the Snake-woman was, because she
+had taken another husband.  Have I done well?"
+
+"Very well.  It was for that I gave you the sword."
+
+The youth returned to his father, and married a very beautiful woman of
+his own village.
+
+
+
+A Subterranean Adventure
+
+There lived in a populous village a chief who had two sons and one
+daughter, all of them unmarried.  {293} Both the sons were in the habit
+of joining the hunters when they went to shoot buffaloes, and on one
+such occasion a large animal became separated from the herd.  One of
+the chief's sons followed it, and when the pursuit had taken him some
+distance from the rest of the party the buffalo suddenly disappeared
+into a large pit.  Before they could check themselves man and horse had
+plunged in after him.  When the hunters returned the chief was greatly
+disturbed to learn that his son was missing.  He sent the criers in all
+directions, and spared no pains to get news of the youth.
+
+"If any person knows the whereabouts of the chiefs son," shouted the
+criers, "let him come and tell."
+
+This they repeated again and again, till at length a young man came
+forward who had witnessed the accident.
+
+"I was standing on a hill," he said, "and I saw the hunters, and I saw
+the son of the chief.  And when he was on level ground he disappeared,
+and I saw him no more."
+
+He led the men of the tribe to the spot, and they scattered to look for
+signs of the youth.  They found his trail; they followed it to the pit,
+and there it stopped.
+
+They pitched their tents round the chasm, and the chief begged his
+people to descend into it to search for his son.
+
+"If any man among you is brave and stout-hearted," he said, "let him
+enter."
+
+There was no response.
+
+"If any one will go I will make him rich."
+
+Still no one ventured to speak.
+
+"If any one will go I will give him my daughter in marriage."
+
+There was a stir among the braves and a youth came forward.
+
+{294}
+
+"I will go," he said simply.
+
+Ropes of hide were made by willing hands, and secured to a skin shaped
+to form a sort of bucket.
+
+After arranging signals with the party at the mouth of the pit, the
+adventurous searcher allowed himself to be lowered.  Once fairly
+launched in the Cimmerian depths his eyes became accustomed to the
+darkness, and he saw first the buffalo, then the horse, then the young
+brave, quite dead.  He put the body of the chief's son into the skin
+bucket, and gave the signal for it to be drawn up to the surface.  But
+so great was the excitement that when his comrades had drawn up the
+dead man they forgot about the living one still in the pit, and hurried
+away.
+
+
+
+Lost Underground
+
+By and by the hero got tired of shouting, and wandered off into the
+darkness.
+
+He had not gone very far when he met an old woman.  Respectfully
+addressing her, he told her his story and begged her to aid his return
+to his own country.
+
+"Indeed I cannot help you," she said, "but if you will go to the house
+of the wise man who lives round the corner you may get what you want."
+
+Having followed the direction she had indicated with a withered finger,
+the youth shortly arrived at a lodge.  Hungry and weary, he knocked
+somewhat impatiently.  Receiving no answer, he knocked again, still
+more loudly.  This time there was a movement inside the lodge, and a
+woman came to the door.  She led him inside, where her husband sat
+dejectedly, not even rising to greet the visitor.  Sadly the woman told
+him that they were mourning the death of their only son.  At a word
+from his wife the husband looked at the youth.  Eagerly he rose and
+embraced him.
+
+{295}
+
+"You are like our lost child," said he.  "Come and we will make you our
+son."
+
+The young brave then told him his story.
+
+"We shall treat you as our child," said the Wise Man.  "Whatever you
+shall ask we will give you, even should you desire to leave us and to
+return to your own people."
+
+Though he was touched by the kindness of the good folk, there was yet
+nothing the youth desired so much as to return to his kindred.
+
+"Give me," said he, "a white horse and a white mule."
+
+
+
+The Return to Earth
+
+The old man bade him go to where the horses were hobbled, and there he
+found what he had asked for.  He also received from his host a magic
+piece of iron, which would enable him to obtain whatever he desired.
+The rocks even melted away at a touch of this talisman.  Thus equipped,
+the adventurer rode off.
+
+[Illustration: "He emerged in his own country"]
+
+Shortly afterward he emerged in his own country, where the first
+persons he met were the chief and his wife, to whom he disclosed his
+identity, as he was by this time very much changed.  They were
+sceptical at first, but soon they came to recognize him, and gave him a
+very cordial reception.
+
+He married the chief's daughter, and was made head chieftain by his
+father-in-law.  The people built a lodge for him in the centre of the
+encampment, and brought him many valuable presents of clothing and
+horses.  On his marriage-day the criers were sent out to tell the
+people that on the following day no one must leave the village or do
+any work.
+
+On the morrow all the men of the tribe went out to hunt buffaloes, and
+the young chieftain accompanied {296} them.  By means of his magic
+piece of iron he charmed many buffaloes, and slew more than did the
+others.
+
+Now it so happened that the chief's remaining son was very jealous of
+his brother-in-law.  He thought his father should have given him the
+chieftainship, and the honours accorded by the people to his young
+relative were exceedingly galling to him.  So he made up his mind to
+kill the youth and destroy his beautiful white horse.  But the
+sagacious beast told its master that some one was plotting against his
+life, and, duly warned, he watched in the stable every night.
+
+On the occasion of a second great buffalo hunt the wicked schemer found
+his opportunity.  By waving his robe he scared the buffaloes and caused
+them to close in on the youth and trample him to death.  But when the
+herd had scattered and moved away there was no trace of the young brave
+or of his milk-white steed.  They had returned to the Underworld.
+
+
+
+White Feather the Giant-Killer
+
+There once dwelt in the heart of a great forest an old man and his
+grandchild.  So far as he could remember, the boy had never seen any
+human being but his grandfather, and though he frequently questioned
+the latter on the subject of his relatives he could elicit no
+information from him.  The truth was that they had perished at the
+hands of six great giants.  The nation to which the boy belonged had
+wagered their children against those of the giants that they would beat
+the latter in a race.  Unfortunately the giants won, the children of
+the rash Indians were forfeited, and all were slain with the exception
+of little Chácopee, whose grandfather had taken charge of him.  The
+child learned to hunt and fish, and seemed quite contented and happy.
+
+{297}
+
+One day the boy wandered away to the edge of a prairie, where he found
+traces of an encampment.  Returning, he told his grandfather of the
+ashes and tent-poles he had seen, and asked for an explanation.  Had
+his grandfather set them there?  The old man responded brusquely that
+there were no ashes or tent-poles: he had merely imagined them.  The
+boy was sorely puzzled, but he let the matter drop, and next day he
+followed a different path.  Quite suddenly he heard a voice addressing
+him as "Wearer of the White Feather."  Now there had been a tradition
+in his tribe that a mighty man would arise among them wearing a white
+feather and performing prodigies of valour.  But of this Chácopee as
+yet knew nothing, so he could only look about him in a startled way.
+Close by him stood a man, which fact was in itself sufficiently
+astonishing to the boy, who had never seen any one but his grandfather;
+but to his further bewilderment he perceived that the man was made of
+wood from the breast downward, only the head being of flesh.
+
+"You do not wear the white feather yet," the curious stranger resumed,
+"but you will by and by.  Go home and sleep.  You will dream of a pipe,
+a sack, and a large white feather.  When you wake you will see these
+things by your side.  Put the feather on your head and you will become
+a very great warrior.  If you want proof, smoke the pipe and you will
+see the smoke turn into pigeons."
+
+He then proceeded to tell him who his parents were, and of the manner
+in which they had perished, and bade him avenge their death on the
+giants.  To aid him in the accomplishment of this feat he gave him a
+magic vine which would be invisible to the giants, and with which he
+must trip them up when they ran a race with him.
+
+{298}
+
+Chácopee returned home, and everything happened as the Man of Wood had
+predicted.  The old grandfather was greatly surprised to see a flock of
+pigeons issuing from the lodge, from which Chácopee also shortly
+emerged, wearing on his head a white feather.  Remembering the
+prophecy, the old man wept to think that he might lose his grandchild.
+
+
+
+In Search of the Giants
+
+Next morning Chácopee set off in search of the giants, whom he found in
+a very large lodge in the centre of the forest.  The giants had learned
+of his approach from the 'little spirits who carry the news.'  Among
+themselves they mocked and scoffed at him, but outwardly they greeted
+him with much civility, which, however, in nowise deceived him as to
+their true feelings.  Without loss of time they arranged a race between
+Chácopee and the youngest giant, the winner of which was to cut off the
+head of the other.  Chdcopee won, with the help of his magic vine, and
+killed his opponent.  Next morning he appeared again, and decapitated
+another of his foes.  This happened on five mornings.  On the sixth he
+set out as usual, but was met by the Man of Wood, who informed him that
+on his way to the giants' lodge he would encounter the most beautiful
+woman in the world.
+
+
+
+Chácopee's Downfall
+
+"Pay no attention to her," he said earnestly.  "She is there for your
+destruction.  When you see her turn yourself into an elk, and you will
+be safe from her wiles."
+
+Chácopee proceeded on his way, and sure enough before long he met the
+most beautiful woman in the world.  Mindful of the advice he had
+received, he {299} turned himself into an elk, but, instead of passing
+by, the woman, who was really the sixth giant, came up to him and
+reproached him with tears for taking the form of an elk when she had
+travelled so far to become his wife.  Chácopee was so touched by her
+grief and beauty that he resumed his own shape and endeavoured to
+console her with gentle words and caresses.  At last he fell asleep
+with his head in her lap.  The beautiful woman once more became the
+cruel giant, and, seizing his axe, the monster broke Chácopee's back;
+then, turning him into a dog, he bade him rise and follow him.  The
+white feather he stuck in his own head, fancying that magic powers
+accompanied the wearing of it.
+
+[Illustration: "Everything happened as the Man of Wood had predicted"]
+
+In the path of the travellers there lay a certain village in which
+dwelt two young girls, the daughters of a chief.  Having heard the
+prophecy concerning the wearer of the white feather, each made up her
+mind that she would marry him when he should appear.  Therefore, when
+they saw a man approaching with a white feather in his hair the elder
+ran to meet him, invited him into her lodge, and soon after married
+him.  The younger, who was gentle and timid, took the dog into her home
+and treated him with great kindness.
+
+One day while the giant was out hunting he saw the dog casting a stone
+into the water.  Immediately the stone became a beaver, which the dog
+caught and killed.  The giant strove to emulate this feat, and was
+successful, but when he went home and ordered his wife to go outside
+and fetch the beaver only a stone lay by the door.  Next day he saw the
+dog plucking a withered branch and throwing it on the ground, where it
+became a deer, which the dog slew.  The Giant performed this magic feat
+also, but when his wife went to the door of the lodge to fetch the deer
+she saw only {300} a piece of rotten wood.  Nevertheless the giant had
+some success in the chase, and his wife repaired to the home of her
+father to tell him what a skilful hunter her husband was.  She also
+spoke of the dog that lived with her sister, and his skill in the chase.
+
+
+
+The Transformation
+
+The old chief suspected magic, and sent a deputation of youths and
+maidens to invite his younger daughter and her dog to visit him.  To
+the surprise of the deputation, no dog was there, but an exceedingly
+handsome warrior.  But alas!  Chácopee could not speak.  The party set
+off for the home of the old chief, where they were warmly welcomed.
+
+It was arranged to hold a general meeting, so that the wearer of the
+white feather might show his prowess and magical powers.  First of all
+they took the giant's pipe (which had belonged to Chácopee), and the
+warriors smoked it one after the other.  When it came to Chácopee's
+turn he signified that the giant should precede him.  The giant smoked,
+but to the disappointment of the assembly nothing unusual happened.
+Then Chácopee took the pipe, and as the smoke ascended it became a
+flock of pigeons.  At the same moment he recovered his speech, and
+recounted his strange adventures to the astounded listeners.  Their
+indignation against the giant was unbounded, and the chief ordered that
+he should be given the form of a dog and stoned to death by the people.
+
+Chácopee gave a further proof of his right to wear the white feather.
+Calling for a buffalo-hide, he cut it into little pieces and strewed it
+on the prairie.  Next day he summoned the braves of the tribe to a
+buffalo-hunt, and at no great distance they found a magnificent herd.
+The pieces of hide had become buffaloes.  The {301} people greeted this
+exhibition of magic art with loud acclamations, and Chácopee's
+reputation was firmly established with the tribe.
+
+Chácopee begged the chief's permission to take his wife on a visit to
+his grandfather, which was readily granted, and the old man's gratitude
+and delight more than repaid them for the perils of their journey.
+
+
+
+How the Rabbit Caught the Sun
+
+Once upon a time the Rabbit dwelt in a lodge with no one but his
+grandmother to keep him company.  Every morning he went hunting very
+early, but no matter how early he was he always noticed that some one
+with a very long foot had been before him and had left a trail.  The
+Rabbit resolved to discover the identity of the hunter who forestalled
+him, so one fine morning he rose even earlier than usual, in the hope
+of encountering the stranger.  But all to no purpose, for the
+mysterious one had gone, leaving behind him, as was his wont, the trail
+of the long foot.
+
+This irritated the Rabbit profoundly, and he returned to the lodge to
+consult with his grandmother.
+
+"Grandmother," he grumbled, "although I rise early every morning and
+set my traps in the hope of snaring game, some one is always before me
+and frightens the game away.  I shall make a snare and catch him."
+
+"Why should you do so?" replied his grandmother.  "In what way has he
+harmed you?"
+
+"It is sufficient that I hate him," replied the querulous Rabbit, and
+departed.  He secreted himself among the bushes and waited for
+nightfall.  He had provided himself with a stout bowstring, which he
+arranged as a trap in the place where the footprints were usually to be
+found.  Then he went home, but returned very early to examine his snare.
+
+{302}
+
+When he arrived at the spot he discovered that he had caught the
+intruder, who was, indeed, no less a personage than the Sun.  He ran
+home at the top of his speed to acquaint his grandmother with the news.
+He did not know what he had caught, so his grandmother bade him seek
+the forest once more and find out.  On returning he saw that the Sun
+was in a violent passion.
+
+"How dare you snare me!" he cried angrily.  "Come hither and untie me
+at once!"
+
+The Rabbit advanced cautiously, and circled round him in abject terror.
+At last he clucked his head and, running in, cut the bowstring which
+secured the Sun with his knife.  The Sun immediately soared upward, and
+was quickly lost to sight.  And the reason why the hair between the
+Rabbit's shoulders is yellow is that he was scorched there by the great
+heat which came from the Sun-god when he loosed him.
+
+
+
+How the Rabbit Slew the Devouring Hill
+
+In the long ago there existed a hill of ogre-like propensities which
+drew people into its mouth and devoured them.  The Rabbit's grandmother
+warned him not to approach it upon any account.
+
+But the Rabbit was rash, and the very fact that he had been warned
+against the vicinity made him all the more anxious to visit it.  So he
+went to the hill, and cried mockingly: "Pahe-Wathahuni, draw me into
+your mouth!  Come, devour me!"
+
+But Pahe-Wathahuni knew the Rabbit, so he took no notice of him.
+
+Shortly afterward a hunting-party came that way, and Pahe-Wathahuni
+opened his mouth, so that they took it to be a great cavern, and
+entered.  The Rabbit, waiting his chance, pressed in behind them.  But
+when {303} he reached Pahe-Wathahuni's stomach the monster felt that
+something disagreed with him, and he vomited the Rabbit up.
+
+[Illustration: "Once more the Rabbit entered, disguised as a man"]
+
+Later in the day another hunting-party appeared, and Pahe-Wathahuni
+again opened his capacious gullet.  The hunters entered unwittingly,
+and were devoured.  And once more the Rabbit entered, disguised as a
+man by magic art.  This time the cannibal hill did not eject him.
+Imprisoned in the monster's entrails, he saw in the distance the
+whitened bones of folk who had been devoured, the still undigested
+bodies of others, and some who were yet alive.
+
+Mocking Pahe-Wathahuni, the Rabbit said: "Why do you not eat?  You
+should have eaten that very fat heart."  And, seizing his knife, he
+made as if to devour it.  At this Pahe-Wathahuni set up a dismal
+howling; but the Rabbit merely mocked him, and slit the heart in twain.
+At this the hill split asunder, and all the folk who had been
+imprisoned within it went out again, stretched their arms to the blue
+sky, and hailed the Rabbit as their deliverer; for it was
+Pahe-Wathahuni's heart that had been sundered.
+
+The people gathered together and said: "Let us make the Rabbit chief."
+But he mocked them and told them to be gone, that all he desired was
+the heap of fat the hill had concealed within its entrails, which would
+serve him and his old grandmother for food for many a day.  With that
+the Rabbit went homeward, carrying the fat on his back, and he and his
+grandmother rejoiced exceedingly and were never in want again.
+
+
+
+
+{304}
+
+CHAPTER VI: MYTHS AND LEGENDS OF THE PAWNEES
+
+
+The Pawnees, or Caddoan Indians
+
+The Caddoan stock, the principal representatives of which are the
+Pawnees, are now settled in Oklahoma and North Dakota.  From the
+earliest period they seem to have been cultivators of the soil, as well
+as hunters, and skilled in the arts of weaving and pottery-making.
+They possessed an elaborate form of religious ceremonial.  The
+following myths well exemplify how strongly the Pawnee was gifted with
+the religious sense.
+
+
+
+The Sacred Bundle
+
+A certain young man was very vain of his personal appearance, and
+always wore the finest clothes and richest adornments he could procure.
+Among other possessions he had a down feather of an eagle, which he
+wore on his head when he went to war, and which possessed magical
+properties.  He was unmarried, and cared nothing for women, though
+doubtless there was more than one maiden of the village who would not
+have disdained the hand of the young hunter, for he was as brave and
+good-natured as he was handsome.
+
+One day while he was out hunting with his companions--the Indians
+hunted on foot in those days--he got separated from the others, and
+followed some buffaloes for a considerable distance.  The animals
+managed to escape, with the exception of a young cow, which had become
+stranded in a mud-hole.  The youth fitted an arrow to his bow, and was
+about to fire, when he saw that the buffalo had vanished and only a
+young and pretty woman was in sight.  The hunter was {305} rather
+perplexed, for he could not understand where the animal had gone to,
+nor where the woman had come from.  However, he talked to the maiden,
+and found her so agreeable that he proposed to marry her and return
+with her to his tribe.  She consented to marry him, but only on
+condition that they remained where they were.  To this he agreed, and
+gave her as a wedding gift a string of blue and white beads he wore
+round his neck.
+
+One evening when he returned home after a day's hunting he found that
+his camp was gone, and all round about were the marks of many hoofs.
+No trace of his wife's body could he discover, and at last, mourning
+her bitterly, he returned to his tribe.
+
+Years elapsed, and one summer morning as he was playing the stick game
+with his friends a little boy came toward him, wearing round his neck a
+string of blue and white beads.
+
+"Father," he said, "mother wants you."
+
+The hunter was annoyed at the interruption.
+
+"I am not your father," he replied.  "Go away."
+
+The boy went away, and the man's companions laughed at him when they
+heard him addressed as 'father,' for they knew he was a woman-hater and
+unmarried.
+
+However, the boy returned in a little while.  He was sent away again by
+the angry hunter, but one of the players now suggested that he should
+accompany the child and see what he wanted.  All the time the hunter
+had been wondering where he had seen the beads before.  As he reflected
+he saw a buffalo cow and calf running across the prairie, and suddenly
+he remembered.
+
+Taking his bow and arrows, he followed the buffaloes, whom he now
+recognized as his wife and child.  A {306} long and wearisome journey
+they had.  The woman was angry with her husband, and dried up every
+creek they came to, so that he feared he would die of thirst, but the
+strategy of his son obtained food and drink for him until they arrived
+at the home of the buffaloes.  The big bulls, the leaders of the herd,
+were very angry, and threatened to kill him.  First, however, they gave
+him a test, telling him that if he accomplished it he should live.  Six
+cows, all exactly alike, were placed in a row, and he was told that if
+he could point out his wife his life would be spared.  His son helped
+him secretly, and he succeeded.  The old bulls were surprised, and much
+annoyed, for they had not expected him to distinguish his wife from the
+other cows.  They gave him another test.  He was requested to pick out
+his son from among several calves.  Again the young buffalo helped him
+to perform the feat.  Not yet satisfied, they decreed that he must run
+a race.  If he should win they would let him go.  They chose their
+fastest runners, but on the day set for the race a thin coating of ice
+covered the ground, and the buffaloes could not run at all, while the
+young Indian ran swiftly and steadily, and won with ease.
+
+
+
+The Magic Feather
+
+The chief bulls were still angry, however, and determined that they
+would kill him, even though he had passed their tests.  So they made
+him sit on the ground, all the strongest and fiercest bulls round him.
+Together they rushed at him, and in a little while his feather was seen
+floating in the air.  The chief bulls called on the others to stop, for
+they were sure that he must be trampled to pieces by this time.  But
+when they drew back there sat the Indian in the centre of the circle,
+with his feather in his hair.
+
+{307}
+
+It was, in fact, his magic feather to which he owed his escape, and a
+second rush which the buffaloes made had as little effect on him.
+Seeing that he was possessed of magical powers, the buffaloes made the
+best of matters and welcomed him into their camp, on condition that he
+would bring them gifts from his tribe.  This he agreed to do.
+
+When the Indian returned with his wife and son to the village people
+they found that there was no food to be had; but the buffalo-wife
+produced some meat from under her robe, and they ate of it.  Afterward
+they went back to the herd with gifts, which pleased the buffaloes
+greatly.  The chief bulls, knowing that the people were in want of
+food, offered to return with the hunter.  His son, who also wished to
+return, arranged to accompany the herd in the form of a buffalo, while
+his parents went ahead in human shape.  The father warned the people
+that they must not kill his son when they went to hunt buffaloes, for,
+he said, the yellow calf would always return leading more buffaloes.
+
+By and by the child came to his father saying that he would no more
+visit the camp in the form of a boy, as he was about to lead the herd
+eastward.  Ere he went he told his father that when the hunters sought
+the chase they should kill the yellow calf and sacrifice it to Atius
+Tiráwa, tan its hide, and wrap in the skin an ear of corn and other
+sacred things.  Every year they should look out for another yellow
+calf, sacrifice it, and keep a piece of its fat to add to the bundle.
+Then when food was scarce and famine threatened the tribe the chiefs
+should gather in council and pay a friendly visit to the young buffalo,
+and he would tell Tiráwa of their need, so that another yellow calf
+might be sent to lead the herd to the people.
+
+When he had said this the boy left the camp.  All {308} was done as he
+had ordered.  Food became plentiful, and the father became a chief,
+greatly respected by his people.  His buffalo-wife, however, he almost
+forgot, and one night she vanished.  So distressed was the chief, and
+so remorseful for his neglect of her, that he never recovered, but
+withered away and died.  But the sacred bundle was long preserved in
+the tribe as a magic charm to bring the buffalo.
+
+Their sacred bundles were most precious to the Indians, and were
+guarded religiously.  In times of famine they were opened by the
+priests with much ceremony.  The above story is given to explain the
+origin of that belonging to the Pawnee tribe.
+
+
+
+The Bear-Man
+
+There was once a boy of the Pawnee tribe who imitated the ways of a
+bear; and, indeed, he much resembled that animal.  When he played with
+the other boys of his village he would pretend to be a bear, and even
+when he grew up he would often tell his companions laughingly that he
+could turn himself into a bear whenever he liked.
+
+His resemblance to the animal came about in this manner.  Before the
+boy was born his father had gone on the war-path, and at some distance
+from his home had come upon a tiny bear-cub.  The little creature
+looked at him so wistfully and was so small and helpless that he could
+not pass by without taking notice of it.  So he stooped and picked it
+up in his arms, tied some Indian tobacco round its neck, and said: "I
+know that the Great Spirit, Tiráwa, will care for you, but I cannot go
+on my way without putting these things round your neck to show that I
+feel kindly toward you.  I hope that the animals will take care of my
+son when he is born, and help him to grow up {309} a great and wise
+man."  With that he went on his way.
+
+On his return he told his wife of his encounter with the Little Bear,
+told her how he had taken it in his arms and looked at it and talked to
+it.  Now there is an Indian superstition that a woman, before a child
+is born, must not look fixedly at or think much about any animal, or
+the infant will resemble it.  So when the warrior's boy was born he was
+found to have the ways of a bear, and to become more and more like that
+animal the older he grew.  The boy, quite aware of the resemblance,
+often went away by himself into the forest, where he used to pray to
+the Bear.
+
+
+
+The Bear-Man Slain
+
+On one occasion, when he was quite grown up, he accompanied a war party
+of the Pawnees as their chief.  They travelled a considerable distance,
+but ere they arrived at any village they fell into a trap prepared for
+them by their enemies, the Sioux.  Taken completely off their guard,
+the Pawnees, to the number of about forty, were slain to a man.  The
+part of the country in which this incident took place was rocky and
+cedar-clad and harboured many bears, and the bodies of the dead Pawnees
+lay in a ravine in the path of these animals.  When they came to the
+body of the Bear-man a she-bear instantly recognized it as that of
+their benefactor, who had sacrificed smokes to them, made songs about
+them, and done them many a good turn during his lifetime.  She called
+to her companion and begged him to do something to bring the Bear-man
+to life again.  The other protested that he could do nothing.
+"Nevertheless," he added, "I will try.  If the sun were shining I might
+succeed, but when it is dark and cloudy I am powerless."
+
+
+
+{310}
+
+The Resuscitation of the Bear-Man
+
+The sun was shining but fitfully that day, however.  Long intervals of
+gloom succeeded each gleam of sunlight.  But the two bears set about
+collecting the remains of the Bear-man, who was indeed sadly mutilated,
+and, lying down on his body, they worked over him with their magic
+medicine till he showed signs of returning life.  At length he fully
+regained consciousness, and, finding himself in the presence of two
+bears, was at a loss to know what had happened to him.  But the animals
+related how they had brought him to life, and the sight of his dead
+comrades lying around him recalled what had gone before.  Gratefully
+acknowledging the service the bears had done him, he accompanied them
+to their den.  He was still very weak, and frequently fainted, but ere
+long he recovered his strength and was as well as ever, only he had no
+hair on his head, for the Sioux had scalped him.  During his sojourn
+with the bears he was taught all the things that they knew--which was a
+great deal, for all Indians know that the bear is one of the wisest of
+animals.  However, his host begged him not to regard the wonderful
+things he did as the outcome of his own strength, but to give thanks to
+Tiráwa, who had made the bears and had given them their wisdom and
+greatness.  Finally he told the Bear-man to return to his people, where
+he would become a very great man, great in war and in wealth.  But at
+the same time he must not forget the bears, nor cease to imitate them,
+for on that would depend much of his success.
+
+"I shall look after you," he concluded.  "If I die, you shall die; if I
+grow old, you shall grow old along with me.  This tree"--pointing to a
+cedar--"shall be a protector to you.  It never becomes old; it is
+always {311} fresh and beautiful, the gift of Tiráwa.  And if a
+thunderstorm should come while you are at home throw some cedar-wood on
+the fire and you will be safe."
+
+Giving him a bear-skin cap to hide his hairless scalp, the Bear then
+bade him depart.
+
+Arrived at his home, the young man was greeted with amazement, for it
+was thought that he had perished with the rest of the war party.  But
+when he convinced his parents that it was indeed their son who visited
+them, they received him joyfully.  When he had embraced his friends and
+had been congratulated by them on his return, he told them of the
+bears, who were waiting outside the village.  Taking presents of Indian
+tobacco, sweet-smelling clay, buffalo-meat, and beads, he returned to
+them, and again talked with the he-bear.  The latter hugged him,
+saying: "As my fur has touched you, you will be great; as my hands have
+touched your hands, you will be fearless; and as my mouth touches your
+mouth, you will be wise."  With that the bears departed.
+
+True to his words, the animal made the Bear-man the greatest warrior of
+his tribe.  He was the originator of the Bear Dance, which the Pawnees
+still practise.  He lived to an advanced age, greatly honoured by his
+people.
+
+
+
+
+{312}
+
+CHAPTER VII: MYTHS AND LEGENDS OF THE NORTHERN AND NORTH-WESTERN INDIANS
+
+
+Haida Demi-Gods
+
+There is a curious Haida story told of the origin of certain
+supernatural people, who are supposed to speak through the _shamans_,
+or medicine-men, and of how they got their names.
+
+Ten brothers went out to hunt with their dogs.  While they were
+climbing a steep rocky mountain a thick mist enveloped them, and they
+were compelled to remain on the heights.  By and by they made a fire,
+and the youngest, who was full of mischief, cast his bow in it.  When
+the bow was burnt the hunters were astonished to see it on the level
+ground below.  The mischievous brother thereupon announced his
+intention of following his weapon, and by the same means.  Though the
+others tried hard to dissuade him, he threw himself on the blazing
+fire, and was quickly consumed.  His brothers then beheld him on the
+plain vigorously exhorting them to follow his example.  One by one they
+did so, some boldly, some timorously, but all found themselves at last
+on the level ground.
+
+As the brothers travelled on they heard a wren chirping, and they saw
+that one of their number had a blue hole in his heart.  Farther on they
+found a hawk's feather, which they tied in the hair of the youngest.
+They came at length to a deserted village on the shores of an inlet,
+and took possession of one of the huts.  For food they ate some
+mussels, and having satisfied their hunger they set out to explore the
+settlement.  Nothing rewarded their search but an old canoe, moss-grown
+and covered with nettles.  When they had removed the weeds and scraped
+off the moss they {313} repaired it, and the mischievous one who had
+led them into the fire made a bark bailer for it, on which he carved
+the representation of a bird.  Another, who had in his hair a bunch of
+feathers, took a pole and jumped into the canoe.  The rest followed,
+and the canoe slid away from the shore.  Soon they came in sight of a
+village where a _shaman_ was performing.
+
+Attracted by the noise and the glow of the fire, the warrior at the bow
+stepped ashore and advanced to see what was going on.  "Now," he heard
+the _shaman_ say, "the chief Supernatural-being-who-keeps-the-bow-off
+is coming ashore."  The Indian was ashamed to hear himself thus
+mistakenly, as he thought, referred to as a supernatural being, and
+returned to the canoe.  The next one advanced to the village.  "Chief
+Hawk-hole is coming ashore," said the _shaman_.  The Indian saw the
+blue hole at his heart, and he also was ashamed, and returned to his
+brothers.  The third was named
+Supernatural-being-on-whom-the-daylight-rests, the fourth
+Supernatural-being-on-the-water-on-whom-is-sunshine, the fifth
+Supernatural-puffin-on-the-water, the sixth
+Hawk-with-one-feather-sticking-out-of-the-water, the seventh
+Wearing-clouds-around-his-neck, the eighth
+Supernatural-being-with-the-big-eyes, the ninth
+Supernatural-being-lying-on-his-back-in-the-canoe, and the eldest, and
+last, Supernatural-being-half-of-whose-words-are-raven.  Each as he
+heard his name pronounced returned to the canoe.  When they had all
+heard the _shaman_, and were assembled once more, the eldest brother
+said, "We have indeed become supernatural people," which was quite
+true, for by burning themselves in the fire they had reached the Land
+of Souls.[1]
+
+
+[1] This myth would appear to explain the fancied resemblance between
+smoke and the shadowy or vaporous substance of which spirits or ghosts
+are supposed to be composed.
+
+
+
+{314}
+
+The Supernatural Sister
+
+The ten brothers floated round the coast till they reached another
+village.  Here they took on board a woman whose arms had been
+accidentally burned by her husband, who mistook them for the arms of
+some one embracing his wife.  The woman was severely burned and was in
+great distress.  The supernatural brothers made a crack in the bottom
+of the canoe and told the woman to place her hands in it.  Her wounds
+were immediately healed.  They called her their sister, and seated her
+in the canoe to bail out the water.  When they came to the Dj[=u], the
+stream near which dwelt Fine-weather-woman,[2] the latter came and
+talked to them, repeating the names which the _shaman_ had given them,
+and calling their sister Supernatural-woman-who-does-the-bailing.
+
+
+[2] See page 316.
+
+
+"Paddle to the island you see in the distance," she added.  "The wizard
+who lives there is he who paints those who are to become supernatural
+beings.  Go to him and he will paint you.  Dance four nights in your
+canoe and you will be finished."
+
+They did as she bade them, and the wizard dressed them in a manner
+becoming to their position as supernatural beings.  He gave them
+dancing hats, dancing skirts, and puffin-beak rattles, and drew a cloud
+over the outside of their canoe.
+
+
+
+The Birth of Sîñ
+
+The Haida of British Columbia and the Queen Charlotte Islands possess a
+striking myth relating to the incarnation of the Sky-god, their
+principal deity.  The daughter of a certain chief went one day to dig
+in the beach.  After she had worked some time she dug {315} up a
+cockle-shell.  She was about to throw it to one side when she thought
+she heard a sound coming from it like that of a child crying.
+Examining the shell, she found a small baby inside.  She carried it
+home and wrapped it in a warm covering, and tended it so carefully that
+it grew rapidly and soon began to walk.
+
+She was sitting beside the child one day when he made a movement with
+his hand as if imitating the drawing of a bowstring, so to please him
+she took a copper bracelet from her arm and hammered it into the shape
+of a bow, which she strung and gave him along with two arrows.  He was
+delighted with the tiny weapon, and immediately set out to hunt small
+game with it.  Every day he returned to his foster-mother with some
+trophy of his skill.  One day it was a goose, another a woodpecker, and
+another a blue jay.
+
+One morning he awoke to find himself and his mother in a fine new
+house, with gorgeous door-posts splendidly carved and illuminated in
+rich reds, blues, and greens.  The carpenter who had raised this fine
+building married his mother, and was very kind to him.  He took the boy
+down to the sea-shore, and caused him to sit with his face looking
+toward the expanse of the Pacific.  And so long as the lad looked
+across the boundless blue there was fair weather.
+
+His father used to go fishing, and one day Sîñ--for such was the boy's
+name--expressed a wish to accompany him.  They obtained devil-fish for
+bait, and proceeded to the fishing-ground, where the lad instructed his
+father to pronounce certain magical formulæ, the result of which was
+that their fishing-line was violently agitated and their canoe pulled
+round an adjacent island three times.  When the disturbance stopped at
+last they pulled in the line and dragged out a monster covered with
+piles of halibut.
+
+{316}
+
+One day Sîñ went out wearing a wren-skin.  His mother beheld him rise
+in stature until he soared above her and brooded like a bank of shining
+clouds over the ocean.  Then he descended and donned the skin of a blue
+jay.  Again he rose over the sea, and shone resplendently.  Once more
+he soared upward, wearing the skin of a woodpecker, and the waves
+reflected a colour as of fire.
+
+Then he said: "Mother, I shall see you no more.  I am going away from
+you.  When the sky looks like my face painted by my father there will
+be no wind.  Then the fishing will be good."
+
+His mother bade him farewell, sadly, yet with the proud knowledge that
+she had nurtured a divinity.  But her sorrow increased when her husband
+intimated that it was time for him to depart as well.  Her supernatural
+son and husband, however, left her a portion of their power.  For when
+she sits by the inlet and loosens her robe the wind scurries down
+between the banks and the waves are ruffled with tempest; and the more
+she loosens the garment the greater is the storm.  They call her in the
+Indian tongue Fine-weather-woman.  But she dwells mostly in the winds,
+and when the cold morning airs draw up from the sea landward she makes
+an offering of feathers to her glorious son.  The feathers are flakes
+of snow, and they serve to remind him that the world is weary for a
+glimpse of his golden face.
+
+
+
+Master-Carpenter and Southeast
+
+A Haida myth relates how Master-carpenter, a supernatural being, went
+to war with South-east (the south-east wind) at Sqa-i, the town lying
+farthest south on the Queen Charlotte Islands.  The south-east wind is
+particularly rude and boisterous on that coast, and it {317} was with
+the intention of punishing him for his violence that Master-carpenter
+challenged him.  First of all, however, he set about building a canoe
+for himself.  The first one he made split, and he was obliged to throw
+it away.  The second also split, notwithstanding the fact that he had
+made it stouter than the other.  Another and another he built, making
+each one stronger than the last, but every attempt ended in failure,
+and at last, exceedingly vexed at his unskilfulness, he was on the
+point of giving the task up.  He would have done so, indeed, but for
+the intervention of Greatest Fool.  Hitherto Master-carpenter had been
+trying to form two canoes from one log by means of wedges.  Greatest
+Fool stood watching him for a time, amused at his clumsiness, and
+finally showed him that he ought to use bent wedges.  And though he was
+perhaps the last person from whom Master-carpenter might expect to
+learn anything, the unsuccessful builder of canoes adopted the
+suggestion, with the happiest results.  When at length he was satisfied
+that he had made a good canoe he let it down into the water, and sailed
+off in search of South-east.
+
+[Illustration: "He seized hold of the hair"]
+
+By and by he floated right down to his enemy's abode, and when he
+judged himself to be above it he rose in the canoe and flung out a
+challenge.  There was no reply.  Again he called, and this time a rapid
+current began to float past him, bearing on its surface a quantity of
+seaweed.  The shrewd Master-carpenter fancied he saw the matted hair of
+his enemy floating among the seaweed.  He seized hold of it, and after
+it came South-east.  The latter in a great passion began to call on his
+nephews to help him.  The first to be summoned was Red-storm-cloud.
+Immediately a deep red suffused the sky.  Then the stormy tints died
+away, and the wind rose with a harsh murmur.  {318} When this wind had
+reached its full strength another was summoned,
+Taker-off-of-the-tree-tops.  The blast increased to a hurricane, and
+the tree-tops were blown off and carried away and fell thickly about
+the canoe, where Master-carpenter was making use of his magic arts to
+protect himself.  Again another wind was called up, Pebble-rattler, who
+set the stones and sand flying about as he shrieked in answer to the
+summons.  Maker-of-the-thick-sea-mist came next, the spirit of the fog
+which strikes terror into the hearts of those at sea, and he was
+followed by a numerous band of other nephews, each more to be dreaded
+than the last.  Finally Tidal-wave came and covered Master-carpenter
+with water, so that he was obliged to give in.  Relinquishing his hold
+on South-east, he managed to struggle to the shore.  It was said by
+some that South-east died, but the _shamans_, who ought to know, say
+that he returned to his own place.
+
+South-east's mother was named To-morrow, and the Indians say that if
+they utter that word they will have bad weather, for South-east does
+not like to hear his mother's name used by any one else.
+
+
+
+The Beaver and the Porcupine
+
+This is the tale of a feud between the beavers and the porcupines.
+Beaver had laid in a plentiful store of food, but Porcupine had failed
+to do so, and one day when the former was out hunting the latter went
+to his lodge and stole his provision.  When Beaver returned he found
+that his food was gone, and he questioned Porcupine about the matter.
+
+"Did you steal my food?" he asked.
+
+"No," answered Porcupine.  "One cannot steal food from supernatural
+beings, and you and I both possess supernatural powers."
+
+{319}
+
+Of course this was mere bluff on the part of Porcupine, and it in
+nowise deceived his companion.
+
+"You stole my food!" said Beaver angrily, and he tried to seize
+Porcupine with his teeth.  But the sharp spines of the latter
+disconcerted him, though he was not easily repulsed.  For a time he
+fought furiously, but at length he was forced to retreat, with his face
+covered with quills from his spiny adversary.  His friends and
+relatives greeted him sympathetically.  His father summoned all the
+Beaver People, told them of the injuries his son had received, and bade
+them avenge the honour of their clan.  The people at once repaired to
+the abode of Porcupine, who, from the fancied security of his lodge,
+heaped insults and abuse on them.  The indignant Beaver People pulled
+his house down about his ears, seized him, and carried him, in spite of
+his threats and protests, to a desolate island, where they left him to
+starve.
+
+It seemed to Porcupine that he had not long to live.  Nothing grew on
+the island save two trees, neither of which was edible, and there was
+no other food within reach.  He called loudly to his friends to come to
+his assistance, but there was no answer.  In vain he summoned all the
+animals who were related to him.  His cries never reached them.
+
+When he had quite given up hope he fancied he heard something whisper
+to him: "Call upon Cold-weather, call upon North-wind."  At first he
+did not understand, but thought his imagination must be playing tricks
+with him.  Again the voice whispered to him: "Sing North songs, and you
+will be saved."  Wondering much, but with hope rising in his breast,
+Porcupine did as he was bidden, and raised his voice in the North
+songs.  "Let the cold weather come," he sang, "let the water be smooth."
+
+
+
+{320}
+
+The Finding of Porcupine
+
+After a time the weather became very cold, a strong wind blew from the
+north, and the water became smooth with a layer of ice.  When it was
+sufficiently frozen to bear the weight of the Porcupine People they
+crossed over to the island in search of their brother.  They were
+greatly rejoiced to see him, but found him so weak that he could hardly
+walk, and he had to be carried to his father's lodge.
+
+When they wanted to know why Beaver had treated him so cruelly he
+replied that it was because he had eaten Beaver's food.  The Porcupine
+People, thinking this a small excuse, were greatly incensed against the
+beavers, and immediately declared war on them.  But the latter were
+generally victorious, and the war by and by came to an inglorious end
+for the porcupines.  The spiny tribe still, however, imagined that they
+had a grievance against Beaver, and plotted to take his life.  They
+carried him to the top of a tall tree, thinking that as the beavers
+could not climb he would be in the same plight as their brother had
+been on the island.  But by the simple expedient of eating the tree
+downward from the top Beaver was enabled to return to his home.
+
+
+
+The Devil-Fish's Daughter
+
+A Haida Indian was sailing in his canoe with his two children and his
+wife at low tide.  They had been paddling for some time, when they came
+to a place where some devil-fish stones lay, and they could discern the
+devil-fish's tracks and see where its food was lying piled up.  The
+man, who was a _shaman_, landed upon the rocks with the intention of
+finding and killing the devil-fish, but while he was searching {321}
+for it the monster suddenly emerged from its hole and dragged him
+through the aperture into its den.  His wife and children, believing
+him to be dead, paddled away.
+
+The monster which had seized the man was a female devil-fish, and she
+dragged him far below into the precincts of the town where dwelt her
+father, the devil-fish chief, and there he married the devil-fish which
+had captured him.  Many years passed, and at length the man became
+home-sick and greatly desired to see his wife and family once more.  He
+begged the chief to let him go, and after some demur his request was
+granted.
+
+The _shaman_ departed in one canoe, and his wife, the devil-fish's
+daughter, in another.  The canoes were magical, and sped along of
+themselves.  Soon they reached his father's town by the aid of the
+enchanted craft.  He had brought much wealth with him from the
+devil-fish kingdom, and with this he traded and became a great chief.
+Then his children found him and came to him.  They were grown up, and
+to celebrate his home-coming he held a great feast.  Five great feasts
+he held, one after another, and at each of them his children and his
+human wife were present.
+
+But the devil-fish wife began to pine for the sea-life.  One day while
+her husband and she sat in his father's house he began to melt.  At the
+same time the devil-fish wife disappeared betwixt the planks of the
+flooring.  Her husband then assumed the devil-fish form, and a second
+soft, slimy body followed the first through the planks.  The devil-fish
+wife and her husband had returned to her father's realm.
+
+This myth, of course, approximates to those of the seal-wives who
+escape from their mortal husbands, and the swan- and other bird-brides
+who, pining for their {322} natural environment, take wing one fine day
+and leave their earth-mates.
+
+
+
+Chinook Tales
+
+The Chinooks formerly dwelt on Columbia River, from the Dalles to its
+mouth, and on the Lower Willamette.  With the exception of a few
+individuals, they are now extinct, but their myths have been
+successfully collected and preserved.  They were the natives of the
+north-west coast, cunning in bargaining, yet dwelling on a communal
+plan.  Their chief physical characteristic was a high and narrow
+forehead artificially flattened.  Concerning this people Professor
+Daniel Wilson says:
+
+"The Chinooks are among the most remarkable of the flat-headed Indians,
+and carry the process of cranial distortion to the greatest excess.
+They are in some respects a superior race, making slaves of other
+tribes, and evincing considerable skill in such arts as are required in
+their wild forest and coast life.  Their chief war-implements are bows
+and arrows, the former made from the yew-tree, and the latter feathered
+and pointed with bone.  Their canoes are hollowed out of the trunk of
+the cedar-tree, which attains to a great size in that region, and are
+frequently ornamented with much taste and skill.  In such a canoe the
+dead Chinook chief is deposited, surrounded with all the requisites for
+war, or the favourite occupations of life: presenting a correspondence
+in his sepulchral rites to the ancient pagan viking, who, as appears
+alike from the contents of the Scandinavian _Skibssaetninger_ and from
+the narratives of the sagas, was interred or consumed in his
+war-galley, and the form of that favourite scene of ocean triumphs
+perpetuated in the earth-work that covered his ashes."
+
+
+
+{323}
+
+The Story of Blue Jay and Ioi
+
+The Chinooks tell many stories of Blue Jay, the tricky, mischievous
+totem-bird, and among these tales there are three which are concerned
+with his sister Ioi.  Blue Jay, whose disposition resembled that of the
+bird he symbolized, delighted in tormenting Ioi by deliberately
+misinterpreting her commands, and by repeating at every opportunity his
+favourite phrase, "Ioi is always telling lies."
+
+In the first of the trilogy Ioi requested her brother to take a wife
+from among the dead, to help her with her work in house and field.  To
+this Blue Jay readily assented, and he took for his spouse a
+chieftain's daughter who had been recently buried.  But Ioi's request
+that his wife should be an old one he disregarded.
+
+"Take her to the Land of the Supernatural People," said Ioi, when she
+had seen her brother's bride, "and they will restore her to life."
+
+Blue Jay set out on his errand, and after a day's journey arrived with
+his wife at a town inhabited by the Supernatural Folk.
+
+"How long has she been dead?" they asked him, when he stated his
+purpose in visiting them.
+
+"A day," he replied.
+
+The Supernatural People shook their heads.
+
+"We cannot help you," said they.  "You must travel to the town where
+people are restored who have been dead for a day."
+
+Blue Jay obediently resumed his journey, and at the end of another day
+he reached the town to which he had been directed, and told its
+inhabitants why he had come.
+
+"How long has she been dead?" they asked.
+
+{324}
+
+"Two days," said he.
+
+"Then we can do nothing," replied the Supernatural Folk, "for we can
+only restore people who have been dead one day.  However, you can go to
+the town where those are brought to life who have been dead two days."
+
+Another day's journey brought Blue Jay and his wife to the third town.
+Again he found himself a day late, and was directed to a fourth town,
+and from that one to yet another.  At the fifth town, however, the
+Supernatural People took pity on him, and recovered his wife from
+death.  Blue Jay they made a chieftain among them, and conferred many
+honours upon him.
+
+After a time he got tired of living in state among the Supernatural
+People, and returned home.
+
+When he was once more among his kindred his young brother-in-law, the
+chief's son, learnt that his sister was alive and married to Blue Jay.
+
+Hastily the boy carried the news to his father, the old chief, who sent
+a message to Blue Jay demanding his hair in payment for his wife.  The
+messenger received no reply, and the angry chief gathered his people
+round him and led them to Blue Jay's lodge.  On their approach Blue Jay
+turned himself into a bird and flew away, while his wife swooned.  All
+the efforts of her kindred could not bring the woman round, and they
+called on her husband to return.  It was in vain, however: Blue Jay
+would not come back, and his wife journeyed finally to the Land of
+Souls.
+
+
+
+The Marriage of Ioi
+
+The second portion of the trilogy relates how the Ghost-people, setting
+out one night from the Shadowland to buy a wife, took Ioi, the sister
+of Blue Jay, who disappeared before morning.  After a year had elapsed
+{325} her brother decided to go in search of her.  But though he
+inquired the way to the Ghost-country from all manner of birds and
+beasts, he got a satisfactory answer from none of them, and would never
+have arrived at his destination at all had he not been carried thither
+at last by supernatural means.
+
+In the Ghost-country he found his sister, surrounded by heaps of bones,
+which she introduced to him as his relatives by marriage.  At certain
+times these relics would attain a semblance of humanity, but instantly
+became bones again at the sound of a loud voice.
+
+
+
+A Fishing Expedition in Shadow-land
+
+At his sister's request Blue Jay went fishing with his young
+brother-in-law.  Finding that when he spoke in a loud tone he caused
+the boy to become a heap of bones in the canoe, Blue Jay took a
+malicious pleasure in reducing him to that condition.  It was just the
+sort of trick he loved to play.
+
+[Illustration: A Fishing Expedition in Shadow-land]
+
+The fish they caught were nothing more than leaves and branches, and
+Blue Jay, in disgust, threw them back into the water.  But, to his
+chagrin, when he returned his sister told him that they were really
+fish, and that he ought not to have flung them away.  However, he
+consoled himself with the reflection, "Ioi is always telling lies."
+
+Besides teasing Ioi, he played many pranks on the inoffensive Ghosts.
+Sometimes he would put the skull of a child on the shoulders of a man,
+and vice versa, and take a mischievous delight in the ludicrous result
+when they came 'alive.'
+
+On one occasion, when the prairies were on fire, Ioi bade her brother
+extinguish the flames.  For this purpose she gave him five buckets of
+water, warning him that he must not pour it on the burning prairies
+{326} until he came to the fourth of them.  Blue Jay disobeyed her, as
+he was wont to do, and with dire results, for when he reached the fifth
+prairie he found he had no water to pour on it.  While endeavouring to
+beat out the flames he was so seriously burned that he died, and
+returned to the Ghosts as one of themselves, but without losing his
+mischievous propensities.
+
+
+
+Blue Jay and Ioi Go Visiting
+
+The third tale of the trilogy tells how Blue Jay and Ioi went to visit
+their friends.  The Magpie was the first to receive the visitors, and
+by means of magic he provided food for them.  Putting a salmon egg into
+a kettle of boiling water, he placed the kettle on the fire, and
+immediately it was full of salmon eggs, so that when they had eaten
+enough Blue Jay and Ioi were able to carry a number away.
+
+On the following day the Magpie called for the kettle they had
+borrowed.  Blue Jay tried to entertain his visitor in the same magical
+fashion as the latter had entertained him.  But his attempt was so
+ludicrous that the Magpie could not help laughing at him.
+
+The pair's next visit was to the Duck, who obtained food for them by
+making her children dive for trout.  Again there was twice as much as
+they could eat, and Blue Jay and Ioi carried away the remainder on a
+mat.  During the return visit of the Duck Blue Jay tried to emulate
+this feat also, using Ioi's children instead of the ducklings.  His
+attempt was again unsuccessful.
+
+The two visited in turn the Black Bear, the Beaver, and the Seal, all
+of whom similarly supplied refreshment for them in a magical manner.
+But Blue Jay's attempts at imitating these creatures were futile.
+
+{327}
+
+A visit to the Shadows concluded the round, and the adventurers
+returned home.
+
+
+
+The Heaven-sought Bride
+
+A brother and sister left destitute by the death of their father, a
+chief of the Chinooks, were forced to go hunting sea-otters every day
+to obtain a livelihood.  As they hunted the mists came down, and with
+them the Supernatural People, one of whom became enamoured of the girl.
+The ghostly husband sent his wife gifts of stranded timber and
+whale-meat, so that when her son was born she might want for nothing.
+The mischievous Blue Jay, hearing of the abundance of meat in the young
+chief's house, apprised his own chief of the circumstance and brought
+all the village to share it.  The Supernatural People, annoyed that
+their bounty should be thus misused, abducted the young chief's sister,
+along with her child.
+
+The woman's aunt, the Crow, gathered many potentilla and other roots,
+placed them in her canoe, and put out to sea.  She came to the country
+of the Supernatural Folk, and when they saw her approaching they all
+ran down to the beach to greet her.  They greedily snatched at the
+roots she had brought with her and devoured them, eating the most
+succulent and throwing away those that were not so much to their taste.
+The Crow soon found her niece, who laughed at her for bringing such
+fare to such a land.
+
+"Do you think they are men that you bring them potentilla roots?" she
+cried.  "They only eat certain of the roots you have fetched hither
+because they have magical properties.  The next time you come bring the
+sort of roots they seized upon--and you can also bring a basket of
+potentilla roots for me."
+
+
+
+{328}
+
+The Whale-catcher
+
+She then called upon a dog which was gambolling close at hand.
+
+"Take this dog," she said to the Crow.  "It belongs to your
+grand-nephew.  When you come near the shore say, 'Catch a whale, dog,'
+and see what happens."
+
+The Crow bade farewell to her niece, and, re-entering her canoe,
+steered for the world of mortals again.  The dog lay quietly in the
+stern.  When about half-way across the Crow recollected her niece's
+advice.
+
+"Catch a whale, good dog," she cried encouragingly.
+
+The dog arose, and at that moment a whale crossed the path of the
+canoe.  The dog sank his teeth in the great fish, and the frail bark
+rocked violently.
+
+"Hold him fast, good fellow!" cried the Crow excitedly.  "Hold him
+fast!"  But the canoe tossed so dangerously and shipped so much water
+that in a great fright she bade the dog let go.  He did so, and lay
+down in the stern again.
+
+The Crow arrived at the world of men once more, and after landing
+turned round to call her wonderful dog ashore.  But no trace of him was
+visible.  He had disappeared.
+
+[Illustration: "The mists came down, and with them the Supernatural
+People"]
+
+Once more the Crow gathered many roots and plants, taking especial care
+to collect a good supply of the sort the Supernatural People were fond
+of, and gathering only a small basket of potentilla.  For the second
+time she crossed over to the land of the Divine Beings, who, on espying
+her succulent cargo, devoured it at once.  She carried the potentilla
+roots to her niece, and when in her house noticed the dog she had
+received and lost.  Her niece informed her that she should not have
+ordered the animal to seize {329} the whale in mid-ocean, but should
+have waited until she was nearer the land.  The Crow departed once
+more, taking the dog with her.
+
+When they approached the land of men the Crow called to the animal to
+catch a whale, but it stirred not.  Then the Crow poured some water
+over him, and he started up and killed a large whale, the carcass of
+which drifted on to the beach, when the people came down and cut it up
+for food.
+
+
+
+The Chinooks Visit the Supernaturals
+
+Some time after this the young chief expressed a desire to go to see
+his sister, so his people manned a large canoe and set forth.  The
+chief of the Supernatural People, observing their approach, warned his
+subjects that the mortals might do something to their disadvantage, and
+by means of magic he covered the sea with ice.  The air became
+exceedingly cold, so cold, indeed, that Blue Jay, who had accompanied
+the young chief, leapt into the water.  At this one of the Supernatural
+People on shore laughed and cried out: "Ha, ha!  Blue Jay has drowned
+himself!"  At this taunt the young chief in the canoe arose, and,
+taking the ice which covered the surface of the sea, cast it away.  At
+sight of such power the Supernatural Folk became much alarmed.
+
+The chief and his followers now came to land, and, walking up the
+beach, found it deserted.  Not a single Supernatural Person was to be
+seen.  Espying the chief's house, however, the Chinooks approached it.
+It was guarded by sea-lions, one at each side of the door.  The chief
+cautiously warned his people against attempting an entrance.  But the
+irrepressible Blue Jay tried to leap past the sea-lions, and got
+severely bitten for his pains.  Howling dismally, he rushed seaward.
+{330} The young chief, annoyed that the Divine Beings should have cause
+for laughter against any of his people, now darted forward, seized the
+monsters one in each hand, and hurled them far away.
+
+At this second feat the Supernatural Folk set up a hubbub of rage and
+dismay, which was turned to loud laughter when Blue Jay claimed the
+deed as his, loudly chanting his own praises.  The Chinooks, taking
+heart, entered the lodge.  But the Supernatural Folk vanished, leaving
+only the chief's sister behind.
+
+The Chinooks had had nothing to eat since leaving their own country,
+and Blue Jay, who, like most worthless folk, was always hungry,
+complained loudly that he was famished.  His brother Robin sullenly
+ordered him to be silent.  Suddenly a Supernatural Being with a long
+beak emerged from under the bed, and, splitting wood with his beak,
+kindled a large fire.
+
+"Robin," said Blue Jay, "that is the spirit of our great-grandfather's
+slave."
+
+Soon the house was full of smoke, and a voice was heard calling out for
+the Smoke-eater.  An individual with an enormous belly made his
+appearance, and swallowed all the smoke, so that the house became
+light.  A small dish was brought, containing only one piece of meat.
+But the mysterious voice called for the Whale-meat-cutter, who
+appeared, and sliced the fragment so with his beak that the plate was
+full to overflowing.  Then he blew upon it, and it became a large canoe
+full of meat, which the Chinooks finished, much to the amazement of the
+Supernatural People.
+
+
+
+The Four Tests
+
+After a while a messenger from the Divine People approached and asked
+to be told whether the Indians would accept a challenge to a diving
+contest, the {331} defeated to lose their lives.  This was agreed to,
+and Blue Jay was selected to dive for the Chinooks.  He had taken the
+precaution of placing some bushes in his canoe, which he threw into the
+water before diving with his opponent, a woman.  When his breath gave
+out he came to the surface, concealing his head under the floating
+bushes.  Then he sank into the water again, and cried to his opponent:
+"Where are you?"  "Here I am," she replied.  Four times did Blue Jay
+cunningly come up for breath, hidden beneath the bushes, and on diving
+for the last time he found the woman against whom he was pitted lying
+at the bottom of the sea, almost unconscious.  He took his club, which
+he had concealed beneath his blanket, and struck her on the nape of the
+neck.  Then he rose and claimed the victory.
+
+The Supernatural People, much chagrined, suggested a climbing contest,
+to which Blue Jay readily agreed, but he was warned that if he was
+beaten he would be dashed to pieces.  He placed upright a piece of ice
+which was so high that it reached the clouds.  The Supernaturals
+matched a chipmunk against him.  When the competitors had reached a
+certain height Blue Jay grew tired, so he used his wings and flew
+upward.  The chipmunk kept her eyes closed and did not notice the
+deception.  Blue Jay hit her on the neck with his club, so that she
+fell, and Blue Jay was adjudged the winner.
+
+A shooting match was next proposed by the exasperated Supernaturals, in
+which the persons engaged were to shoot at one another.  This the
+Chinooks won by taking a beaver as their champion and tying a millstone
+in front of him.  A sweating match was also won by the Chinooks taking
+ice with them into the superheated caves where the contest took place.
+
+As a last effort to shame the Chinooks the Divine {332} People
+suggested that the two chiefs should engage in a whale-catching
+contest.  This was agreed to, and the Supernatural chief's wife, after
+warning them, placed Blue Jay and Robin under her armpits to keep them
+quiet.  As they descended to the beach, she said to her brother: "Four
+whales will pass you, but do not harpoon any until the fifth appears."
+
+Robin did as he was bid, but the woman had a hard time in keeping the
+curious Blue Jay hidden.  The four whales passed, but the young chief
+took no heed.  Then the fifth slid by.  He thrust his harpoon deep into
+its blubber, and cast it ashore.  The Supernatural chief was
+unsuccessful in his attempts, and so the Chinooks won again.  On the
+result being known Blue Jay could no longer be restrained, and, falling
+from under the woman's arm, he was drowned.
+
+On setting out for home the chief was advised to tie Robin's blanket to
+a magical rope with which his sister provided him.  When the Chinooks
+were in the middle of the ocean the Supernatural People raised a great
+storm to encompass their destruction.  But the charm the chief's sister
+had given them proved efficacious, and they reached their own land in
+safety.
+
+Blue Jay's death may be regarded as merely figurative, for he appears
+in many subsequent Chinook tales.
+
+This myth is undoubtedly one of the class which relates to the
+'harrying of Hades.'  See the remarks at the conclusion of the myth of
+"The Thunderer's Son-in-law."
+
+
+
+The Thunderer's Son-in-Law
+
+There were five brothers who lived together.  Four of them were
+accustomed to spend their days in hunting elk, while the fifth, who was
+the youngest, was always compelled to remain at the camp.  They lived
+amicably {333} enough, save that the youngest grumbled at never being
+able to go to the hunting.  One day as the youth sat brooding over his
+grievance the silence was suddenly broken by a hideous din which
+appeared to come from the region of the doorway.  He was at a loss to
+understand the cause of it, and anxiously wished for the return of his
+brothers.  Suddenly there appeared before him a man of gigantic size,
+strangely apparelled.  He demanded food, and the frightened boy,
+remembering that they were well provided, hastily arose to satisfy the
+stranger's desires.  He brought out an ample supply of meat and tallow,
+but was astonished to find that the strange being lustily called for
+more.  The youth, thoroughly terrified, hastened to gratify the
+monster's craving, and the giant ate steadily on, hour after hour,
+until the brothers returned at the end of the day to discover the
+glutton devouring the fruits of their hunting.  The monster appeared
+not to heed the brothers, but, anxious to satisfy his enormous
+appetite, he still ate.  A fresh supply of meat had been secured, and
+this the brothers placed before him.  He continued to gorge himself
+throughout the night and well into the next day.  At last the meat was
+at an end, and the brothers became alarmed.  What next would the
+insatiable creature demand?  They approached him and told him that only
+skins remained, but he replied: "What shall I eat, grandchildren, now
+that there are only skins and you?"  They did not appear to understand
+him until they had questioned him several times.  On realizing that the
+glutton meant to devour them, they determined to escape, so, boiling
+the skins, which they set before him, they fled through a hole in the
+hut.  Outside they placed a dog, and told him to send the giant in the
+direction opposite to that which they had taken.  Night fell, and the
+monster {334} slept, while the dog kept a weary vigil over the exit by
+which his masters had escaped.  Day dawned as the giant crept through
+the gap.  He asked the dog: "Which way went your masters?"  The animal
+replied by setting his head in the direction opposite to the true one.
+The giant observed the sign, and went on the road the dog indicated.
+After proceeding for some distance he found that the young men could
+not have gone that way, so he returned to the hut, to find the dog
+still there.  Again he questioned the animal, who merely repeated his
+previous movement.  The monster once more set out, but, unable to
+discover the fugitives, he again returned.  Three times he repeated
+these fruitless journeys.  At last he succeeded in getting on to the
+right path, and shortly came within sight of the brothers.
+
+
+
+The Thunderer
+
+Immediately they saw their pursuer they endeavoured to outrun him, but
+without avail.  The giant gained ground, and soon overtook the eldest,
+whom he slew.  He then made for the others, and slew three more.  The
+youngest only was left.  The lad hurried on until he came to a river,
+on the bank of which was a man fishing, whose name was the Thunderer.
+This person he implored to convey him to the opposite side.  After much
+hesitation the Thunderer agreed, and, rowing him over the stream, he
+commanded the fugitive to go to his hut, and returned to his nets.  By
+this time the monster had gained the river, and on seeing the fisherman
+he asked to be ferried over also.  The Thunderer at first refused, but
+was eventually persuaded by the offer of a piece of twine.  Afraid that
+the boat might capsize, the Thunderer stretched himself across the
+river, and commanded the giant to walk over his body.  {335} The
+monster, unaware of treachery, readily responded, but no sooner had he
+reached the Thunderer's legs than the latter set them apart, thus
+precipitating him into the water.  His hat also fell in after him.  The
+Thunderer now gained his feet, and watched the giant drifting
+helplessly down the stream.  He did not wish to save the monster, for
+he believed him to be an evil spirit.  "Okulam [Noise of Surge] will be
+your name," he said.  "Only when the storm is raging will you be heard.
+When the weather is very bad your hat will also be heard."  As he
+concluded this prophecy the giant disappeared from sight.  The
+Thunderer then gathered his nets together and went to his hut.  The
+youth whom he had saved married his daughter, and continued to remain
+with him.  One day the youth desired to watch his father-in-law fishing
+for whales.  His wife warned him against doing so.  He paid no heed to
+her warning, however, but went to the sea, where he saw the Thunderer
+struggling with a whale.  His father-in-law flew into a great rage, and
+a furious storm arose.  The Thunderer looked toward the land, and
+immediately the storm increased in fury, with thunder and lightning, so
+he threw down his dip-net and departed for home, followed by his
+son-in-law.
+
+
+
+Storm-Raising
+
+On reaching the house the young man gathered some pieces of coal and
+climbed a mountain.  There he blackened his face, and a high wind arose
+which carried everything before it.  His father-in-law's house was
+blown away, and the Thunderer, seeing that it was hopeless to attempt
+to save anything from the wreck, commanded his daughter to seek for her
+husband.  She hurried up the mountain-side, where she found him, and
+told him he was the cause of all the destruction, {336} but concluded:
+"Father says you may look at him to-morrow when he catches whales."  He
+followed his wife back to the valley and washed his face.  Immediately
+he had done so the storm abated.  Going up to his father-in-law, he
+said: "To-morrow I shall go down to the beach, and you shall see me
+catching whales."  Then the Thunderer and he rebuilt their hut.  On the
+following morning they went down to the sea-shore together.  The young
+man cast his net into the sea.  After a little while a whale entered
+the net.  The youth quickly pulled the net toward him, reached for the
+whale, and flung it at the feet of his father-in-law.  Thunderer was
+amazed, and called to him: "Ho, ho, my son-in-law, you are just as I
+was when I was a young man."
+
+
+
+The Beast Comrades
+
+Soon after this the Thunderer's daughter gave birth to two sons.  The
+Thunderer sent the young man into the woods to capture two wolves with
+which he used to play when a boy.  The son-in-law soon returned with
+the animals, and threw them at the feet of the Thunderer.  But they
+severely mauled the old man, who, seeing that they had forgotten him,
+cried piteously to his son-in-law to carry them back to the forest.
+Shortly after this he again despatched his son-in-law in search of two
+bears with which he had also been friendly.  The young man obeyed.  But
+the bears treated the old man as the wolves had done, so he likewise
+returned them to their native haunts.  For the third time the
+son-in-law went into the forest, for two grizzly bears, and when he saw
+them he called: "I come to carry you away."  The bears instantly came
+toward him and suffered themselves to be carried before the Thunderer.
+But they also had forgotten their former {337} playmate, and
+immediately set upon him, so that the young man was compelled to return
+with them to the forest.  Thunderer had scarcely recovered from this
+last attack when he sent his son-in-law into the same forest after two
+panthers, which in his younger days had also been his companions.
+Without the slightest hesitation the young man arose and went into the
+wood, where he met the panthers.  He called to them in the same gentle
+manner: "I come to take you away."  The animals seemed to understand,
+and followed him.  But Thunderer was dismayed when he saw how wild they
+had grown.  They would not allow him to tame them, and after suffering
+their attack he sent them back to the forest.  This ended the
+Thunderer's exciting pastime.
+
+
+
+The Tests
+
+The Thunderer then sent his son-in-law to split a log of wood.  When
+this had been done he put the young man's strength to the test by
+placing him within the hollow trunk and closing the wood around him.
+But the young man succeeded in freeing himself, and set off for the hut
+carrying the log with him.  On reaching his home he dropped the wood
+before the door, and caused the earth to quake.  The Thunderer jumped
+up in alarm and ran to the door rejoicing in the might of his
+son-in-law.  "Oh, my son-in-law," he cried, "you are just as I was when
+I was young!"  The two continued to live together and the young man's
+sons grew into manhood.  One day the Thunderer approached his
+son-in-law and said: "Go to the Supernatural Folk and bring me their
+hoops."
+
+
+
+The Spirit-land
+
+The son-in-law obeyed.  He travelled for a long distance, and
+eventually reached the land of the spirits.  {338} They stood in a
+circle, and he saw that they played with a large hoop.  He then
+remembered that he must secure the hoop.  But he was afraid to approach
+them, as the light of the place dazzled him.  He waited until darkness
+had set in, and, leaving his hiding-place, dashed through the circle
+and secured the hoop.  The Supernatural People pursued him with
+torches.  Just as this was taking place his wife remembered him.  She
+called to her children: "Now whip your grandfather."  This they did,
+while the old man wept.  This chastisement brought rain upon the
+Supernatural People and extinguished their torches.  They dared not
+pursue the young man farther, so they returned to their country.  The
+adventurer was now left in peace to continue his homeward journey.  He
+handed over the hoop to Thunderer, who now sent him to capture the
+targets of the Spirit Folk.  The son-in-law gladly undertook the
+journey, and again entered the bright region of Spirit-land.  He found
+the Supernaturals shooting at the targets, and when night had fallen he
+picked them up and ran away.  The spirits lit their torches and
+followed him.  His wife once more was reminded of her absent husband,
+and commanded her sons to repeat the punishment upon their grandfather.
+The rain recommenced and the torches of the pursuers were destroyed.
+The young man returned in peace to his dwelling and placed the targets
+before his father-in-law.  He had not been long home before a restless
+spirit took possession of him.  He longed for further adventure, and at
+last decided to set out in quest of it.  Arraying himself in his fine
+necklaces of teeth and strapping around his waist two quivers of
+arrows, he bade farewell to his wife and sons.  He journeyed until he
+reached a large village, which consisted of five rows of houses.  These
+{339} he carefully inspected.  The last house was very small, but he
+entered it.  He was met by two old women, who were known as the Mice.
+Immediately they saw him they muttered to each other: "Oh, now Blue Jay
+will make another chief unhappy."  On the young man's arrival in the
+village Blue Jay became conscious of a stranger in the midst of the
+people.  He straightway betook himself to the house of the Mice.  He
+then returned to his chief, saying that a strange chief wished to hold
+a shooting match.  Blue Jay's chief seemed quite willing to enter into
+the contest with the stranger, so he sent Blue Jay back to the house to
+inform the young chief of his willingness.  Blue Jay led the stranger
+down to the beach where the targets stood.  Soon the old chief arrived
+and the shooting match began.  But the adventurer's skill could not
+compare with the old chief's, who finally defeated him.  Blue Jay now
+saw his opportunity.  He sprang upon the stranger, tore out his hair,
+cut off his head, and severed the limbs from his body.  He carried the
+pieces to the house and hung up the head.  At nightfall the Mice fed
+the head and managed to keep it alive.  This process of feeding went on
+for many months, the old women never tiring of their task.  A full year
+had passed, and the unfortunate adventurer's sons began to fear for his
+safety.  They decided to search for him.  Arming themselves, they made
+their way to the large village in which their father was imprisoned.
+They entered the house of the Mice, and there saw the two old women,
+who asked: "Oh, chiefs, where did you come from?"
+
+"We search for our father," they replied.  But the old women warned
+them of Blue Jay's treachery, and advised them to depart.  The young
+men would not heed the advice, and succeeded in drawing from the {340}
+women the story of their father's fate.  When they heard that Blue Jay
+had used their father so badly they were very angry.  Blue Jay,
+meanwhile, had become aware of the arrival of two strangers, and he
+went to the small house to smell them out.  There he espied the youths,
+and immediately returned to inform his chief of their presence in the
+village.  The chief then sent him back to invite the strangers to a
+shooting match, but they ignored the invitation.  Three times Blue Jay
+made the journey, and at last the youths looked upon him, whereupon his
+hair immediately took fire.  He ran back to his chief and said: "Oh,
+these strangers are more powerful than we are.  They looked at me and
+my hair caught fire."  The chief was amazed, and went down to the beach
+to await the arrival of the strangers.  When the young men saw the
+targets they would not shoot, and declared that they were bad.  They
+immediately drew them out of the ground and replaced them by their own,
+the brilliance of which dazzled the sight of their opponent.  The chief
+was defeated.  He lost his life and the people were subdued.  The
+youths then cast Blue Jay into the river, saying as they did so: "Green
+Sturgeon shall be your name.  Henceforth you shall not make chiefs
+miserable.  You shall sing 'Watsetsetsetsetse,' and it shall be a bad
+omen."  This performance over, they restored their father from his
+death-slumber, and spoke kindly to the Mice, saying: "Oh, you pitiful
+ones, you shall eat everything that is good.  You shall eat berries."
+Then, after establishing order in this strange land, they returned to
+their home, accompanied by their father.
+
+This curious story is an example of what is known in mythology as the
+'harrying of Hades.'  The land of the supernatural or subterranean
+beings always {341} exercises a profound fascination over the minds of
+barbarians, and such tales are invented by their story-tellers for the
+purpose of minimizing the terrors which await them when they themselves
+must enter the strange country by death.  The incident of the glutton
+would seem to show that two tales have been amalgamated, a not uncommon
+circumstance in primitive story-telling.  In these stories the evil or
+supernatural power is invariably defeated, and it is touching to
+observe the child-like attempts of the savage to quench the dread of
+death, common to all mankind, by creating amusement at the ludicrous
+appearance of the dreadful beings whom he fears.  The sons of the
+Thunderer are, of course, hero-gods whose effulgence confounds the
+powers of darkness, and to some extent they resemble the Hun-Apu and
+Xbalanque of the Central American _Popol Vuh_, who travel to the dark
+kingdom of Xibalba to rescue their father and uncle, and succeed in
+overthrowing its hideous denizens.[3]
+
+
+[3] See the author's _Myths of Mexico and Peru_, in this series, p. 220.
+
+
+
+The Myth of Stik[)u]a
+
+[Transcriber's note: the "[)u]" sequence represents the Unicode u-breve
+character.]
+
+As an example of a myth as taken from the lips of the Indian by the
+collector we append to this series of Chinook tales the story of
+Stik[)u]a in all its pristine ingenuousness.  Such a tale well
+exemplifies the difference of outlook between the aboriginal and the
+civilized mind, and exhibits the many difficulties with which
+collectors of such myths have to contend.
+
+Many people were living at Nakotat.  Now their chief died.  He had
+[left] a son who was almost grown up.  It was winter and the people
+were hungry.  They had only mussels and roots to eat.  Once upon a time
+a hunter said: "Make yourselves ready."  All the men made themselves
+ready, and went seaward in two canoes.  {342} Then the hunter speared a
+sea-lion.  It jumped and drifted on the water [dead].  They hauled it
+ashore.  Blue Jay said: "Let us boil it here."  They made a fire and
+singed it.  They cut it and boiled it.  Blue Jay said: "Let us eat it
+here, let us eat all of it."  Then the people ate.  Raven tried to hide
+a piece of meat in his mat, and carried it to the canoe.  [But] Blue
+Jay had already seen it; he ran [after him] took it and threw it into
+the fire.  He burned it.  Then they went home.  They gathered large and
+small mussels.  In the evening they came home.  Then Blue Jay shouted:
+"Stik[)u]a, fetch your mussels."  Stik[)u]a was the name of Blue Jay's
+wife.  Then noise of many feet [was heard], and Stik[)u]a and the other
+women came running down to the beach.  They went to fetch mussels.  The
+women came to the beach and carried the mussels to the house.  Raven
+took care of the chief's son.  The boy said: "To-morrow I shall
+accompany you."  Blue Jay said to him: "What do you want to do?  The
+waves will carry you away, you will drift away; even I almost drifted
+away."
+
+The next morning they made themselves ready.  They went into the canoe,
+and the boy came down to the beach.  He wanted to accompany them, and
+held on to the canoe.  "Go to the house, go to the house," said Blue
+Jay.  The boy went up, but he was very sad.  Then Blue Jay said: "Let
+us leave him."  The people began to paddle.  Then they arrived at the
+sea-lion island.  The hunter went ashore and speared a sea-lion.  It
+jumped and drifted on the water [dead].  They hauled it ashore and
+pulled it up from the water.  Blue Jay said: "Let us eat it here; let
+us eat all of it, else our chief's son would always want to come here."
+They singed it, carved it, and boiled it there.  When it was done they
+ate it all.  Raven {343} tried to hide a piece in his hair, but Blue
+Jay took it out immediately and burned it.  In the evening they
+gathered large and small mussels, and then they went home.  When they
+approached the beach Blue Jay shouted: "Stik[)u]a, fetch your mussels!"
+Then noise of many feet [was heard].  Stik[)u]a and her children and
+all the other women came running down to the beach and carried the
+mussels up to the house.  Blue Jay had told all those people: "Don't
+tell our chief's son, else he will want to accompany us."  In the
+evening the boy said: "To-morrow I shall accompany you."  But Blue Jay
+said: "What do you want to do?  The waves will carry you away."  But
+the boy replied: "I must go."
+
+In the morning they made themselves ready for the third time.  The boy
+went down to the beach and took hold of the canoe.  But Blue Jay pushed
+him aside and said: "What do you want here?  Go to the house."  The boy
+cried and went up to the house.  [When he turned back] Blue Jay said:
+"Now paddle away.  We will leave him."  The people began to paddle, and
+soon they reached the sea-lion island.  The hunter went ashore and
+speared one large sea-lion.  It jumped and drifted on the water [dead].
+They hauled it toward the shore, landed, pulled it up and singed it.
+They finished singeing it.  Then they carved it and boiled it, and when
+it was done they began to eat.  Blue Jay said: "Let us eat it all.
+Nobody must speak about it, else our chief's son will always want to
+accompany us."  A little [meat] was still left when they had eaten
+enough.  Raven tried to take a piece with him.  He tied it to his leg
+and said his leg was broken.  Blue Jay burned all that was left over.
+Then he said to Raven: "Let me see your leg."  He jumped at it, untied
+it, and found the piece {344} of meat at Raven's leg.  He took it and
+burned it.  In the evening they gathered large and small mussels.  Then
+they went home.  When they were near home Blue Jay shouted: "Stik[)u]a,
+fetch your mussels!"  Then noise of many feet [was heard], and
+Stik[)u]a [her children and the other women] came down to the beach and
+carried the mussels up to the house.  The [women and children] and the
+chief's son ate the mussels all night.  Then that boy said: "To-morrow
+I shall accompany you."  Blue Jay said: "What do you want to do?  You
+will drift away.  If I had not taken hold of the canoe I should have
+drifted away twice."
+
+On the next morning they made themselves ready for the fourth time.
+The boy rose and made himself ready also.  The people hauled their
+canoes into the water and went aboard.  The boy tried to board a canoe
+also, but Blue Jay took hold of him and threw him into the water.  He
+stood in the water up to his waist.  He held the canoe, but Blue Jay
+struck his hands.  There he stood.  He cried, and cried, and went up to
+the house.  The people went; they paddled, and soon they reached the
+sea-lion island.  The hunter went ashore and speared a sea-lion.  It
+jumped and drifted on the water [dead].  Again they towed it to the
+island, and pulled it ashore.  They singed it.  When they had finished
+singeing it they carved it and boiled it.  When it was done Blue Jay
+said: "Let us eat it here."  They ate half of it and were satiated.
+They slept because they had eaten too much.  Blue Jay awoke first, and
+burned all that was left.  In the evening they gathered large and small
+mussels and went home.  When they were near the shore he shouted:
+"Stik[)u]a, fetch your mussels!"  Noise of many feet [was heard] and
+Stik[)u]a [her children and the other women] came running down to the
+beach {345} and carried up the mussels.  The boy said: "To-morrow I
+shall accompany you."  But Blue Jay said: "What do you want to do?  We
+might capsize and you would be drowned."
+
+Early on the following morning the people made themselves ready.  The
+boy arose and made himself ready also.  Blue Jay and the people hauled
+their canoes down to the water.  The boy tried to board, but Blue Jay
+threw him into the water.  He tried to hold the canoe.  The water
+reached up to his armpits.  Blue Jay struck his hands [until he let
+go].  Then the boy cried and cried.  Blue Jay and the other people went
+away.
+
+After some time the boy went up from the beach.  He took his arrows and
+walked round a point of land.  There he met a young eagle and shot it.
+He skinned it and tried to put the skin on.  It was too small; it
+reached scarcely to his knees.  Then he took it off, and went on.
+After a while he met another eagle.  He shot it and it fell down.  It
+was a white-headed eagle.  He skinned it and tried the skin on, but it
+was too small; it reached a little below his knees.  He took it off,
+left it, and went on.  Soon he met a bald-headed eagle.  He shot it
+twice and it fell down.  He skinned it and put the skin on.  It was
+nearly large enough for him, and he tried to fly.  He could fly
+downward only.  He did not rise.  He turned back, and now he could fly.
+Now he went round the point seaward from Nakotat.  When he had nearly
+gone round he smelled smoke of burning fat.  When he came round the
+point he saw the people of his town.  He alighted on top of a tree and
+looked down.  [He saw that] they had boiled a sea-lion and that they
+ate it.  When they had nearly finished eating he flew up.  He thought:
+"Oh, I wish Blue Jay would see me."  Then Blue Jay {346} looked up [and
+saw] the bird flying about.  "Ah, a bird came to get food from us."
+Five times the eagle circled over the fire; then it descended.  Blue
+Jay took a piece of blubber and said: "I will give you this to eat."
+The bird came down, grasped the piece of meat, and flew away.  "Ha!"
+said Blue Jay, "that bird has feet like a man."  When the people had
+eaten enough they slept.  Raven again hid a piece of meat.  Toward
+evening they awoke and ate again; then Blue Jay burned the rest of
+their food.  In the evening they gathered large and small mussels and
+went home.  When the boy came home he lay down at once.  They
+approached the village, and Blue Jay shouted: "Fetch your mussels,
+Stik[)u]a!"  Noise of many feet [was heard] and Stik[)u]a [and the
+other women] ran down to the beach and carried up the mussels.  They
+tried to rouse the boy, but he did not arise.
+
+The next morning the people made themselves ready and launched their
+canoe.  The chief's son stayed in bed and did not attempt to accompany
+them.  After sunrise he rose and called the women and children and
+said: "Wash yourselves; be quick."  The women obeyed and washed
+themselves.  He continued: "Comb your hair."  Then he put down a plank,
+took a piece of meat out [from under his blanket, showed it to the
+women, and said]: "Every day your husbands eat this."  He put two
+pieces side by side on the plank, cut them to pieces, and greased the
+heads of all the women and children.  Then he pulled the planks forming
+the walls of the houses out of the ground.  He sharpened them [at one
+end, and] those which were very wide he split in two.  He sharpened all
+of them.  The last house of the village was that of the Raven.  He did
+not pull out its wall-planks.  He put the planks on to the backs of the
+women and children {347} and said: "Go down to the beach.  When you go
+seaward swim five times round that rock.  Then go seaward.  When you
+see sea-lions you shall kill them.  But you shall not give anything to
+stingy people.  I shall take these children down.  They shall live on
+the sea and be my relatives."
+
+Then he split sinews.  The women went into the water and began to jump
+[out of the water].  They swam five times back and forth in front of
+the village.  Then they went seaward to the place where Blue Jay and
+the men were boiling.  Blue Jay said to the men: "What is that?"  The
+men looked and saw the girls jumping.  Five times they swam round Blue
+Jay's rock.  Then they went seaward.  After a while birds came flying
+to the island.  Their bills were [as red] as blood.  They followed [the
+fish].  "Ah!" said Blue Jay, "do you notice them?  Whence come these
+numerous birds?"  The Raven said: "Ha, squint-eye, they are your
+children; do you not recognize them?"  Five times they went round the
+rock.  Now [the boy] threw the sinews down upon the stones and said:
+"When Blue Jay comes to gather mussels they shall be fast [to the
+rocks]."  And he said to the women, turning toward the sea:
+"Whale-Killer will be your name.  When you catch a whale you will eat
+it, but when you catch a sea-lion you will throw it away; but you shall
+not give anything to stingy people."
+
+Blue Jay and the people were eating.  Then that hunter said: "Let us go
+home.  I am afraid we have seen evil spirits; we have never seen
+anything like that on this rock."  Now they gathered mussels and
+carried along the meat which they had left over.  In the evening they
+came near their home.  [Blue Jay shouted:] "Stik[)u]a, fetch your
+mussels!"  There was no sound {348} of people.  Five times he called.
+Now the people went ashore and [they saw that] the walls of the houses
+had disappeared.  The people cried.  Blue Jay cried also, but somebody
+said to him: "Be quiet.  Blue Jay; if you had not been bad our chief's
+son would not have done so."  Now they all made one house.  Only Raven
+had one house [by himself].  He went and searched for food on the
+beach.  He found a sturgeon.  He went again to the beach and found a
+porpoise.  Then Blue Jay went to the beach and tried to search for
+food.  [As soon as he went out] it began to hail; the hailstones were
+so large [indicating].  He tried to gather mussels and wanted to break
+them off, but they did not come off.  He could not break them off.  He
+gave it up.  Raven went to search on the beach and found a seal.  The
+others ate roots only.  Thus their chief took revenge on them.
+
+
+
+Beliefs of the Californian Tribes
+
+The tribes of California afford a strange example of racial
+conglomeration, speaking as they do a variety of languages totally
+distinct from one another, and exhibiting many differences in physical
+appearance and custom.  Concerning their mythological beliefs Bancroft
+says:
+
+"The Californian tribes, taken as a whole, are pretty uniform in the
+main features of their theogonic beliefs.  They seem, without
+exception, to have had a hazy conception of a lofty, almost supreme
+being; for the most part referred to as a Great Man, the Old Man Above,
+the One Above; attributing to him, however, as is usual in such cases,
+nothing but the vaguest and most negative functions and qualities.  The
+real practical power that most interested them, who had most to do with
+them and they with him, was a demon, {349} or body of demons, of a
+tolerably pronounced character.  In the face of divers assertions to
+the effect that no such thing as a devil proper has ever been found in
+savage mythology, we would draw attention to the following extract from
+the Tomo manuscript of Mr. Powers--a gentleman who, both by his study
+and by personal investigation, has made himself one of the best
+qualified authorities on the belief of the native Californian, and
+whose dealings have been for the most part with tribes that have never
+had any friendly intercourse with white men.  Of course the thin and
+meagre imagination of the American savages was not equal to the
+creation of Milton's magnificent imperial Satan, or of Goethe's
+Mephistopheles, with his subtle intellect, his vast powers, his
+malignant mirth; but in so far as the Indian fiends or devils have the
+ability, they are wholly as wicked as these.  They are totally bad,
+they have no good thing in them, they think only evil; but they are
+weak and undignified and absurd; they are as much beneath Satan as the
+'Big Indians' who invent them are inferior in imagination to John
+Milton.
+
+"A definite location is generally assigned to the evil one as his
+favourite residence or resort; thus the Californians in the county of
+Siskiyou give over Devil's Castle, its mount and lake, to the malignant
+spirits, and avoid the vicinity of these places with all possible care.
+
+"The coast tribes of Del Norte County, California, live in constant
+terror of a malignant spirit that takes the form of certain animals,
+the form of a bat, of a hawk, of a tarantula, and so on, but especially
+delights in and affects that of a screech-owl.  The belief of the
+Russian river tribes and others is practically identical with this.
+
+"The Cahrocs have some conception of a great {350} deity called
+Chareya, the Old Man Above; he is wont to appear upon earth at times to
+some of the most favoured sorcerers; he is described as wearing a close
+tunic, with a medicine-bag, and as having long white hair that falls
+venerably about his shoulders.  Practically, however, the Cahrocs, like
+the majority of Californian tribes, venerate chiefly the Coyote.  Great
+dread is also had of certain forest-demons of nocturnal habits; these,
+say the Cahrocs, take the form of bears, and shoot arrows at benighted
+wayfarers.
+
+"Between the foregoing outlines of Californian belief and those
+connected with the remaining tribes, passing south, we can detect no
+salient difference till we reach the Olchones, a coast tribe between
+San Francisco and Monterey; the sun here begins to be connected, or
+identified by name, with that great spirit, or rather, that Big Man,
+who made the earth and who rules in the sky.  So we find it again both
+around Monterey and around San Luis Obispo; the first fruits of the
+earth were offered in these neighbourhoods to the great light, and his
+rising was greeted with cries of joy."
+
+Father Gerónimo Boscana gives us the following account of the faith and
+worship of the Acagchemem tribes, who inhabit the valley and
+neighbourhood of San Juan Capistrano, California.  We give first the
+version held by the _serranos_, or highlanders, of the interior
+country, three or four leagues inland from San Juan Capistrano:
+
+"Before the material world at all existed there lived two beings,
+brother and sister, of a nature that cannot be explained; the brother
+living above, and his name meaning the Heavens, the sister living
+below, and her name signifying Earth.  From the union of these two
+there sprang a numerous offspring.  Earth and sand were the
+first-fruits of this marriage; then were born {351} rocks and stones;
+then trees, both great and small; then grass and herbs; then animals;
+lastly was born a great personage called Ouiot, who was a 'grand
+captain.'  By some unknown mother many children of a medicine race were
+born to this Ouiot.  All these things happened in the north; and
+afterwards when men were created they were created in the north; but as
+the people multiplied they moved toward the south, the earth growing
+larger also and extending itself in the same direction.
+
+"In process of time, Ouiot becoming old, his children plotted to kill
+him, alleging that the infirmities of age made him unfit any longer to
+govern them or attend to their welfare.  So they put a strong poison in
+his drink, and when he drank of it a sore sickness came upon him; he
+rose up and left his home in the mountains, and went down to what is
+now the seashore, though at that time there was no sea there.  His
+mother, whose name is the Earth, mixed him an antidote in a large
+shell, and set the potion out in the sun to brew; but the fragrance of
+it attracted the attention of the Coyote, who came and overset the
+shell.  So Ouiot sickened to death, and though he told his children
+that he would shortly return and be with them again, he has never been
+seen since.  All the people made a great pile of wood and burnt his
+body there, and just as the ceremony began the Coyote leaped upon the
+body, saying that he would burn with it; but he only tore a piece of
+flesh from the stomach and ate it and escaped.  After that the title of
+the Coyote was changed from Eyacque, which means Sub-captain, to Eno,
+that is to say, Thief and Cannibal.
+
+"When now the funeral rites were over, a general council was held and
+arrangements made for collecting animal and vegetable food; for up to
+this time the {352} children and descendants of Ouiot had nothing to
+eat but a kind of white clay.  And while they consulted together,
+behold a marvellous thing appeared before them, and they spoke to it,
+saying: 'Art thou our captain, Ouiot?'  But the spectre said: 'Nay, for
+I am greater than Ouiot; my habitation is above, and my name is
+Chinigchinich.'  Then he spoke further, having been told for what they
+were come together: 'I create all things, and I go now to make man,
+another people like unto you; as for you, I give you power, each after
+his kind, to produce all good and pleasant things.  One of you shall
+bring rain, and another dew, and another make the acorn grow, and
+others other seeds, and yet others shall cause all kinds of game to
+abound in the land; and your children shall have this power for ever,
+and they shall be sorcerers to the men I go to create, and shall
+receive gifts of them, that the game fail not and the harvests be
+sure.'  Then Chinigchinich made man; out of the clay of the lake he
+formed him, male and female; and the present Californians are the
+descendants of the one or more pairs there and thus created.
+
+"So ends the known tradition of the mountaineers; we must now go back
+and take up the story anew at its beginning, as told by the _playanos_,
+or people of the valley of San Juan Capistrano.  These say that an
+invisible, all-powerful being, called Nocuma, made the world and all
+that it contains of things that grow and move.  He made it round like a
+ball and held it in his hands, where it rolled about a good deal at
+first, till he steadied it by sticking a heavy black rock called Tosaut
+into it, as a kind of ballast.  The sea was at this time only a little
+stream running round the world, and so crowded with fish that their
+twinkling fins had no longer room to move; so great was the press that
+{353} some of the more foolish fry were for effecting a landing and
+founding a colony upon the dry land, and it was only with the utmost
+difficulty that they were persuaded by their elders that the killing
+air and baneful sun and the want of feet must infallibly prove the
+destruction before many days of all who took part in such a desperate
+enterprise.  The proper plan was evidently to improve and enlarge their
+present home; and to this end, principally by the aid of one very large
+fish, they broke the great rock Tosaut in two, finding a bladder in the
+centre filled with a very bitter substance.  The taste of it pleased
+the fish, so they emptied it into the water, and instantly the water
+became salt and swelled up and overflowed a great part of the old
+earth, and made itself the new boundaries that remain to this day.
+
+"Then Nocuma created a man, shaping him out of the soil of the earth,
+calling him Ejoni.  A woman also the great god made, presumably out of
+the same material as the man, calling her Aé.  Many children were born
+to this first pair, and their descendants multiplied over the land.
+The name of one of these last was Sirout, that is to say, Handful of
+Tobacco, and the name of his wife was Ycaiut, which means Above; and to
+Sirout and Ycaiut was born a son, while they lived in a place
+north-east about eight leagues from San Juan Capistrano.  The name of
+this son was Ouiot, that is to say, Dominator; he grew a fierce and
+redoubtable warrior; haughty, ambitious, tyrannous, he extended his
+lordship on every side, ruling everywhere as with a rod of iron; and
+the people conspired against him.  It was determined that he should die
+by poison; a piece of the rock Tosaut was ground up in so deadly a way
+that its mere external application was sufficient to cause death.
+Ouiot, notwithstanding that {354} he held himself constantly on the
+alert, having been warned of his danger by a small burrowing animal
+called the _cucumel_, was unable to avoid his fate; a few grains of the
+cankerous mixture were dropped upon his breast while he slept, and the
+strong mineral ate its way to the very springs of his life.  All the
+wise men of the land were called to his assistance; but there was
+nothing for him save to die.  His body was burned on a great pile with
+songs of joy and dances, and the nation rejoiced.
+
+"While the people were gathered to this end, it was thought advisable
+to consult on the feasibility of procuring seed and flesh to eat
+instead of the clay which had up to this time been the sole food of the
+human family.  And while they yet talked together, there appeared to
+them, coming they knew not whence, one called Attajen, 'which name
+implies man, or rational being.'  And Attajen, understanding their
+desires, chose out certain of the elders among them, and to these gave
+he power; one that he might cause rain to fall, to another that he
+might cause game to abound, and so with the rest, to each his power and
+gift, and to the successors of each for ever.  These were the first
+medicine-men."
+
+Many years having elapsed since the death of Ouiot, there appeared in
+the same place one called Ouiamot, reputed son of Tacu and
+Auzar--people unknown, but natives, it is thought by Boscana, of "some
+distant land."  This Ouiamot is better known by his great name
+Chinigchinich, which means Almighty.  He first manifested his powers to
+the people on a day when they had met in congregation for some purpose
+or other; he appeared dancing before them crowned with a kind of high
+crown made of tall feathers stuck into a circlet of some kind, girt
+with a {355} kind of petticoat of feathers, and having his flesh
+painted black and red.  Thus decorated he was called the _tobet_.
+Having danced some time, Chinigchinich called out the medicine-men, or
+_puplems_, as they were called, among whom it would appear the chiefs
+are always numbered, and confirmed their power; telling them that he
+had come from the stars to instruct them in dancing and all other
+things, and commanding that in all their necessities they should array
+themselves in the _tobet_, and so dance as he had danced, supplicating
+him by his great name, that thus they might be granted their petitions.
+He taught them how to worship him, how to build _vanquechs_, or places
+of worship, and how to direct their conduct in various affairs of life.
+Then he prepared to die, and the people asked him if they should bury
+him; but he warned them against attempting such a thing.  "If ye buried
+me," he said, "ye would tread upon my grave, and for that my hand would
+be heavy upon you; look to it, and to all your ways, for lo, I go up
+where the high stars are, where mine eyes shall see all the ways of
+men; and whosoever will not keep my commandments nor observe the things
+I have taught, behold, disease shall plague all his body, and no food
+shall come near his lips, the bear shall rend his flesh, and the
+crooked tooth of the serpent shall sting him."
+
+In Lower California the Pericues were divided into two _gentes_, each
+of which worshipped a divinity which was hostile to the other.  The
+tradition explains that there was a great lord in heaven, called
+Niparaya, who made earth and sea, and was almighty and invisible.  His
+wife was Anayicoyondi, a goddess who, though possessing no body, bore
+him in a divinely mysterious manner three children, one of whom,
+Quaayayp, was a real man and born on earth, on the Acaragui {356}
+mountains.  Very powerful this young god was, and for a long time he
+lived with the ancestors of the Pericues, whom it is almost to be
+inferred that he created; at any rate we are told that he was able to
+make men, drawing them up out of the earth.  The men at last killed
+their great hero and teacher, and put a crown of thorns upon his head.
+Somewhere or other he remains lying dead to this day; and he remains
+constantly beautiful, neither does his body know corruption.  Blood
+drips constantly from his wounds; and though he can speak no more,
+being dead, yet there is an owl that speaks to him.
+
+The other god was called Wac, or Tuparan.  According to the Niparaya
+sect, this Wac had made war on their favourite god, and had been by him
+defeated and cast forth from heaven into a cave under the earth, of
+which cave the whales of the sea were the guardians.  With a perverse,
+though not unnatural, obstinacy, the sect that took Wac or Tuparan for
+their great god persisted in holding ideas peculiar to themselves with
+regard to the truth of the foregoing story, and their account of the
+great war in heaven and its results differed from the other as differ
+the creeds of heterodox and orthodox everywhere; they ascribe, for
+example, part of the creation to other gods besides Niparaya.
+
+
+
+Myths of the Athapascans
+
+The great Athapascan family, who inhabit a vast extent of territory
+stretching north from the fifty-fifth parallel nearly to the Arctic
+Ocean, and westward to the Pacific, with cognate ramifications to the
+far south, are weak in mythological conceptions.  Regarding them
+Bancroft says:[4]
+
+
+[4] _The Native Races of the Pacific States_, vol. iii.
+
+
+
+{357}
+
+"They do not seem in any of their various tribes to have a single
+expressed idea with regard to a supreme power.  The Loucheux branch
+recognize a certain personage, resident in the moon, whom they
+supplicate for success in starting on a hunting expedition.  This being
+once lived among them as a poor ragged boy that an old woman had found
+and was bringing up; and who made himself ridiculous to his fellows by
+making a pair of very large snow-shoes; for the people could not see
+what a starveling like him should want with shoes of such unusual size.
+Times of great scarcity troubled the hunters, and they would often have
+fared badly had they not invariably on such occasions come across a new
+broad trail that led to a head or two of freshly killed game.  They
+were glad enough to get the game and without scruples as to its
+appropriation; still they felt curious as to whence it came and how.
+Suspicion at last pointing to the boy and his great shoes as being in
+some way implicated in the affair, he was watched.  It soon became
+evident that he was indeed the benefactor of the Loucheux, and the
+secret hunter whose quarry had so often replenished their empty pots;
+yet the people were far from being adequately grateful, and continued
+to treat him with little kindness or respect.  On one occasion they
+refused him a certain piece of fat--him who had so often saved their
+lives by his timely bounty!  That night the lad disappeared, leaving
+only his clothes behind, hanging on a tree.  He returned to them in a
+month, however, appearing as a man, and dressed as a man.  He told them
+that he had taken up his home in the moon; that he would always look
+down with a kindly eye to their success in hunting; but he added that
+as a punishment for their shameless greed and ingratitude in refusing
+him the piece of fat, all animals {358} should be lean the long winter
+through, and fat only in summer; as has since been the case.
+
+"According to Hearne, the Tinneh believe in a kind of spirits, or
+fairies, called _nantena_, which people the earth, the sea, and the
+air, and are instrumental for both good and evil.  Some of them believe
+in a good spirit called Tihugun, 'my old friend,' supposed to reside in
+the sun and in the moon; they have also a bad spirit, Chutsain,
+apparently only a personification of death, and for this reason called
+bad.
+
+"They have no regular order of _shamans_; any one when the spirit moves
+him may take upon himself their duties and pretensions, though some by
+happy chances, or peculiar cunning, are much more highly esteemed in
+this regard than others, and are supported by voluntary contributions.
+The conjurer often shuts himself in his tent and abstains from food for
+days till his earthly grossness thins away, and the spirits and things
+unseen are constrained to appear at his behest.  The young Tinneh care
+for none of these things; the strong limb and the keen eye, holding
+their own well in the jostle of life, mock at the terrors of the
+invisible; but as the pulses dwindle with disease or age, and the knees
+strike together in the shadow of impending death, the _shaman_ is hired
+to expel the evil things of which a patient is possessed.  Among the
+Tacullies a confession is often resorted to at this stage, on the truth
+and accuracy of which depend the chances of a recovery."
+
+
+
+Conclusion
+
+In concluding this survey of representative myths of the Red Race of
+North America, the reader will probably be chiefly impressed with the
+circumstance that although many of these tales exhibit a striking {359}
+resemblance to the myths of European and Asiatic peoples they have yet
+an atmosphere of their own which strongly differentiates them from the
+folk-tales of all other races.  It is a truism in mythology that
+although the tales and mythological systems of peoples dwelling widely
+apart may show much likeness to one another, such a resemblance cannot
+be advanced as a proof that the divergent races at some distant period
+possessed a common mythology.  Certain tribes in Borneo live in huts
+built on piles driven into lake-beds and use blow-pipes; so do some
+Indians of Guiana and contiguous countries; yet no scientist of
+experience would be so rash as to advance the theory that these races
+possessed a common origin.  It is the same with mythological processes,
+which may have been evolved separately at great distances, but yet
+exhibit a marked likeness.  These resemblances arise from the
+circumstance that the mind of man, whether he be situated in China or
+Peru, works on surprisingly similar lines.  But, as has been indicated,
+the best proof that the myths of North America have not been
+sophisticated by those of Europe and Asia is the circumstance that the
+aboriginal atmosphere they contain is so marked that even the most
+superficial observer could not fail to observe its presence.  In the
+tales contained in this volume the facts of Indian life, peculiar and
+unique, enter into every description and are inalienably interwoven
+with the matter of the story.
+
+In closing, the author desires to make a strong appeal for a reasoned
+and charitable consideration of the Indian character on the part of his
+readers.  This noble, manly, and dignified race has in the past been
+grossly maligned, chiefly by persons themselves ignorant and inspired
+by hereditary dislike.  The Red Man is neither a monster of inhumanity
+nor a marvel {360} of cunning, but a being with like feelings and
+aspirations to our own.  Because his customs and habits of thought
+differ from ours he has been charged with all manner of crimes and
+offences with which he has, in general, nothing to do.  We do not deny
+that he was, till very recent times, a savage, with the habits and
+outlook of a savage.  But that he ever was a demon in human shape must
+be strenuously denied.  In the march of progress Indian men and women
+are to-day taking places of honour and emolument side by side with
+their white fellow-citizens, and many gifted and cultured persons of
+Indian blood have done good work for the race.  Let us hope that the
+ancient virtues of courage and endurance which have stood the Indian
+people in such good stead of old will assist their descendants in the
+even more strenuous tasks of civilization to which they are now called.
+
+[Illustration: MAP TO ILLUSTRATE LINGUISTIC FAMILIES OF NORTH AMERICAN
+INDIANS]
+
+
+
+
+{363}
+
+BIBLIOGRAPHY
+
+The annexed bibliography, although full, is far from being exhaustive,
+but it is hoped that readers who desire to follow up the whole or any
+separate department of study connected with the Red Race of North
+America will find in it reference to many useful volumes.  It is
+claimed that the list represents the best of the literature upon the
+subject.
+
+
+ADAIR, JAMES: _The History of the American Indians_.  London, 1775.
+
+AMERICAN ANTIQUARIAN SOCIETY: _Transactions and Collections (Archælogia
+Americana)_, vols. i.-vii.; Worcester, 1820-85.  _Proceedings_, various
+numbers.
+
+_American Archæologist_ (formerly _The Antiquarian_), vol. ii.,
+Columbus.  1898.
+
+AMERICAN ETHNOLOGICAL SOCIETY.  _Transactions_, vols. i.-iii.; New
+York, 1845-53.  _Publications_, vols. i.-ii.; Leyden, 1907-9.
+
+AMERICAN PHILOSOPHICAL SOCIETY.  _Minutes and Proceedings: Digest_,
+vol. i.; Philadelphia, 1744-1838.  _Proceedings_, vols. i.-xliv.;
+Philadelphia, 1838-1905.  _Transactions_, vols. i.-vi.; Philadelphia,
+1759-1809.  _Transactions_, New Series, vols. i.-xix.; Philadelphia,
+1818-98.
+
+ANTHROPOLOGICAL SOCIETY OF WASHINGTON.  _Transactions_, vols. i.-iii.
+Washington, 1881-85.
+
+ARCHÆOLOGICAL INSTITUTE OF AMERICA.  _Papers_, American Series, vol.
+i., Boston and London, 1881 (reprinted 1883); vol. iii., Cambridge,
+1890; vol. iv., Cambridge, 1892; vol. v., Cambridge, 1890.  _Annual
+Report_, first to eleventh; Cambridge, 1880-90.  _Bulletin_, vol. i.;
+Boston, 1883.
+
+ASHE, THOMAS: _Travels in America performed in 1806; for the purpose of
+exploring the Rivers Alleghany, Monongahela, Ohio, and Mississippi, and
+ascertaining the Produce and Condition of their Banks and Vicinity_.
+London, 1808.
+
+ATWATER, CALEB: _Description of the Antiquities discovered in the State
+of Ohio and other Western States_.  (In _Archæologia Americana_, vol.
+i., 1820.)
+
+BACON, OLMER N.: _A History of Natick, from its First Settlement in
+1651 to the Present Time_.  Boston, 1856.
+
+{364}
+
+BAEGERT, JACOB: _An Account of the Aboriginal Inhabitants of the
+California Peninsula_.  Translated by Charles Rau.  (Smithsonian Report
+for 1863 and 1864; reprinted 1865 and 1875.)
+
+BAKER, C. ALICE: _True Stories of New England Captives_.  Cambridge,
+1897.
+
+BANCROFT, GEORGE: _History of the United States_.  9 vols.  Boston,
+1838-75.
+
+BANCROFT, HUBERT HOWE: Works.  39 vols. San Francisco, 1886-90.  (vols.
+i.-v., _Native Races_; vi.-vii., _Central America_; ix.-xiv., _North
+Mexican States and Texas_; xvii., _Arizona and New Mexico_;
+xviii.-xxiv., _California_; xxv., _Nevada, Colorado, Wyoming_; xxvi.,
+_Utah_; xxvii.-xxviii., _North-west Coast_; xxix.-xxx., _Oregon_;
+xxxi., _Washington, Idaho, Montana_; xxxii., _British Columbia_;
+xxxiii., _Alaska_; xxxiv., _California Pastoral_; xxxv., _California
+inter Pocula_; xxxvi.-xxxvii., _Popular Tribunals_; xxxviii., _Essays
+and Miscellany_; xxxix., _Literary Industries_.)
+
+BANDELIER, ADOLF F.: _Historical Introduction to Studies among the
+Sedentary Indians of New Mexico_.  (_Papers_ of the Archæological
+Institute of America, American Series, vol. i., Boston, 1881.)
+
+---- _Final Report of Investigations among the Indians of the
+South-western United States, carried on mainly in the Years from 1880
+to 1885_.  (_Papers_ of the Archæological Institute of America,
+American Series, vol. iii., Cambridge, 1890; vol. iv., Cambridge, 1892.)
+
+BARRATT, JOSEPH: _The Indian of New England and the North-eastern
+Provinces: a Sketch of the Life of an Indian Hunter, Ancient Traditions
+relating to the Etchemin Tribe_, etc.  Middletown, Conn., 1851.
+
+BARTON, BENJAMIN S.: _New Views of the Origin of the Tribes and Nations
+of America_.  Philadelphia, 1797.  _Ibid._, 1798.
+
+BARTRAM, JOHN: _Observations on the Inhabitants, Climate, Soil, Rivers,
+Productions, Animals, and other Matters worthy of Notice made by Mr.
+John Bartram, in his Travels from Pensilvania to Onondago, Oswego, and
+the Lake Ontario in Canada, to which is annexed a Curious Account of
+the Cataracts of Niagara, by Mr. Peter Kalm_.  London, 1751.
+
+BARTRAM, WILLIAM: _Travels through North and South Carolina, Georgia,
+East and West Florida, the Cherokee Country, the Extensive Territories
+of the Muscogulges or Creek Confederacy, and the Country of the
+Chactaws_.  Philadelphia, 1791.  London, 1792.
+
+{365}
+
+BATTEY, THOMAS C.: _Life and Adventures of a Quaker among the Indians_.
+Boston and New York, 1875.  _Ibid._, 1876.
+
+BEACH, WILLIAM W.: _The Indian Miscellany: containing Papers on the
+History, Antiquities, Arts, Languages, Religions, Traditions, and
+Superstitions of the American Aborigines_.  Albany, 1877.
+
+BEAUCHAMP, WILLIAM M.: _The Iroquois Trail; or, Footprints of the Six
+Nations_.  Fayetteville, N.Y., 1892.
+
+BELL, A. W.: _On the Native Races of New Mexico_.  (_Journal_ of the
+Ethnological Society of London, New Series, vol. i., Session 1868-69;
+London, 1869.)
+
+BELL, ROBERT: _The Medicine-man; or, Indian and Eskimo Notions of
+Medicine_.  (_Canada Medical and Surgical Journal_, Montreal,
+March-April, 1886.)
+
+BLISS, EUGENE F. (Editor): _Diary of David Zeisberger, a Moravian
+Missionary among the Indians of Ohio_.  2 vols.  Cincinnati, 1885.
+
+BOAS, FRANZ: _Songs and Dances of the Kwakiutl_.  (_Journal of American
+Folk-lore_, vol. i.; Boston, 1888.)
+
+---- _Chinook Texts_.  (_Bulletin 20_, Bureau of American Ethnology;
+Washington, 1895.)
+
+---- _The Mythology of the Bella Coola Indians_.  (Memoirs of the
+American Museum of Natural History, vol. ii., _Anthropology_, i.; New
+York, 1898.)
+
+---- _Kathlamet Texts_.  {_Bulletin 26_, Bureau of American Ethnology.
+Washington, 1901.)
+
+---- _Tsimshian Texts_.  (_Bulletin 27_, Bureau of American Ethnology.
+Washington, 1902.)
+
+BOLLAERT, WILLIAM: _Observations on the Indian Tribes in Texas_.
+(_Journal_ of the Ethnological Society of London, vol. ii., 1850.)
+
+BOLLER, HENRY A.: _Among the Indians.  Eight Years in the Far West:
+1858-1866_.  _Embracing Sketches of Montana and Salt Lake_.
+Philadelphia, 1868.
+
+BONNELL, GEORGE W.: _Topographical Description of Texas; to which is
+added an Account of the Indian Tribes_.  Austin, 1840.
+
+BOSCANA, GERONIMO: _Chinigchinich; a Historical Account of the Origin,
+Customs, and Traditions of the Indians at the Missionary Establishment
+{366} of St. Juan Capistrano, Alta California, called the Acagchemem
+Nation_.  (In Alfred Robinson's _Life in California_; New York, 1846.)
+
+BOURKE, JOHN G.: _The Snake-Dance of the Moquis of Arizona; being a
+Narrative of a Journey from Santa Fe, New Mexico, to the Villages of
+the Moqui Indians of Arizona_.  New York, 1884.
+
+BRICKELL, JOHN: _The Natural History of North Carolina; with an Account
+of the Trade, Manners, and Customs of the Christian and Indian
+Inhabitants_.  Dublin, 1737.
+
+BRINTON, DANIEL G.: _Myths of the New World_.  New York, 1868.
+
+---- _National Legend of the Chahta-Muskokee Tribes_.  Morrisania,
+N.Y., 1870.
+
+---- _American Hero-myths: A Study in the Native Religions of the
+Western Continent_.  Philadelphia, 1882.
+
+---- _Essays of an Americanist_.  Philadelphia, 1890.
+
+---- _The American Race_.  New York, 1891.
+
+BROWNELL, CHARLES DE W.: _The Indian Races of North and South America_.
+Boston, 1853.
+
+BUCHANAN, JAMES: _Sketches of the History, Manners, and Customs of the
+North American Indians, with a plan for their Melioration_.  Vols.
+i.-ii.  New York, 1824.  _Ibid._, 1825.
+
+BUREAU OF AMERICAN ETHNOLOGY (SMITHSONIAN INSTITUTION): _Annual
+Reports_, i.-xxvi.; Washington, 1881-1908.  _Bulletins_, 1-49;
+Washington, 1887-1910.  _Introductions_, i.-iv.; Washington, 1877-1880.
+_Miscellaneous Publications_, 1-9; Washington, 1880-1907.
+_Contributions to North American Ethnology_ (q.v.).
+
+BUSHNELL, D. I., Jr.: _The Choctaw of Bayou Lacomb, St. Tammany Parish,
+Louisiana_.  (_Bulletin 48_, Bureau of American Ethnology; Washington,
+1909.)
+
+CALLENDER, JOHN: _An Historical Discourse on the Civil and Religious
+Affairs of the Colony of Rhode-Island and Providence Plantations in
+New-England, in America_.  Boston, 1739.  (_Collections_, Rhode Island
+Historical Society, vols. i.-iv.; Providence, 1838.)
+
+CAMBRIDGE ANTHROPOLOGICAL EXPEDITION TO TORRES STRAITS: _Reports_, vol.
+ii., parts i. and ii.  Cambridge, 1901-3.
+
+CARR, LUCIEN: _Food of certain American Indians_.  (_Proceedings_ of
+the American Antiquarian Society, New Series, vol. x.; Worcester, 1895.)
+
+{367}
+
+CARR, LUCIEN: _Dress and Ornaments of certain American Indians_.
+(_Proceedings_ of the American Antiquarian Society, New Series, vol.
+xi.; Worcester, 1898.)
+
+CARVER, JONATHAN: _Travels through the Interior Parts of North America,
+in the Years 1766, 1767, and 1768_.  London, 1778.
+
+---- _Three Years through the Interior Parts of North America for more
+than Five Thousand Miles_.  Philadelphia, 1796.
+
+---- _Carver's Travels in Wisconsin_.  New York, 1838.
+
+CATLIN, GEORGE: _Illustrations of the Manners and Customs and Condition
+of the North American Indians_.  2 vols. London, 1841.  _Ibid._,
+London, 1866.
+
+---- _Letters and Notes on the Manners, Customs, and Condition of the
+North American Indians_.  2 vols. New York and London, 1844.
+
+---- _O-kee-pa: a Religious Ceremony; and other Customs of the
+Mandans_.  Philadelphia, 1867.
+
+CHAMPLAIN, SAMUEL DE: _Voyages: ou Journal des Découvertes de la
+Nouvelle France_.  2 vols.  Paris, 1830.
+
+CHARLEVOIX, PIERRE F. X. DE.: _Histoire et Description générale de la
+Nouvelle France_.  3 vols.  Paris, 1744.
+
+CLARK, W. P.: _The Indian Sign Language_.  Philadelphia, 1885.
+
+COLDEN, CADWALLADER: _The History of the Five Indian Nations of Canada,
+which are dependent on the Province of New York, America_.  London,
+1747.  _Ibid._, 1755.
+
+CONANT, A. J.: _Footprints of Vanished Races in the Mississippi
+Valley_.  St. Louis, 1879.
+
+_Contributions to North American Ethnology_.  Department of the
+Interior, U.S. Geographical and Geological Survey of the Rocky Mountain
+Region, J. W. Powell in charge.  vols. i.-vii., ix.  Washington,
+1877-93.
+
+CORTEZ, JOSÉ: _History of the Apache Nations and other Tribes near the
+Parallel of 35° North Latitude_.  (_Pacific Railroad Reports_, vol.
+iii., part iii., chap. 7; Washington, 1856.)
+
+COUES, ELLIOTT (Editor): _History of the Expedition of Lewis and Clark
+to the Sources of the Missouri River and to the Pacific in 1804-5-6_.
+A new edition, 4 vols.  New York, 1893.
+
+CURTIN, JEREMIAH: _Creation Myths of Primitive America in relation to
+the Religious History and Mental Development of Mankind_.  Boston, 1898.
+
+{368}
+
+CURTIS, EDWARD S.: _The American Indian_.  4 vols. New York, 1907-9.
+
+CUSHING, F. H.: _Zuñi Fetiches_.  (_Second Report_, Bureau of American
+Ethnology; Washington, 1883.)
+
+---- _Outlines of Zuñi Creation Myths_.  (_Thirteenth Report_, Bureau
+of American Ethnology; Washington, 1896.)
+
+---- _Zuñi Folk-tales_.  New York, 1901.
+
+DALL, WILLIAM H.: _Tribes of the Extreme North-West_.  (_Contributions
+to North American Ethnology_, vol. i.; Washington, 1877.)
+
+---- _The Native Tribes of Alaska_.  (_Proceedings_ of the American
+Association for the Advancement of Science, 1885, vol. xxxiv.; Salem,
+1886.)
+
+DAWSON, GEORGE M.: _Notes and Observations of the Kwakiootl People of
+the Northern Part of Vancouver Island and Adjacent Coasts made during
+the Summer of 1885, with Vocabulary of about 700 Words_.  (_Proceedings
+and Transactions_ of the Royal Society of Canada, 1887, vol. v.;
+Montreal, 1888.)
+
+---- _Notes on the Shuswap People of British Columbia_.  (_Proceedings
+and Transactions_ of the Royal Society of Canada, 1891, vol. ix., sect.
+ii.; Montreal, 1892.)
+
+DE FOREST, JOHN W.: _History of the Indians of Connecticut from the
+Earliest Known Period to 1850_.  Hartford, 1851.  _Ibid._, 1852, 1853.
+
+DEANS, JAMES: _Tales from the Totems of the Hidery_.  (_Archives_ of
+the International Folk-lore Association, vol. ii.; Chicago, 1889.)
+
+DELLENBAUGH, F. S.: _North Americans of Yesterday_.  New York and
+London, 1901.
+
+DIXON, R. B.: _Maidu Myths_.  (_Bulletins_ of the American Museum of
+Natural History, vol. vii., part ii.; New York, 1902.)
+
+DODGE, RICHARD I.: _Our Wild Indians_.  Hartford, 1882.
+
+DONALDSON, THOMAS: _The Moqui Indians of Arizona and Pueblo Indians of
+New Mexico_.  (_Extra Census Bulletin_, Eleventh Census, U.S.;
+Washington, 1893.)
+
+DORSEY, GEORGE A.: _Arapaho Sun Dance: The Ceremony of the Offerings
+Lodge_.  (_Publications_ of the Field College Museum, Anthropological
+Series, vol. iv.; Chicago, 1903.)
+
+---- _Mythology of the Wichita_.  (Carnegie Institution of Washington,
+_Publication_ No. 21; Washington, 1904.)
+
+{369}
+
+DORSEY, GEORGE A.: _Traditions of the Osage_.  (_Publications_ of the
+Field College Museum, Anthropological Series, vol. vii., No. i;
+Chicago, 1904.)
+
+---- _The Cheyenne_.  Part i., _Ceremonial Organization_; part ii.,
+_The Sun Dance_.  (_Publications_ of the Field College Museum,
+Anthropological Series, vol. ix., Nos. 1 and 2; Chicago, 1905.)
+
+---- _The Pawnee: Mythology_.  Part i.  (Carnegie Institution of
+Washington, _Publication_ No. 59; Washington, 1906.)
+
+---- AND KROEBER, A. L.: _Traditions of the Arapaho_.  (_Publications_
+of the Field College Museum, Anthropological Series, vol. v.; Chicago,
+1903.)
+
+DORSEY, J. OWEN: _Osage Traditions_.  (_Sixth Report_, Bureau of
+American Ethnology; Washington, 1888.)
+
+---- _The Cegiha Language_.  (_Contributions to North American
+Ethnology_, vol. vi.; Washington, 1890.)
+
+---- _A Study of Siouan Cults_.  (_Eleventh Report_, Bureau of American
+Ethnology; Washington, 1894.)
+
+DRAKE, SAMUEL G.: _Book of the Indians of North America_.  Boston,
+1833.  _Ibid._, Boston, 1841; Boston [1848].
+
+DUNN, JACOB P.: _True Indian Stories_.  With Glossary of Indiana Indian
+names.  Indianapolis, 1908.  _Ibid._, 1909.
+
+EMERSON, ELLEN R.: _Indian Myths; or, Legends, Traditions, and Symbols
+of the Aborigines of America_.  Boston, 1884.
+
+EWBANK, THOMAS: _North American Rock-writing_.  Morrisania, N.Y., 1866.
+
+FAIRBANKS, G. R.: _History of Florida, 1512-1842_.  Philadelphia, 1871.
+
+FEWKES, J. W.: _Tusayan Katcinas_.  (_Fifteenth Report_, Bureau of
+American Ethnology; Washington, 1897.)
+
+---- _Tusayan Migration Traditions_.  (_Nineteenth Report_, Bureau of
+American Ethnology, part ii.; Washington, 1900.)
+
+FISCHER, JOSEPH: _Discoveries of the Norsemen in America_.  London,
+1903.
+
+FLETCHER, ALICE C.: _Indian Story and Song from North America_.
+Boston, 1900.
+
+FOSTER, J. W.: _Prehistoric Races of the United States of America_.
+Chicago, 1878.
+
+{370}
+
+FOWKE, GERARD: _Stone Art_.  (_Thirteenth Report_, Bureau of American
+Ethnology; Washington, 1896.)
+
+GASS, PATRICK: _Journal of the Voyages and Travels of a Corps of
+Discovery, under Command of Lewis and Clark_.  Pittsburg, 1807.  Ibid.,
+Philadelphia, 1810; Dayton, 1847; Welsburg, Va., 1859.
+
+GATSCHET, ALBERT S.: _A Migration Legend of the Creek Indians_.  vol.
+i., Philadelphia, 1884.  (Brinton's Library of Aboriginal American
+Literature, No. 4); vol. ii., St. Louis, 1888 (_Transactions_ of the
+Academy of Sciences, St. Louis, vol. v., Nos. 1 and 2).
+
+GENTLEMAN OF ELVAS: _A Narrative of the Expedition of Hernando de Soto
+Into Florida_.  Published at Evora, 1557.  Translated from the
+Portuguese by Richard Hakluyt.  London, 1609.  (In French, B.F., Hist.
+Coll. La., part ii.; 2nd ed., Philadelphia, 1850.)
+
+GRINNELL, GEORGE BIRD: _Pawnee Hero-stories and Folk-tales_.  New York,
+1889.
+
+---- _Blackfoot Lodge Tales_.  New York, 1892.
+
+HALE, HORATIO: _Iroquois Book of Rites_.  Philadelphia, 1883.
+
+HECKEWELDER, JOHN G. E.: _An Account of the History, Manners, and
+Customs of the Indian Nations who once inhabited Pennsylvania and the
+Neighbouring States_.  Philadelphia, 1819.  (Reprinted, Memoirs of the
+Historical Society of Pennsylvania, vol. xii.; Philadelphia, 1876.)
+
+HEWITT, J. N. B.: _Legend of the Founding of the Iroquois League_.
+(_American Anthropologist_, vol. v.; Washington, 1892.)
+
+---- _Orenda and a Definition of Religion_.  (_American
+Anthropologist_, New Series, vol. iv.; Washington, 1891.)
+
+---- _Iroquoian Cosmology_.  (_Twenty-first Report_, Bureau of American
+Ethnology; Washington, 1903.)
+
+HOFFMAN, WALTER J.: _The Mide'-wiwin, or 'Grand Medicine Society,' of
+the Ojibwa_.  (_Seventh Report_, Bureau of American Ethnology;
+Washington, 1891.)
+
+HOLMES, WILLIAM H.: Aboriginal Pottery of the Eastern United States.
+(Twentieth Report, Bureau of American Ethnology; Washington, 1903.
+
+HOUGH, WALTER: _Antiquities of the Upper Gila and Salt River Valleys in
+Arizona and New Mexico_.  (_Bulletin 35_, Bureau of American Ethnology;
+Washington, 1907.)
+
+{371}
+
+HRDLICKA, ALES: _Physiological and Medical Observations among the
+Indians of the South-western United States and Northern Mexico_.
+(_Bulletin 34_, Bureau of American Ethnology; Washington, 1908.)
+
+HUNTER, JOHN D.: _Memoirs of a Captivity among the Indians of North
+America_.  London, 1823.
+
+JOHNSON, ELIAS: _Legends, Traditions, and Laws of the Iroquois, or Six
+Nations_.  Lockport, N.Y., 1881.
+
+_Journal of American Ethnology and Archæology_, vols. i.-iv.  Boston
+and New York, 1891-94.
+
+_Journal of American Folk-lore_, vols. i.-xxiii.  Boston and New York,
+1888-1910.
+
+KANE, PAUL: _Wanderings of an Artist among the Indians of North
+America_.  London, 1859.
+
+KELLY, FANNY: _Narrative of my Captivity among the Sioux Indians_.  2nd
+ed.  Chicago, 1880.
+
+KOHL, J. G.: _Kitchi-gami: Wanderings round Lake Superior_.  London,
+1860.
+
+LAFITAU, JOSEPH FRANÇOIS: _Moeurs des Sauvages amériquains, comparées
+aux Moeurs des Premiers Temps_.  2 vols. Paris, 1724.
+
+LARIMER, SARAH L.: _Capture and Escape; or, Life among the Sioux_.
+Philadelphia, 1870.
+
+LE BEAU, C.: _Aventures; ou Voyage curieux et nouveau parmi les
+Sauvages de l'Amérique Septentrionale_.  2 vols.  Amsterdam, 1738.
+
+LEE, NELSON: _Three Years among the Comanches_.  Albany, 1859.
+
+LELAND, C. G.: _Algonquin Legends of New England_.  Boston and New
+York, 1885.
+
+LEWIS, MERIWETHER: _The Travels of Captains Lewis and Clark, from St.
+Louis, by way of the Missouri and Columbia Rivers, to the Pacific
+Ocean; performed in the Rears 1804, 1805, and 1806_.  London, 1809.
+_Ibid._, Philadelphia, 1809.
+
+---- AND CLARK, WILLIAM: _History of the Expedition of Captains Lewis
+and Clark to the Sources of the Missouri, across the Rocky Mountains;
+1804-6_.  2 vols.  Philadelphia, 1814.  _Ibid._, Dublin, 1817; New
+York, 1817.
+
+---- _The Journal of Lewis and Clark to the Mouth of the Columbia River
+beyond the Rocky Mountains_.  Dayton, Ohio, 1840.
+
+{372}
+
+LEWIS, MERIWETHER, AND CLARK, WILLIAM: _Original Journals of the Lewis
+and Clark Expedition, 1804-6_.  Edited by R. G. Thwaites.  8 vols.  New
+York, 1904-5.
+
+LONG, JOHN: _Voyages and Travels of an Indian Interpreter and Trader,
+describing the Manners and Customs of the North American Indians_.
+London, 1791.
+
+LOSKIEL, GEORGE HENRY: _History of the Mission of the United Brethren
+among the Indians in North America_.  London, 1794.
+
+LUMHOLTZ, CARL: _Tarahumari Dances and Plant-worship_.  (_Scribner's
+Magazine_, vol. xvi., No. 4; New York, 1894.)
+
+LUMMIS, CHARLES F.: _The Man who Married the Moon, and other Pueblo
+Indian Folk-stories_.  New York, 1894.
+
+McGEE, W. J.: _The Siouan Indians_.  (_Fifteenth Report_, Bureau of
+American Ethnology; Washington, 1897.)
+
+MALLERY, GARRICK: _Sign-language among North American Indians_.
+(_First Report_, Bureau of American Ethnology; Washington, 1881.)
+
+---- _Picture-writing of the American Indians_.  (_Tenth Report_,
+Bureau of American Ethnology; Washington, 1893.)
+
+MATTHEWS, WASHINGTON: _Navaho Legends_.  Boston and New York, 1897.
+
+MOONEY, JAMES: _The Sacred Formulas of the Cherokees_.  (_Seventh
+Report_, Bureau of American Ethnology; Washington, 1891.)
+
+---- _The Ghost-dance Religion and the Sioux Outbreak of 1890_.
+(_Fourteenth Report_, Bureau of American Ethnology, part ii.;
+Washington, 1896.)
+
+---- _Myths of the Cherokee_.  (_Nineteenth Report_, Bureau of American
+Ethnology, part i.; Washington, 1900.)
+
+NADAILLAC, MARQUIS DE: _Prehistoric America_.  Translated by N.
+D'Anvers.  New York and London, 1884.
+
+NORDENSKIOLD, G.: _Cliff-dwellers of the Mesa Verde_.  Translated by D.
+Lloyd Morgan.  Stockholm and Chicago, 1893.
+
+NORTH-WESTERN TRIBES OF CANADA: _Reports on the Physical Characters,
+Languages, Industrial and Social Condition of the North-Western Tribes
+of the Dominion of Canada_.  (In _Reports_ of the British Association
+for the Advancement of Science, 1885-98; London, 1886-99.)
+
+PAYNE, EDWARD J.: _History of the New World called America_.  2 vols.
+Oxford and New York, 1892.
+
+{373}
+
+PEABODY MUSEUM OF AMERICAN ARCHÆOLOGY AND ETHNOLOGY: _Archæological and
+Ethnological Papers_, vols. i.-iii., 1888-1904.  _Memoirs_, vols.
+i.-iii., 1896-1904.  _Annual Reports_, vols. i.-xxxvii., 1868-1904.
+Cambridge, Mass.
+
+PENSHALLOW, SAMUEL: _The History of the Wars of New-England with the
+Eastern Indians_.  Boston, 1726.  (_Collections_ of the New Hampshire
+Historical Society, vol. i., Concord, 182,4; reprint, 1871.)
+
+PERROT, NICOLAS: _Mémoire sur les Moeurs, Coutumes, et Religion des
+Sauvages de l'Amérique Septentrionale, publié pour la première fois par
+le R. P. J. Tailhan_.  Leipzig and Paris, 1864.
+
+PETITOT, EMILE: _Traditions indiennes du Canada Nord-Ouest_.  Alençon,
+1887.
+
+PIDGEON, WILLIAM: _Traditions of De-coo-dah; and Antiquarian
+Researches, comprising extensive Explorations, Surveys, and Excavations
+of the Wonderful and Mysterious Remains of the Mound-builders in
+America_.  New York, 1858.
+
+POWERS, STEPHEN: _Tribes of California_.  (_Contributions to North
+American Ethnology_, vol. iii.; Washington, 1877.)
+
+RAFN, K. C.: _Antiquitates Americanæ_.  Copenhagen, 1837.
+
+SCHOOLCRAFT, HENRY R.:  _Algic Researches_.  2 vols. New York, 1839.
+
+---- _Historical and Statistical Information respecting the Indian
+Tribes of the United States_.  Philadelphia, 1851-57.
+
+SHORT, JOHN T.: _North Americans of Antiquity_.  2nd ed.  New York,
+1880.
+
+SIMMS, S. C.: _Traditions of the Crows_.  (_Publications_ of the Field
+College Museum, Anthropological Series, vol. ii., No. 6; Chicago, 1903.)
+
+SMITH, ERMINNIE A.: _Myths of the Iroquois_.  (_Second Report_, Bureau
+of American Ethnology; Washington, 1883.)
+
+SMITH, JOHN: Works, 1608.  Edited by Edward Arber.  English Scholar's
+Library, No. 16.  Birmingham, 1884.
+
+SMITHSONIAN INSTITUTION: _Annual Reports_, 1846-1908; Washington,
+1847-1909.  _Contributions to Knowledge_, vols. i.-xxiv.; Washington,
+1848-1907.  _Miscellaneous Collections_, vols. i.-iv.; Washington,
+1862-1910.
+
+SNELLING, WILLIAM J.: _Tales of the North-West: Sketches of Indian Life
+and Character_.  Boston, 1830.
+
+{374}
+
+STEVENSON, MATILDA C.: _The Zuñi Indians; their Mythology, Esoteric
+Fraternities, and Ceremonies_.  (_Twenty-third Report_, Bureau of
+American Ethnology; Washington, 1904.)
+
+SWANTOM, JOHN R.: _Haida Texts and Myths_.  (_Bulletin 29_, Bureau of
+American Ethnology; Washington, 1905.)
+
+---- _Tlingit Myths and Texts_.  (_Bulletin 39_, Bureau of American
+Ethnology; Washington, 1909.)
+
+THOMAS, CYRUS: _Introduction to the Study of North American
+Archæology_.  Cincinnati, 1903.
+
+U.S. GEOLOGICAL AND GEOGRAPHICAL SURVEY OF THE TERRITORIES, F. V.
+Hayden in charge.  _Bulletins_, vols. i.-vi.; Washington, 1874-82.
+_Annual Reports_, vols. i.-ix.; Washington, 1867-78.
+
+VIRCHOW, RUDOLF: _Crania ethnica americana_.  Berlin, 1892.
+
+VOTH, H. R.: _Oraibi Summer Snake Ceremony_.  (_Publications_ of the
+Field College Museum Anthropological Series, vol. iii., No. 4; Chicago,
+1903.)
+
+WAITZ, THEODOR: _Anthropologie der Naturvolker_.  4 Bd.  Leipzig.
+1859-64.
+
+WARREN, WILLIAM W.: _History of the Ojibways, based upon Traditions and
+Oral Statements_.  (_Collections_ of the Minnesota Historical Society,
+vol. v.; St. Paul, 1885.)
+
+WHEELER, OLIN D.: _The Trail of Lewis and Clark, 1804-1904_.  2 vols.
+New York, 1904.
+
+WILL, G. F., AND SPINDEN, H. J.: _The Mandans: Study of their Culture,
+Archæology, and Language_.  (_Papers_ of the Peabody Museum of American
+Archæology and Ethnology, vol. iii., No. 4; Cambridge, Mass., 1906.)
+
+WINSOR, JUSTIN: _Narrative and Critical History of America_.  8 vols.
+Boston and New York, 1884-89.
+
+
+
+
+{376}
+
+NOTE ON PRONUNCIATION
+
+Workers in Indian mythology and linguistics have in some instances
+created a phonology of their own for the several languages in which
+they wrought.  But, generally speaking, the majority of Indian names,
+both of places and individuals, should be pronounced as spelt, the
+spelling being that of persons used to transcribing native diction and
+as a rule representing the veritable Indian pronunciation of the word.
+
+Among the North American Indians we find languages both harsh and soft.
+Harshness produced by a clustering of consonants is peculiar to the
+north-west coast of America, while the Mississippi basin and California
+possess languages rich in sonorous sounds.  A slurring of terminal
+syllables is peculiar to many American tongues.
+
+The vocabularies of American languages are by no means scanty, as is
+often mistakenly supposed, and their grammatical structure is intricate
+and systematic.  The commonest traits in American languages are the
+vagueness of demarcation between the noun and verb, the use of the
+intransitive form of the verb for the adjective, and the compound
+character of independent pronouns.  A large number of ideas are
+expressed by means of either affixes or stem-modification.  On account
+of the frequent occurrence of such elements American languages have
+been classed as 'polysynthetic.'
+
+
+
+
+{377}
+
+GLOSSARY AND INDEX
+
+
+A
+
+ABNAKI, A tribe of the Algonquian stock, 25
+
+ABORIGINES, AMERICAN.  Theories as to the origin of, 5-13, 17-22
+
+ACAGCHEMEM.  A Californian people; myths of, 350-355
+
+ADAM OF BREMEN.  And Norse voyages to America, 16
+
+AÉ.  The first woman, in an Acagchemem creation-myth, 353
+
+AHSONNUTLI.  Principal deity of the Navaho, called the Turquoise
+Man-woman, 121-122
+
+AKAIYAN.  A brave; in Algonquian legend of the origin of the Beaver
+Medicine, 184-187
+
+ALEUTIAN INDIANS.  Custom of, resembles that of Asiatic tribe, 11
+
+ALGON.  A hunter; in the story of the Star-maiden, 152-156
+
+ALGONQUIAN STOCK.  An ethnic division of the American Indians, 24-27
+
+ALGONQUINS.  The name applied to members of the Algonquian stock, 24
+_n._; tribes and distribution of, 24-25; early history, 25; an advanced
+people, 26; costume of, 58; marriage-customs of, 73; creation-myth of,
+107-108; belief of, respecting birds, 110; belief of, respecting
+lightning, 112; and the owl, 111; and the serpent of the Great Lakes,
+113; Michabo the chief deity of, 119-120; and the soul's journey after
+death, 129; the festivals of, 133; dialect of the priests of, 136;
+myths and legends of, 141-216; conflict with the Caniengas, 225,
+subdued by the Iroquois, 227; and the King of Rattlesnakes, 248
+
+ALLOUEZ, FATHER.  Incident connected with, related by Brinton, 100-101
+
+AMERICA.  Origin of man in, 5-22; resemblance between tribes of, and
+those of Asia, 6, 10-12; discoveries of prehistoric remains in, 7-10;
+early communication between Asia and, 6,12
+
+ANAYICOYONDI.  A goddess of the Pericues, wife of Niparaya, 355
+
+ANIMISM, 80
+
+ANNIMIKENS.  A brave; hunting adventure of, 55
+
+APACHES.  A tribe of the Athapascan stock, 22; of Arizona, houses of,
+47; costume of, 59; fetishes of, 89-90; and the points of the compass,
+131
+
+APALACHEES.  A tribe of the Muskhogean stock, 27
+
+APISIRAHTS (The Morning Star).  Son of the Sun-god, in Blackfoot myth;
+in the stories of Scar-face, or Poïa, 198-205
+
+ARAPAHO.  A tribe of the Algonquian stock, 25; dwellings of, 48
+
+ARGALL, CAPTAIN SAMUEL.  Mentioned in the story of Pocahontas, 32, 36
+
+ARIKARA.  A tribe of the Caddoan stock, 28
+
+ART, INDIAN, 62-63
+
+ASGAYA GIGAGEI (Red Man).  A thunder-god of the Cherokees, 126
+
+ASHOCHIMI.  A Californian tribe; Coyote, a deity of, 124
+
+ASIA.  Ethnological relationship between America and, 6, 10-13
+
+ASSINIBOINS.  A tribe of the Siouan stock, 28; their method of cooking
+flesh, 11
+
+ATHAPASCANS.  An ethnic division of the American Indians, 22-23;
+costume of, 58; and the soul's journey after death, 129
+
+ATIUS TIRÁWA.  Principal deity of the Pawnees, 122; in the story of the
+Sacred Bundle, 307; in the story of the Bear-man, 308, 310, 311
+
+ATOTARHO.  A legendary hero of the Iroquois, chieftain of the
+Onondagas, 217, 225-226; Hiawatha a warrior under, 225; at first
+opposes Hiawatha's federation scheme, but later joins in it, 226
+
+ATTAJEN (Man, or Rational Being).  In Acagchemem myth, a semi-divine
+being, a benefactor of the human race, 354
+
+AUGHEY, DR.  Prehistoric remains discovered by, 8
+
+AUZAR.  In Acagchemem myth, reputed mother of Ouiamot, 354
+
+AWONAWILONA (Maker and Container of All).  The Zuñi creative deity,
+106, 121
+
+AZTECS.  An aboriginal American race; the Shoshoneans related to, 29
+
+
+
+B
+
+BABEENS.  A tribe of the Athapascan stock; carvings of, 63
+
+BANCROFT, H. H.  On the mythological beliefs of the Californian tribes,
+348-350; on the beliefs of the Tinneh, 357-358
+
+BARTRAM, W.  On the priesthood of the Creeks, 136
+
+BEAR DANCE.  Pawnee ceremonial; story of the originator of the, 308-311
+
+BEAR, THE GREAT.  In Blackfoot legend of the origin of the Bear-spear,
+188-190
+
+BEAR-MAN.  The story of the, 308-311
+
+BEAR-SPEAR.  Blackfoot legend of the origin of, 187-190
+
+BEARSKIN-WOMAN.  The story of, 182-184
+
+BEAVER.  I. A creative deity of the Sioux, chief of the Beaver family;
+Ictinike and, 269-270, 271.  II. In Haida myth; story of the feud
+between Porcupine and, 318-320
+
+BEAVER, THE GREAT (Quah-beet).  Algonquian totem-deity; in myth of
+Glooskap and Malsum, 142; in legend of origin of the Beaver Medicine,
+185-187
+
+BEAVER, LITTLE.  In legend of origin of the Beaver Medicine, 185-187
+
+BEAVER MEDICINE.  Legend of the origin of, 184-187
+
+BEAVER PEOPLE.  The beavers personified, in Haida myth; in the story of
+Beaver and Porcupine, 318-320
+
+BIG WATER.  The Pacific Ocean; in the story of Scar-face, 203
+
+BIRD, THE.  In Indian mythology, 109-111
+
+BLACK TORTOISE, TOMB OF THE.  An earth-mound, 19-20
+
+BLACKFEET.  A tribe of the Algonquian stock, 24, 25; legends of,
+182-184, 187-190, 193-212; the Sun Dance of, 204; Nápi, the creative
+deity of, 205
+
+BLUE JAY.  A mischievous totem-deity of the Chinooks, 124-125, 323;
+stories of, and his sister Ioi, 323-327; and the Supernatural People,
+323-324, 327, 329-332, 339-340; in the story of Stik[)u]a, 342-348
+
+BOAS, FRANZ.  Extract from version of the Coyote myth related by, 124
+
+BOSCANA, FATHER GERÓNIMO.  On the beliefs of Californian tribes, 350-354
+
+BOURBEUSE RIVER.  Prehistoric remains discovered at, 7
+
+BOURKE, J. G.  Description of an Apache fetish by, 89-90; on
+'phylacteries' (fetishes), 90
+
+BOY MAGICIAN.  The story of the, 238-242
+
+BRÉBEUF, FATHER.  Incident connected with, related by Brinton, 100; and
+the after-life of the Indians, 130
+
+BRINTON, D. G.  On the Shoshoneans, 29; extract from translation of the
+_Wallum-Olum_ by, 77-78; on the religion of the Indians, 97-101; on
+Indian 'good' and 'bad' gods, 104-105; on Indian veneration of the
+eagle, 110-111
+
+BRUYAS, FATHER.  Mentioned, 104
+
+BUFFALO DANCE.  A festival of the Mandans, 134-135
+
+BUFFALO-STEALER.  The legend of, 208-212
+
+BUNDLES, SACRED.  Collections of articles supposed to possess magical
+potency, 92, 308
+
+BUREAU OF AMERICAN ETHNOLOGY.  Quotations from _Bulletins_ of, 17, 21,
+45-49, 55-59
+
+BURIAL CUSTOMS, INDIAN, 128
+
+BUSK.  A contraction for Pushkita, name of a Creek festival, 133-134
+
+BWOINAIS.  A Chippeway warrior; war-songs of, 71-72
+
+
+
+C
+
+CADDO.  I. An ethnic division of the American Indians, 28, 304.  II. A
+tribe forming a part of the stock of the same name, 28
+
+CAHROCS.  A Californian tribe; deities of, 349-350
+
+'CALAVERAS' SKULL.  Prehistoric relic; discovery of, 8
+
+CALIFORNIA.  Prehistoric remains discovered in, 8; the tribes of,
+diversity among, 348; mythological beliefs of the tribes of, 348-356
+
+CANIENGAS.  One of the two political divisions of the Iroquois family,
+225
+
+CARVER, CAPTAIN JONATHAN.  On Sioux methods of reckoning time, 132
+
+CATLIN, G.  On the Pipe-stone Quarry, 116, 117-118
+
+CAYUGAS.  A tribe of the Iroquois stock, 224
+
+CHÁCOPEE, or WHITE FEATHER.  A Sioux hero; the story of, 296-301
+
+CHAREYA (The Old Man Above).  Deity of the Cahrocs, 350
+
+CHARLEVOIX, P.  On incident relating to origin of the Indians, 12
+
+CHEROKEES.  A tribe of the Iroquois stock, 23; as mound-builders, 21;
+and the eagle, 111; and the owl, 111; hunter- and thunder-gods of,
+125-126; and the points of the compass, 131; and the priesthood, 136;
+dialect of the priesthood of, 136; subdued by the Iroquois, 227; the
+Iroquois attacks on, 246; and the King of Rattlesnakes, 248; their
+legend of the origin of medicine, 249-251
+
+CHEYENNE.  A tribe of the Algonquian stock, 25; the great tribal fetish
+of, 91
+
+CHICKASAWS.  A tribe of the Muskhogean stock, 27; and earth-mounds, 21
+
+CHILKAT.  A tribe of the Thlingit stock; costume of, 58
+
+CHIMPSEYANS.  An ethnic division of the American Indians; carvings of,
+63
+
+CHINIGCHINICH (Almighty).  Deity of the Acagchemems, called also
+Ouiamot, 352, 354-355
+
+CHINOOKS.  A tribe of the Chinookan stock, 322; Coyote a principal
+deity of, 123, 124; Blue Jay a deity of, 124; mode of burial of, 128;
+belief of, regarding the soul, 129; cranial deformation among, 322;
+myths of, 322-348; story of their contests with the Supernatural
+People, 329-332
+
+CHIPPEWAYS, or OJIBWAYS.  A tribe of the Algonquian stock, 25;
+dwellings of, 48; carvings of, 63; called 'Pillagers,' 68; war-customs
+of, 68-69; a legend of, 152-156; Manabozho (or Michabo a demi-god of,
+223
+
+CHOCTAWS.  A tribe of the Muskhogean stock, 27; cranial deformation
+among, 27; dialect of the priesthood of, 136
+
+CHURCH, CAPTAIN BENJAMIN.  One of the early settlers; his methods in
+fighting the Indians, 31
+
+CHUTSAIN.  A malevolent spirit of the Tinneh, 358
+
+CITY OF THE MISTS.  Home of Po-shai-an-K'ia, the father of the Zuñi
+'medicine' societies, 95
+
+CLALLAMS.  A tribe of the Salish stock; carvings of, 63
+
+CLARKE, J.  On the Pipe-stone Quarry, 116-117
+
+CLIFF- AND ROCK-DWELLINGS, 48-49
+
+CLOUD-CARRIER.  The story of, 156-159
+
+COCOPA.  A tribe of the Yuman stock; dwellings of, 47; costume of, 59
+
+COLORADO.  Prehistoric remains discovered in, 8
+
+COLOURS.  The Indians and, 60-62
+
+COLUMBUS.  And the Discovery, 1, 2
+
+COMANCHES.  A tribe of the Shoshonean stock, 28; dwellings of, 48
+
+COMMUNITY HOUSES, 45-47
+
+COMPASS, POINTS OF THE.  Significance to the Indians, 131
+
+CONANT, A. J.  On the group of earth-mounds in Minnesota, 20
+
+CONQUEROR, THE.  A deity mentioned in the myth of Coyote and Kodoyanpe,
+123
+
+COSTUME OF THE INDIANS, 55-59
+
+COUNTRY OF THE GHOSTS.  Same as Spirit-land, _which see_
+
+COYOTE.  _See_ Italapas
+
+COYOTE PEOPLE, THE GREAT.  A Zuñi clan, 95-96
+
+CRANIAL DEFORMATION.  Practised among the Muskhogeans, 27; among the
+Choctaws, 27; among the Chinooks, 322
+
+CREATION-MYTHS, 106-109, 350-353
+
+CREEKS.  A tribe of the Muskhogean stock, 27; and earth-mounds, 21; and
+the eagle, no; and the owl, 111; Esaugetuh Emissee, the chief deity of,
+122; the Pushkita, a festival of, 133-134; the priests of, 136
+
+CREES.  A tribe of the Algonquian stock, 25; legend of origin of their
+Young Dog Dance, 190-193; how they caught eagles, 190-191
+
+CROWS.  A tribe of the Siouan stock; in a Blackfoot legend, 193-196
+
+
+
+D
+
+DAKOTA.  An ethnic division of the American Indians, same as Sioux,
+_which see_
+
+DAY OF THE COUNCIL OF THE FETISHES.  A Zuñi fetish festival, 96
+
+DAY-AND-NIGHT MYTH.  A Blackfoot, 205-208
+
+DEKANEWIDAH.  A Mohawk chieftain; assists Hiawatha in his federation
+scheme, 226
+
+DELAWARES.  A tribe of the Algonquian stock, 25; in the story of
+Frances Slocum, 37-38, 41
+
+DÉNÉ.  Same as Tinneh, _which see_
+
+DEVIL.  In Indian mythology, 349
+
+DEVIL DANCES, 135
+
+DEVIL'S CASTLE.  Place in Siskiyou, California; regarded by natives as
+abode of malignant spirits, 349
+
+DEVIL-FISH.  Supernatural beings in Haida myth; story of an Indian and
+the daughter of a, 320-321
+
+DEVOURING HILL.  The story of the Rabbit and the, 302-303
+
+DICKSON, DR.  Discovery of prehistoric remains by, 7
+
+DIGHTON WRITING ROCK, 16
+
+DJ[=U].  A river mentioned in Haida myth, 314
+
+DOGRIB INDIANS.  A tribe of the Athapascan stock; myth of
+heaven-climber resembles that of Ugrian tribes of Asia, 11
+
+DROWNED CHILD.  The story of the, 285-287
+
+DWELLINGS, INDIAN, 45-49
+
+
+
+E
+
+EAGLE.  Indian veneration for, 110-111
+
+EJONI.  The first man, in an Acagchemem creation-myth, 353
+
+ELEGANT.  An Indian beau; in the story of Handsome, 160-162
+
+ENO (Thief and Cannibal).  A name of Coyote among the Acagchemem
+tribes, 351
+
+ES-TONEA-PESTA (The Lord of Cold Weather).  In the story of the
+Snow-lodge, 151-152
+
+ESAUGETUH EMISSEE (Master of Breath).  Supreme deity of the Muskhogees,
+122; in creation-myth, 108
+
+EYACQUE (Sub-captain).  A name of Coyote among the Acagchemem tribes,
+351
+
+
+
+F
+
+FACE-PAINTING, 59-62
+
+FAIRY WIVES.  The story of the, 170-175
+
+FEATHER-WOMAN.  A beautiful maiden; in the legend of Poïa, 200-203
+
+FEATHER-WORK.  Indian skill in, 63
+
+FESTIVALS, INDIAN, 133-135
+
+FETISHISM.  Swanton on totemism and, 84-85; origin and nature of the
+fetish, 87-89; Apache fetishes, 89-90; Iroquoian fetishes, 91; Huron
+fetishes, 91; Algonquian fetishes, 91; the Cheyenne tribal fetish, 91;
+Hidatsa fetishes, 92; Siouan fetishes, 92; Hopi fetishes, 92-93; Zuñi
+fetishism, 93-97; fetishism associated with totemism, 93
+
+FEWKES, J. W.  And fetishes of the Hopi, 92
+
+FINE-WEATHER-WOMAN.  Haida storm-deity; in the myth of the origin of
+certain demi-gods, 314; origin of, as the mother of Sîñ, 314-316
+
+FIVE NATIONS, THE.  A federation of the Iroquois, called also the Grand
+League, 23, 24; the tribes composing, 23, 224-225; Hiawatha the founder
+of the league, 23; influence upon European history, 223, 227; called
+also Six Nations and Seven Nations, 224; Hiawatha's early efforts
+toward federation, 225; the federation inaugurated, and completed, 226;
+growth of the power of, 227; the Peace Queen appointed by, 263; the
+office of Peace Queen abolished, 265
+
+FLATHEADS.  Name applied to the Choctaws by the whites, 27
+
+FLETCHER, Miss A. C.  On dwellings of the Omaha, 48
+
+FLYING SQUIRREL.  A creative deity of the Sioux; Ictinike and, 271
+
+FOXES.  A tribe of the Algonquian stock, 25, 71
+
+FRIENDLY SKELETON.  The story of the, 242-246
+
+FUTURE LIFE.  The Indian idea of, 127
+
+
+
+G
+
+GÉBELIN, COURT DE.  And the Dighton Writing Rock, 16
+
+GENETASKA.  A Peace Queen; the legend of, 262-265
+
+GHOST PEOPLE.  The souls of the dead, the inhabitants of Spirit-land,
+129, 130; Ioi and Blue Jay among, 324-326, 327
+
+GHOST-LAND.  Same as Spirit-land, _which see_
+
+GILA-SONORA.  An ethnic division of the American Indians; costume of, 59
+
+GITSHE IAWBA.  A Chippeway brave; hunting exploit of, 54-55
+
+GLOOSKAP (The Liar).  A creative deity of the Algonquins, twin with
+Malsum, 141; his contest with Malsum, 141-142; resembles the
+Scandinavian Balder, 142; creates man, 143; contest with Win-pe,
+143-144; his gifts to man, 144-145; and Wasis, the baby, 145-146;
+leaves the earth, 146-147; a sun-god, 147; and Summer and Winter,
+147-149; his 'wig-wam,' 149
+
+GOD.  The Indian idea of, 101
+
+GODS, INDIAN.  Character of, 103-105; description of the principal,
+118-126
+
+GRAND COUNCIL of the Five Nations, 224, 226
+
+GRAND LEAGUE, or KAYANERENH KOWA.  A federation of the Iroquois, known
+also as the Five Nations.  _See under_ Five Nations
+
+GREAT DOG.  A totem-deity, 137
+
+GREAT EAGLE.  A totem-deity, 137
+
+GREAT HEAD.  A malevolent being, in Iroquois myth; a legend of, 232-235
+
+GREAT MAN.  Name for a chief deity among Californian tribes, 348
+
+GREAT SPIRIT THE, or MANITO.  Supreme Indian deity; and the origin of
+smoking, 116
+
+GREAT WATER.  The Pacific; in the story of the Snake-wife, 290, 292
+
+GREATEST FOOL.  Supernatural being in Haida myth; in the story of
+Master-carpenter and South-east, 317
+
+GREENLAND.  Early voyages from, to America, 13, 14-16
+
+
+
+H
+
+HAIDA.  A tribe of the Skittagetan stock; houses of, 46-47; myths and
+legends of, 312-321
+
+HAMPTON INSTITUTE.  And education of the Indians, 79
+
+HANDSOME.  A beautiful maiden; the story of, 159-162
+
+HAOKAH.  Thunder-god of the Sioux, 125
+
+'HARRYING OF HADES.'  American Indian myth provides examples of, 332,
+340-341
+
+HEALING WATERS.  The legend of the, 257-260
+
+HELLU-LAND (Land of Flat Stones).  In legend of Norse voyage to
+America, 14, 15
+
+HERBERT, SIR THOMAS.  His _Travels_ quoted, 4-5
+
+HERJULFSON, BIARNE.  And the Norse discovery of America, 13-14
+
+HIAWATHA (more properly HAI-EN-WAT-HA; = He who seeks the Wampum-belt).
+A legendary hero of the Iroquois, 217, 223-228; represented also as of
+Algonquian race, 223; effect of Longfellow's poem on the history of,
+223; Longfellow's confusion in identity of, 223; historical basis for
+the legends, 223; founder of the League of the Five Nations, 223-224; a
+warrior under Atotarho, 225; his plans for federation, 225; adopted
+into the Mohawk tribe, 226; his scheme consummated, 226
+
+HIDATSA.  A tribe of the Sioux; fetishes of, 92; have no belief in a
+devil or hell, 104
+
+HI'NUN.  Thunder-god of the Iroquois, 217; myths relating to, 218-222;
+great veneration for, 222
+
+HOBBAMOCK, Or HOBBAMOQUI (Great).  Beneficent Indian deity, 105
+
+HOFFMANN, W. J.  On Algonquian fetishes, 91
+
+HOGAN.  An Indian dwelling, 49
+
+HOPI, or MOQUI.  A tribe of the Shoshonean stock; as cotton-weavers,
+56, 73; fetishes of, 92-93; festivals of, 135
+
+HUNTING, INDIAN, 50-55
+
+HUPA.  A tribe of the Athapascan stock; costume of, 59; method of
+reckoning age, 133
+
+HURONS.  A tribe of the Iroquois stock, 23; marriage among, 73;
+fetishes of, 91; the dove regarded as sacred by, 111; and the soul's
+journey after death, 129; originally one people with the Iroquois, 224;
+in the conflict between the Caniengas and Algonquins, 225; war with the
+Onondagas, 225; annihilated by the Iroquois, 227; a legend of, 248
+
+
+
+I
+
+ICE-COUNTRY.  In Algonquian myth, 147
+
+ICTINIKE.  An evil spirit, in Sioux myth; adventures of, 266-271
+
+ILLINOIS.  A tribe of the Algonquian stock; in a Seneca legend, 236-238
+
+'INDIAN.'  The name wrongly applied to the North American races, 1
+
+INDIANA.  Primitive implements found in, 7; earth-mounds found in, 17,
+18
+
+INDIANS, NORTH AMERICAN.  The theory that they came from the East, 1-2;
+early controversy as to origin of, 2-3; identified with the lost Ten
+Tribes, 3; other theories of origin of, 4; theory of their Welsh
+origin, 4-5; origination of American man in the Old World, 5-6;
+scientific data relating to origin of, 5-13, 17-22; affinities with
+Siberian peoples, 10-12; probably migrants from Asia, 12-13; ethnic
+divisions of, 22-29; geographical distribution of the tribes of, 22-29;
+industry of, 26; early wars between whites and, 29-31; early
+relationship with whites, 29-30; deportation of, as slaves, 31;
+confinement of, to 'reservations,' 31-32; stories of whites and, 32-45;
+and kidnapping of white children, 36-45; dwellings of, 45-49; tribal
+law and custom among, 50; hunting among, 50-55; dress of, 55-59; and
+face-painting, 59-62; and colours, 60-62; art of, 62-63; war-customs
+of, 63-72; position of women among, 72-73; marriage among, 73; and
+child-life, 73-74; and totemism, 74-76, 80-87; picture-writing among,
+76-78; enlightenment of, 79, 360; and fetishism, 87-97; and religion,
+97-105, 140; ideas of God, 101; character of gods of, 103-105;
+creation-myths of, 106-109; serpent- and bird-worship among, 109-115;
+and the use of tobacco, 115-118; the gods of, 118-126; and ideas of a
+future life, 127-128; burial customs of, 128; and the soul's journey
+after death, 129; and the spirit-world, 129-130, 139-140; reverence for
+the four points of the compass, 131; methods of time-reckoning,
+131-133; festivals of, 132, 133-135; the medicine-men of, 135-140;
+original character of the mythologies of, 359; worthiness of the race,
+359-360
+
+IOI.  A deity of the Chinooks, sister of Blue Jay; stories of, 323-327
+
+IOSKEHA (White One).  One of the twin-gods of the Iroquois, 121
+
+IOWA.  I. The State; prehistoric remains discovered in, 8.  II. A tribe
+of the Sioux stock, 266; legends of, 266-271
+
+IROQUOIS (Real Adders).  An ethnic division of the American Indians,
+called also Long House People, 23-24, 224; the Five Nations of, 23, 24,
+223-227; community houses of, 45; costume of, 58; marriage customs of,
+73; name for fetish, 85; and the serpent of the Great Lakes, 113; the
+twin-gods of, 121; and the soul's journey after death, 129; myths and
+legends of, 217-265; Hi'nun, the chief deity of, 217; Hiawatha, a
+mythical hero of, 217; originally one people with the Hurons, 224; the
+two political branches of, 224-225; growth of the power of, 227
+
+IROQUOIS CONFEDERACY.  _See_ Five Nations
+
+ISLAND OF THE BLESSED.  In the story of the Spirit-bride, 163-165
+
+ITALAPAS or ITALAPATE, (Coyote).  A principal deity of the Chinooks and
+Californian tribes, 123-124, 350; in the myth of Ouiot, 351
+
+
+
+J
+
+JAPAZAWS.  A chief, 32
+
+JEWS.  American aborigines identified with, 3-4
+
+
+
+K
+
+KATCINA.  A clan of the Hopi tribe, and the tribal festivals, 135
+
+KAYANERENH KOWA.  The Grand League, or Five Nations, a federation of
+the Troquois.  _See under_ Five Nations
+
+KENTUCKY.  Earth-mounds found in, 18
+
+KEWAWKQU'.  A race of giants and magicians, in Algonquian myth;
+conquered by Glooskap, 145
+
+KICHAI.  A tribe of the Caddoan stock, 28
+
+KICKAPOOS.  A tribe of the Algonquian stock, 25
+
+KIDNAPPING by Indians, 36; a story of, 37-45
+
+KIEHTAN.  Beneficent Indian deity, 105
+
+KING OF GRUBS.  In the myth of the Thunderers, 222
+
+KING OF RATTLESNAKES.  The legend of, 248
+
+KING PHILIP'S WAR, 30-31
+
+KINGFISHER.  A creative deity of the Sioux; Ictinike and, 271
+
+KINGSBOROUGH, LORD.  And the identity of the American aborigines, 3
+
+KIOWA.  An ethnic division of the American Indians; dwellings of, 48;
+picture-writing records of, 77; the year of, 132
+
+KITTANITOWIT.  A manufactured name for the supreme Indian deity, 105
+
+KOCH, DR.  Prehistoric remains discovered by, 7
+
+KODOYANPE.  Principal deity of the Maidu, 123, 124
+
+KOHL, J. G.  On Indian face-painting, 59-62
+
+KOKOMIKIS.  The Moon-goddess, wife of the Sun-god; in the stories of
+Scar-face, 199-204
+
+KOLUSCHES.  An ethnic division of the American Indians; customs of,
+resemble those of Asiatic tribes, 10-11
+
+KOOTENAY.  An ethnic division of the American Indians; Coyote the
+creative deity of, 124
+
+KUM.  A semi-subterranean lodge of the Maidu, 47
+
+KUTOYIS (Drop of Blood).  A hero in Algonquian myth; legends of, 212-216
+
+
+
+L
+
+LAKE SUPERIOR.  Prehistoric remains discovered in district of, 8
+
+LAND OF THE SUN.  Indian abode of bliss, 127
+
+LAND OF THE SUPERNATURAL PEOPLE.  Region inhabited by a semi-divine
+race, 129-130; in Chinook myth, 323-324, 327-332, 337-338
+
+LANGUAGE.  Resemblance between that of American and Asiatic tribes, 12;
+the basis of ethnic classification of American tribes, 22
+
+LEIF THE LUCKY.  Legend of voyage of, to America, 14-15
+
+LELAND, C. G.  On Algonquian mythology, 143
+
+LENI-LENÂPÉ.  A tribe of the Algonquian stock; the _Wallum-Olum_ of,
+77-78
+
+LIGHTNING.  Indian belief regarding, 111-112
+
+LIPANS.  A tribe of the Athapascan stock, 22
+
+LITTLE DEER.  Chief of the Deer tribe, in Cherokee myth.  249, 250
+
+LITTLE MEN.  Twin thunder-gods of the Cherokees, 126
+
+LONE-DOG WINTER-COUNT.  A picture-writing chronicle of the Dakota, 77
+
+LONG HOUSE PEOPLE.  A name applied to the Iroquois, 224, 227
+
+LONGFELLOW, H. W.  And the identity of Hiawatha, 223
+
+LORD OF THE DEAD.  Indian deity; the owl sometimes represented as the
+attendant of, 112
+
+LOUCHEUX.  A division of the Tinneh stock; the myth of the moon-god of,
+357-358
+
+LOX, or LOKI.  Algonquian deity, a reincarnation of Malsum, 143;
+reminiscent of the Scandinavian Loki, 143; in the story of the Fairy
+Wives, 174-175
+
+LYELL, SIR CHARLES.  On discovery of prehistoric remains, 7
+
+
+
+M
+
+MA-CON-A-QUA.  The Indian name of Frances Slocum, 44
+
+MADOC.  Legend of, 4
+
+MAIDU.  A Californian tribe; dwellings of, 47; creation-myth of, 123;
+Coyote and Kodoyanpe deities of, 123; the seasons of, 133
+
+MAIZE.  Chippeway story of the origin of, 180-182
+
+MAKER-OF-THE-THICK-SEA-MIST.  Haida deity; in the story of
+Master-carpenter and South-east, 318
+
+MALICIOUS MOTHER-IN-LAW.  Story of the, 176-180
+
+MALSUM (The Wolf).  A malignant creative deity of the Algonquins, twin
+with Glooskap, 141-143, 149; contest with Glooskap, 141-142; appears
+later in Algonquian myth as Lox, or Loki, 143; future conflict with
+Glooskap, 149
+
+MAN.  Origin of, in America, 5-22
+
+MANABOZHO.  Same as Michabo, 11, _which see_
+
+MANDANS.  A tribe of the Siouan stock; community houses of, 45;
+creation-myth of, 109; the dove regarded as sacred by, 112; the Buffalo
+Dance, a festival of, 134-135
+
+MANITO (The Great Spirit).  I. Supreme deity of the Algonquins,
+probably same as Michabo; and the lightning, 112.  II. A general term
+for a potent spirit or the supernatural among the Algonquins and Sioux,
+114.  III. Supreme deity of the Iroquois; in the legend of the Healing
+Waters, 257-260
+
+MARK-LAND (Wood-land).  In legend of the Norse voyage to America, 14, 15
+
+MARRIAGE among the Indians, 73
+
+MARTEN.  An idle brave; in the story of the Fairy Wives, 170-172
+
+MASON, JOHN.  One of the early settlers; and the feud with the Pequots,
+30
+
+MASTER OF LIFE.  In the story of the Spirit-bride, 164
+
+MASTER-CARPENTER.  A supernatural being, in Haida myth; story of his
+contest with South-east, 316-318
+
+MEDA.  A 'medicine' society of the Algonquins, 119
+
+MEDA CHANT.  An Algonquian religious ceremony, 114
+
+MEDECOLIN.  Sorcerers, in Algonquian myth; conquered by Glooskap, 145
+
+MEDICINE-MEN, or SHAMANS, 135-140; as priests, 136; as healers,
+136-138; 'journeys' of, to Spirit-land, 139-140; instituted by Attajen,
+354
+
+'MEDICINE.'  A term signifying magical potency, usually of a healing
+order; Seneca legend of the origin of, 230-232; Cherokee legend of the
+origin of curative medicine, 249-251
+
+MEN-SERPENTS.  The story of the, 273-275
+
+MENOMINEES.  A tribe of the Algonquian stock, 25
+
+MIAMI.  A tribe of the Algonquian stock; in the story of Frances
+Slocum, 40, 41
+
+MICE.  Two supernatural beings in Chinook myth, 339-340
+
+MICHABO (The Great Hare).  I. Supreme deity of the Algonquins, probably
+same as Manito, 119-120; in creation-myth, 107-108.  II. A demi-god of
+the Ojibways, called also Manabozho; confusion of, with Hiawatha, 223
+
+MICMACS.  A tribe of the Algonquian stock, 25; subdued by the Iroquois,
+227
+
+MILKY WAY.  Called the Wolf-trail by the Indians, 204
+
+MINAS, LAKE.  In Nova Scotia; Glooskap leaves the earth upon, 146
+
+MINNESOTA.  Primitive implements found in, 7; earth-mounds found in,
+18, 19-20
+
+MINNETAREES.  A tribe of the Hidatsa stock; creation-myth of, 109
+
+'MIOCENE BRIDGE.'  And the origin of man in America, 6
+
+MOHAVE.  A tribe of the Yuman stock; costume of, 59
+
+MOHAWKS.  A tribe of the Iroquois stock, 24, 224, 225; and the
+twin-gods myth of the Iroquois, 121; Hiawatha may have belonged to,
+223, 226; Hiawatha adopted into, 226
+
+MOHEGANS.  Same as Mohicans, _which see_
+
+MOHICANS, or MOHEGANS.  A tribe of the Algonquian stock, 25; a
+community house of, 45; subdued by the Iroquois, 227
+
+MON-DA-MIN.  The maize-plant; story of the origin of, 180-182
+
+MONTAGNAIS.  A tribe of the Algonquian stock, 25
+
+MOON-GODDESS.  _See_ Kokomikis
+
+MOOSE.  A brave, a great hunter; in the story of the Fairy Wives,
+170-172
+
+MOOWIS.  A counterfeit brave; in the story of Elegant and Handsome,
+161-162
+
+MOQUI.  Same as Hopi, _which see_
+
+MORGAN, L.  On Indian community houses, 45-46
+
+MORNING STAR.  _See_ Apisirahts
+
+MOUNDS.  Prehistoric earthen erections found in America, 17-22; in
+animal form, 17-18; purpose of, 18; contents of, 18-19, 21; description
+of a group, 19-20; the builders of, 20-21; age of, 21-22
+
+MUSK-RAT.  A creative deity of the Sioux; Ictinike and, 270-271
+
+MUSKHOGEANS.  An ethnic division of the American Indians, 27; costume
+of, 58; marriage-customs of, 73; creation-myth of, 108
+
+
+
+N
+
+NAKOTAT.  A Chinook village; in the myth of Stik[)u]a, 341, 345
+
+NANTAQUAUS.  Son of the chief Powhatan, 33
+
+NANTENA.  Spirits or fairies, in Tinneh mythology, 358
+
+NÁPI.  The creative deity of the Blackfeet; in a day-and-night legend,
+205, 208; in the legend of Buffalo-stealer, 208-212
+
+NARRAGANSETS.  A tribe of the Algonquian stock, 25
+
+NARVAEZ, PANFILO DE.  And the Muskhogean people, 27
+
+NATCHEZ.  I. The city; discoveries of prehistoric remains at, 7.  II. A
+tribe of the so-called Natchesan stock; and earth-mounds, 21; and the
+eagle, 112
+
+NAVAHO.  A tribe of the Athapascan stock, 22; a dwelling of, 49;
+costume of, 59; belief of, respecting birds and the winds, 110;
+Ahsonnutli the chief deity of, 121-122; belief of, respecting the soul,
+129; and the points of the compass, 131
+
+NEBRASKA.  Prehistoric remains discovered in, 8
+
+NEKUMONTA.  An Iroquois brave; in the legend of the Healing Waters,
+257-260
+
+NEMISSA.  A Star-maiden; in the story of Cloud-carrier, 156-159
+
+NEW ORLEANS.  Prehistoric remains discovered at, 7
+
+NEW YORK.  State of; conflict between Indians and the early settlers
+in, 30
+
+NEZ PERCÉS.  A tribe of the Sahaptian stock; dwellings of, 47
+
+NIPARAYA.  A supreme deity of the Pericues, 355-356
+
+NIPMUCS.  A tribe of the Algonquian stock, 25
+
+NOCUMA.  A creative deity of the Acagchemems, 352-353
+
+NOKAY.  A noted Chippeway hunter; hunting exploit of, 54
+
+NOOTKAS.  A tribe of the Nootka-Columbia stock; dwellings of, 47;
+Quahootze, a deity of, 100
+
+NOPATSIS.  A brave; in the legend of the origin of the Beaver Medicine,
+184-187
+
+NORSEMEN.  Discovery of America by, 13-14, 16; early voyages of, to
+America, 14-16; left no traces of their occupation, 16
+
+NOTTOWAYS.  A tribe of the Iroquois stock, 23
+
+NUNNE CHAHA.  A hill mentioned in the Muskhogean creation-myth, 108
+
+
+
+O
+
+OHIO.  I. The State; primitive implements found in, 7; earth-mounds
+found in, 17, 18.  II. The river; attempt to maintain as Indian
+boundary, 25
+
+OJIBWAYS.  Same as Chippeways, _which see_
+
+OKINAI.  In the story of Bearskin-woman, 183-184
+
+OKULAM (Noise of Surge).  Name given to giant in Chinook myth of the
+Thunderer, 335
+
+OLCHONES.  A Californian tribe; sun identified with supreme deity by,
+350
+
+OLD MAN ABOVE.  I. Name for supreme deity among Californian tribes,
+348.  II. The Chareya of the Cahrocs, 350
+
+OLD WHITE BEAR.  Chief of the Bear tribe, in Cherokee myth, 249
+
+OMAHAS.  A tribe of the Siouan stock; dwellings of, 48; Ictinike a
+war-god of, 266
+
+ONE ABOVE.  Name for supreme deity among Californian tribes, 348
+
+ONEIDAS.  A tribe of the Iroquois stock, 24, 224, 225; inaugurate the
+federation of the Five Nations, 226
+
+ONNIONT.  A mythological serpent, 91
+
+ONONDAGAS.  A tribe of the Iroquois stock, 224; Hiawatha probably
+belonged to, 223; war with Caniengas and Hurons, 225; Atotarho a chief
+of, 225; and Hiawatha's federation scheme, 226
+
+ORENDA.  Magical power, 112
+
+OSAGES.  A tribe probably of the Algonquian stock; dwellings of, 48
+
+OTTER-HEART.  The story of, 165-170
+
+OUIAMOT.  Same as Chinigchinich, _which see_
+
+OUIOT (Dominator).  I. A demi-god of the Acagchemems, 351-352.  II. A
+tyrannous ruler, 353-354
+
+OWL, THE.  Indian veneration for, 113
+
+
+
+P
+
+PAHE-WATHAHUNI (The Devouring Hill).  The story of the Rabbit and,
+302-303
+
+PAIUTES.  A tribe of the Yunian stock; houses of, 47
+
+PALMER, CAPTAIN G.  Work by, quoted, 3-4
+
+PAMOLA.  An evil spirit, in Algonquian myth; conquered by Glooskap, 145
+
+PAWNEES.  A confederacy of tribes of the Caddoan stock, 28, 304; and
+the tribal fetish of the Cheyenne, 91; and thunder, 112; Atius Tiráwa,
+the chief deity of, 122; and the Young Dog Dance, 190; subdued by the
+Iroquois, 227; strong religious sense of, 304; myths and legends of,
+304-311; story of the origin of their Sacred Bundle, 304-308
+
+PAYNE, E. J.  On resemblance of customs of American and Asiatic tribes,
+10-11
+
+PEACE QUEEN.  A maiden appointed by the Five Nations to be arbiter of
+quarrels; the legend of Genetaska the, 262-265; the office abolished,
+265
+
+PEBBLE-RATTLER.  Haida wind-deity; in the story of Master-carpenter and
+South-east, 318
+
+PEQUOTS.  A tribe of the Algonquian stock; feud between the whites and,
+30
+
+PERICUES.  A Californian tribe; the hostile divinities of, 355-356
+
+PETIT ANSE.  Place in Louisiana; prehistoric remains discovered at, 7
+
+PHILIP.  An Indian chief, called 'King Philip'; war of, with the
+whites, 30-31
+
+PICTURE-WRITING, INDIAN, 76-78
+
+PIGMIES.  Iroquois belief in a race of, 229; a legend of, 246-248;
+perhaps actually a prehistoric American race, 248
+
+PIMAS.  A tribe of the Pueblo stock; costume of, 59; method of keeping
+records, 133
+
+PIPE-STONE QUARRY.  Source of the Indian's pipe; description of, 116-118
+
+PLAGUE DEMON.  Iroquois deity, 264
+
+PLAINS INDIANS.  Costume of, 58; artistic work of, 62; rank among,
+indicated by feathers worn, 63; marriage among, 73
+
+POCAHONTAS.  Daughter of the chief Powhatan; the story of, 32-36
+
+POÏA (Scar-face).  The legends of, 196-205
+
+PORCUPINE.  One of the Porcupine People, in Haida myth; story of the
+conflict between Beaver and, 318-320
+
+PO-SHAI-AN-K'IA.  A Zuñi deity, father of the 'medicine' societies, 95;
+in creation-myth, 107
+
+POWELL, CAPTAIN NATHANIEL.  And the story of Pocahontas, 32-36
+
+POWERS, STEPHEN.  On evil spirits in Indian mythology, 349-350
+
+POWHATAN.  A chief, father of Pocahontas, 32, 33
+
+POWHATANS.  A tribe of the Algonquian stock, 25; belief of, respecting
+birds, 110.
+
+PRATT, CAPTAIN R. H.  His school for the education of Indian children,
+79
+
+PREHISTORIC REMAINS.  Discoveries of, 7-10
+
+PREY BROTHERS.  A priesthood of the Zuñi, 96
+
+PREY-GODS.  Deities of the Zuñi, 94-97
+
+PRIESTHOOD of the Indian tribes, 135-136
+
+PRINCE OF SERPENTS.  A deity who dwelt in the Great Lakes, 112, 113
+
+PUEBLOS.  I. An ethnic division of the American Indians; buildings of,
+47, 49; costume of, 57, 59; artistic work of, 63; festivals of, 135.
+II. Indian community houses, 46, 48
+
+PUSHKITA.  A festival of the Creeks, 134
+
+
+
+Q
+
+QUAAYAYP.  A son of the Pericue deity Niparaya, 355
+
+QUAH-BEET (Great Beaver).  Algonquian totem-deity; in myth of Glooskap
+and Malsum, 142
+
+QUAHOOTZE.  Deity of the Nootkas, 100
+
+QUAPAWS.  A tribe of the Caddoan stock; and earth-mounds, 21
+
+
+
+R
+
+RABBIT.  Personified animal in Sioux myth; Ictinike and, 266-268; and
+the Sun, 301-302; and Pahe-Wathahuni, the Devouring Hill, 302-303
+
+RAFN, K. C.  Cited, 14; and the Dighton Writing Rock, 16
+
+RATTLESNAKE.  Indian regard for the, 113-115
+
+RAVEN.  Personification in Chinook myth; in the story of Stik[)u]a,
+342-348
+
+RED PIPE-STONE ROCK.  The first pipe made at, 116
+
+RED-STORM-CLOUD.  A Haida wind-deity; in the story of Master-carpenter
+and South-east, 317
+
+RESERVATIONS, INDIAN, 31-32
+
+RESURRECTION.  Indian belief in, 128
+
+ROBIN.  A deity of the Chinooks, brother of Blue Jay, 125, 330, 332
+
+ROGEL, FATHER.  Incident connected with his missionary work, 105
+
+ROLFE, JOHN.  Husband of Pocahontas, 32
+
+ROOT-DIGGERS.  A tribe of the Shoshonean stock, 28
+
+
+
+S
+
+SACRED BUNDLE.  The story of the, 304-308
+
+SACRED OTTER.  A hunter; in the story of the Snow-lodge, 150-152
+
+SALISH INDIANS.  A tribe probably of the Algonquian stock; houses of,
+47; costume of, 58
+
+SALMON.  The story of, 282-285
+
+SANTEES.  A tribe of the Siouan stock, 28
+
+SASSACUS.  Pequot chief; his village destroyed, 30
+
+SAUKS.  A tribe of the Siouan stock, 71
+
+SAYADIO.  A young Wyandot brave; the legend of, 260-262
+
+SCALPING.  Nature of the act, 66; preservation of scalps, 67
+
+SCAR-FACE.  _See_ Poïa
+
+SCHOOLCRAFT, H. R.  On Indian hunting, 52-55; on Indian warfare, 66-72;
+on the Indian's use of tobacco, and his pipe, 115-118; and the identity
+of Hiawatha, 223
+
+SECOTAN.  An Indian village in North Carolina, 48
+
+SEMINOLES.  A tribe of the Muskhogean stock, 27; costume of, 58
+
+SENECAS.  A tribe of the Iroquois stock, 225, 226; the so-called, in
+Oklahoma, 24; join the Grand League, 226; story of the origin of the
+'medicine' of, 230-232; legend of, 236-238
+
+SERPENT, THE.  In Indian mythology, 109-111, 114; worship of, 112-114;
+reverence paid to, 135
+
+SHADOW-LAND.  Same as Spirit-land, _which see_
+
+SHANEWIS.  Wife of Nekumonta; in the legend of the Healing Waters,
+257-260
+
+SHAWNEES.  A tribe of the Algonquian stock, 25; as mound-builders, 21;
+and the King of Rattlesnakes, 248
+
+SHOSHONEANS (Snakes).  An ethnic division of the American Indians,
+28-29; costume of, 59
+
+SHUSHWAP INDIANS.  A Salish tribe; Coyote the creative deity of, 124
+
+SILVER CHAIN.  Name applied to the Grand Council of the league of the
+Five Nations, 226
+
+SÎÑ.  Sky-god and principal deity of the Haida; myth of the incarnation
+of, 314-316
+
+SINNEKES.  One of the two political divisions of the Iroquois, 224, 225
+
+SIOUX, or DAKOTA.  An ethnic division of the American Indians, 28, 266;
+superstition of, resembles that of the Itelmians of Kamchatka, 11;
+dwellings of, 48; face-painting among, 61-62; war-customs of, 68;
+fetishes of, 92; belief of, respecting the winds, 110; and the eagle,
+111; and the rattlesnake, 114; Haokah, the chief thunder-god of, 125;
+Waukheon, a thunder-god of, 126; Unktahe, the water-god of, 126; and
+the soul's journey after death, 129; the year of, 132; methods of
+time-reckoning of, 132-133; myths and legends of, 266-303
+
+SIROUT (Handful of Tobacco).  One of the first men, in an Acagchemem
+creation-myth, 353
+
+SITS-BY-THE-DOOR.  The story of, 193-196
+
+SKRÆLINGR.  Name given by Norsemen to American natives, 13; attack the
+early Norse voyagers, 15
+
+SKULL, DEFORMATION OF THE.  Practised by the Muskhogean peoples,
+chiefly by Choctaws, 27; among the Chinooks, 322
+
+SKY-COUNTRY.  In a version of the story of Poïa, 201-205
+
+SKY-GOD.  Of the Haida--_see_ Sîñ
+
+SLOCUM, FRANCES.  The story of, 37-45
+
+SMOKE-EATER.  A being with magical powers, in Chinook myth, 330
+
+SMOKING among the Indians, 115-118; legend of the origin of, 116;
+importance of, in Indian life, 131
+
+SNAKE-OGRE.  The story of the, 278-282
+
+SNAKE-WIFE.  The story of the, 287-292
+
+SNOW-LODGE.  The story of the, 149-152
+
+SOKUMAPI.  A young brave; in Blackfoot story of the origin of the
+Bear-spear, 187-190
+
+SOTO, HERNANDO DE.  And the Muskhogean people, 27
+
+SOUL.  The journey of the, after death, in Indian belief, 129
+
+SOULS, THE LAND OF.  In the legend of Sayadio, 260-261
+
+SOUTH-EAST.  A Haida deity representing the south-east wind; contest
+of, with Master-carpenter, 316-318
+
+SPIDER MAN.  In the legend of Poïa, 201, 202
+
+SPIRIT-BRIDE.  The story of the, 162-165
+
+SPIRIT-LAND.  Abode of mortals after death, 129-130; the lesser soul of
+sick persons taken to, 129, 139-140; 'visits' of medicine-men to,
+139-140; in the story of the Spirit-bride, 162-165; in the story of
+Sayadio, 260-261; Ioi and Blue Jay in, 324-326
+
+SQA-I.  A town in the Queen Charlotte Islands; the contest of
+Master-carpenter and South-east at, 316-318
+
+SQUIER, E. G.  And the earth-mounds, 18
+
+STAR-BOY.  First name of Poïa, or Scar-face, 201, 203
+
+STAR-COUNTRY, THE.  In the story of Algon, 155-156; in the story of
+Cloud-carrier, 156-159; in the story of the Fairy Wives, 173
+
+STAR-MAIDEN.  The story of the, 152-156
+
+STIK[=U]A.  Wife of Blue Jay; the story of, 341-348
+
+STONE GIANTESS.  The story of the, 254-257
+
+STONE GIANTS.  A malignant race, in Iroquois myth, 217, 228-229, 255-257
+
+STYLES, DR.  And the Dighton Writing Rock, 16
+
+SUMMER.  Queen of the Elves of Light, in Algonquian myth; Glooskap and,
+148-149
+
+SUN, THE.  In Indian creation-myth, 106; worship of, 113, 350; in Sioux
+myth, the Rabbit and, 301-302
+
+SUN DANCE.  Blackfoot ceremony for the restoration of the sick; Poïa
+brings the secrets of, to the Blackfeet, 204
+
+SUN-CHILDREN.  Extract from the story of the two, 93-94
+
+SUN-COUNTRY.  In the story of Scar-face, 198-200
+
+SUN-GOD.  In the stories of Scar-face, 197-205; in a Blackfoot
+day-and-night myth, 208; the Sioux deity, Ictinike the son of, 266
+
+SUPERNATURAL PEOPLE, THE.  A semi-divine race, 129-130; Blue Jay and,
+124-125, 323-324, 327, 329-332; Haida myth of the origin of certain,
+312-314; in Chinook myth, 323-324, 327-332, 337-338
+
+SUSQUEHANNOCKS.  A tribe of the Iroquois stock, 23
+
+SWAMP FIGHT.  A battle between Indians and whites, 31
+
+SWANTON, J. R.  On totemism, 84-87
+
+SWEET GRASS HILLS.  In the legend of Buffalo-stealer, 209
+
+
+
+T
+
+TA-UL-TZU-JE.  An Indian; the fetish of, 90
+
+TACU.  In Californian myth, reputed father of Ouiamot, 354
+
+TACULLIES.  A tribe of the Tinneh stock; a superstition of, 358
+
+TAKAHLI.  A South American tribe; moral sense of, 98
+
+TAKER-OFF-OF-THE-TREE-TOPS.  Haida wind-deity; in the story of
+Master-carpenter and South-east, 318
+
+TARENYAWAGO.  Master of ceremonies in the Land of Souls; in the legend
+of Sayadio, 261
+
+TAWISCARA (Dark One).  One of the twin-gods of the Iroquois, 121
+
+TECUMSEH.  An Algonquin chief; war of, with the whites, 25
+
+TETONS.  A tribe of the Siouan stock, 28
+
+TEXAS.  Indians of; and earth-mounds, 21
+
+THORWALD.  Brother of Leif the Lucky; voyage of, to America, 15
+
+THREE TESTS.  The story of the, 275-278
+
+THUNDER-BOYS.  Twin thunder-gods of the Cherokees, 126
+
+THUNDER-GODS, INDIAN, 125-126; analogous to thunder-gods of the
+aboriginal Mexican peoples, 126
+
+THUNDER-MEN.  Man-eating beings in Sioux myth; in the story of the
+Snake-wife, 290-292; transformed into the thunder-clouds, 292
+
+THUNDERER.  A supernatural being, in Chinook myth, 334-338
+
+THUNDERER'S SON-IN-LAW.  The story of the, 332-341
+
+THUNDERERS.  The people of Hi'nun, the Iroquois thunder-god; a myth
+relating to, 219-222
+
+TIDAL-WAVE.  Haida storm-deity; in the story of Master-carpenter and
+South-east, 318
+
+TIHUGUN (My Old Friend).  A beneficent deity of the Tinneh, 358
+
+TIME.  Indian methods of reckoning, 131-133
+
+TINNEH, or DÉNÉ.  A division of the Athapascan stock, 22, 356; poverty
+of, in mythological conceptions, 356-357; beliefs of, 357-358
+
+TIPI.  An Indian tent-dwelling, 48, 49
+
+TIPPECANOE.  Battle of the, 25
+
+TLINGIT.  A tribe of the Koluschan stock; houses of, 46-47
+
+TO-MORROW.  Haida deity, mother of South-east; in the story of
+Master-carpenter, 318
+
+TOBACCO.  Use of, among the Indians, 115-116; legend of the origin of
+smoking, 115
+
+TOBET.  I. A ceremonial dancer of the Acagchemems, 355.  II. The
+costume worn by the _tobet_, 355
+
+TOSAUT.  A rock mentioned in creation-myth of the Acagchemem tribes,
+352, 353
+
+TOTEMISM.  Influence of, upon marriage, 73; story of an adventure with
+a totem, 74-75; story of a totem-vigil, 75-76; origin of, among the
+Indians, 80-81; wide extension of, 81, 82-83; development of the totem
+into a deity, 82; rules of, 83; severity of totemic rule, 83; Swanton
+on, 84-87; associated with fetishism, 93; influence upon the growth of
+'morality,' 102
+
+TSUI 'KALU (Slanting Eyes).  A hunter-god of the Cherokees, 125-126
+
+TUPARAN.  Same as Wac, _which see_
+
+TUSCARORAS.  A tribe of the Iroquois stock, 23; and the twin-gods myth
+of the Iroquois, 121
+
+TWIN-GODS of the Iroquois, 121
+
+TYRKER, or TYDSKER.  In legend of Norse voyage to America, 14, 15
+
+TZI-DALTAI.  Fetishes of the Apaches, 89-90
+
+
+
+U
+
+UNDERWORLD.  Sioux story of an adventure in, 292-296
+
+UNITED STATES GOVERNMENT.  And the Indians, 32, 79
+
+UNKTAHE.  Water-god of the Dakota, 126
+
+UTONAGAN.  A totem-spirit; an Indian's adventure with, 74-75
+
+
+
+V
+
+VANCOUVER, G.  And Indian dwellings, 47
+
+VIRGINIA.  Earth-mounds found in, 18; wars between whites and early
+settlers in, 29-30
+
+
+
+W
+
+WABASKAHA.  An Omaha brave; the story of, 271-273
+
+WABOJEEG.  An Indian chief; hunting exploit of, 54; a war-song of, 70-71
+
+WABOSE, CATHERINE.  The adventure of, 75-76
+
+WAC.  A supreme deity of the Pericues, called also Tuparan, 356
+
+WAKANDA.  A deity of the Omaha; in the story of Wabaskaha, 272; in the
+story of the Snake-wife, 288
+
+WAKINYJAN (The Flyers).  Sioux wind-deities who send storms, 110
+
+WALES.  Legend that North American Indians came from, 4-5
+
+"WALLUM-OLUM."  Picture-writing records of the Leni-Lenâpé, 77-78
+
+WAR-DANCE, INDIAN, 65, 69-70
+
+WARFARE AND WAR-CUSTOMS, INDIAN, 63-72
+
+WASIS.  A baby, in Algonquian myth; Glooskap and, 145-146
+
+WATER MANITOU.  In a Chippeway legend, 179
+
+WATER-GOD.  Of the Dakota, 126; in an Iroquois legend, 286-287
+
+WAUKHEON (Thunder-bird).  A thunder-god of the Dakota, 126
+
+WAYNE, GENERAL A., 26
+
+WEASEL.  Name of the Fairy Wives, 172
+
+WEST WIND, THE.  I. Algonquian deity, father of Michabo, 120.  II.
+Deity of the Iroquois, brother of Hi'nun, 217; destroys the Stone
+Giants, 228-229
+
+WHALE-MEAT-CUTTER.  A being with magical powers, in Chinook myth, 330
+
+WHITE FEATHER.  _See_ Chácopee
+
+WHITES.  Familiar name for European settlers in America; early wars
+with Indians, 29-31; early relationship with Indians, 29-30, 32;
+Blackfoot idea of the originator of, 208
+
+WHITNEY, PROFESSOR J. D.  Discovery of 'Calaveras' skull by, 8
+
+WICHITA.  A tribe of the Caddoan stock, 28; grass hut of, 48
+
+WICKIUP.  An Indian dwelling, 49
+
+WIGWAM.  An Indian dwelling, 49
+
+WILSON, PROFESSOR D.  On the Chinooks, 322
+
+WIN-PE.  A giant sorcerer, in Algonquian myth; Glooskap and, 143-144
+
+WINE-LAND.  In legend of Norse voyage to America, 15
+
+WINNEBAGO.  A tribe of the Siouan stock; as mound-builders, 21
+
+WINSLOW, E.  On the gods of the Indians, 105
+
+WINTER.  A giant, in Algonquian myth; Glooskap and, 147-148
+
+WISCONSIN.  Earth-mounds found in, 17
+
+WITCHCRAFT.  Iroquois belief in, 229
+
+WOLF-TRAIL.  Indian name for the Milky Way, 204
+
+WOMEN, INDIAN.  Position of, 72-73; skill of, in weaving, 73
+
+WONDERFUL KETTLE.  The story of the, 251-254
+
+WYANDOTS.  A tribe of the Iroquois stock; allied with Algonquian
+tribes, 25; a legend of, 260-262
+
+WYOMING.  Prehistoric remains discovered in, 8
+
+
+
+Y
+
+YANKTONS.  A tribe of the Siouan stock, 28
+
+YCAIUT (Above).  One of the first women, in an Acagchemem
+creation-myth, 353
+
+YOUNG DOG DANCE.  Legend of the origin of the, 190-193
+
+YUCHI.  A tribe of the Uchean stock; and earth-mounds, 21
+
+
+
+Z
+
+ZlNZENDORF, THE COUNT OF.  Story of the rattlesnake and, 114-115
+
+ZUÑI.  A tribe of the Zuñian stock; fetishism among, 93-97;
+creation-myth of, 106-107; Awonawilona, the chief deity of, 106, 121;
+and the eagle, 111; and the serpent, 113; the year of, 132; dialect of
+the priesthood of, 136
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Myths of the North American Indians, by 
+Lewis Spence
+
+*** END OF THE PROJECT GUTENBERG EBOOK 42390 ***