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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..d503af6 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51908 (https://www.gutenberg.org/ebooks/51908) diff --git a/old/51908-0.txt b/old/51908-0.txt deleted file mode 100644 index 598c666..0000000 --- a/old/51908-0.txt +++ /dev/null @@ -1,3476 +0,0 @@ -The Project Gutenberg EBook of In Indian Tents, by Abby Langdon Alger - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: In Indian Tents - Stories Told By Penobscot, Passamaquoddy and Micmac Indians - to Abby L. Alger - -Author: Abby Langdon Alger - -Release Date: May 1, 2016 [EBook #51908] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK IN INDIAN TENTS *** - - - - -Produced by Larry B. Harrison, Chuck Greif and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - - - - - - IN INDIAN TENTS - - - - - IN INDIAN TENTS - - Stories - - TOLD BY PENOBSCOT, PASSAMAQUODDY - AND MICMAC INDIANS - - TO - - ABBY L. ALGER - - [Illustration: colophon] - - BOSTON - ROBERTS BROTHERS - 1897 - - _Copyright, 1897_, - - BY ROBERTS BROTHERS. - - University Press: - - JOHN WILSON AND SON, CAMBRIDGE, U.S.A. - - This Book - - IS - - AFFECTIONATELY INSCRIBED - - TO - - CHARLES GODFREY LELAND, - - TO WHOSE INSPIRATION IT OWES - ITS ORIGIN. - - - - -PREFACE - - -In the summer of 1882 and 1883, I was associated with Charles G. Leland -in the collection of the material for his book “The Algonquin Legends of -New England,” published by Houghton and Mifflin in 1884. - -I found the work so delightful, that I have gone on with it since, -whenever I found myself in the neighborhood of Indians. The supply of -legends and tales seems to be endless, one supplementing and completing -another, so that there may be a dozen versions of one tale, each -containing something new. I have tried, in this little book, in every -case, to bring these various versions into a single whole; though I -scarcely hope to give my readers the pleasure which I found in hearing -them from the Indian story-tellers. Only the very old men and women -remember these stories now; and though they know that their legends -will soon be buried with them, and forgotten, it is no easy task to -induce them to repeat them. One may make half-a-dozen visits, tell his -own best stories, and exert all his arts of persuasion in vain, then -stroll hopelessly by some day, to be called in to hear some marvellous -bit of folk-lore. These old people have firm faith in the witches, -fairies, and giants of whom they tell; and any trace of amusement or -incredulity would meet with quick indignation and reserve. - -Two of these stories have been printed in Appleton’s “Popular Science -Monthly,” and are in the English Magazine “Folk-Lore.” - -I am under the deepest obligation to my friend, Mrs. Wallace Brown, of -Calais, Maine, who has generously contributed a number of stories from -her own collection. - -The woman whose likeness appears on the cover of this book was a famous -story-teller, one of the few nearly pure-blooded Indians in the -Passamaquoddy tribe. She was over eighty-seven when this picture was -taken. - - - - -CONTENTS - - - PAGE - -THE CREATION 11 - -GRANDFATHER THUNDER 15 - -THE FIGHT OF THE WITCHES 19 - -ŪLISKE 30 - -STORY OF WĀLŪT 34 - -OLD SNOWBALL 44 - -ĀL-WŪS-KI-NI-GESS, THE SPIRIT OF THE WOODS 51 - -M’TĒŪLIN, THE GREAT WITCH 53 - -SUMMER 57 - -THE BUILDING OF THE BOATS 61 - -THE MERMAN 66 - -STORY OF STURGEON 72 - -GRANDFATHER KIAWĀKQ’ 77 - -OLD GOVERNOR JOHN 81 - -K’CHĪ GESS’N, THE NORTHWEST WIND 84 - -BIG BELLY 95 - -CHĪBALOCH, THE SPIRIT OF THE AIR 99 - -STORY OF TEAM, THE MOOSE 101 - -THE SNAKE AND THE PORCUPINE 106 - -WHY THE RABBIT’S NOSE IS SPLIT 108 - -STORY OF THE SQUIRREL 111 - -WAWBĀBAN, THE NORTHERN LIGHTS 130 - -THE WOOD WORM’S STORY, SHOWING WHY THE -RAVEN’S FEATHERS ARE BLACK 134 - - - - -IN INDIAN TENTS - - - - -THE CREATION - - -In the beginning God made Adam out of the earth, but he did not make -Glūs-kābé (the Indian God). Glūs-kābé made himself out of the dirt that -was kicked up in the creation of Adam. He rose and walked about, but he -could not speak until the Lord opened his lips. - -God made the earth and the sea, and then he took counsel with Glūs-kābé -concerning them. He asked him if it would be better to have the rivers -run up on one side of the earth and down on the other, but Glūs-kābé -said, “No, they must all run down one way.” - -Then the Lord asked him about the ocean, whether it would do to have it -always lie still. Glūs-kābé told him, “No!” It must rise and fall, or -else it would grow thick and stagnant. - -“How about fire?” asked the Lord; “can it burn all the time and nobody -put it out?” - -Glūs-kābé said: “That would not do, for if anybody got burned and fire -could not be put out, they would die; but if it could be put out, then -the burn would get well.” - -So he answered all the Lord’s questions. - -After this, Glūs-kābé was out on the ocean one day, and the wind blew so -hard he could not manage his canoe. He had to go back to land, and he -asked his old grandmother (among Indians this title is often only a mark -of respect, and does not always indicate any blood relationship), “Māli -Moninkwess” (the Woodchuck), what he could do. She told him to follow a -certain road up a mountain. There he found an old man sitting on a rock -flapping his wings (arms) violently. This was “Wūchowsen,” the great -Wind-blower. He begged Glūs-kābé to take him up higher, where he would -have space to flap his wings still harder. So Glūs-kābé lifted him up -and carried him a long way. When they were over a great lake, he let -Wūchowsen drop into the water. In falling he broke his wings, and lay -there helpless. - -Glūs-kābé went back to sea and found the ocean as smooth as glass. He -enjoyed himself greatly for many days, paddling about; but finally the -water grew stagnant and thick, and a great smell arose. The fish died, -and Glūs-kābé could bear it no longer. - -Again he consulted his grandmother, and she told him that he must set -Wūchowsen free. So he once more bore Wūchowsen back to his mountain, -first making him promise not to flap his wings so constantly, but only -now and then, so that the Indians might go out in their canoes. Upon his -consent to do this, Glūs-kābé mended his broken wings; but they were -never quite so strong as at first, and thus we do not now have such -terrible winds as in the olden days. - - * * * * * - -This story was told to me by an old man whom I had always thought dull -and almost in his dotage; but one day, after I had told him some Indian -legends, his whole face changed, he threw back his head, closed his -eyes, and without the slightest warning or preliminary began to relate, -almost to chant, this myth in a most extraordinary way, which so -startled me that I could not at the time take any notes of it, and was -obliged to have it repeated later. The account of Wūchowsen was added to -show the wisdom of Glūs-kābé’s advice in the earlier part of the tale, -and is found among many tribes. - - - - -GRANDFATHER THUNDER - - -During the summer of 1892, at York Harbor, Maine, I was in daily -communication with a party of Penobscot Indians from Oldtown, among whom -were an old man and woman, from whom I got many curious legends. The day -after a terrible thunderstorm I asked the old woman how they had -weathered it in their tents. She looked searchingly at me and said, “It -was good.” After a moment she added, “You know the thunder is our -grandfather?” I answered that I did not know it, and was startled when -she continued: “Yes, when we hear the first roll of the thunder, -especially the first thunder in the spring, we always go out into the -open air, build a fire, put a little tobacco on it, and give grandfather -a smoke. Ever since I can remember, my father and my grandfather did -this, and I shall always do it as long as I live. I’ll tell you the -story of it and why we do so. - -“Long time ago there were two Indian families living in a very lonely -place. This was before there were any white people in the land. They -lived far apart. Each family had a daughter, and these girls were great -friends. One sultry afternoon in the late spring, one of them told her -mother she wanted to go to see her friend. The mother said: ‘No, it is -not right for you to go alone, such a handsome girl as you; you must -wait till your father or your brother are here to go with you.’ But the -girl insisted, and at last her mother yielded and let her go. She had -not gone far when she met a tall, handsome young man, who spoke to her. -He joined her, and his words were so sweet that she noticed nothing and -knew not which way she went until at last she looked up and found -herself in a strange place where she had never been before. In front of -her was a great hole in the face of a rock. The young man told her that -this was his home, and invited her to enter. She refused, but he urged -until she said that if he would go first, she would follow after. He -entered, but when she looked after him she saw that he was changed to a -fearful, ‘Wī-will-mecq’--a loathly worm. She shrieked, and turned to -run away; but at that instant a loud clap of thunder was heard, and she -knew no more until she opened her eyes in a vast room, where sat an old -man watching her. When he saw that she had awaked, he said, ‘I am your -grandfather Thunder, and I have saved you.’ Leading her to the door, he -showed her the Wī-will-mecq, dead as a log, and chopped into small bits -like kindling wood. The old man had three sons, one named ‘M’dessun.’ He -is the baby, and is very fierce and cruel. It is he who slays men and -beasts and destroys property. The other two are kind and gentle; they -cool the hot air, revive the parched fields and the crops, and destroy -only that which is harmful to the earth. When you hear low, distant -mutterings, that is the old man. He told the girl that as often as -spring returned she must think of him, and show that she was grateful by -giving him a little smoke. He then took leave of her and sent her home, -where her family had mourned her as one dead. Since then no Indian has -ever feared thunder.” I said, “But how about the lightning?” “Oh,” said -the old woman, “lightning is grandfather’s wife.” - -Later in the summer, at Jackson, in the White Mountains, I met Louis -Mitchell, for many years the Indian member of the Maine Legislature, a -Passamaquoddy, and asked him about this story. He said it was perfectly -true, although the custom was now falling into disuse; only the old -people kept it up. The tobacco is cast upon the fire in a ring, and -draws the electricity, which plays above it in a beautiful blue circle -of flickering flames. He added that it is a well-known fact that no -Indian and no Indian property were ever injured by lightning. - - - - -THE FIGHT OF THE WITCHES - - -Many, many long years ago, there lived in a vast cave in the interior of -a great mountain, an old man who was a “Kiāwākq’ m’teoulin,” or Giant -Witch. - -Near the mountain was a big Indian village, whose chief was named -“Hassagwākq’,” or the Striped Squirrel. Every few days some of his best -warriors disappeared mysteriously from the tribe, until Hassagwākq at -last became convinced that they were killed by the Giant Witch. He -therefore called a council of all the most mighty magicians among his -followers, who gathered together in a new strong wigwam made for the -occasion. There were ten of them in all, and their names were as -follows: “Quābīt,” the Beaver; “Moskwe,” the Wood Worm; “Quāgsis,” the -Fox; “K’tchī Atōsis,” the Big Snake; “Āgwem,” the Loon; “Kosq,” the -Heron; “Mūin,” the Bear; “Lox,” the Indian Devil; “K’tchīplāgan,” the -Eagle; and “Wābe-kèloch,” the Wild Goose. - -The great chief Hassagwākq’ addressed the sorcerers, and told them that -he hoped they might be able to conquer the Giant Witch, and that they -must do so at once if possible, or else their tribe would be -exterminated. The sorcerers resolved to begin the battle the very next -night, and promised to put forth their utmost power to destroy the -enemy. - -But the Giant Witch could foretell all his troubles by his dreams, and -that selfsame night he dreamed of all the plans which the followers of -Striped Squirrel had formed for his ruin. - -Now all Indian witches have one or more “poohegans,” or guardian -spirits, and the Giant Witch at once despatched one of his poohegans, -little “Alūmūset,” the Humming-bird, to the chief Hassagwākq’ to say -that it was not fair to send ten men to fight one; but if he would send -one magician at a time, he would be pleased to meet them. - -The chief replied that the witches should meet him in battle one by one; -and the next night they gathered together at an appointed place as soon -as the sun slept, and agreed that Beaver should be the first to fight. - -The Beaver had “Sogalūn,” or Rain, for his guardian spirit, and he -caused a great flood to fall and fill up the cave of the Giant Witch, -hoping thus to drown him. But Giant Witch had the power to change -himself into a “Seguap Squ Hm,” or Lamprey Eel, and in this shape he -clung to the side of his cave and so escaped. Beaver, thinking that the -foe was drowned, swam into the cave, and was caught in a -“K’pagūtīhīgan,” or beaver trap, which Giant Witch had purposely set for -him. Thus perished Beaver, the first magician. - -Next to try his strength was Moskwe, the Wood Worm, whose poohegan is -“Fire.” Wood Worm told Fire that he would bore a hole into the cave that -night, and bade him enter next day and burn up the foe. He set to work, -and with his sharp head, by wriggling and winding himself like a screw, -he soon made a deep hole in the mountain side. But Giant Witch knew very -well what was going on, and he sent Humming-bird with a piece of -“chū-gāga-sīq’,” or punk, to plug up the hole, which he did so well that -Wood Worm could not make his way back to the open air, and when Fire -came to execute his orders, the punk blazed up and destroyed Moskwe, the -Wood Worm. Thus perished the second sorcerer. - -Next to fight was K’tchi Atōsis, the Big Snake, who had “Amwess,” the -Bee, for a protector. The Bee summoned all his winged followers, and -they flew into the cave in a body, swarming all over Giant Witch and -stinging him till he roared with pain; but he sent Humming-bird to -gather a quantity of birch bark, which he set on fire, making a dense -smoke which stifled all the bees. - -After waiting some time, Big Snake entered the cave to see if the bees -had slain the enemy; but he was speedily caught in a dead fall which the -Witch had prepared for him, and thus perished the third warrior. - -The great chief, Hassagwākq’, was sore distressed at losing three of his -mightiest men without accomplishing anything, but still, seven yet -remained. - -Next came Quāgsis, the Fox, whose poohegan was “K’sī-nochka,” or -“Disease,” and he commanded to afflict the foe with all manner of evils. -The Witch was soon covered with boils and sores, and every part of his -body was filled with aches and pains. But he despatched his guardian -spirit, the Humming-bird, to “Quiliphirt,” the God of medicine, who gave -him the plant “Kī Kay īn-bīsun,”[1] and as soon as it was administered, -every ill departed. - -The next to enter the lists was Āgwem, the Loon, whose poohegan was -“K’taiūk,” or Cold. Soon the mountain was covered with snow and ice, the -cave was filled with cold blasts of wind, frosts split the trees and -cracked asunder the huge rocks. The Giant Witch suffered horribly, but -did not yield. He produced his magic stone and heated it red-hot, still, -so intense was the cold that it had no power to help him. - -Alŭmūset’s wings were frozen, and he could not fly on any more errands; -but another of the master’s attendant spirits, “Litŭswāgan,” or Thought, -went like a flash to “Sūwessen,” the South Wind, and begged his aid. - -The warm South Wind began to blow about the mountain, and Cold was -driven from the scene. - -Next to try his fate was Kosq, the Heron, whose guardian spirit was -“Chenoo,” the giant with the heart of ice, who quickly went to work with -his big stone hatchet, chopped down trees, tore up rocks, and began to -hew a vast hole in the side of the mountain; but the Giant Witch now for -the first time let loose his terrible dog “M’dāssmūss,” who barked so -loudly and attacked Chenoo so savagely that he was driven thence in -alarm. - -The next warrior was Mūin, the Bear, whose poohegans were “Petāgŭn,” or -Thunder, and “Pessāquessŭk,” or Lightning. Soon a tremendous -thunderstorm arose which shook the whole mountain, and a thunder-bolt -split the mouth of the cave in twain; the lightning flashed into the -cavern and nearly blinded the Giant Witch, who now for the first time -knew what it was to fear. He yelled aloud with pain, for he was -fearfully burned by the lightning. Thunder and Lightning redoubled their -fury, and filled the place with fire, much alarming the foe, who -hurriedly bade Humming-bird summon “Haplebembo,” the big bull-frog, to -his aid. Bull-frog appeared, and spat out his huge mouth full of water, -which nearly filled the cave, quenching the fire, and driving away -Thunder and Lightning. - -Next to fight was Lox, the Indian Devil. Now Lox was always a coward, -and having heard of the misfortunes of his friends, he cut off one of -his big toes, and when Striped Squirrel called him to begin the battle, -he excused himself, saying that he was lame and could not move. - -Next in order came K’tchīplāgan, the Eagle, whose poohegan was -“Aplāsŭmbressit,” the Whirlwind. When he entered the enemy’s abode in -all his fury and frenzy of noise, the Giant Witch awoke from sleep, and -instantly “K’plāmūsūke” lost his breath and was unable to speak; he -signed to Humming-bird to go for “Culloo,” the lord of all great birds; -but the Whirlwind was so strong that the Humming-bird could not get out -of the cave, being beaten back again and again. Therefore the Giant -Witch bade Thought summon Culloo. In an instant the great bird was at -his side, and made such a strong wind with his wings at the mouth of the -cave that the power of the Whirlwind was destroyed. - -Hassagwākq’ now began to despair, for but one witch remained to him, and -that was Wābe-kèloch, the Wild Goose, who was very quiet, though a -clever fellow, never quarrelling with any one, and not regarded as a -powerful warrior. But the great chief had a dream in which he saw a -monstrous giant standing at the mouth of the enemy’s cave. He was so -tall that he reached from the earth to the sky, and he said that all -that was needful in order to destroy the foe was to let some young woman -entice him out of his lair, when he would at once lose his magic power -and might readily be slain. - -The chief repeated this dream to Wābe-kèloch, ordering him to obey these -wise words. Wild Goose’s poohegan was “Mikŭmwess,” the Indian Puck, a -fairy elf, who speedily took the shape of a beautiful girl and went to -the mouth of the cave, where he climbed into a tall hemlock-tree, -singing this song as he mounted: - - “Come hither, young man, - Come list to my song, - Come forth this lovely night, - Come forth, for the moon shines bright, - Come, see the leaves so red, - Come, breathe the air so pure.” - -Giant Witch heard the voice, and coming to the mouth of the cave, he was -so charmed by the music that he stepped out and saw a most lovely girl -sitting among the branches of a tree. She called to him: “_W’litt -hoddm’n, natchī pen eqūlin w’liketnqu’ hēmus_,”--“Please, kind old man, -help me down from this tree.” As soon as he approached her, Glūs-kābé, -the great king of men, sprang from behind the tree, threw his -“timhēgan,” his stone hatchet, at him and split his head open. Then -addressing him, Glūs-kābé said: “You have been a wicked witch, and have -destroyed many of Chief Hassagwākq’s best warriors. Now speak yet once -again and tell where you have laid the bones of your victims.” Giant -Witch replied that in the hollow of the mountain rested a vast heap of -human bones, all that remained of what were once the mightiest men of -Striped Squirrel’s tribe. - -He then being dead, Glūs-kābé commanded all the birds of the air and the -beasts of the forest to assemble and devour the body of Giant Witch. - -This being done, Glūs-kābé ordered the beasts to go into the cave and -bring forth the bones of the dead warriors, which they did. He next bade -the birds take each a bone in his beak and pile them together at the -village of Hassagwākq’. - -He then directed that chief to build a high wall of great stones around -the heap of bones, to cover them with wood, and make ready “eqūnāk’n,” -or a hot bath. - -Then Glūs-kābé set the wood on fire and began to sing his magic song; -soon he bade the people heap more wood upon the fire, and pour water on -the steaming stones. He sang louder and louder, faster and faster, until -his voice shook the whole village; and he ordered the people to stop -their ears lest the strength of his voice should kill them. Then he -redoubled his singing, and the bones began to move with the heat, and to -sizzle and smoke and give forth a strange sound. Then Glūs-kābé sang his -resurrection song in a low tone; at last the bones began to chant with -him; he threw on more water, and the bones came together in their -natural order and became living human beings once more. - -The people were amazed with astonishment at Glūs-kābé’s might; and the -great Chief Hassagwākq’ gathered together all the neighboring tribes and -celebrated the marvellous event with the resurrection feast, which -lasted many days, and the tribe of Striped Squirrel was never troubled -by evil witches forever afterward. - - - - -ŪLISKE[2] - - -I was sitting on the beach one afternoon with old Louisa Flansouay -(François) and the other Indians, when she suddenly rose with an air of -great determination, saying to me, “Come into camp and I tell you a -story!” (No story can ever be told in the open air; if the narrator be -not under cover, evil spirits may easily take possession of her.) - -I gladly followed old Louisa, who is a noted story-teller, and heard the -following brief but thrilling tale. - -Many, many years ago a great chief had an only daughter who was so -handsome that she was always known by the name of “Ūliske,” which is to -say “Beauty.” All the young men of the tribe sought her hand in -marriage, but she would have nothing to say to them. Her father vainly -implored her to make a choice; but she only answered him, “No husband -whom I could take, would ever be any good to me.” - -Every year at a certain season, she wandered off by herself and was gone -for many days; where she went no one could discover, nor could she be -restrained when the appointed time came round. - -At last, however, she yielded to persuasion and took a husband. For a -time all went well. When the season for her absence was at hand, she -told her husband that she must go. He said he would go with her, and as -she made no objection, they set out on the following morning and -travelled until they came to a lovely, lonely lake. A point of land ran -out into the water, well wooded and provided with a pleasant wigwam. -Here Ūliske beached the canoe; they went ashore and remained for two -days and nights, when the husband disappeared. Ūliske in due time -returned to her tribe and reported his loss. Her father and his -followers sought long and anxiously, but no trace of him was ever found. -Later on, Ūliske took a second husband, a third and a fourth, always -quietly yielding to persuasion, and always saying as at first, that no -husband whom she took could ever be any good to her. One after the -other visited with her the peninsula in the lake and disappeared in the -same sudden and mysterious way. - -The fifth husband was known as “Ū-el-ŭm-bek,” “the handsome, the brave,” -and he made up his mind to solve the strange riddle of his predecessors. -When he and Ūliske reached the peninsula, he said that, while she got -supper, he would keep on in the canoe and see what fish or game he could -find. He went but a little way, then drew the canoe up among the bushes -and searched in every direction till he found a well beaten foot-path. -“Now I shall know all,” he said, and hid himself behind a tree. Soon -Ūliske came from the wigwam and went down to the water. Undressing -herself, and letting down her long black hair, she began to beat upon -the water with a stick and to sing an ancient Indian song. As she sang, -the water began to heave and boil, and coil after coil slowly uprose -above the surface a huge Wi-will-mekq’, a loathly worm, its great horns -as red as fire. It swam ashore and clasped Ūliske in its scaly folds, -wrapping her from head to foot, while she caressed it with a look of -delight. Then Ū-el-ŭm-bek knew all. The Wi-willmekq’ had cast a spell -upon Ūliske so that to her it appeared in the likeness of a beautiful -young hero. The worm had destroyed her four husbands, and, had he not -been prudent, would have drowned him as well. Waiting until Ūliske was -alone, he returned to the wigwam before she had had time to wash off the -slimy traces of Wi-will-mekq’s embraces, and charged her with her -infatuation. Giving her no time to answer, he hurriedly chewed a magic -root with which he had provided himself, flung it into the lake, thus -preventing any attack as he crossed the water, got into the canoe and -paddled away, leaving Ūliske to her fate, well knowing that as she had -failed to supply her loathly lover with a fresh victim, she must herself -become the prey of his keen appetite. - -Rejoining his tribe, he frankly told his story. Even the chief declared -that he had done well, and of Ūliske nothing more was ever heard. - - - - -STORY OF WĀLŪT - - -In old times there were many witches among the Indians. Indeed, almost -every one was more or less of a magician or sorcerer, and it was only a -question as to whose power was the strongest. - -In the days of which I speak, one family had been almost exterminated by -the spells of a famous m’téūlin, and only one old woman named -“M’déw’t’len,” the Loon, and her infant grandson were left alive; and -she, fearing lest they should meet with the same fate, strapped the baby -on her back upon a board bound to her forehead, as was the ancient way, -and set forth into the wilderness. At night she halted, built a wigwam -of boughs and bark, and lay down, lost in sad thoughts of the future; -for there was no brave now to hunt and fish for her, and she must needs -starve and the baby too. As she mourned her desolate state, a voice said -in her ear: “You have a man, a brave man, Wālūt,[3] the mighty warrior; -and all shall be well if you will take the beaver skin from your old -’t’bān-kāgan,’[4] spread it on the floor, and place the baby on it.” -This she did, and then fell peacefully asleep. When she waked, she saw, -standing in the middle of the skin, a tall man. At first, she was -terrified; but the stranger said, “Fear not, ‘Nochgemiss,’[5] it is only -I!” and truly, as she gazed, she recognized the features of the baby -whom she had laid upon the beaver fur, so few hours before. Even before -day dawned, he had brought in a huge bear, skinned and dressed it. All -day he came and went, bringing fish and game, great and small, and the -old woman was glad. - -Next morning, the skin which hung at the door of the wigwam was raised, -and a girl looked in and smiled at Wālūt. His grandmother said, “Follow -her not, for she is a witch, and would destroy you.” The next day and -the next and so on, for five days, the same thing was repeated; but on -the sixth day, the girl not only lifted the curtain, but she entered -in, went straight to Wālūt’s sleeping place and began to arrange his -bed. This done, she drew from her bosom “nokoksis,” tiny brass kettles, -and proceeded to cook a meal,--soup, corn and meat,--all in perfect -silence. Grandmother watched her, but said nothing. When the meal was -cooked, the girl set a birch-bark dish before grandmother and Wālūt, and -began to ladle out the soup. Although the kettle was so small that it -seemed no bigger than a child’s toy, both the dishes were filled and -plenty then remained. No word was said; but when night came, the girl -lay down beside Wālūt and thus, by ancient Indian law, became his wife. -Their happy life, however, was of short duration, for the girl’s mother, -“Tomāquè,” the Beaver, was a mighty magician, and was angry because her -daughter had married without her consent. She therefore stole her away -and deprived her of all memory of her husband and the past. Wālūt was -determined to recover his bride, and his grandmother, wishing to help -him, took from the old bark kettle a miniature bow and arrows. These she -stretched and stretched until they became of heroic size. She strung the -bow with a strand of her own hair, and gave it to her grandson, telling -him that no arrow shot from that bow could ever miss its mark. She also -dressed him from head to foot in the garb of an ancient warrior, -formerly the property of his grandfather, as was the bow. She told him -that he had a long, hard road to go, and many trials to overcome; but he -was not afraid. All day he travelled, and, at night fall, came to a -wigwam in which lived an old man. Wālūt asked him where Tomāquè might be -found. The old man answered: “I cannot tell you, my child. You must ask -my brother who lives farther on. He is much older than I, and he may -know. To-night you can rest here, if you can put up with the hardships -of my wigwam.” Wālūt accepted this offer, and the old man began to heap -great stones on the fire. It grew hotter and hotter, and Wālūt thought -his last hour had come; but he said to himself, “I can suffer,” and he -piled more stones on the fire, and built a wall of them about the -wigwam, so that it grew hotter than ever, and the old man said, “Let me -out, let me out, I am too hot!” But Wālūt said, “I am cold, I am cold!” -and so he conquered the first magician. - -Next night he came to the home of the second brother, who made the same -answer to his inquiries as the first, and also offered him a night’s -shelter if he could bear the hardships of the wigwam. No sooner had -Wālūt accepted his offer, than he sat down and bade his guest pick the -insects from his head and destroy them, after the old custom, by -cracking them between his teeth. Now these insects were venomous toads -which would blister Wālūt’s lips and poison his blood. Luckily he had a -handful of cranberries in his pocket, and for every toad, he bit a -cranberry.[6] The old man was completely deceived, and when he thought -that his guest had imbibed enough poison to destroy him, he bade him -desist from his task. Thus Wālūt passed successfully through the second -trial. On the third day he journeyed until he came to the abode of the -third brother, oldest of all, seemingly just tottering on the brink of -the grave. Wālūt again asked for Tomāquè, and the old man answered: -“To-morrow, I will tell you. Rest here to-night, if you can bear the -hardships of my home.” As they sat by the fire the old man began to rub -his knee, and instantly flames of fire darted from every side; but Wālūt -was on his guard, and uttered a spell which drew the old man slowly, but -surely, into the fire which he had created, and he perished. “Rub your -knee, old man,” cried Wālūt, “rub your knee until you are tired!” - -Next morning as he drew the curtain, boom, boom, a noise like thunder -fell upon his ear. It was the drumming of a giant partridge. Wālūt -fitted an arrow to his bow and shot the bird to the heart, well knowing -that it was his wife’s sister “Kākāgūs,” the Crow, who had come to -capture him. Towards evening he reached a great mountain towering above -a quiet lake. As he looked, he saw upon the summit, his wife, -embroidering a garment with porcupine quills, for this was where she -lived with her mother. Catching sight of him, she plunged at once into -the centre of the mountain, having no memory of her husband. He, -however, hid himself, feeling sure that she would come forth again, and -being determined to seize her before she could again disappear. Soon -indeed he saw her and tried to grasp her, but only caught at her long -hair. Instantly, she drew her knife, cut off her hair, and vanished -into the mountain, where her mother loudly reprimanded her, saying, “I -told you never to go outside; you see now that I was right. Nothing -remains but for you to go in search of your hair.” Next day, therefore, -the girl set forth, and on reaching the wigwam of the second old man, -her grandfather, for all of the old men were of her kin, the veil was -lifted and she knew that it was her husband who had sought her and -stolen her hair. She at once rejoined him; he restored her long locks, -and, by his magic power, they again grew upon her head and for a year -all went well. At the end of that time she became the mother of a boy, -whom she called “Kīūny” the Otter. Soon all the game and fish -disappeared. Wālūt went out every day, searching the woods and waters -for many miles around; but, night after night, he came home -empty-handed, and starvation seemed very near at hand. Then Nochgemiss, -the Grandmother, warned them that Tomāquè was bent on revenge, and bade -Wālūt go forth and slay her. She armed him with a bone spear from the -old pack kettle, and he travelled to the mountain. It was mid-winter and -the lake was covered with clear ice. Deep down beneath the ice a giant -beaver swam to and fro, no other than Tomāquè herself. Vainly Wālūt -plunged his spear into the depths. Again and again she evaded him, -until, in a fury, he cried, “Your life or mine!” and at last succeeded -in striking her; but so powerful was she that she raised him into the -air, using the spear in his hand as a lever, the other end being deep in -her side. The result seemed doubtful; but grandmother, who knew all that -was passing, flew to her boy’s aid and, in the shape of a huge snake, -Atōsis, wound herself about Tomāquè, fold upon fold, and at last -conquered the foe and crushed her to death, Wālūt dealing the final -stroke. - -Grandmother hastened home, leaving Wālūt unconscious of the help that -she had given him, and found Kīūny gasping with fever. His mother, well -aware of all that had passed, through the power of second sight, also -knew that the baby’s illness was caused by Tomāquè’s dying curse. -Meantime Wālūt returned, and his grandmother told him that all she could -do, would be to save him; that wife and child must perish, as indeed -they soon did. - -Not long after, in the early morning, a girl lifted the skin which hung -at the opening of the wigwam and looked in. As Wālūt glanced up at her, -she fled. He pursued her, but almost instantly lost sight of her. Next -day, came another girl, to whom he also gave chase, also in vain. On the -third morning, he was more successful, because this time the girl was -more willing to be followed. He tracked her to her home, but did not -enter, wishing first to consult his grandmother. She told him that these -were the three daughters of “Mōdāwes,” or Famine. The youngest girl, she -said, would be a good wife to him; and she directed him, when she came -next day, to touch her lightly on the arm. - -The girl came; he pursued her and, fleet-footed though she was, he -managed to touch her before she escaped into her mother’s wigwam. Ere -long, to her mother’s rage and fury, but much to the delight of her -sisters, a little boy was born to her, who, in reality, was Wālūt -endowed with this form by his grandmother’s aid,--no baby, but a strong -brave man. - -Now, Mōdāwes was a cannibal, and the ridge-pole of her wigwam was strung -with cups made from the skulls of her victims. Wālūt, seeing these, was -at once aware that they were all that was left of those who had fallen -prey to the witch’s horrible appetite. He resolved to slay her; but as -her daughters had been very kind to him, he wished to spare them, and -said to himself: “I wish that a snow-white deer would pass by!” -Instantly, the white deer moved slowly before the door. The three girls -sprang after it. Wālūt rose to his full stature; clad in his -grandfather’s ancient dress, he snatched his timhēgan from his belt and, -with a single blow, laid Mōdāwes dead at his feet. He then set fire to -the wigwam and returned to Grandmother Loon. When the three daughters of -Mōdāwes gave up their hopeless chase of the enchanted deer and came -home, no home was there, only a black heap of ashes. They mourned for -their dear baby, whom they naturally supposed had perished in the -flames; but they never again found the path which led to Wālūt’s lodge. - - - - -OLD SNOWBALL - - -Many years ago an Indian family, consisting of an old father and mother, -their two sons, and their baby grandson were camping in the woods for -the winter hunt. In the same neighborhood lived a horrible old witch and -her three daughters. This witch ate nothing but men’s brains and skulls. -She would pick the bones clean, and dry them, and had a long row of such -trophies all round the upper part of her wigwam, looking like so many -snowballs. From this she took her name, and was known as old Snowball. -The girls were very beautiful, and set out by turns every evening to -ensnare some young man for their mother’s meal. So it happened that soon -after the Indian family had settled in camp, one twilight, as they sat -round the fire, a beautiful girl passed by, so charming the eldest son, -that he set out in pursuit of her and never returned, having fallen a -prey to Snowball. A night or two later, another equally lovely girl -appeared, and the second son, who was a widower, and the father of the -baby boy, started to chase her, with the same result. The same fate -befell even the old man, and the poor old woman was left alone with the -baby. She was terribly afraid that the witch would get him too, and kept -him hidden in a great birch-bark basket, t’bān-kāgan. As he grew older -and began to talk and run about, he was always wishing that he were a -grown man, that he might help his grandmother, hunt for her and fetch in -wood for her. At last, the old woman, who was something of a magician, -told him that if he really was so anxious to be big, he might lie down -that night on the other side of the fire, and she would see what could -be done. Next morning, behold, he was a full grown man. His grandmother -brought out her husband’s pack kettle, and gave him all the tools and -weapons which he needed, stringing his bow with her own hair. -Thenceforth, he brought in plenty of game, and they would have been very -happy if the old woman had not constantly dreaded the appearance of the -witch’s daughter. At last she came, looking more fascinating than ever; -but the young man went on with his work, and never raised his eyes. -Next night, the second daughter passed by; he looked up at her, but that -was all. The third night, the third daughter, youngest and fairest of -all, appeared. He sprang up to follow her; but his grandmother begged -him to stay, or she would kill him as she had slain so many of his -family. He finally consented to wait till another night, and said that -he would not chase her, but merely follow and see where she went. His -grandmother wept bitterly, but did her best to ward off misfortune, by -seeing that he took the bow strung with her hair, and also a certain -small bone from the mink, possessed of great magical power. The young -man soon turned himself into a tiny bird, “chūkālisq’,” and hopped about -almost in reach of the girl’s hand. He seemed so tame that she thought -she might lay her hand on him, and indeed after several attempts she did -contrive to catch him and put him in her bosom. Then she ran home to -tell her mother of the lovely bird that she had found. “That is no -bird,” said her mother; “just let me look at him.” She put her hand in -her breast, but there was nothing there. From that moment she grew -bigger and bigger, and in due time gave birth to a fine boy. Her mother -wanted to kill the child; but she would not consent, and, for safe -keeping, carried the baby always in an Indian bark cradle strapped over -her shoulders. Meantime, the spell of her beauty held possession of the -young man, and he could not rest till he saw her once more. Turning -himself into a deer, he sought Snowball’s lodge, where he gambolled and -played about until the three girls ran out to see the pretty creature, -forgetting the baby who had been left behind. The deer led them into the -forest, and then sped back to the lodge, where he found the witch just -about to kill the child and devour its brains. Taking his spear, he at -once slew her and, hiding himself, killed the two older girls in turn as -they returned home. When the third daughter appeared, he stepped forward -and claimed her as his wife. “Now,” said he, “you must stand aside, for -I am going to burn up the lodge with the bodies of your mother and -sisters.” She was very unwilling, but at last yielded. The old witch was -loath to die, and rose repeatedly from the flames; but the magic spear -was too much for her. The young man, with his wife and baby, went home -to his grandmother, and for a year lived very happily. Then the young -woman became sad and silent and, when questioned, said that great -trouble was at hand, that her aunt, who was a powerful sorceress, was -coming to avenge the murder of her kindred, and she feared the -consequences. The grandmother made all preparations, this time stringing -the bow with the young woman’s hair. Next day the baby began to cry, and -nothing would quiet him, until the old woman thought of giving him her -husband’s bark pack kettle, where some of his ancient treasures were -still kept. Then the baby smiled, and began to turn over the things and -play with them. Suddenly he laughed aloud and cooed for joy and toddled -to his father with a little bone. “Fool that I am,” exclaimed the old -woman, “how could I forget that! This may save us yet.” (It was Luz, the -ancient resurrection bone of the Jews, and had once formed part of the -anatomy of one of the greatest magicians ever known.) The young man -bound it to the head of his spear and set forth, his grandmother having -told him that the time had come, and that he must that day kill the -great Beaver (his wife’s aunt), or the whole family must perish. He soon -came to a great lake where there was a beaver dam as high as a -mountain. He could see the big Beaver moving about under the ice; but -all his efforts to pierce the ice were in vain, it grew thicker and -thicker under his spear, and rose in great waves. He returned at -nightfall discouraged, but started out again next day, his grandmother -tearing apart her scarlet bead-wrought legging, and bidding him fling -that on the ice to see if it would not break the charm. All day he -strove, but even the legging was of no avail. Next day he took the -second legging, and at last succeeded in striking his spear through the -ice and into the enemy, Quābīt. Then began a mighty battle, Beaver -struggling to break the spear or to escape, and the young man fighting -to retain his hold. At home the baby began to scream and cry, and the -women knew their hero was in danger. The grandmother wept as if her boy -were already dead; but his wife said, “Fear not, for I will help him.” -She flung a handful of magic roots out at the door, and instantly a -sheet of water lay there, and she was at her husband’s side. She told -him not to loose the spear, but to watch well, that she would fight his -battle. “If you see me pass under the ice before my aunt, all is well; -but if she comes first, she has conquered, and we must all perish. I -shall be all white like snow, while she is jet black.” The young man -stood rooted to the spot, while the ice cracked and heaved with fearful -noises. At last the white beaver passed before him under the clear ice, -and he knew that victory was his. His wife then told him that there was -still another and a more terrible enemy to be conquered before he and -his could be safe. This triumph too she gained, though at a fearful -cost, for she was never again to see her husband, home, or child. The -young man went back to his grandmother with drooping head, and heard how -the baby had kept his grandmother informed of the progress of the fight -by his changing tears and smiles. And that is all about it. - - - - -ĀL-WŪS-KI-NI-GESS, THE SPIRIT OF THE WOODS - - -Seeing a smoke come from the top of a mountain, the children asked the -elders what it was, or who could live there, and the fathers told them: -“That is the home of ‘Āl-wūs-ki-ni-gess,’ a tree-cutter, whose hatchet -is made of stone. He throws it from him; it cuts the tree and returns to -its master’s hand at each blow. One stroke of his hatchet will fell the -largest tree. No one ever saw him save Glūs-kābé, who often goes to the -cave to visit him. He is a harmless creature, and only fights when -ordered to do so by Glūs-kābé. He lives in that mountain, on deer, -moose, or any meat he can kill. Sometimes he goes out to sea with -Glūs-kābé, to catch ‘K’chī būtep,’ the Great Whale. - -“‘Āl-wūs-ki-ni-gess and ‘Kiāwāhq’ once had a big fight, which lasted for -two days. Kiāwāhq’ put forth all his power to conquer, but failed. He -uprooted huge trees, expecting them to fall and crush his rival in -strength; but Āl-wūs-ki-ni-gess would hurl his hatchet and split the -tree asunder. Kiāwāhq’ strove to drag him into the sea, but the wood -spirit is as strong in the water as on land, to say nothing of the fact -that when he is in the water, ‘K’chīquī-nocktsh,’ the Turtle, comes to -his aid. Once Kiāwāhq’ got his foe between two great trees and felt sure -he could slay him as they fell. Āl-wūs-ki-ni-gess seized his axe and -struck the trees which fell. The wind caused by their fall was so mighty -that it left Kiāwāhq’ faint and exhausted. He was forced to beg for -quarter, and promised his enemy that if he would spare his life, he -would give him a stone wigwam and be his good friend forever. So the -wood spirit had mercy and accepted his offer. That is how he got that -cave where he still lives.” - -This was the answer of the elders to their children’s question. - - - - -M’TEŪLIN, THE GREAT WITCH - - -In a certain place, alone by herself, lived an old woman whom none dared -to approach, for she had bewitched many Indians. - -In the spring of the year when the men came back from their long winter -hunting for furs, they would gather together and build what they called -eqū’nāk’n,[7] hot-baths, to drive off their diseases. They would enter -the hut, and heat it red-hot until it would almost roast them. They -would strip off their clothes, and dance and sing songs to drive off -disease. - -Once before the performance ended, they were amazed to see a woman among -such a crowd of men; but they feared to speak to her. One young man -laughed when she threw off her clothes. This angered her, and she said: -“You laugh at me now; but I will send a flood to destroy you.” Then she -left the hut. - -After a time, the youth who had laughed, said, “Hark!” - -All stopped to listen, and they heard the rush of water, and knew the -witch had kept her word,--the flood was upon them. But the young man was -something of a sorcerer too, and had a rattlesnake for poohegan, or -messenger (all witches have at least one poohegan). - -He instantly changed all his comrades into beaver and fish. - -“Ha! ha!” laughed “Copcomus,” Little One, for such was the youth’s name. -“You cannot finish your work, old witch. I will be avenged on you yet. I -will pray Glūs-kābé to follow and kill you.” - -They all swam out of the eqū’nāk’n, and when the water ceased to flow, -Copcomus went along the stream and saw a large number of beaver building -a house like eqū’nāk’n, so he changed them all back to Indians again. -They were very glad, and thanked him heartily. - -“Now,” said Copcomus, “we must hold a council at once and decide what to -do with the old witch, for she will try to destroy us yet.” - -Some said, “We will burn her wigwam;” one said: “No, she would know of -our coming and turn us into some evil thing!” Another said his idea was -to persuade the great bird, Wūchowsen, Wind, to move his wings harder -and faster, thus causing “Uptossem,” the Whirlwind, to destroy her; but -Copcomus said: “I will see to-night what is best.” (Witches always see -in their sleep how their enemies may be destroyed). - -The old woman too saw in her sleep that Copcomus was plotting to kill -her; so she sent her messenger, the Humming-bird, to bid Wūchowsen not -to move his wings faster than usual. - -Copcomus cried to his poohegan: “Go, creep into her wigwam and bite the -old witch;” and he tied cedar bark about the snake’s rattle, that it -might make no noise. - -The snake went by night, glided in and bit the old woman’s big toe. The -pain waked her, and her toe swelled rapidly. She sent the Humming-bird -to seek Āl-wūs-ki-ni-gess, the Wood Spirit. - -The bird flew to the cave in the mountain, and when Āl-wūs-ki-ni-gess -asked: “How now, little bird?” the bird replied: “The Great Witch bids -you come with your hatchet without delay.” So the Spirit lit his pipe -and set forth. When he reached his journey’s end, he found the witch -moaning with pain. “What is the matter, ‘Mookmee’ [Grandma]?” he asked. - -Her only reply was: “Cut off my toe at once.” - -He raised his axe, but K’chīquīnocktsh, the Turtle, Glūs-kābé’s uncle, -who had been sent by Glūs-kābé to help Copcomus, jogged his elbow and -the hatchet cut off her leg. - -Next day Copcomus said to his men: “We must go and implore Glūs-kābé to -conquer the witch. No one else can do it.” So they besought the mighty -Master to help them. He laughed aloud, and said: “What! all these strong -men with warclubs, spears, and bows, to slay one poor old woman! Why, my -uncle could do the work single-handed.” - -“She must die,” said Copcomus; “we will send your uncle, the Turtle, and -let him do the work single-handed.” - -So the Turtle set forth once more; but as he is a slow traveller, it -took him two days to reach the witch’s home. “What is the matter, -Grandma?” he asked. “Alas!” she cried, “Āl-wūs-ki-ni-gess has killed -me!” - -Turtle then drew his hunting-knife and finished her. - - - - -SUMMER - - -There lived near “Kīsus,” the Sun, a beautiful woman named “Niffon,” -Summer. She dressed in green leaves, and her wigwam was decked with -leaves and flowers of many different sorts. Her grandmother, Sogalŭn, -Rain, lived far away, but when she visited her granddaughter, she always -warned her never to go near “Let-ogus-nūk,” the North, where her worst -enemy, “Bovin,” Winter, lived, saying: “If you do go, you will lose all -your beauty, your dress will fade, your hair will turn gray, and your -strength will leave you.” - -But Niffon paid no heed to her grandmother’s warning. One fine morning -as she sat in her wigwam gazing northward, and saw no signs of -Bovin,--the sun was shining and she could see for a long distance,--a -beautiful region lay stretched before her, broad rivers, and lakes, and -high mountains,--something within her bade her go forth to see that -strange country; so she started on her long journey. She knew that her -grandmother could not see her, and though she seemed to hear her say: -“Do not go near your enemy; he will surely slay you,” she did not heed -it, but journeyed on and on. The mountains and lakes seemed far away; -but she did not lose heart. Looking back, she could see nothing of her -own lovely home. The bright sun overhead was the only thing not new and -strange to her. She felt a vague sadness and distress; and when once -more a voice murmured: “Do not go, my daughter,” she resolved to turn -back, but it was too late. Some unseen power now forced her towards the -north. Still the mountains and lakes were as far away as ever; her dress -was beginning to fade; her long hair had turned gray; her strength was -failing fast; the sun, too, had lost his power; and, as she neared her -journey’s end, she saw that the mountains were but heaps of snow, the -beautiful lakes but fields of ice. - -Meantime her grandmother, seeing no smoke rise from Niffon’s wigwam, -grew alarmed and concluded to visit her. When she got there, she found -the wigwam empty, the green boughs on the floor withered and dry, and -the leaves faded. “Oh, my poor grandchild is in the clutches of Bovin,” -she cried, and summoned her bravest warriors, “Sūwessen,” the South -Wind, “Hy-chī,” the East Wind, and “Snoteseg-du,” the West Wind, and -bade them hasten northward and fight like devils to save Niffon. - -These invisible warriors started on their journey, and as they did so, -Bovin felt that something was wrong, and ordered his braves, -“Letū-gessen,” North Wind, and “K-lkegessen,” Northeast Wind, to hurry -southwards and meet the foe. - -Sweat began to pour from Bovin’s every limb, his nose grew thin, and his -feet shrivelled away. Another day and the giants met; large flakes of -snow mixed with raindrops flew in every direction; sharp gusts of -contrary winds were heard. The drops of sweat on Bovin’s brow grew -larger and larger. By this time, the hair on Niffon’s head was snow -white and her dress tattered and faded. - -The roar of the wind grew ever louder and sharper; the snow and rain -fell faster and thicker; at last Bovin fell from his place and broke one -of his legs, and Niffon knew her enemy was conquered. - -Bovin bade one of his warriors tell Niffon to depart; he will harm her -no more. - -Then she turned again towards her own country, her beauty all gone, an -old old woman. - -Many hours pass; by degrees, as she travels her strength returns, she -moves faster, and, as the air grows warmer and softer, she feels happier -and begins to look young again; her hair returns to its natural color, -her dress is green once more. She sees the lakes and rivers shining; but -it will still be many days before she reaches her wigwam, and she must -meet her grandmother before she sees her dear home. - -At last the air was warm, the clouds grew dark, the rain began to fall, -and the wind blew fiercely; amidst the darkest clouds she saw a large -wigwam; she entered and found her grandmother reclining on a bed of -skins, so changed that she hardly knew her. - -The old woman looked up and said: “My child, you have nearly caused my -death. I have lost all my power through your disobedience. I can never -help you in your future wars. My great fight with Bovin has taken all my -strength; go and never depend upon me more.” - - - - -THE BUILDING OF THE BOATS[8] - - -When the water was first made, all the birds and the fowl came together -to decide who should make their canoes for them, so that they might -venture out upon the water. - -The Owl proposed that the Loon should do the work; but the Black Duck -said: “Loon cannot make canoes; his legs are set too far behind. Let the -Owl make them.” - -Then the Loon said: “The Owl cannot make canoes; his eyes are too big. -He can’t work in the day-time for the sun would put out his eyes.” - -Then the Duck laughed and made fun of the Owl. This made the Owl angry, -and he said to Black Duck: “You ought to be ashamed of your laugh; it -sounds like the laugh of ‘Kettāgŭs,’[9] quack, quack, quack.” - -Then all the fowls laughed aloud at the Duck. The Owl said: “Let ‘Sīps’ -[the Wood Duck] build our boats.” - -“How can he build canoes,” cried all the rest, “with his small neck?” - -“He is too weak,” said the Loon. - -The birds were quite discouraged; but they liked the looks of the water -very much. At last “Kosq’,” the Crane, spoke: “My friends, we cannot -stay here much longer. I am very hungry already. Let us draw lots, and -whoever draws the lot with a canoe marked on it shall be the builder of -boats.” - -All were satisfied with this suggestion, and the Raven was appointed to -prepare the lots; but the Owl objected, saying: “He is a thief; I know -he is.” - -“Well,” said the Night Hawk, “let us get Flying Squirrel to make them.” - -“But Flying Squirrel is not here.” - -“Well, let some one go for him.” - -“Well, let us get Fox to go for him,” said the Loon. - -“Oh! I can’t trust the Fox to go,” said the Owl; “for he would eat -Squirrel on the way. Just let me give you a word of advice. Let -Āfiguessis [Little Mouse] go for the Squirrel.” - -“Yes,” said K’chīplāgan, Eagle, the great chief, “we must do as he -proposes. Come, Āfiguessis, you must go for the Flying Squirrel.” - -When they saw the Squirrel coming, all cried: “Room! Make room for him!” - -Then the Squirrel stood up before the chief and asked: “What can I do -for you, my friends?” - -Eagle told him that they wanted him to make a picture of a canoe on -birch bark with his teeth; to make many more pieces all alike; then to -put them in his “miknakq,”[10] and let each bird take one. “Whoever gets -the piece with the canoe on it, shall make our canoes.” - -The Squirrel went at once and stripped the bark from a birch-tree, -prepared the lots, and put them in his pouch. - -“Who takes the first?” asked the Owl. - -“Let ‘Mid-dessen’ [Black Duck] take the first,” said the chief. - -Mid-dessen stepped forward, and came back with a piece of bark in his -bill. So each one went in his turn, and the lot fell to the Partridge. - -Now the Partridge is always low-spirited and hardly ever speaks a word; -and this set all the other birds in an uproar, and they all sang songs, -each after his own fashion, and they decided to have a great feast. - -“Get the horn,” said the chief. When it was brought, he gave it to Sīps, -the “mū-ta-quessit,” or dance-singer; then the big dance began, and it -lasted for many days. - -When the feast was over, the chief said: “Now, Partridge, you must make -the canoes, sound and good, and all alike. Cheat no one, but do your -work well.” - -The first one made had a very flat bottom; this he gave to the Loon, who -liked it much. The next, flat bottomed too, was for Black Duck; then one -for Wābèkèloch, the Wild Goose. This was not so flat. - -Another was for Crane. It was very round. The Crane did not like his -boat, and said to Eagle: “This canoe does not suit me. I would rather -wade than sit in a canoe.” - -The Partridge made canoes for all the birds, some large, some small, to -suit their various size and weight. At last his work was done. “Now,” -said he to himself, “I must make myself a better canoe than any of the -rest.” So he made it long and sharp, with round bottom, thinking it -would swim very fast. - -When it was finished, he put it in the water; but, alas, it would not -float; it upset in spite of all that he could do. He saw all his -neighbors sailing over the water, and he fled to the woods determined to -build himself a canoe. - -He has been drumming away at it ever since, but it is not finished yet. - - - - -THE MERMAN - - -In a large wigwam, at the bottom of the sea, lived “Hāpōdāmquen,” the -merman. He had two sons and three daughters. The elder son -“Psess’mbemetwigit,” Flying Star, was very brilliant and held a lofty -position; while the younger “Hess,” the Clam, was the laziest and -slowest of the family. - -The daughters were named “T’sāk,” Lobster, “Hānāguess,” Flounder, and -“Wābè-hākeq’,” White Seal. - -Every morning the old man gave orders to his children as to where they -should go, and what they should do, warning them against his two mighty -enemies, “Lampeguen,” another species of Merman, and Water Witch. - -One day as they were about to go hunting, Flying Star told his brother -of a fearful dream that he had had the night before. He dreamed that he -and his brother were in a large stone canoe, moving swiftly towards the -steep running water (falls), when the canoe turned over, and they both -went to the bottom of this great “Cobscūk,” cataract. They were -surrounded by singular beings, whose chief took a “wūs-āp-gūk” -(rawhide), and tied their arms and legs together, then carried them to a -strange village, where his warriors held council as to what should be -done with the sons of Hāpōdāmquen. It was decided to kill them at once, -as the best means to destroy the foe, for without Flying Star, -Hāpōdāmquen must surely starve. They decided that the older son should -be slain by “M’dāsmūs” (a mythical dog, very large and fierce), and the -younger by a war club. Just as they loosed M’dāsmūs, Flying Star awoke. - -Upon hearing this dream, Hess at once repeated it to his father. - -Old Hāpōdāmquen knew at once that “Āglōfemma,” the chief of the -“Lampegwinosis,” was about to attack him. He told his children to watch -well, and stand their ground as long as a breath of life remained. To -each he gave careful directions: Flying Star was to take up his position -in the clouds, and thence watch the sea; if he saw any strange -commotion, or heard any strange noise, he was to fly from the clouds to -the sea, and kill everything that rose to the surface. - -Hess, the Clam, was to post himself in the mud at the bottom of the sea, -and was told that Hāpōdāmquen would leave his pipe in the north side of -the wigwam. If the contents of the pipe were undisturbed, his children -might know that he still lived; but if the “nespe-quomkil,” willow -tobacco, were gone, and the pipe was partly filled with blood, they -might know that he was dead. - -“Go, Hess,” the old man commanded, “bury yourself in the mud, five -lengths of your body, and listen well. You will surely hear when the -battle begins. Do not try to escape, or you will perish.” - -T’sāk, the Lobster, was to take up her station half-way between the -surface and the bottom, and was cautioned not to rise to the surface at -any time. - -Hānāguess, the Flounder, was ordered to come to the surface, where she -was to watch and follow the little bubbles; for when her father left his -wigwam, the bubbles would rise to the top of the water. - -Wābè-hākeq’, the White Seal, was the bravest and brightest of the -Hāpōdāmquen family; she was to accompany her father to the land of the -Lampegwinosis. - -The old man knew that only the chief and a handful of men would be in -the village; the fiercest warriors would be lying in ambush for his two -sons at the falls, where Flying Star and Clam always went to spear eel. -If Hess had failed to tell his father of Flying Star’s fateful dream, -even now they would both be suffering torture at the hands of the foe. -As it was, the old man and his brave daughter would attack the village -by night, while the enemy slept and dreamed of battle and war. - -Hāpōdāmquen always wore his hair very long, streaming behind him three -times the length of his body. As they neared the village, he felt -something heavy clinging to his hair,--it was tiny beings, as small as -the smallest insect, the poohegans, or guardian spirits, of the chief of -the Lampegwinosis, little witches who tried by their combined weight to -lessen the old man’s speed, so that they might gain time to warn their -master of the enemy’s approach. - -The Lampegwinosis were taken entirely by surprise; the strongest men -were away, only the old and weak were at home. The great army of -Hāpōdāmquen, composed of all the lobsters, seals, flounders, and clams, -was at hand, and the battle began. It was a fearful fight, lasting for -two days and nights. The Lampegwinosis chief tried to escape to the -surface; but the waves rose mountain high, and he was always driven back -by the watchful Flounder. - -Flying Star slew all those warriors who reached the surface; while White -Seal attacked the tiny witches, putting forth all her magic power before -she succeeded in subduing them. Then she went to her father’s aid. He -was almost exhausted; but she directed her sister, the Lobster, to bite -the hostile chief in his tenderest part, and hang to him until the White -Seal could put an end to him. T’sāk held on, and White Seal killed the -foe with one blow of her battle-axe. This ended the conflict. - -Hess remained in the mud, where, from time to time, he heard his father -encouraging his men. When all was still once more, he crawled out and -went to his father’s wigwam. He was so glad to find the pipe -undisturbed, that he sang a song of peace. - -Hāpōdāmquen ordered his warriors to return to their homes until he -should again summon them; and he went back to his wigwam, where he found -his lazy son, Clam, still singing. - -All the bubbles and foam had vanished from the sea. Flying Star and -Flounder, coming home, found their father happy, though badly hurt, for -he had lost all his beautiful hair in the fight. - -As the Lampegwinosis braves wended their disconsolate way back from the -falls, they saw their old Chief-with-feathers-on-his-head borne off by -an animal resembling an otter, whom they recognized as Hākeq’, the brave -daughter of Hāpōdāmquen. They moaned for their chief; but Hāpōdāmquen -still lives to destroy little children who disobey their mother by going -near the water. - - - - -STORY OF STURGEON - - -“This story,” said old Louisa, “is from ’way, ’way back, ever so long -ago;” and indeed it seemed to me that it was so old that only fragments -of it remained; but I give it as best I can. - -Many, many years ago there were three tribes of Indians living not far -apart: the Crows, Kā-kā-gūs, the Sturgeons “Hā-bāh-so,” and the Minks, -“Mūs-bes-so.” These tribes were all at war, one with the other, and the -Minks, being very crafty and cunning, as well as brave, at last -conquered the other tribes, and drove them forth in opposite directions. - -Now the followers of Kā-kā-gūs found their way to a dry and desert -region where they died of hunger and thirst; the tribe of Hā-bāh-so -found plenty of food, but were overtaken by a pestilence which destroyed -all but the old chief and his grandson. Meantime, the Minks found that -the game had been expelled with the enemy, and they suffered greatly -from hunger. - -Old Sturgeon, as I said, had enough and more than enough to eat. He and -his grandson built an “āgonal,” a storehouse of the old style, which -they filled to overflowing with smoked fish and dried meat. - -Mink, hearing of this, sent a messenger to investigate. He was well -received, and fed with the best. The Mink himself determined to pay the -old man a visit, knowing that enemy though he was, he would be kindly -treated while a guest, according to Indian etiquette. He asked Sturgeon -where he got all his supplies, and was told that they came from the far -north. Then he said, “Are you alone here?” “Yes,” said Hā-bāh-so, -“except my grandson;” pointing to a huge Sturgeon who lay flopping by -the fire. - -Next day when Mūs-bes-so left, he was loaded with as much meat as he -could carry. When he got home, he told his story, and suggested to his -five daughters that one of them should marry Sturgeon’s grandson, who -would keep them in plenty for the rest of their lives. So the girls set -out to visit the enemy in turn, and each returned saying, “I would not -think of marrying that monster. If ever I marry, I shall choose a man, -and not a fish, for a husband.” So it went until it came to the -youngest girl. She entered Sturgeon’s wigwam and, without a word, made -herself at home, began to arrange the bed and cook the food. When night -fell, and she did not return, her father rejoiced, for he knew she had -married young Sturgeon. - -She, meantime, had waked at night to find a handsome youth beside her, -who, with the first rays of daylight, again became a fish. They were -very happy together and knew no care. Every morning she found a supply -of the choicest game or fish at the door, and in due time she became the -mother of a lovely boy. - -Her husband proposed to visit her family to exhibit this new treasure, -to which she gladly acceded. He told her that there was but one -difficulty; namely, that she would have to carry him as well as the -baby. She made no objection, and they set forth. When they were almost -in sight of the Mink village, the young man was turned to a big -Sturgeon, which his wife shouldered, taking the baby in her arms. - -The old Minks were delighted to see her; but the sisters laughed and -sneered at Sturgeon, and despised their sister for being willing to -accept such a husband. They were very glad, nevertheless, to accept the -supplies of food which he provided every day; and their contempt was -turned to envy when they awaked one night and saw him in his human form. -They then began to plot how they might kill their sister and take her -place; but Sturgeon, learning their plans, comforted his distressed -wife, promising to punish her wicked sisters, whom he did indeed turn -into turtles, in which condition they led a moist and disagreeable life. - -After this, he felt that it was time for him to go; so he furnished his -father-in-law with enough provisions to last a year, and set forth on -his return journey with his wife and son. - -Before they had gone far, they saw in the distance Kosq’, the Heron, -coming towards them. Now Kosq’ had been a suitor of Mistress Mink before -she married Sturgeon, and the latter knew him to be bent on vengeance. -He told his wife that she must help him, for Kosq’ had great power, and -it would not be easy to overcome him. Together they built a circular -wigwam, in which they shut themselves, Kosq’ prowling about outside, -each determined not to stir from the spot until the other yielded to -starvation. - -Mistress Mink dug in the earth at one side of the wigwam, the bed being -on the other side, and the fire-place in the middle. She dug until a -stream of water flowed forth which not only gave them drink, but which -contained various insects and small creatures which satisfied their -hunger. - -Kosq’ outside dug with his long bill and found little or nothing, this -inner stream attracting all upon which he otherwise might have fed. So -he flew thither and thither, weaker and weaker, and ever and again he -cried to Hā-bāh-so: “Will you give up, now?” “No, no,” was the reply; “I -am strong and well.” - -Finally, poor Kosq’, determined not to yield, died of sheer hunger, and -Hā-bāh-so, with his brave wife and child, came from the wigwam, went -back to their old grandfather, and in time built up a village. - - - - -GRANDFATHER KIAWĀKQ’ - - -As I was sitting with old Louisa I showed her an African amulet which I -was wearing, made of pure jade, inscribed with cabalistic characters to -ward off the evil eye. Thinking to make it clear to her Indian -understanding, I told her that it was to keep off m’tēūlin, sorcerers, -and kiawākq’ (legendary giants with hearts of ice, and possessed of -cannibalistic tastes). She looked very grave, and told me that I did -well to wear it, for there were a great many kiawākq’ in the region of -York Harbor where we were; it was a famous place for them, although they -usually chose a colder place, somewhere far away, where it was winter -almost all the year. This subject once started, she went on to tell me -of an adventure of her father. - -Years ago when he was first married, and had but one child, a boy about -two years old, it was his habit to go with his family, in a canoe, in -the late autumn, and camp out far up north in Canada, in search of furs -and skins for purposes of trade. He would build a large comfortable -wigwam in some convenient place, and stay all winter. One year, while -hunting, he came across a deep footprint in the snow, three or four -times as large as that of any man. He knew it was the track of a -kiawākq’, and in terror retraced his steps, and thenceforth carefully -avoided going in that direction. In spite of this precaution, however, -the creature scented him out; for while he was away from the lodge, a -huge monster entered, stooping low to enter, and making himself much -smaller than his natural size, as such creatures have the power to do. -The poor woman, alone there with her child, knew him for what he was, -and knew that her only hope of escape lay in hiding her fear, so she -addressed him as her father, and offered him a seat, telling the little -boy to go and speak to his grandfather. She cooked food for kiawākq’, -warmed him, and paid him every attention. When her husband returned, she -said to him that her father had come to visit them, and he, too, -welcomed the monster, who remained with them all winter, going out to -hunt, and bringing back moose, bear, and other big game, which the man -dressed for him. He seldom spoke; but she often saw him look greedily at -the baby, and sometimes he would put one of the boy’s fingers in his -mouth, as if he could not resist the temptation to bite off the dainty -morsel; but he always let the little fellow go unharmed at last. It was -no use for the family to think of escape, as he could so easily have -overtaken them; and, if angered, they knew that he would destroy them. - -Towards spring he told them that the time had come for them to go. He -said that his little finger told him that another and mightier -kiawākq’[11] was on his way to fight with him. “You have been good to -me,” he said, “and I wish to save you. If my enemy conquers me, he will -destroy you; so you must go now, before he sees you. If I live, I will -come to your village.” - -So the man with his wife and child got into the canoe and paddled away. -After a while they heard the other kiawākq’ coming afar off, for he tore -up great trees as he came and flung them about like straws, and uttered -terrible roars. Then they heard the noise of the awful fight; but fear -lent speed to their canoe, and they at last lost all sound of the -dreadful kiawākq’. - -They never saw their big friend again, and therefore felt sure that he -had perished; but they never dared to go back to that camping ground -again. - -“So you see,” said Louisa, “that the kiawākq’ really saved the life of -my family.”[12] - - - - -OLD GOVERNOR JOHN - - -All summer I had not succeeded in coaxing a single story out of Louisa; -but last week she said, “You come Sunday, I tell you a story.” This -seemed to be because I told her I was going away. Sunday, when I took my -seat in the tent, she said, looking very hard at me, “This is a _true_ -story; it is about _her_ great, great grandfather,”[13] pointing to her -daughter Susan, “Old Governor John Neptune. He was a witch.” I had often -heard from other Indians tales of old Governor Neptune’s magic powers. -“He was such a witch that all the other witches (m’tēūlin) were jealous -of him, and they tried to beat him. He fell sick, and he could not lift -his head; so he said to his oldest daughter (he had three daughters), -‘Give me some of your hair.’ She did so, and he bound his arrowheads and -spear with it, and strung his bow with the long, strong black hair. -Pretty soon the earth began to heave and rock under him. His daughter -told him of it, and he took his spear and stuck it into the ground just -where it was beginning to break. He thrust it in so deep that his arm -went into the earth up to the elbow, and when he drew it out the iron -was bloody. ‘Now I feel better,’ he said; and he sat up, took his bow -and shot an arrow straight into the air. Then he told his old lady to -make ready and come with him, but not to be afraid. They went to Great -Lake; he told her again not to be scared, took off all his clothes, and -slipped into the lake in the shape of a great eel. Presently the water -was troubled and muddy, and a huge snake appeared. The two fought long -and hard; but at last the old lady saw her husband standing before her -again, smeared with slime from head to foot. He ordered her to pour -fresh water on him, and wash him clean, for now he had conquered all his -enemies. From that day forth they had great good luck in everything. -This was in his youth, before he became governor of the Indians of -Maine. - -“One time in midwinter his wife had a terrible longing for green corn, -and she told him. He went to the fireplace, rolled up some strips of -bark, laid them in the ashes, and began to sing a low song. After a -while he told her to go and get her corn, and there lay the ears all -nicely roasted. He used to make quarters, too. He would cut little round -bits of paper, put them to his mouth, breathe on them, then lay them -down and cover them with his hand. By and by he would lift his hand with -a silver quarter in it.” I remarked that he ought to have been a rich -man; but Louisa said, “Oh, he didn’t make many, just a few now and then. -When he was out hunting in the woods with a party and the tobacco gave -out, they would see him fussing round after they went to bed, and then -he would hand out a big cake of tobacco.” - -Louisa said several times, as if she thought me incredulous, “This is a -true story; the old lady told me about the corn herself, and she was the -mother of my brother Joe Nicola’s wife. She was a witch, too.” - -I asked Louisa when and how the Indians learned to make baskets and she -said they always knew. When Glūs-kābé went away, he told the ash-tree -and the birch that they must provide for his children; and so they -always had, by furnishing the stuff for baskets and canoes. - - - - -K’CHĪ GESS’N, THE NORTHWEST WIND - - -When he was a baby he was stolen by “Pūkjinsquess,”[14] and taken to a -far-off lonely country inhabited by invisible people. His first -recollection was of lying under the “k’chīquelsowe mūsikūk,” or -frog-bushes.[15] - -He rose, and, seeing a path, followed it until he reached a wigwam. When -he lifted the door, he saw no one, but heard a voice say: “Come in, -‘nītāp.’”[16] - -He went in, and the voice said: “If you will be friends with me, I will -be friends with you, and help you in the future.” - -He looked about him, but saw nothing but a little stone pipe. He picked -it up, and put it in his bosom, saying: “This must be the one who spoke -to me.” - -Then he went out and followed the path still farther. He heard the cry -of a baby, so he hid behind a tree. The sound came nearer. Soon he saw a -hideous old woman with a baby on her back, which she was beating. This -roused his temper, and he shot her with his bow and arrow. She proved to -be Pūkjinsquess, and the baby was his brother, whom she had stolen from -his father, the great East Wind. - -He put the baby in his bosom, and kept on his way. The baby said to him: -“There is a camp ahead of us, but you must not go in, for the people are -bad.” - -To this he paid no heed; and when he came to a large, well-built wigwam, -he was eager to see who the bad folks were. He found a crack, and -looking through it, he saw a good looking man, with cheeks as red as -blood, who said: “Come in, friend.” - -They talked and smoked for some time; then the strange man, whose name -was Sūwessen, the Southwest Wind, said: “Let us wash ourselves and paint -our cheeks.” They did so, and then kept on talking; but every few -moments the good-looking man would start up and say: “Let us wash -ourselves.”[17] - -In the evening two beautiful girls (daughters of Southwest Wind) came in -and began to make merry with them; but this tired the Northwest Wind, -and he fell asleep. As soon as he was sound asleep, Sūwessen took a long -pole and tossed him like a ball,[18] saying: “Go where you came from.” - -At this, the Wind woke and found himself at the same point from which he -had started as a baby. Angry and discouraged, he felt in his bosom to -see if the stone pipe and his brother were safe; and finding them there, -he threw them on a big rock, and killed both in his rage. Then he -resumed his journey, but took a different course. He now travelled -towards the east, where his father lived. - -As he crossed a hill, he saw a lake shining in the valley below. He -turned towards it; but before he reached it, he came to a much travelled -path, which led him to a wigwam, on entering which he saw a very old -woman. She cried: “Oh, my grandchild, you are in a very dangerous place. -I pity you, for few leave here alive. You had better be off. Across the -lake lives your grandfather. If you can swim, you may escape; but be -sure, when you near the beach, to go backward and fill your tracks with -sand.” - -He did as she directed; but as he approached the water, he heard a loud, -strange sound, which came nearer and nearer. It was the great M’dāsmūs, -the mystic dog, barking at him. - -He plunged into the water, thus causing M’dāsmūs to lose the trail and -give up the chase. - -Northwest Wind went back to his grandmother; but she avoided him, -saying: “You are very wicked; only a few days ago, I heard news in the -air, that you had killed your brother, also your friend, the Little -Stone Pipe.” - -Once more he plunged into the lake, and this time reached the farther -shore in safety. There he found his grandfather, “M’Sārtū,” the Eastern -Star. (The Indians believe this to be the slowest and clumsiest of all -the stars.) - -The great M’Sārtū welcomed him: “My dear grandson, I see that you still -live; but you are very wicked. I hear in the air that you have killed -your brother, also your friend, the Little Stone Pipe. I also hear that -you have lost your Bird ‘Wābīt’ and your Rabbit. But, my child, you are -in a most perilous place. The great Beaver destroys anything and -everything that comes this way. If you need help, cry aloud to me. -Perhaps I can aid you.” - -As soon as night came on, the water began to rise rapidly, compelling -Northwest Wind to climb into a tree. The Beaver soon found him out, and -gnawed the tree with his sharp teeth. Northwest Wind thought his end was -near, and called aloud: “Grandpa, come!” - -M’Sārtū answered: “I’m getting up.” - -“Come, Grandpa!” - -“I am up now.” - -“Oh, Grandpa, do come!” - -“I am putting on my coat.” - -“Hurry, Grandpa!” - -“I put my hands in the sleeves.” - -By this time the tree was almost gnawed through, and the water was -rising higher and higher. - -He called again: “Come, Grandpa, come!” - -“I have just got my coat on.” - -“Make haste, Grandpa!” - -“I will put on my hat.” - -“Hurry, Grandpa!” - -“I have my hat on.” - -“Make haste, Beaver has almost reached me!” - -“I am going to my door.” - -“Faster, Grandpa!” - -“Wait till I get my cane.” - -“Be quick, Grandpa!” - -“I am raising my door.” - -At this, daylight began to break, the water went down slowly, and the -Beaver departed. - -The Wind’s Grandfather had saved him. - -He hastened to the old man, who told him that close by there was a large -settlement, whose chief was the Great “Culloo.”[19] - -“It is he that stole your Rabbit and your Bird Wābīt.” - -Northwest Wind now turned his footsteps toward the west. He soon heard a -chopping, and came where there were many men felling trees. He asked how -far it was to their village, and they replied: “From sunrise till noon,” -meaning half a day’s journey. - -Then he met men with feathers on their heads, and he asked these where -their village was, where they were going, and what they were doing. - -One of them said: “We are hunting game for our great chief, Culloo.” - -While he was talking with one of the men the rest went on, and Northwest -Wind said: “You had better turn back with me, for I am going to visit -your chief, Culloo.” - -“How shall I disguise myself so that he may not know me?” - -“I will do that for you,” said the Wind. He took him by the hair, and -pulled out all the feathers. - -“Now we can visit the chief.” - -When they reached the village and were going into “Māli Moninkwesswōl,” -Mistress Molly Woodchuck’s hole, she shrieked aloud. By this the chief -knew that she was visited by strangers, so he sent servants to learn who -was there. They returned and said, “Two very handsome youths.” - -At this, every young woman in the village went at once to see them, the -chief’s daughters with the rest; and these latter fell in love with the -strangers and married them. - -Northwest Wind said to his new friend: “When we go with our wives to -their father’s wigwam, they will put a Rabbit under your pillow, and -under mine, a Bird; then I will turn myself into a Raven. Do you seize -the Rabbit, I will take the Bird. Throw your arms about my neck, and -hold fast to me.” - -They did as he planned, and he flew out through the smoke-hole, crying: -“ K’chī Jagawk.” - -When he reached his grandfather, he found his wife there before him; for -she had turned herself to Litŭswāgan, or Thought, the swiftest of all -travellers. - -The Eastern Star told Northwest Wind where he might find his father; -then he took out his tobacco to fill his pipe. - -“Oh, Grandpa, give me some of that.” - -“No, my dear, I have had this ever since I was young, and I have but a -small bit left.” - -“Well, Grandpa, tell me where I may go to find it.” - -“You cannot get it,” said M’Sārtū. “Away off on that high point where no -trees grow, there is a smooth rock. On that rock you will see my -footprints. Thence you will see a man looking about him all the time. -He guards the spot so faithfully that none may pluck a leaf.” - -Northwest Wind at once set out in search of the tobacco. He found his -grandfather’s tracks on the rock, and, gazing eastward, he saw a man -looking in every direction. This was a powerful Witch, who had never -been conquered. - -Every time the Witch turned his back, the Wind crept a little nearer, -until he was within a few feet of his enemy. When the Witch turned and -found the Wind close behind him, he asked, in a voice so terrible that -it cracked the rocks, what he wanted there. - -“I want a piece of tobacco,” said the Wind. - -The Witch gave him a pinch of dust. - -“I don’t want that,” said the Wind. “Give me better.” - -At this the Witch seized him, and tried to throw him over the cliff -where there were piles of bones of his victims. As he threw him off, the -Wind again became a Raven, sailed about in the air, until he got the -tobacco leaves, then hastened back to his grandfather. - -The Eastern Star was so pleased that he called his old friend the Great -Grasshopper to come and share with him. “N’jāls,” the Grasshopper, had -no pipe but he chewed tobacco.[20] - -The Northwest Wind then set out to visit his father, the great East -Wind, but found that he had been dead so long that the ground had sunk -four feet, and the wigwam was all decayed. He called in a loud voice, -summoning the Hearts of All the Trees to help him build a wigwam fit for -a mighty chief. - -Instantly, thousands of tiny beings appeared, and in a short time a -wigwam was built, made from the stripped trees, all shining. A tall pole -was fastened to the top, with a large nest for his Bird and a basket at -the bottom of the pole. Every time the Bird sang, the beautiful -“Wābap”[21] dropped from his beak into the basket. - -The great East Wind came to life again, and the Northwest Wind’s son was -nearly a year old. It was hard to get firewood to keep the old man and -the child warm, for the snow was very deep and fell nearly every day; so -the Northwest Wind said to his father: “I am going to stop this; I -cannot stand it any longer. I will fight the great North Wind.” - -He bade his wife prepare a year’s supply of snowshoes and moccasins; -when they were ready, he moved with his warriors, the Hearts of All the -Trees, against the North Wind, whose army was made up of the Tops of the -Trees. - -Snow fell throughout the battle, for K’taiūk (Cold), was the ally of the -North Wind, and the carnage was fearful. - -At last the East Wind told his daughter-in-law to make moccasins and -snowshoes for the child, and he gave the little one a partridge feather, -a part of the tail. In an instant, the child received his magic power -from his grandfather. The snow about the camp melted away, and the boy -followed his father. As he shovelled the snow with his feather, it -melted. The little boy is the South Wind. - -When he reached his father, the father was buried in snow, which melted -at the child’s approach. Thus the North Wind was conquered, and agreed, -if they would spare his life, to make his visits less frequent and -shorter. Now the North Wind only comes in winter. - - - - -BIG BELLY - - -There was once an old hunter called “Mawquejess,” who always carried a -kettle to cook his “michwāgan,” food. When he killed an animal, he would -build a wigwam on the spot, and stay there until the meat was all eaten. -He always made it into soup, and called it, “M’Kessābūm,” my soup. He -had eaten soup until his stomach was distended to a monstrous size. From -this he took his name of Mawquejess, Big Belly. - -One day he saw a wigwam, and went to the door to see who lived in it. He -found a boy, who made friends with him and invited him in; but the door -was too small for his big stomach, and the boy was forced to remove the -side of the wigwam to accommodate it. - -They were very happy together and Mawquejess did nothing but care for -the camp, while the boy did the hunting. At last Mawquejess told the boy -to go to a certain place and kill a white bear. - -His intention was, if he could get a white bear-skin, to marry a chief’s -daughter. The chief had offered her to any one who would kill a white -bear and bring him the skin.[22] - -The boy tried to kill the bear for Mawquejess, but failed; and -Mawquejess began to be discouraged; then he thought: “I will go myself.” - -He found he was too big to get into the canoe. His legs dangled in the -water so that he could not paddle, and he had to give it up. When the -boy landed him, he made up his mind that the first time he could catch -Mawquejess asleep, his friend should be cut open and the soup allowed to -escape. So he sharpened his stone axe and quickly cut his friend open; a -large stream of soup flowed out. Mawquejess awoke, crying: -“M’Kessābūmisā!” (Alas, my soup!) He went on crying and mourning until -the boy said: “You had better stop crying and try to kill the white -bear.” - -Next day they started; he got into the canoe quite easily, and they -killed the white bear the first time of trying. - -“Now,” said Mawquejess, “we will go to the village, to the playground -of the boys. When they come to play, I will try to kill the chief’s son -[Sāgmasis].” - -When they got there, the boys came to play as usual. Mawquejess, who was -hiding behind a bush, struck the young chief and killed him at the first -blow. - -The rest fled. Then he skinned the young chief, and put on the skin -himself, thus appearing like a war chief. He called his little friend to -follow with the bear-skin. Together they went to the great chief’s -wigwam, where the bear-skin was accepted, and, according to ancient -custom, a big dance was given to celebrate the marriage. It lasted for -many nights. - -“Pūkjinsquess,” the chief’s wife, mistrusted her new son-in-law from the -first, and called the attention of others to him. About this time the -skin which he had put on began to decay; and soon he stood revealed, no -young chief, but Mawquejess himself. - -They began to kick and beat him. Mawquejess called aloud to his little -friend to help him; but his little friend could not help him, for he was -running for his life, crying: “Let me always belong to the woods.” - -Thus he was changed to a Partridge, and flew away; and his pursuers were -forced to give up the chase. - -Poor Mawquejess too cried out: “Let me be a crow;” and he was. He also -flew away, saying: “Ca, ca, ca!” (I fly away); and so both escaped. - - - - -CHĪBALOCH, THE SPIRIT OF THE AIR - - -This being has no body, but head, legs, heart, and wings. He has power -in his shriek, “wāsquīlāmitt,” to slay any who hear him. His claws are -so huge and so strong that he can carry off a whole village at once. He -is sometimes seen in the crotch of a tree, and often flies away with an -Indian in his clutch. Some have become blind until sunset after seeing -him. - -In his fights with witches and kiawākq’, he always comes off victorious. - -He never eats or drinks, but lives in a wigwam in mid-air. Once -Wūchowsen, the great Wind Bird, went to visit him, saying: “I have -always heard of you, but never had time to visit you; I have always been -too busy.” - -“Well,” said Chībaloch, “I am glad to see you, and like you very well. -You are the first and only visitor I have ever had. I have but one fault -to find with you. You move your wings a little too fast for me. -Sometimes my wigwam is almost blown to pieces. I have to fly off for -fear it will fall, and I shall be killed.” - -“Well,” said Wūchowsen, “the only thing for you to do, is to move away. -You are rather too near me. You are the nearest neighbor that I have. If -I should stop flapping my wings, my people would all die.” - -“I cannot move,” said Chībaloch; “that is the one thing that I cannot -do. If you move your wings faster than I like, I will destroy you and -all your people.” - -“Ha, ha!” said Wūchowsen, “Glūs-kābé will defend me and mine.” - -“There you are mistaken; for Glūs-kābé dare not fight me, and he does -not like your wings any too well himself. He often says that he cannot -go out in his canoe to kill wild fowl, because your wings go so fast. -Did not Glūs-kābé visit you once and throw you down?” - -“Yes, he did; but he soon came back and set me up again,” said the Wind -Spirit. - - - - -STORY OF TEAM, THE MOOSE - - -There was once a young Indian, a very successful hunter. He always went -off alone in the Fall, and came back in Spring loaded with fish and -game. But once when he was off hunting, he began to feel lonely; and he -said, “I wish I had a partner.” When he went back to his wigwam that -night, the fire was burning, supper cooked, and everything ready for -him, though he saw no one. When he had eaten, he fell asleep, being very -tired, and on waking next morning found all in order and breakfast -prepared. This went on for some days. The seventh night, on his return, -he saw a woman in the wigwam. She did not speak, but made all -comfortable, and when the work was done made her bed at one side -opposite his. This lasted all Winter; she seldom or never spoke; but -when Spring came, and it was time for him to return to his village, she -said, “Remember me, always think of me, and do not marry another woman.” -When he got home loaded with skins and meat, his father had chosen a -wife for him; but he would have nothing to say to her. Next Fall he went -back into the woods, and as he approached his wigwam, he saw smoke -coming out of it, and when he entered, there sat the silent woman with a -little boy at her side. She told him to shake hands with his father. -Unlike most children, he was born large and strong enough to hunt with -his father, and be of much help to him, so that they got a double -quantity of game, and in the Spring the man went back to the village so -rich that the Chief wanted him for a son-in-law; but still he remembered -his partner’s words, “Do not forget me. Always think of me,” and held -firm. On his return to the woods he found a second son. Thus he -succeeded in getting more game than ever, and, alas, on going home to -his village, he forgot his woodland mate, and, yielding to the -solicitations of the Chief, married his daughter. In the Fall he took -his wife, his father-in-law, and his own father to the woods with him, -where this time they found not only the two boys but a little girl. The -new wife gazed angrily at the mother and children saying, “You should -have told me you had another wife.” “I have not,” answered the man. At -these words the mother of the children rose up, saying, “I will leave my -children with you; but you must treat them well. Be kind to them, give -them plenty to eat and to wear, for you have abundance of everything. -Never abuse them,” and she vanished. - -The boys and men went hunting every day, and the little girl was left -with her stepmother, who beat her and made a drudge of her. She bore it -patiently as long as she could, but at last complained to her brothers, -who promised to help her. Next day the stepmother took hot ashes from -the fire and burnt her in several places, so that she cried aloud. Her -father came in and remonstrated, all in vain. Then he consulted the old -grandfather, who expressed regret, but advised him to wait patiently, -that the woman might become better in time. So the brothers and sister -resolved to run away; the boys slipped out first, and waited for the -girl. When she, too, escaped, they fled; but any one who looked from the -hut would only have seen three young moose bounding over the snow. When -the father came home, he asked for the children; his wife said they had -just stepped out; but when he went to look for them, he saw the moose -tracks, and knew what had happened. He at once took his snowshoes and -tomahawk, and started in pursuit of them. He travelled three days and -three nights, always following the tracks. Every night, he saw where -they had nibbled the bark from the trees and where they had rested in -the snow. On the fourth day he came to a clearing where four moose were -feeding, and he knew the children had found their mother. He struck his -axe into a tree and hung his snowshoes on it, then went to her and -pleaded to be allowed to go with them; so she turned him into a moose, -and they journeyed away together. Meantime, his old father at home -missed his son and his grandchildren, and went to look for them. He -travelled three days and three nights, as his son had done, following -the foot-prints and the tracks until, towards the fourth night, he saw -the tomahawk in the tree, with the snowshoes hanging on it, recognized -them as his son’s, saw that now there were the marks of _five_ moose in -the snow instead of three, and knew that he had come too late. He took -down the axe and snowshoes, and went sadly home to tell the story. - -These were the parents of all the moose that we see now. In old times -the Indians used to turn into animals in this way. - - - - -THE SNAKE AND THE PORCUPINE - - -There were once two men who lived a long way apart: one was poor and had -nothing but his hunting-grounds; the other was rich, but he wanted the -poor man’s land. The poor man’s poohegan, or attendant spirit, was a -snake; the rich man’s poohegan was a porcupine. - -The Porcupine went to visit the Snake; but at first the Snake refused to -let him in, saying: “I will stick my arrow into you.” - -The Porcupine said: “Then I will stab you with my sword.” - -The Snake said: “My arrow has only one barb; but it is a good one.” And -he ran out his tongue to show the barb. - -The Porcupine said: “My tail is full of swords; but I will guard them -very carefully if you will let me come in, for my home is far away.” - -The Snake said: “I am here with my children, and am very poor. It is not -for the rich to come to the poor for help; but rather for the poor man -to visit the rich. If one of my children were to go to your house, you -would kill him. Then why do you come here?” - -However, the Porcupine promised so fairly that the Snake at last let him -in. All went well at first; but in the morning the Porcupine began to -quarrel, killed the whole Snake family, and took possession of their -land.[23] - - - - -WHY THE RABBIT’S NOSE IS SPLIT - - -In old times the Red Headed Woodpecker once went to visit the Rabbit. He -saw the Rabbit was very poor, and had nothing to eat, so he thought he -would help him out. He took a green withe, tied it round his waist, and -said: “Now I will catch some eels.” - -He went to the side of a rotten tree, and pick, pick; Rabbit saw him -pull out eel after eel,[24] and string them on a stick. When the stick -was full, he brought them to camp and cooked them. When they were -cooked, he and Rabbit ate supper, and felt happy. Then the Woodpecker -took his leave, inviting Rabbit to return the visit soon. - -In about three weeks Rabbit thought it was time he should accept this -invitation, so he went to see Woodpecker. When he got there he said: “My -turn now to get supper;” for he thought he could catch eels just as -Woodpecker did. - -He tied a withe about him, went to a tree, and pick, pick, pick, harder, -then so hard that his nose was flattened and his lip split; but he -caught no eels. - -Old man Turtle was visiting Woodpecker at this same time. He took pity -on Rabbit, tied the withe round his own body, and dived down into the -lake, coming up with a back-load of eels. - -Rabbit thought: “Well, I can do that. Turtle is a very good old fellow, -I guess I will ask him to come over to see me.” So he said: “Come to see -me where I live.” - -Old man Turtle went to see Rabbit; but he is such a slow traveller, that -when Rabbit saw him coming, he thought, “I shall have plenty of time to -get the eels ready,” so he tied the withe round him, and jumped into the -water, but every time he jumped, he bounced right back. He could not -dive at all. - -Turtle saw him, went to the lake. Rabbit said: “I have tried and tried; -but I can’t get eels. I guess there are none here.” - -The Turtle knew what the trouble was; but he only said: “Let me have -the withe;” and in no time he brought up a back-load. They went home and -cooked them; and Rabbit liked Turtle so well that they were good friends -forever after.[25] - - - - -STORY OF THE SQUIRREL - - -When great Glūskap, lord of men and beasts, had brought order out of the -chaos in which the world was at the beginning, he called together the -animals and assigned to each the position he should hold in the future. -To some he gave the water, to others the land, and to others wings to -fly through the air. Over each tribe he appointed a leader called K’chī, -the Great One. These could command help or power from others called -their poohegans. - -In some animals Glūskap found a fierceness, which, when combined with -size and strength, would make them dangerous for Indians to encounter. -To this class belonged Mīko, the Squirrel,--at that time as large as a -wolf. - -Therefore Glūskap stroked him on the back until he became the size that -he now is. - -This humbled the proud Mīko, who had been so vain of his appearance, and -so boastful of his strength, that he would scratch down the trees which -happened to be in his way. - -But, as a compensation, Glūskap told him that he could now climb higher -and travel faster than before, besides which he could at times have -wings to suit the situation. - -Mīko was comforted, and concluded to travel and become acquainted with -the world of Nature. - -“K’chī Megūsawess,” the Martin, taught him the language of other -animals, to enable him to keep out of danger, and Mūinsq’, Mistress -Bear, Glūskap’s adopted grandmother, gave him the Law, with much good -advice; for all Bears are wise, and she was wisest of them all. She -said:-- - -“You must never speak in praise of yourself, but pay attention to all -that is said to you. - -“Always control your temper; and, when enraged, say, _chim, chim, -chim_,[26] over and over, as fast as you can, until your anger is over. - -“The Law is: ‘Mind your own business.’ - -“Do this and you will be wise and wealthy.” - -Mīko then started out on his travels, but had not gone far when he -remembered a bird named “Laffy Latwin,”[27] whose home in a tall -birch-tree was his especial envy. - -He said to himself: “Now is my chance to try the wings of ‘Set-cāto,’ -the Flying Squirrel,” and at once he half climbed, half flew, up the -tree, where he found Laffy Latwin still at home. - -Laffy Latwin was always good-natured; and all the little birds as well -as insects visited his abode. The little worms too would crawl up the -birch-tree to see their friend. He sang the vesper song every night, as -a signal to them all to go to sleep. When he sings: - - “Woffy[28] Latwin, Laffy Latwin, wickīūtūwit,” - -he shuts his eyes for the night; and all the little birds are silent -until his voice is again heard in the morning, when all awake, for they -know that another day has dawned. - -When Mīko, who now styled himself Set-cāto, reached the home of Laffy -Latwin, he said:-- - -“How long have you lived in this tree?” - -“Ever since your great grandfather, ‘K’chī Mūsos,’ was born in that -hollow cedar-tree which you just left,” replied Laffy Latwin. - -“How long do you mean to stay here?” - -“As long as this tree lasts. When this one is gone, I will move to -another,” replied Laffy Latwin. - -But Mīko, or Set-cāto, as we must now call him, had never before been so -high above the ground; and though the home of Laffy Latwin was cold and -damp, he was greatly pleased with the situation, and wished to build a -house for himself in the very same hole, so he said: - -“My friend, you have lived here long enough. You had better move out, -and let me move in.” - -Laffy Latwin was troubled, yet he answered in his usual good-natured -way:-- - -“M’Quensis [my grandchild], I cannot go. If I were to move away, all my -friends would miss me. They could not hear my song as well from any -other tree. Besides, you are young, and are nimbler than I; you can -build your house almost anywhere.” - -This opposition only made Set-cāto more desirous of carrying out his -purpose. The old spirit of dominion was aroused within him, and though -his great strength was gone, his teeth were unchanged. He at once began -to gnaw off the limb on which Laffy Latwin’s house stood. - -On a neighboring tree lived a tribe of “Ām-wessok,” or Hornets, all -warriors, male and female alike. They were always in training; and their -glittering armor, with its yellow stripes, shone in the sunlight like -tiny sparks, as they flew among the leaves. - -They had been watching the movements of Set-cāto all the morning, and -when they saw that he meant mischief, the whole tribe, as one man, -darted from their tree, alighting on his back, and stinging him until he -fell to the ground almost dead. - -The news soon spread throughout the Squirrel tribe; the flying, the -gray, the striped, and the red squirrels hastened to his rescue. They -held a council, and resolved that Laffy Latwin must be removed, even if -they had to kill him. - -They all marched to the foot of the birch-tree, but found that the only -way to reach him was from the trunk of the tree. Meantime the Hornets -had summoned their friends, the Black Flies, the Midges, and -Mosquitoes. - -When the chief of the Squirrels gave orders for the battle to begin, his -followers made a rush for the tree, but only a few could go up at once; -and the Bees, Flies, and Midges would strike them with sharp spears, -forcing the Squirrels to retreat before they were half-way up. - -Thus the battle went on until sunset. Up to this time, Laffy Latwin had -been absolutely silent; he knew his situation, and saw all that was -going on; but he had faith that his little warriors would defend him, so -he sang his evening song as usual:-- - - “Woffy Latwin, Laffy Latwin, wickīūtūwit.” - -Instantly both armies obeyed the call, and went to their respective -wigwams to rest for the night. - -Next day, the leaders decided to fight again. The Squirrel chief said to -his men: “We must be more cautious and less fierce. If we can only touch -Laffy Latwin before he sings ‘Woffy Latwin,’ we shall win; but if we -fail to reach him before then, we may as well yield.” - -Both armies fought more desperately than ever. The Flies had to sharpen -their spears, and many were killed on both sides; yet the battle went on -all that day. - -The Squirrels found it impossible to reach the home of Laffy Latwin, and -when the evening song:-- - - “Woffy Latwin, Laffy Latwin, wicklootoowit,” - -was again heard, they agreed to retire and leave him forever in peace. - -Mīko now had time for reflection; and remembered that he had already -broken the Law, as given him by Mūinsq’, the old Law Maker. This was a -bad beginning for getting wealthy and wise. - -When his wounds were healed, he once more set out on his travels, hoping -to gain from the experiences he had had as Set-cāto. - -He met many of his tribe, hard at work, and content with their changed -condition; but he could not rest until he reached the Witch Mountain, -the home of Mawquejess, the Great Eater, of whom Mūinsq’ had told him. -On reaching it, he noticed a number of narrow paths, trodden by many -feet; yet seeing no one, and night coming on, he crawled into a hollow -cedar which stood near a large rock, and soon fell asleep. - -He was awakened by a loud purring; and he knew that “Alnūset,” the Black -Cat, must be camping close by. At first Mīko was frightened; but his -fear soon turned to wonder what could bring Alnūset, so near to the home -of his greatest enemy; for though Chī-gau-gawk, the Great Crow, steals -the game from Black Cat’s “ketīgnul,” or wooden dead-fall trap, yet -Mawquejess is worse, for he watches until the wigwam is empty, then -enters and eats all he can find, for his appetite is never satisfied. - -Mīko’s curiosity was aroused; and, the morning being cloudy, and his -lodgings very comfortable, he decided to stay where he was and watch the -course of events. - -Soon he saw that Alnūset had a friend with him, “Mātigwess,” the Rabbit, -a hunter of the same metal; and he heard Black Cat say: - -“This will be a good day for hunting. Stormy days are best for such -work.” - -Mātigwess replied: “I will set the trap. You can go up the mountain and -hunt for big game.” - -Mīko thought to himself: “I can see them from here, no matter where they -go. It is growing too cold to venture out.” He watched their movements, -and saw that they must be very hungry, and game scarce. - -At last Alnūset came across a big Bear, at which he aimed; but the -Frost had got into his bow, it snapped and broke as he bent it. - -The Bear was too big for him to attack with his tomahawk, so he returned -discouraged to the Big Rock. - -This Rock resembled a human face, and the moss which grew on the top -looked like long hair, so Mīko was not surprised to hear Alnūset address -it as: “Mūs mī,” my grandfather. - -“Mūs mī, if you have any pity for your grandchildren, sing one of your -magic songs to call the animals together.” - -At this the stony old man began to sing, and Birds, Moose, Deer, and -Bear, as well as friend Mātigwess, came hurrying to hear the song. - -Now Mātigwess is unlike Alnūset in that he carries two bows and three -sets of arrows; and he at once began his deadly work, killing Moose, -Deer, and Bear on every hand, Alnūset dragging them to his camp as -quickly as he could. - -The hungry and mischievous Mawquejess was watching him, and when Alnūset -went for a fresh load, he would rush in and eat until he was over-full. - -Mīko, from his hole in the tree, saw this thief at work; but he dared -say nothing, and there were so many dead animals piled together that he -thought the two hunters would never miss what Mawquejess ate. - -But Mawquejess could not be content to let well enough alone. He went up -to the Rock in his turn, and, imitating the voice of Alnūset, said:-- - -“Mūs mī, if you feel a spark of pity for your children, you will sing a -song and call your animals together.” - -So the old man again broke into song, and all the animals that lay dead, -slain by Mātigwess, came to life and stood around the Rock, now -listening to his weird song. When the song ceased, each went his way -once more. - -When Alnūset and Mātigwess reached the wigwam, they found all their game -gone, and saw nothing but tracks and prints of large moccasins. By this -they knew that this was one of the tricks of Mawquejess. - -They were disgusted and depressed; but they cooked and ate what bones -and bits were left from the previous day. Night coming on, they did not -hear the songs of the goblins as usual, nothing but the howl of wolves -following the bloody tracks. - -Next morning Mātigwess, who was the more powerful in magic of the two, -said to Alnūset: “I had a dream last night, and our Grandfather of the -Mountain[29] told me that Mawquejess had tricked him into singing, and -also said: ‘Mawquejess will visit your camp to-day while you are away!’” - -“Very well,” said Alnūset, “then he will not go away. We will fight, and -kill him if we can.” - -“No, do you go down the river and look to the trap,” said Mātigwess. “If -there should be any danger, you will hear from me.” - -So Alnūset set out at once; and Mātigwess cut down a hollow tree, the -very one in which Mīko lay, and placed it on the fire for a backlog. He -then put out the fire, so that there should be no smoke from the wigwam, -and it might seem deserted. He also set a snare for Mawquejess, by -bending down two large tree forks and fastening them in place with a -twisted birch withe. - -This done, he crawled into the hollow log to await the coming of -Mawquejess. Poor Mīko, meantime, had taken refuge under some old roots. - -They had not long to wait for Mawquejess, who was soon heard stealing -cautiously along, examining everything suspiciously. He spied Mīko, and -asked him where the two hunters were; but Mīko replied: “I saw them -early this morning going towards the mountain.” - -He did not add, as he might truthfully have done: “One of them came -back, hoping to catch you.” - -Mawquejess directed Mīko to keep watch, and warn him if he saw them -returning. He then put his head into the wigwam, saw that the fire had -gone out, and that there was only some dried meat hanging on poles; but -this gave him courage to enter, for his appetite was keen this cold -morning. - -He found that his body was too big to go through the small door of the -wigwam, so he took the hatchet which he always carries and began to chop -a larger entrance. In cutting away the sticks, he cut the withes that -fastened the snare, thus making it useless. - -This alarmed Mātigwess, who had hoped to see him caught in the snare, -and then kill him with his bow and arrow. - -After working for several hours, Mawquejess got into the wigwam, seized -the fattest piece of venison, and making a fire, began to cook it. - -Mātigwess in the hollow log could bear the heat no longer. When his long -tail began to scorch, he sprang out. Mawquejess caught him by the tail, -and strove to hold him in the fire; but the tail broke off close to the -body,[30] and Mātigwess escaped. - -He found Mīko, and sent him to tell Alnūset that Mawquejess was in the -wigwam devouring everything. He was nearly maddened by the loss of his -dear tail, and he sang a magic song with great energy:-- - - “Bem yak, bem yak, bem yak--bes’m etch kīmek ipp Sānetch.”[31] - -This song caused a sudden snow squall, and the woods were filled with -the flakes. Each flake concealed a tiny Rabbit, to whom their chief -cried out:-- - -“Yoat elguen” (Come this way). - -All the snowflakes came toward Mātigwess, and by the time Alnūset -reached the wigwam, the little Rabbits were stabbing and choking -Mawquejess, who began to beg for his life, when he felt them cut off his -feet. - -The Rabbit chief said: “Yes, he is harmless now; we will spare his -life,” and turning to Alnūset, he asked what should be done with him. - -Alnūset advised them to bind him with strong withes, and tie him to the -corner of the wigwam, adding, loud enough for Mawquejess to hear: - -“He will make good bait for our traps when we need to use him;” and -Alnūset purred, with long purrs, and swinging his tail from side to -side, looked out of the corners of his eyes, expecting the others to -enjoy what he thought a very good joke; but Mātigwess, with the loss of -his tail, was in no humor for joking. - -He sang his song for the snowflakes to disappear, and the snow at once -ceased to fall. - -The game had all been frightened away, and nothing was to be heard but -the howl of wolves. - -Mātigwess was very hungry, and the young tender leaf shoots, offered by -Mīko from his storehouse, did not satisfy him. - -The weather had grown very cold; all the brooks were frozen over, and as -the Beaver, Muskrat, and other water animals could not come out to -feed, their traps were useless, therefore Alnūset’s joke fell short of -the mark. - -Mīko did not care for meat himself; but he suggested to the friends: -“You might kill Mawquejess and catch a Wolf, with his carcass for bait.” - -Mātigwess raised his tomahawk to strike; but Mawquejess cried out:-- - -“Don’t kill me! Take me to the lake, and cut six big holes in the ice. I -may help you yet.” - -His enemies thought that he might be a good fisherman; and as they knew -nothing about such work, they decided to try his plan. - -They put him on a toboggan, hauled him to the lake, and cut the six -holes, as he ordered. Then Mawquejess began to whistle and call. Foam -and bubbles could be seen through the holes in the ice, and soon Kiūnik, -the Otters, poked out their heads, holding fish in their mouths. - -Alnūset and Mātigwess now thought better of their foe, and when they had -enough fish, they loaded the toboggan and hauled it back to the wigwam, -with Mawquejess on top. They all spent a very happy evening together, -and became good friends, although Mātigwess could never again have a -long tail. When the weather grew warmer, Mīko grew tired of hearing them -tell of their hair-breadth adventures, and escapes from witches and -goblins. - -He left them, congratulating himself that this time he had broken no -law, quite forgetting that he had failed to “mind his own business” and -had incurred the ill-will of Mawquejess. - -The trees were putting forth buds, the young roots of the seedlings were -sweet and tender, and Mīko, having laid off his heaviest fur coat, -looked often in little pools of water left by the spring rains. - -He never felt better in his life; and when he came upon a council held -by m’téūlins, or animals having magic powers, he entered the circle -unnoticed, feeling himself the equal of any of them. - -The council had met to consider how they might destroy “K’chī Molsom,” -the Great Wolf, who lived with the Great Bat, “K’chī Medsk’weges,” on a -large island which none dared visit for fear of the Great Wolf. Mīko -remembered the Wolf as an old enemy, and hoped to see him slain. He -chattered approval to all that was said. On one occasion, all the -witches met in council to see what they could do to conquer the Wolf; -how they might contrive to kill him. - -K’chī Quēnocktsh, the Big Turtle, made the first speech. Said he: “The -only way we can kill K’chī Molsom is to dig a passage under the water to -the island, then dig a big hole right under his wigwam, fill the hole -with sharp sticks and stones; then we will dig out the rest of the -ground. The wigwam will fall, and the Great Wolf will be dashed in -pieces on the sticks and stones.” - -The witches thought this idea a good one, but felt that the Wolf had -such power that whoever stepped upon the island would perish. - -K’chī Atōsis, the Great Snake, spoke next: “My opinion,” said he, “is -that all the witches who can fly should go there some dark night, fly -down the smokehole, bind him with strong withes before he can fight, and -bring him out where all may enjoy seeing him put to death.” - -Next spoke the Alligator: “The only way to kill the Great Wolf is to lie -in wait for him on the other island. When he is hungry, he will go there -to catch seals; and we will send our best warriors and capture him -alive.” - -Now the Wolf knew that they had evil designs upon him, and sent the Bat -to watch, and to listen to what they had to say, and so was prepared for -them. - -The chief of the witches, a hairless bear, then said: “I have listened -to all your plans, and think all good; but the first one suits me best. -We will get ‘K’chī Pā-pā-kā-quā-hā,’ the Great Woodpecker, and Moskwe, -the Wood Worm, to do the work.” - -So all the woodpeckers and all the worms set to work to dig the passage. - -The Great Wolf knew all that was going on, and sent the Bat every night -to see what progress they made. - -He ordered his troops, the Ants, to prepare flint and punk, -Chū-gā-gā-sīq’,--yellow rotten wood found in hollow trees.[32] - -The Ants went to work and filled the wigwam with punk, the Bat, -meantime, going every few moments to watch the enemy’s progress. At last -he said that they had landed on the island. - -The Wolf ordered everything to be removed from the wigwam,--his bows, -arrows, stone axes, spears, pipes, and the paddles of his great stone -canoe,--then he took the flint and set fire to the punk inside the -wigwam. - -The Ants had also filled the mouth of the passage on the mainland with -punk, so that all the witches who went to see the killing of K’chī -Molsom might not escape but perish. - -When all was ready, Woodpecker gave the signal, and the wigwam fell into -the hole, to be sure; but the blaze soon filled the passage and all -their hiding-places with fire and smoke. - -The witches, vainly hoping to escape, ran to the mouth of the passage on -the mainland, but found it also stopped with fire; and they were all -burned to death.[33] - -K’chī Molsom took all his men and his goods in his stone canoe, and went -to the next island, where they built a strong wigwam and thenceforth -lived, more powerful and more to be dreaded than before, fighting many -battles with the spirits of the water. - - - - -WAWBĀBAN, THE NORTHERN LIGHTS - - -There once lived an old chief, called “M’Sūrtū,” or the Morning Star. He -had an only son, so unlike all the other boys of the tribe as to -distress the old chief. He would not stay with the others or play with -them, but, taking his bow and arrows, would leave home, going towards -the north, and stay away many days at a time. - -When he came home, his relations would ask him where he had been; but he -made no answer. - -At last the old chief said to his wife: “The boy must be watched. I will -follow him.” - -So Morning Star kept in the boy’s trail, and travelled for a long time. -Suddenly his eyes closed, and he could not hear. He had a strange -sensation, and then knew nothing until his eyes opened in an unknown and -brightly lighted land. There were neither sun, moon, nor stars; but the -land was illumined by a singular light. - -He saw human beings very unlike his own people. They gathered about him, -and tried to talk with him; but he could not understand their language. -He knew not where to go nor what to do. He was well treated by this -marvellous tribe of Indians; he watched their games, and was attracted -by a wonderful game of ball which seemed to change the light to all the -colors of the rainbow,--colors which he had never seen before. The -players all seemed to have lights on their heads, and they wore curious -girdles, called “Memquon,” or Rainbow belts. - -After a few days, an old man came to him, and spoke to him in his own -tongue, asking if he knew where he was. He answered: “No.” - -The old man then said: “You are in the land of Northern Lights. I came -here many years ago. I was the only one here from the ‘Lower Country,’ -as we call it; but now there is a boy who visits us every few days.” - -At this, the chief inquired how the old man got there, what way he came. - -The old man said: “I followed the path called ‘Ketagūswōt,’ or ‘the -Spirits’ Path’ (the Milky Way).” - -“That must be the same path I took,” said the chief. “Did you have a -strange feeling, as if you had lost all knowledge, while you travelled?” - -“Yes,” said the old man; “I could not see nor hear.” - -“Then you did come by the same path. Can you tell me how I may return -home again?” - -The old man said: “The Chief of the Northern Lights will send you home, -friend.” - -“Well, can you tell me where or when I may see my son? The boy who -visits you is mine.” - -The old man said: “You will see him playing ball, if you watch.” - -Morning Star was very glad to hear this, and a few moments later, a man -went around to the wigwams, telling all to go and have a game of ball. - -The old chief went with the rest; when the game began, he saw many most -beautiful colors on the playground. The old man asked him if he saw his -son among the players, and he said that he did. “The one with the -brightest light on his head is my son.” - -Then they went to the Chief of the Northern Lights, and the old man -said: “The Chief of the Lower Country wishes to go home, and he also -wants his son.” - -The chief asked him to stay a few days longer; but he longed to go home, -so the Chief of the Northern Lights called together his tribe to take -leave of M’Sūrtū and his son, and ordered two great birds to carry them -home. As they travelled over the Milky Way, Morning Star had the same -strange sensation as before, and when he came to his senses, he found -himself at his own door. His wife rejoiced to see him; for when the boy -had told her that his father was safe, she had not heeded him, but -feared that he was lost. - - - - -THE WOOD WORM’S STORY, SHOWING WHY THE RAVEN’S FEATHERS ARE BLACK - - -Long years ago, in a hollow tree dwelt Mosique, the Wood Worm. Mosique -is a clever builder, and he builds wigwams for many of his neighbors. -Moreover, he is a very proud old man, so that he was anything but -pleased when “Hūhuss,” the Hen Hawk, came to visit him, saying: “Let me -in, Mūsmī [my grandfather]. I have a little bird here for you.” - -Now Mosique hated the Hawk, because only a short time before he had -killed one of his best friends, little “Getchkī-kī-lāssis,” the -Chickadeedee, and now he came back to taunt Mosique with the fact. - -“Come, Mūsmī, let me in.” - -Mosique is a skilful fighter when he is angry; but the powerful Hawk -never believed that that old worm could hurt anything. His house opened -just wide enough for Hūhuss to put in his head; but it opened into a -large room where he kept his tools of every kind. - -The Little Birds were glad to see the Hawk go to Mosique’s house, for -they trusted in the Worm’s cunning. - -“Come, Mūsmī, let me in. I want you to build me a good warm house. I -will pay you well for it.” - -“Yes,” says Mosique, “I will build a house for my grandchildren in your -old skull.” - -The Hawk laughed at him, and spat on him. - -“You build a house in my skull, indeed,” said he. “Well, let me see what -you can do,” and he poked his head a little farther in. - -Mosique strapped his auger to the top of his pate, turned and twisted, -and screwed himself around into Hawk’s head. He soon penetrated his -skull, and Hūhuss shrieked aloud for help, but no help came. He flew up -in agony; he flew so high that he almost reached the blue sky. All the -birds, and all the animals, looked at him, but none knew what would -become of him. - -Mosique kept twisting himself around, and soon reached the Hawk’s brain. -Of course, the Hawk could not endure this, and he fell heavily to the -ground, carrying Mosique with him. - -Then all the birds flocked together, and had a feast which lasted many -days, singing songs, and dancing, and shaking hands with Mosique in -token of their gratitude and joy. The Little Ants also came to attend -this great feast; and after it was over, Mosique made a long speech, -bidding them: “Tell all the Hawks, his brothers, his sisters, his sons, -and his daughters, to insult me no more. If they do, they must share the -same fate as their chief. You see him now dead. I will give his skull to -our neighbors, the ants, for their wigwam, and also a part of his old -carcass for food.” - -The ants ran hastily into Hawk’s skull, and fed upon his brain. - -“Now,” added Mosique, “my dear Little Birds, you know I have lived in my -wigwam for a long time. I have never troubled any one, and no one has -troubled me. This is the first one who ever came to disturb me. Here he -lies. Tell your leader, the great Woodpecker, my worst enemy,[34] what I -say. I have never talked so much before in all my life; but do you tell -him that if he ever comes to try to destroy my wigwam, I will serve him -the same as that Hawk. I do not wish to defy him myself, but you can -tell him for me.” - -The Little Birds sewed leaves together, placed the Honorable Mosique on -them, raised him high in air, and sang songs of rejoicing over him:-- - -“K’mūs’m S’n nāhā kisi nāhāhāt ō-usell ennīt kīlon wecki w’litt hassūl -tīgiqu’,” or “our Grandfather Wood Worm has killed Hūhuss. This is what -makes us so happy.” - -Then they flew up almost to the sky, came down again, left Mosique in -his wigwam and presented him with a tiny Wīsūwīgesisl, or Little Yellow -Bird,--one of their best singers,--to be his comrade and musician. - -Every morning she sings: “Ētuch ūlināgusk tīke ūspesswin!” (Oh, what a -lovely, bright morning! Awake, all ye who sleep!) - -This delighted Mosique. - -Time passed, and the Raven fancied the looks of Mosique’s Singer, with -her bright yellow feathers shining like gold. He said: “There is but one -way to get the beautiful Singer, and that is to kill Mosique. - -“But that is well-nigh impossible. While he is in his wigwam, no living -creature can destroy him. There is but one way to kill him; but it is a -sure way, I never knew it to fail. I have a piece of punk which my -grandfather, the White Otter, gave me, that will do the work.” - -So next morning, it being very windy, he went to the foot of the big -tree where Mosique lived, put the punk close against the tree, set it on -fire, and it soon blazed up. Now this was sure death to Mosique. - - (Here part of the story seems to be missing, telling how the Worm - escaped this “sure death,” but I have been unable to recover it, in - spite of all my efforts.--A. L. A.) - -Mosique, in his rage, gathered together all the Little Birds, and told -his sad story to them. - -“That White Bird,” said he, “has not treated me right; but I will have -my revenge. I want you to take me where he lives.” - -“We will take you to his wigwam, Grandpa,” said the Little Birds. So -they sewed the leaves together again,[35] and placing Mosique on them, -flew off with him. They soon reached the residence of Raven. Mosique -had with him a lot of “tebequenignel,” or Indian birch-bark torches. The -Little Birds set him down within a few feet of the tall spruce-tree -where the Raven lived. Now the Raven is an early riser, and goes to bed -equally early; so, as soon as it was dark, Mosique crawled up the tree, -and soon came to Raven’s door. He slipped in without being seen or -heard, and bound Raven while he slept. Then he easily made his way down -again, lighted his torches, and soon had the tree in flames. When the -fire reached the Raven, he awaked and cried out: “Oh, Mosique, have pity -on me, and untie me!” but Mosique heeded him not. - -These bark torches always make a dense smoke, which soon blackened the -Raven. As the flames drew nearer, the cords which bound the Raven were -burned away, or snapped asunder, and he escaped uninjured. But his -beauty was gone forever. Up to this time, he was a snow-white bird; but -ever since he has been as black as charcoal, down to this very day. - -THE END. - - * * * * * - -_Messrs. Roberts Brothers’ Publications._ - -FAR FROM TO-DAY. - -A Volume of Stories. - -BY GERTRUDE HALL, - -_16mo. Cloth. Price, $1.00_. - - -These stories are marked with originality and power. The titles are as -follows: viz., Tristiane, The Sons of Philemon, Servirol, Sylvanus, -Theodolind, Shepherds. - - Miss Hall has put together here a set of gracefully written - tales,--tales of long ago. They have an old-world mediæval feeling - about them, soft with intervening distance, like the light upon - some feudal castle wall, seen through the openings of the forest. A - refined fancy and many an artistic touch has been spent upon the - composition with good result.--_London Bookseller._ - - “Although these six stories are dreams of the misty past, their - morals have a most direct bearing on the present. An author who has - the soul to conceive such stories is worthy to rank among the - highest. One of our best literary critics, Mrs. Louise Chandler - Moulton, says: ‘I think it is a work of real genius, Homeric in its - simplicity, and beautiful exceedingly.’” - - Mrs. Harriet Prescott Spofford, in the _Newburyport Herald_:-- - - “A volume giving evidence of surprising genius is a collection of - six tales by Gertrude Hall, called ‘Far from To-day.’ I recall no - stories at once so powerful and subtle as these. Their literary - charm is complete, their range of learning is vast, and their human - interest is intense. ‘Tristiane,’ the first one, is as brilliant - and ingenious, to say the least, as the best chapter of Arthur - Hardy’s ‘Passe Rose;’ ‘Sylvanus’ tells a heart-breaking tale, full - of wild delight in hills and winds and skies, full of pathos and - poetry; in ‘The Sons of Philemon’ the Greek spirit is perfect, the - story absolutely beautiful; ‘Theodolind,’ again, repeats the Norse - life to the echo, even to the very measure of the runes; and ‘The - Shepherds’ gives another reading to the meaning of ‘The Statue and - the Bust.’ Portions of these stories are told with an almost - archaic simplicity, while other portions mount on great wings of - poetry, ‘Far from To-day,’ as the time of the stories is placed; - the hearts that beat in them are the hearts of to-day, and each one - of these stories breathes the joy and the sorrow of life, and is - rich with the beauty of the world.” - - From the _London Academy_, December 24th:-- - - “The six stories in the dainty volume entitled ‘Far from To-day’ - are of imagination all compact. The American short tales, which - have of late attained a wide and deserved popularity in this - country, have not been lacking in this vitalizing quality; but the - art of Mrs. Slosson and Miss Wilkins is that of imaginative - realism, while that of Miss Gertrude Hall is that of imaginative - romance; theirs is the work of impassioned observation, hers of - impassioned invention. There is in her book a fine, delicate - fantasy that reminds one of Hawthorne in his sweetest moods; and - while Hawthorne had certain gifts which were all his own, the new - writer exhibits a certain winning tenderness in which he was - generally deficient. In the domain of pure romance it is long since - we have had anything so rich in simple beauty as is the work which - is to be found between the covers of ‘Far from To-day.’” - - -_Sold by all booksellers. Mailed, post-paid, on receipt of price, by the -publishers_, - -ROBERTS BROTHERS, BOSTON. - - * * * * * - -The Keynotes Series. - -16mo. Cloth. Price, $1.00. - - - I. =KEYNOTES.= By GEORGE EGERTON. - - II. =THE DANCING FAUN.= By FLORENCE FARR. - - III. =POOR FOLK.= By FEDOR DOSTOIEVSKY. Translated from the Russian - by LENA MILMAN. With an Introduction by GEORGE MOORE. - - IV. =A CHILD OF THE AGE.= By FRANCIS ADAMS. - - V. =THE GREAT GOD PAN AND THE INMOST LIGHT.= By ARTHUR MACHEN. - - VI. =DISCORDS.= By GEORGE EGERTON. - - VII. =PRINCE ZALESKI.= By M. P. SHIEL. - - VIII. =THE WOMAN WHO DID.= By GRANT ALLEN. - - IX. =WOMEN’S TRAGEDIES.= By H. D. LOWRY. - - X. =GREY ROSES AND OTHER STORIES.= By HENRY HARLAND. - - XI. =AT THE FIRST CORNER AND OTHER STORIES.= By H. B. MARRIOTT - WATSON. - - XII. =MONOCHROMES.= By ELLA D’ARCY. - - XIII. =AT THE RELTON ARMS.= By EVELYN SHARP. - - XIV. =THE GIRL FROM THE FARM.= By GERTRUDE DIX. - - XV. =THE MIRROR OF MUSIC.= By STANLEY V. MAKOWER. - - XVI. =YELLOW AND WHITE.= By W. CARLTON DAWE. - - XVII. =THE MOUNTAIN LOVERS.= By FIONA MACLEOD. - - XVIII. =THE WOMAN WHO DID NOT.= By VICTORIA CROSSE. - - XIX. =THE THREE IMPOSTORS.= By ARTHUR MACHEN. - - XX. =NOBODY’S FAULT.= By NETTA SYRETT. - - XXI. =PLATONIC AFFECTIONS.= By JOHN SMITH. - - XXII. =IN HOMESPUN.= By E. NESBIT. - - XXIII. =NETS FOR THE WIND.= By UNA A. TAYLOR. - - XXIV. =WHERE THE ATLANTIC MEETS THE LAND.= By CALDWELL LIPSETT. - - XXV. =DAY-BOOKS.= Chronicles of Good and Evil. By MABEL E. WOTTON. - - XXVI. =IN SCARLET AND GREY.= Stories of Soldiers and Others. By - FLORENCE HENNIKER; with =THE SPECTRE OF THE REAL=, by THOMAS HARDY - and FLORENCE HENNIKER (in collaboration). - - XXVII. =MARIS STELLA.= By MARIE CLOTHILDE BALFOUR. - - XXVIII. =UGLY IDOL.= By CLAUD NICHOLSON. - - XXIX. =SHAPES IN THE FIRE.= A Mid-Winter Entertainment. With an - Interlude. By M. P. SHIEL. - -_Sold by all Booksellers. Mailed, postpaid, on receipt of price, by the -Publishers_, - -ROBERTS BROTHERS, BOSTON, MASS. - -John Lane, The Bodley Head, Vigo Street, London, W. - - * * * * * - -[Illustration] - -NEW ENGLAND LEGENDS AND FOLK LORE. - -_By SAMUEL ADAMS DRAKE_, - -_Author of “Old Landmarks of ‘Boston’ and ‘Middlesex,’” “Around the -Hub,” etc._ - -One volume, 12mo, cloth, illustrated. Price, $2.00. - - -This volume brings together, for the first time, the scattered Legendary -and Folk Lore of New England. No subject is so thoroughly fascinating as -this is, while very few indeed afford materials at once so rich, so -varied, and so picturesque. It is confidently believed that every one -who sees how fertile is the field the author’s research has opened, will -now wonder why such a work was not long ago undertaken. - -The collection, preservation, and effective presentation of the -Legendary Tales of New England is then the purpose of this book; and -that purpose presupposes a work of permanent interest and value. - -For a work of this character no man is better qualified than Mr. SAMUEL -ADAMS DRAKE, the author who has already a high reputation as a writer of -HISTORY, BIOGRAPHY, and TRAVEL, and who is thoroughly at home in any and -every phase of Old New England Life. His “Old Landmarks of Boston,” his -“Nooks and Corners of the New England Coast,” are unique works of their -kind, to which his “New England Legends” will unquestionably be the -appropriate companion and claimant for public favor. - -Having diligently searched out the origin of the Legendary Tales that -compose this volume, Mr. Drake’s method has been to rewrite them in an -entertaining manner for his readers of to-day; and as some of these -pieces have been the theme of poetry and romance, he has placed the -prose and poetic versions side by side, in order that the thousands to -whom “The Scarlet Letter,” “The Buccaneer,” or “The Skeleton in Armor” -are as familiar as household words, may have as ready access to the -truth as hitherto they have had to the romance of history. - -In this way many of the poetical gems of such authors as Longfellow, -Whittier, Holmes, Dana, Lowell, Brainard, Sigourney, and others, are -newly interpreted for the public, besides going to enrich the -collection. Motley, Hawthorne, Sir Walter Scott, Austin, the -Mathers,--whoever in fact may have drawn upon this subject for -inspiration,--are quoted for its illustration. - -The popular superstitions of our ancestors, which included a firm belief -in Witchcraft, in the Special Providences of God, and in the -Manifestations of the Invisible World,--not to speak of Omens, Charms, -and the like,--are an unfailing source of interest to our age. Mr. Drake -shows us what those beliefs were, and in what way they worked for good -or evil, as moral or physical agents, and so moulded the history of the -times. Although they possess all the charm of romance, these stories are -really the sober record of the startling or marvellous occurrences that -they narrate. One cannot rise from a perusal of this most fascinating -book without saying, “I now know what kind of men and women the founders -of New England really were. Truth is indeed stranger than fiction!” - - -ROBERTS BROTHERS, - -_3 Somerset Street, Boston, Mass._ - - * * * * * - -_Messrs. Roberts Brothers’ Publications._ - -A STRANGE CAREER. - -LIFE AND ADVENTURES OF JOHN GLADWYN JEBB. - -BY HIS WIDOW. - -With an Introduction by H. RIDER HAGGARD, and a portrait of Mr. Jebb. -12mo, cloth. Price, $1.25. - - -A remarkable romance of modern life.--_Daily Chronicle._ - -Exciting to a degree.--_Black and White._ - -Full of breathless interest.--_Times._ - -Reads like fiction.--_Daily Graphic._ - -Pages which will hold their readers fast to the very end.--_Graphic._ - -A better told and more marvellous narrative of a real life was never put -into the covers of a small octavo volume.--_To-Day._ - -As fascinating as any romance.... The book is of the most entrancing -interest.--_St. James’s Budget._ - -Those who love stories of adventure will find a volume to their taste in -the “Life and Adventures of John Gladwyn Jebb,” just published, and to -which an introduction is furnished by Rider Haggard. The latter says -that rarely, if ever, in this nineteenth century, has a man lived so -strange and varied an existence as did Mr. Jebb. From the time that he -came to manhood he was a wanderer; and how he survived the many perils -of his daily life is certainly a mystery.... The strange and remarkable -adventures of which we have an account in this volume were in Guatemala, -Brazil, in our own far West with the Indians on the plains, in mining -camps in Colorado and California, in Texas, in Cuba and Mexico, where -occurred the search for Montezuma’s, or rather Guatemoc’s treasure, to -which Mr. Haggard believes that Mr. Jebb held the key, but which through -his death is now forever lost. The story is one of thrilling interest -from beginning to end, the story of a born adventurer, unselfish, -sanguine, romantic, of a man too mystical and poetic in his nature for -this prosaic nineteenth century, but who, as a crusader or a knight -errant, would have won distinguished success. The volume is a notable -addition to the literature of adventure.--_Boston Advertiser._ - - * * * * * - -_Sold by all Booksellers. Mailed, postpaid, by the publishers_, - -ROBERTS BROTHERS, BOSTON. - - -FOOTNOTES: - - [1] This plant is much used by an Indian tribe in Lower California - who are said to live to a great age, one hundred and eighty years - being no uncommon term of life with them. It is not now known to - exist among the Eastern Indians. It grew like maize, about two feet - high, and was always in motion, even when boiling in the pot. Louis - Mitchell’s mother, whom I knew well, received it from an Indian who - wished to marry, and to whom she gave in return enough goods to set up - housekeeping. She divided it with her four sisters, but at their death - no trace of it was found. It gave him who drank it great length of - life. - - [2] C. G. Leland gives a similar story in his “Algonquin Legends of - New England.” - - [3] Magician. - - [4] A pack kettle made of birch bark, used by the Indian before the - days of trunks. I have a toy one a hundred years old or more. - - [5] Grandmother. - - [6] This incident occurs in several tales. - - [7] Stones were heated in a fire on the ground, when red-hot, cold - water was thrown on them to make a steam. - - [8] A different version of this story is given in C. G. Leland’s - “Algonquin Legends of New England,” Houghton & Mifflin, Boston, 1884. - - [9] Red-headed duck. - - [10] Leather pouch. - - [11] A kiawākq’s little finger possesses the power of speech, and - always warns him of approaching danger. - - [12] C. G. Leland gives similar stories in his “Algonquin Legends of - New England.” - - [13] See also C. G. Leland’s “Algonquin Legends of New England,” - Houghton & Mifflin, for similar stories. - - [14] An evil witch, see Leland’s “Algonquin Legends of New England.” - - [15] Willow saplings, covered with fungus growth, found about marshy - places where frogs live. - - [16] Friend. - - [17] The Southwest Wind usually brings warm rain, which brightens the - face of Nature. - - [18] The Southwest Wind blows hither and thither, very capriciously, - like the tossing of a ball. - - [19] A mythical bird whose wings are so large as to darken the sun - when he flies between it and the earth. Indians believe that they must - fall on their faces when he flies by, or be blind till sunset. - - [20] When Passamaquoddy Indians catch a grasshopper, they hold him in - the palm of the hand and say, “Give me a chew of tobacco.” The liquid - that the insect spits looks like tobacco juice. - - [21] Wampum. - - [22] The skin of a white bear is very powerful in magic. - - [23] The Indian who told this tale explained it as being the story - of the white man and the red man. The white man is the Porcupine who - came from afar with an army of swords. He promised fairly; he had - everything; the Indian had only his arrows and his land. He thought it - was wisest to say: “Take what you will.” But the white man killed him, - and took all his land. - - [24] Wood worms. - - [25] This version of “The Fox and the Crane” shows how the Indian - changed the fables of Æsop and La Fontaine, told him by French - missionaries, to suit his own native surroundings. - - [26] Old Māli Dana, the Passamaquoddy squaw, when asked to explain - these words, replied: “That what Squirrel say when he get frightened - or cross.” - - [27] This bird seems to be the robin. - - [28] This appears to have no meaning, but to be only an attempt on the - part of the Indian story-teller to imitate the notes of the bird. - - [29] K’mūsamīs’n. - - [30] Rabbits ever since have had short tails. - - [31] These words are in an ancient tongue whose meaning is now known - to none of the Indians, the words only being retained. - - [32] The Indians formerly used this with flint to light their fires. - - [33] Mīko had made good his escape before the fire got to burning - well; but his beautiful silky coat of brown fur was scorched red by - the heat, and has remained so ever since. - - [34] Woodpeckers devour the wood worms. - - [35] A worm, of course, could not fly. - - - - - - - - -End of the Project Gutenberg EBook of In Indian Tents, by Abby Langdon Alger - -*** END OF THIS PROJECT GUTENBERG EBOOK IN INDIAN TENTS *** - -***** This file should be named 51908-0.txt or 51908-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/9/0/51908/ - -Produced by Larry B. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: In Indian Tents - Stories Told By Penobscot, Passamaquoddy and Micmac Indians - to Abby L. Alger - -Author: Abby Langdon Alger - -Release Date: May 1, 2016 [EBook #51908] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK IN INDIAN TENTS *** - - - - -Produced by Larry B. Harrison, Chuck Greif and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - -<hr class="full" /> - -<p class="cb">IN INDIAN TENTS</p> - -<p><span class="pagenum"><a name="page_001" id="page_001"></a>{1}</span> </p> - -<div class="figcenter"> -<img src="images/cover.jpg" width="324" height="500" alt="" title="" /> -</div> - -<p><span class="pagenum"><a name="page_002" id="page_002"></a>{2}</span> </p> - -<p><span class="pagenum"><a name="page_003" id="page_003"></a>{3}</span> </p> - -<h1>IN INDIAN TENTS</h1> - -<p class="c"><span class="eng"><big>Stories</big></span><br /> -<br /> -TOLD BY PENOBSCOT, PASSAMAQUODDY<br /> -AND MICMAC INDIANS<br /> -<br /> -TO<br /> -<br /> -ABBY L. ALGER<br /> -<br /><br /> -<img src="images/colophon.png" -width="20" -height="29" -alt="image of colophon unavailable" -/><br /> -<br /> -BOSTON<br /> -ROBERTS BROTHERS<br /> -1897<span class="pagenum"><a name="page_004" id="page_004"></a>{4}</span><br /> -<br /> -<i>Copyright, 1897</i>,<br /> - -<span class="smcap">By Roberts Brothers</span>.<br /> -<br /> -<span class="eng">University Press:</span><br /> -<span class="smcap">John Wilson and Son, Cambridge, U.S.A.</span></p> - -<p><span class="pagenum"><a name="page_005" id="page_005"></a>{5}</span> </p> - -<p class="c"> -<span class="eng">This Book</span><br /> -<br /> -<small>IS</small><br /> -<br /> -AFFECTIONATELY INSCRIBED<br /> -<br /> -<small>TO</small><br /> -<br /> -<big>CHARLES GODFREY LELAND,</big><br /> -<br /> -TO WHOSE INSPIRATION IT OWES<br /><br /> -ITS ORIGIN.<br /> -</p> - -<p><span class="pagenum"><a name="page_006" id="page_006"></a>{6}</span> </p> - -<p><span class="pagenum"><a name="page_007" id="page_007"></a>{7}</span> </p> - -<h2><a name="PREFACE" id="PREFACE"></a>PREFACE</h2> - -<p class="nind"><span class="smcap">In</span> the summer of 1882 and 1883, I was associated with Charles G. Leland -in the collection of the material for his book “The Algonquin Legends of -New England,” published by Houghton and Mifflin in 1884.</p> - -<p>I found the work so delightful, that I have gone on with it since, -whenever I found myself in the neighborhood of Indians. The supply of -legends and tales seems to be endless, one supplementing and completing -another, so that there may be a dozen versions of one tale, each -containing something new. I have tried, in this little book, in every -case, to bring these various versions into a single whole; though I -scarcely hope to give my readers the pleasure which I found in hearing -them from the Indian story-tellers. Only the very old men and women -remember these stories now; and though<span class="pagenum"><a name="page_008" id="page_008"></a>{8}</span> they know that their legends -will soon be buried with them, and forgotten, it is no easy task to -induce them to repeat them. One may make half-a-dozen visits, tell his -own best stories, and exert all his arts of persuasion in vain, then -stroll hopelessly by some day, to be called in to hear some marvellous -bit of folk-lore. These old people have firm faith in the witches, -fairies, and giants of whom they tell; and any trace of amusement or -incredulity would meet with quick indignation and reserve.</p> - -<p>Two of these stories have been printed in Appleton’s “Popular Science -Monthly,” and are in the English Magazine “Folk-Lore.”</p> - -<p>I am under the deepest obligation to my friend, Mrs. Wallace Brown, of -Calais, Maine, who has generously contributed a number of stories from -her own collection.</p> - -<p>The woman whose likeness appears on the cover of this book was a famous -story-teller, one of the few nearly pure-blooded Indians in the -Passamaquoddy tribe. She was over eighty-seven when this picture was -taken.<span class="pagenum"><a name="page_009" id="page_009"></a>{9}</span></p> - -<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</h2> - -<table border="0" cellpadding="2" cellspacing="0" summary=""> - -<tr><td> </td><td class="rt"><span class="smcap">Page</span></td></tr> - -<tr><td valign="top"><a href="#THE_CREATION"><span class="smcap">The Creation</span></a></td><td class="rt" valign="bottom"><a href="#page_011">11</a></td></tr> - -<tr><td valign="top"><a href="#GRANDFATHER_THUNDER"><span class="smcap">Grandfather Thunder</span></a></td><td class="rt" valign="bottom"><a href="#page_015">15</a></td></tr> - -<tr><td valign="top"><a href="#THE_FIGHT_OF_THE_WITCHES"><span class="smcap">The Fight of the Witches</span></a></td><td class="rt" valign="bottom"><a href="#page_019">19</a></td></tr> - -<tr><td valign="top"><a href="#ULISKE"><span class="smcap">Ūliske</span></a></td><td class="rt" valign="bottom"><a href="#page_030">30</a></td></tr> - -<tr><td valign="top"><a href="#STORY_OF_WALUT"><span class="smcap">Story of Wālūt</span></a></td><td class="rt" valign="bottom"><a href="#page_034">34</a></td></tr> - -<tr><td valign="top"><a href="#OLD_SNOWBALL"><span class="smcap">Old Snowball</span></a></td><td class="rt" valign="bottom"><a href="#page_044">44</a></td></tr> - -<tr><td valign="top"><a href="#AL-WUS-KI-NI-GESS_THE_SPIRIT_OF_THE_WOODS"><span class="smcap">Āl-wūs-ki-ni-gess, the Spirit of the Woods</span></a></td><td class="rt" valign="bottom"><a href="#page_051">51</a></td></tr> - -<tr><td valign="top"><a href="#GREAT_WITCH"><span class="smcap">M’Tēūlin, the Great Witch</span></a></td><td class="rt" valign="bottom"><a href="#page_053">53</a></td></tr> - -<tr><td valign="top"><a href="#SUMMER"><span class="smcap">Summer</span></a></td><td class="rt" valign="bottom"><a href="#page_057">57</a></td></tr> - -<tr><td valign="top"><a href="#THE_BUILDING_OF_THE_BOATS"><span class="smcap">The Building of the Boats</span></a></td><td class="rt" valign="bottom"><a href="#page_061">61</a></td></tr> - -<tr><td valign="top"><a href="#THE_MERMAN"><span class="smcap">The Merman</span></a></td><td class="rt" valign="bottom"><a href="#page_066">66</a></td></tr> - -<tr><td valign="top"><a href="#STORY_OF_STURGEON"><span class="smcap">Story of Sturgeon</span></a></td><td class="rt" valign="bottom"><a href="#page_072">72</a></td></tr> - -<tr><td valign="top"><a href="#GRANDFATHER_K"><span class="smcap">Grandfather Kiawākq’</span></a></td><td class="rt" valign="bottom"><a href="#page_077">77</a></td></tr> - -<tr><td valign="top"><a href="#OLD_GOVERNOR_JOHN"><span class="smcap">Old Governor John</span></a></td><td class="rt" valign="bottom"><a href="#page_081">81</a></td></tr> - -<tr><td valign="top"><a href="#NORTHWEST_WIND"><span class="smcap">K’chī Gess’n, the Northwest Wind</span></a></td><td class="rt" valign="bottom"><a href="#page_084">84</a></td></tr> - -<tr><td valign="top"><a href="#BIG_BELLY"><span class="smcap">Big Belly</span></a></td><td class="rt" valign="bottom"><a href="#page_095">95</a></td></tr> - -<tr><td valign="top"><a href="#CHIBALOCH_THE_SPIRIT_OF_THE_AIR"><span class="smcap">Chībaloch, the Spirit of the Air</span></a></td><td class="rt" valign="bottom"><a href="#page_099">99</a></td></tr> - -<tr><td valign="top"><a href="#STORY_OF_TEAM_THE_MOOSE"><span class="smcap">Story of Team, the Moose</span></a></td><td class="rt" valign="bottom"><a href="#page_101">101</a></td></tr> - -<tr><td valign="top"><a href="#THE_SNAKE_AND_THE_PORCUPINE"><span class="smcap">The Snake and the Porcupine</span></a><span class="pagenum"><a name="page_010" id="page_010"></a>{10}</span></td><td class="rt" valign="bottom"><a href="#page_106">106</a></td></tr> - -<tr><td valign="top"><a href="#NOSE_IS_SPLIT"><span class="smcap">Why the Rabbit’s Nose is Split</span></a></td><td class="rt" valign="bottom"><a href="#page_108">108</a></td></tr> - -<tr><td valign="top"><a href="#STORY_OF_THE_SQUIRREL"><span class="smcap">Story of the Squirrel</span></a></td><td class="rt" valign="bottom"><a href="#page_111">111</a></td></tr> - -<tr><td valign="top"><a href="#WAWBABAN_THE_NORTHERN_LIGHTS"><span class="smcap">Wawbāban, the Northern Lights</span></a></td><td class="rt" valign="bottom"><a href="#page_130">130</a></td></tr> - -<tr><td valign="top"><a href="#RAVENS_FEATHERS"><span class="smcap">The Wood Worm’s Story, Showing Why the Raven’s Feathers are Black</span></a></td><td class="rt" valign="bottom"><a href="#page_134">134</a></td></tr> -</table> - -<p><span class="pagenum"><a name="page_011" id="page_011"></a>{11}</span></p> - -<h1>IN INDIAN TENTS</h1> - -<h2><a name="THE_CREATION" id="THE_CREATION"></a>THE CREATION</h2> - -<p class="nind"><span class="smcap">In</span> the beginning God made Adam out of the earth, but he did not make -Glūs-kābé (the Indian God). Glūs-kābé made himself out of the dirt that -was kicked up in the creation of Adam. He rose and walked about, but he -could not speak until the Lord opened his lips.</p> - -<p>God made the earth and the sea, and then he took counsel with Glūs-kābé -concerning them. He asked him if it would be better to have the rivers -run up on one side of the earth and down on the other, but Glūs-kābé -said, “No, they must all run down one way.”</p> - -<p>Then the Lord asked him about the ocean, whether it would do to have it -always lie still. Glūs-kābé told him, “No!” It must rise and fall, or -else it would grow thick and stagnant.<span class="pagenum"><a name="page_012" id="page_012"></a>{12}</span></p> - -<p>“How about fire?” asked the Lord; “can it burn all the time and nobody -put it out?”</p> - -<p>Glūs-kābé said: “That would not do, for if anybody got burned and fire -could not be put out, they would die; but if it could be put out, then -the burn would get well.”</p> - -<p>So he answered all the Lord’s questions.</p> - -<p>After this, Glūs-kābé was out on the ocean one day, and the wind blew so -hard he could not manage his canoe. He had to go back to land, and he -asked his old grandmother (among Indians this title is often only a mark -of respect, and does not always indicate any blood relationship), “Māli -Moninkwess” (the Woodchuck), what he could do. She told him to follow a -certain road up a mountain. There he found an old man sitting on a rock -flapping his wings (arms) violently. This was “Wūchowsen,” the great -Wind-blower. He begged Glūs-kābé to take him up higher, where he would -have space to flap his wings still harder. So Glūs-kābé lifted him up -and carried him a long way. When they were over a great lake, he let -Wūchowsen drop into the water. In falling he broke his wings, and lay -there helpless.<span class="pagenum"><a name="page_013" id="page_013"></a>{13}</span></p> - -<p>Glūs-kābé went back to sea and found the ocean as smooth as glass. He -enjoyed himself greatly for many days, paddling about; but finally the -water grew stagnant and thick, and a great smell arose. The fish died, -and Glūs-kābé could bear it no longer.</p> - -<p>Again he consulted his grandmother, and she told him that he must set -Wūchowsen free. So he once more bore Wūchowsen back to his mountain, -first making him promise not to flap his wings so constantly, but only -now and then, so that the Indians might go out in their canoes. Upon his -consent to do this, Glūs-kābé mended his broken wings; but they were -never quite so strong as at first, and thus we do not now have such -terrible winds as in the olden days.</p> - -<p> </p> - -<p>This story was told to me by an old man whom I had always thought dull -and almost in his dotage; but one day, after I had told him some Indian -legends, his whole face changed, he threw back his head, closed his -eyes, and without the slightest warning or preliminary began to relate, -almost to chant, this myth in a most extraordinary way, which so -startled me that I could not at the time take any notes of<span class="pagenum"><a name="page_014" id="page_014"></a>{14}</span> it, and was -obliged to have it repeated later. The account of Wūchowsen was added to -show the wisdom of Glūs-kābé’s advice in the earlier part of the tale, -and is found among many tribes.<span class="pagenum"><a name="page_015" id="page_015"></a>{15}</span></p> - -<h2><a name="GRANDFATHER_THUNDER" id="GRANDFATHER_THUNDER"></a>GRANDFATHER THUNDER</h2> - -<p class="nind"><span class="smcap">During</span> the summer of 1892, at York Harbor, Maine, I was in daily -communication with a party of Penobscot Indians from Oldtown, among whom -were an old man and woman, from whom I got many curious legends. The day -after a terrible thunderstorm I asked the old woman how they had -weathered it in their tents. She looked searchingly at me and said, “It -was good.” After a moment she added, “You know the thunder is our -grandfather?” I answered that I did not know it, and was startled when -she continued: “Yes, when we hear the first roll of the thunder, -especially the first thunder in the spring, we always go out into the -open air, build a fire, put a little tobacco on it, and give grandfather -a smoke. Ever since I can remember, my father and my grandfather did -this, and I shall always do it as long as I live. I’ll tell you the -story of it and why we do so.<span class="pagenum"><a name="page_016" id="page_016"></a>{16}</span></p> - -<p>“Long time ago there were two Indian families living in a very lonely -place. This was before there were any white people in the land. They -lived far apart. Each family had a daughter, and these girls were great -friends. One sultry afternoon in the late spring, one of them told her -mother she wanted to go to see her friend. The mother said: ‘No, it is -not right for you to go alone, such a handsome girl as you; you must -wait till your father or your brother are here to go with you.’ But the -girl insisted, and at last her mother yielded and let her go. She had -not gone far when she met a tall, handsome young man, who spoke to her. -He joined her, and his words were so sweet that she noticed nothing and -knew not which way she went until at last she looked up and found -herself in a strange place where she had never been before. In front of -her was a great hole in the face of a rock. The young man told her that -this was his home, and invited her to enter. She refused, but he urged -until she said that if he would go first, she would follow after. He -entered, but when she looked after him she saw that he was changed to a -fearful, ‘Wī-will-mecq’—a loathly worm. She shrieked, and turned to<span class="pagenum"><a name="page_017" id="page_017"></a>{17}</span> -run away; but at that instant a loud clap of thunder was heard, and she -knew no more until she opened her eyes in a vast room, where sat an old -man watching her. When he saw that she had awaked, he said, ‘I am your -grandfather Thunder, and I have saved you.’ Leading her to the door, he -showed her the Wī-will-mecq, dead as a log, and chopped into small bits -like kindling wood. The old man had three sons, one named ‘M’dessun.’ He -is the baby, and is very fierce and cruel. It is he who slays men and -beasts and destroys property. The other two are kind and gentle; they -cool the hot air, revive the parched fields and the crops, and destroy -only that which is harmful to the earth. When you hear low, distant -mutterings, that is the old man. He told the girl that as often as -spring returned she must think of him, and show that she was grateful by -giving him a little smoke. He then took leave of her and sent her home, -where her family had mourned her as one dead. Since then no Indian has -ever feared thunder.” I said, “But how about the lightning?” “Oh,” said -the old woman, “lightning is grandfather’s wife.”</p> - -<p>Later in the summer, at Jackson, in the White<span class="pagenum"><a name="page_018" id="page_018"></a>{18}</span> Mountains, I met Louis -Mitchell, for many years the Indian member of the Maine Legislature, a -Passamaquoddy, and asked him about this story. He said it was perfectly -true, although the custom was now falling into disuse; only the old -people kept it up. The tobacco is cast upon the fire in a ring, and -draws the electricity, which plays above it in a beautiful blue circle -of flickering flames. He added that it is a well-known fact that no -Indian and no Indian property were ever injured by lightning.<span class="pagenum"><a name="page_019" id="page_019"></a>{19}</span></p> - -<h2><a name="THE_FIGHT_OF_THE_WITCHES" id="THE_FIGHT_OF_THE_WITCHES"></a>THE FIGHT OF THE WITCHES</h2> - -<p class="nind"><span class="smcap">Many</span>, many long years ago, there lived in a vast cave in the interior of -a great mountain, an old man who was a “Kiāwākq’ m’teoulin,” or Giant -Witch.</p> - -<p>Near the mountain was a big Indian village, whose chief was named -“Hassagwākq’,” or the Striped Squirrel. Every few days some of his best -warriors disappeared mysteriously from the tribe, until Hassagwākq at -last became convinced that they were killed by the Giant Witch. He -therefore called a council of all the most mighty magicians among his -followers, who gathered together in a new strong wigwam made for the -occasion. There were ten of them in all, and their names were as -follows: “Quābīt,” the Beaver; “Moskwe,” the Wood Worm; “Quāgsis,” the -Fox; “K’tchī Atōsis,” the Big Snake; “Āgwem,” the Loon; “Kosq,” the -Heron; “Mūin,” the Bear; “Lox,” the<span class="pagenum"><a name="page_020" id="page_020"></a>{20}</span> Indian Devil; “K’tchīplāgan,” the -Eagle; and “Wābe-kèloch,” the Wild Goose.</p> - -<p>The great chief Hassagwākq’ addressed the sorcerers, and told them that -he hoped they might be able to conquer the Giant Witch, and that they -must do so at once if possible, or else their tribe would be -exterminated. The sorcerers resolved to begin the battle the very next -night, and promised to put forth their utmost power to destroy the -enemy.</p> - -<p>But the Giant Witch could foretell all his troubles by his dreams, and -that selfsame night he dreamed of all the plans which the followers of -Striped Squirrel had formed for his ruin.</p> - -<p>Now all Indian witches have one or more “poohegans,” or guardian -spirits, and the Giant Witch at once despatched one of his poohegans, -little “Alūmūset,” the Humming-bird, to the chief Hassagwākq’ to say -that it was not fair to send ten men to fight one; but if he would send -one magician at a time, he would be pleased to meet them.</p> - -<p>The chief replied that the witches should meet him in battle one by one; -and the next night they gathered together at an appointed<span class="pagenum"><a name="page_021" id="page_021"></a>{21}</span> place as soon -as the sun slept, and agreed that Beaver should be the first to fight.</p> - -<p>The Beaver had “Sogalūn,” or Rain, for his guardian spirit, and he -caused a great flood to fall and fill up the cave of the Giant Witch, -hoping thus to drown him. But Giant Witch had the power to change -himself into a “Seguap Squ Hm,” or Lamprey Eel, and in this shape he -clung to the side of his cave and so escaped. Beaver, thinking that the -foe was drowned, swam into the cave, and was caught in a -“K’pagūtīhīgan,” or beaver trap, which Giant Witch had purposely set for -him. Thus perished Beaver, the first magician.</p> - -<p>Next to try his strength was Moskwe, the Wood Worm, whose poohegan is -“Fire.” Wood Worm told Fire that he would bore a hole into the cave that -night, and bade him enter next day and burn up the foe. He set to work, -and with his sharp head, by wriggling and winding himself like a screw, -he soon made a deep hole in the mountain side. But Giant Witch knew very -well what was going on, and he sent Humming-bird with a piece of -“chū-gāga-sīq’,” or punk, to plug up the hole, which he did so well that -Wood Worm could not make<span class="pagenum"><a name="page_022" id="page_022"></a>{22}</span> his way back to the open air, and when Fire -came to execute his orders, the punk blazed up and destroyed Moskwe, the -Wood Worm. Thus perished the second sorcerer.</p> - -<p>Next to fight was K’tchi Atōsis, the Big Snake, who had “Amwess,” the -Bee, for a protector. The Bee summoned all his winged followers, and -they flew into the cave in a body, swarming all over Giant Witch and -stinging him till he roared with pain; but he sent Humming-bird to -gather a quantity of birch bark, which he set on fire, making a dense -smoke which stifled all the bees.</p> - -<p>After waiting some time, Big Snake entered the cave to see if the bees -had slain the enemy; but he was speedily caught in a dead fall which the -Witch had prepared for him, and thus perished the third warrior.</p> - -<p>The great chief, Hassagwākq’, was sore distressed at losing three of his -mightiest men without accomplishing anything, but still, seven yet -remained.</p> - -<p>Next came Quāgsis, the Fox, whose poohegan was “K’sī-nochka,” or -“Disease,” and he commanded to afflict the foe with all manner of evils. -The Witch was soon covered with boils<span class="pagenum"><a name="page_023" id="page_023"></a>{23}</span> and sores, and every part of his -body was filled with aches and pains. But he despatched his guardian -spirit, the Humming-bird, to “Quiliphirt,” the God of medicine, who gave -him the plant “Kī Kay īn-bīsun,”<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> and as soon as it was administered, -every ill departed.</p> - -<p>The next to enter the lists was Āgwem, the Loon, whose poohegan was -“K’taiūk,” or Cold. Soon the mountain was covered with snow and ice, the -cave was filled with cold blasts of wind, frosts split the trees and -cracked asunder the huge rocks. The Giant Witch suffered horribly, but -did not yield. He produced his magic stone and heated it red-hot, still, -so intense was the cold that it had no power to help him.</p> - -<p>Alŭmūset’s wings were frozen, and he could<span class="pagenum"><a name="page_024" id="page_024"></a>{24}</span> not fly on any more errands; -but another of the master’s attendant spirits, “Litŭswāgan,” or Thought, -went like a flash to “Sūwessen,” the South Wind, and begged his aid.</p> - -<p>The warm South Wind began to blow about the mountain, and Cold was -driven from the scene.</p> - -<p>Next to try his fate was Kosq, the Heron, whose guardian spirit was -“Chenoo,” the giant with the heart of ice, who quickly went to work with -his big stone hatchet, chopped down trees, tore up rocks, and began to -hew a vast hole in the side of the mountain; but the Giant Witch now for -the first time let loose his terrible dog “M’dāssmūss,” who barked so -loudly and attacked Chenoo so savagely that he was driven thence in -alarm.</p> - -<p>The next warrior was Mūin, the Bear, whose poohegans were “Petāgŭn,” or -Thunder, and “Pessāquessŭk,” or Lightning. Soon a tremendous -thunderstorm arose which shook the whole mountain, and a thunder-bolt -split the mouth of the cave in twain; the lightning flashed into the -cavern and nearly blinded the Giant Witch, who now for the first time -knew what it was to fear. He yelled aloud with pain,<span class="pagenum"><a name="page_025" id="page_025"></a>{25}</span> for he was -fearfully burned by the lightning. Thunder and Lightning redoubled their -fury, and filled the place with fire, much alarming the foe, who -hurriedly bade Humming-bird summon “Haplebembo,” the big bull-frog, to -his aid. Bull-frog appeared, and spat out his huge mouth full of water, -which nearly filled the cave, quenching the fire, and driving away -Thunder and Lightning.</p> - -<p>Next to fight was Lox, the Indian Devil. Now Lox was always a coward, -and having heard of the misfortunes of his friends, he cut off one of -his big toes, and when Striped Squirrel called him to begin the battle, -he excused himself, saying that he was lame and could not move.</p> - -<p>Next in order came K’tchīplāgan, the Eagle, whose poohegan was -“Aplāsŭmbressit,” the Whirlwind. When he entered the enemy’s abode in -all his fury and frenzy of noise, the Giant Witch awoke from sleep, and -instantly “K’plāmūsūke” lost his breath and was unable to speak; he -signed to Humming-bird to go for “Culloo,” the lord of all great birds; -but the Whirlwind was so strong that the Humming-bird could not get out -of the cave, being<span class="pagenum"><a name="page_026" id="page_026"></a>{26}</span> beaten back again and again. Therefore the Giant -Witch bade Thought summon Culloo. In an instant the great bird was at -his side, and made such a strong wind with his wings at the mouth of the -cave that the power of the Whirlwind was destroyed.</p> - -<p>Hassagwākq’ now began to despair, for but one witch remained to him, and -that was Wābe-kèloch, the Wild Goose, who was very quiet, though a -clever fellow, never quarrelling with any one, and not regarded as a -powerful warrior. But the great chief had a dream in which he saw a -monstrous giant standing at the mouth of the enemy’s cave. He was so -tall that he reached from the earth to the sky, and he said that all -that was needful in order to destroy the foe was to let some young woman -entice him out of his lair, when he would at once lose his magic power -and might readily be slain.</p> - -<p>The chief repeated this dream to Wābe-kèloch, ordering him to obey these -wise words. Wild Goose’s poohegan was “Mikŭmwess,” the Indian Puck, a -fairy elf, who speedily took the shape of a beautiful girl and went to -the mouth of the cave, where he climbed into a tall hemlock-tree, -singing this song as he mounted:<span class="pagenum"><a name="page_027" id="page_027"></a>{27}</span></p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">“Come hither, young man,<br /></span> -<span class="i1">Come list to my song,<br /></span> -<span class="i1">Come forth this lovely night,<br /></span> -<span class="i1">Come forth, for the moon shines bright,<br /></span> -<span class="i1">Come, see the leaves so red,<br /></span> -<span class="i1">Come, breathe the air so pure.”<br /></span> -</div></div> -</div> - -<p>Giant Witch heard the voice, and coming to the mouth of the cave, he was -so charmed by the music that he stepped out and saw a most lovely girl -sitting among the branches of a tree. She called to him: “<i>W’litt -hoddm’n, natchī pen eqūlin w’liketnqu’ hēmus</i>,”—“Please, kind old man, -help me down from this tree.” As soon as he approached her, Glūs-kābé, -the great king of men, sprang from behind the tree, threw his -“timhēgan,” his stone hatchet, at him and split his head open. Then -addressing him, Glūs-kābé said: “You have been a wicked witch, and have -destroyed many of Chief Hassagwākq’s best warriors. Now speak yet once -again and tell where you have laid the bones of your victims.” Giant -Witch replied that in the hollow of the mountain rested a vast heap of -human bones, all that remained of what were once the mightiest men of -Striped Squirrel’s tribe.</p> - -<p>He then being dead, Glūs-kābé commanded all the birds of the air and the -beasts of the<span class="pagenum"><a name="page_028" id="page_028"></a>{28}</span> forest to assemble and devour the body of Giant Witch.</p> - -<p>This being done, Glūs-kābé ordered the beasts to go into the cave and -bring forth the bones of the dead warriors, which they did. He next bade -the birds take each a bone in his beak and pile them together at the -village of Hassagwākq’.</p> - -<p>He then directed that chief to build a high wall of great stones around -the heap of bones, to cover them with wood, and make ready “eqūnāk’n,” -or a hot bath.</p> - -<p>Then Glūs-kābé set the wood on fire and began to sing his magic song; -soon he bade the people heap more wood upon the fire, and pour water on -the steaming stones. He sang louder and louder, faster and faster, until -his voice shook the whole village; and he ordered the people to stop -their ears lest the strength of his voice should kill them. Then he -redoubled his singing, and the bones began to move with the heat, and to -sizzle and smoke and give forth a strange sound. Then Glūs-kābé sang his -resurrection song in a low tone; at last the bones began to chant with -him; he threw on more water, and the bones came together in their -natural order and became living human beings once more.<span class="pagenum"><a name="page_029" id="page_029"></a>{29}</span></p> - -<p>The people were amazed with astonishment at Glūs-kābé’s might; and the -great Chief Hassagwākq’ gathered together all the neighboring tribes and -celebrated the marvellous event with the resurrection feast, which -lasted many days, and the tribe of Striped Squirrel was never troubled -by evil witches forever afterward.<span class="pagenum"><a name="page_030" id="page_030"></a>{30}</span></p> - -<h2><a name="ULISKE" id="ULISKE"></a>ŪLISKE<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></h2> - -<p class="nind"><span class="smcap">I was</span> sitting on the beach one afternoon with old Louisa Flansouay -(François) and the other Indians, when she suddenly rose with an air of -great determination, saying to me, “Come into camp and I tell you a -story!” (No story can ever be told in the open air; if the narrator be -not under cover, evil spirits may easily take possession of her.)</p> - -<p>I gladly followed old Louisa, who is a noted story-teller, and heard the -following brief but thrilling tale.</p> - -<p>Many, many years ago a great chief had an only daughter who was so -handsome that she was always known by the name of “Ūliske,” which is to -say “Beauty.” All the young men of the tribe sought her hand in -marriage, but she would have nothing to say to them. Her father vainly -implored her to make a choice;<span class="pagenum"><a name="page_031" id="page_031"></a>{31}</span> but she only answered him, “No husband -whom I could take, would ever be any good to me.”</p> - -<p>Every year at a certain season, she wandered off by herself and was gone -for many days; where she went no one could discover, nor could she be -restrained when the appointed time came round.</p> - -<p>At last, however, she yielded to persuasion and took a husband. For a -time all went well. When the season for her absence was at hand, she -told her husband that she must go. He said he would go with her, and as -she made no objection, they set out on the following morning and -travelled until they came to a lovely, lonely lake. A point of land ran -out into the water, well wooded and provided with a pleasant wigwam. -Here Ūliske beached the canoe; they went ashore and remained for two -days and nights, when the husband disappeared. Ūliske in due time -returned to her tribe and reported his loss. Her father and his -followers sought long and anxiously, but no trace of him was ever found. -Later on, Ūliske took a second husband, a third and a fourth, always -quietly yielding to persuasion, and always saying as at first, that no -husband whom she took could ever be<span class="pagenum"><a name="page_032" id="page_032"></a>{32}</span> any good to her. One after the -other visited with her the peninsula in the lake and disappeared in the -same sudden and mysterious way.</p> - -<p>The fifth husband was known as “Ū-el-ŭm-bek,” “the handsome, the brave,” -and he made up his mind to solve the strange riddle of his predecessors. -When he and Ūliske reached the peninsula, he said that, while she got -supper, he would keep on in the canoe and see what fish or game he could -find. He went but a little way, then drew the canoe up among the bushes -and searched in every direction till he found a well beaten foot-path. -“Now I shall know all,” he said, and hid himself behind a tree. Soon -Ūliske came from the wigwam and went down to the water. Undressing -herself, and letting down her long black hair, she began to beat upon -the water with a stick and to sing an ancient Indian song. As she sang, -the water began to heave and boil, and coil after coil slowly uprose -above the surface a huge Wi-will-mekq’, a loathly worm, its great horns -as red as fire. It swam ashore and clasped Ūliske in its scaly folds, -wrapping her from head to foot, while she caressed it with a look of -delight. Then Ū-el-ŭm-bek knew all. The Wi-willmekq’<span class="pagenum"><a name="page_033" id="page_033"></a>{33}</span> had cast a spell -upon Ūliske so that to her it appeared in the likeness of a beautiful -young hero. The worm had destroyed her four husbands, and, had he not -been prudent, would have drowned him as well. Waiting until Ūliske was -alone, he returned to the wigwam before she had had time to wash off the -slimy traces of Wi-will-mekq’s embraces, and charged her with her -infatuation. Giving her no time to answer, he hurriedly chewed a magic -root with which he had provided himself, flung it into the lake, thus -preventing any attack as he crossed the water, got into the canoe and -paddled away, leaving Ūliske to her fate, well knowing that as she had -failed to supply her loathly lover with a fresh victim, she must herself -become the prey of his keen appetite.</p> - -<p>Rejoining his tribe, he frankly told his story. Even the chief declared -that he had done well, and of Ūliske nothing more was ever heard.<span class="pagenum"><a name="page_034" id="page_034"></a>{34}</span></p> - -<h2><a name="STORY_OF_WALUT" id="STORY_OF_WALUT"></a>STORY OF WĀLŪT</h2> - -<p class="nind"><span class="smcap">In</span> old times there were many witches among the Indians. Indeed, almost -every one was more or less of a magician or sorcerer, and it was only a -question as to whose power was the strongest.</p> - -<p>In the days of which I speak, one family had been almost exterminated by -the spells of a famous m’téūlin, and only one old woman named -“M’déw’t’len,” the Loon, and her infant grandson were left alive; and -she, fearing lest they should meet with the same fate, strapped the baby -on her back upon a board bound to her forehead, as was the ancient way, -and set forth into the wilderness. At night she halted, built a wigwam -of boughs and bark, and lay down, lost in sad thoughts of the future; -for there was no brave now to hunt and fish for her, and she must needs -starve and the baby too. As she mourned her desolate state, a voice said -in her ear: “You have a man, a brave man,<span class="pagenum"><a name="page_035" id="page_035"></a>{35}</span> Wālūt,<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> the mighty warrior; -and all shall be well if you will take the beaver skin from your old -’t’bān-kāgan,’<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> spread it on the floor, and place the baby on it.” -This she did, and then fell peacefully asleep. When she waked, she saw, -standing in the middle of the skin, a tall man. At first, she was -terrified; but the stranger said, “Fear not, ‘Nochgemiss,’<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> it is only -I!” and truly, as she gazed, she recognized the features of the baby -whom she had laid upon the beaver fur, so few hours before. Even before -day dawned, he had brought in a huge bear, skinned and dressed it. All -day he came and went, bringing fish and game, great and small, and the -old woman was glad.</p> - -<p>Next morning, the skin which hung at the door of the wigwam was raised, -and a girl looked in and smiled at Wālūt. His grandmother said, “Follow -her not, for she is a witch, and would destroy you.” The next day and -the next and so on, for five days, the same thing was repeated; but on -the sixth day, the girl not<span class="pagenum"><a name="page_036" id="page_036"></a>{36}</span> only lifted the curtain, but she entered -in, went straight to Wālūt’s sleeping place and began to arrange his -bed. This done, she drew from her bosom “nokoksis,” tiny brass kettles, -and proceeded to cook a meal,—soup, corn and meat,—all in perfect -silence. Grandmother watched her, but said nothing. When the meal was -cooked, the girl set a birch-bark dish before grandmother and Wālūt, and -began to ladle out the soup. Although the kettle was so small that it -seemed no bigger than a child’s toy, both the dishes were filled and -plenty then remained. No word was said; but when night came, the girl -lay down beside Wālūt and thus, by ancient Indian law, became his wife. -Their happy life, however, was of short duration, for the girl’s mother, -“Tomāquè,” the Beaver, was a mighty magician, and was angry because her -daughter had married without her consent. She therefore stole her away -and deprived her of all memory of her husband and the past. Wālūt was -determined to recover his bride, and his grandmother, wishing to help -him, took from the old bark kettle a miniature bow and arrows. These she -stretched and stretched until they became of heroic size. She strung the -bow with a strand<span class="pagenum"><a name="page_037" id="page_037"></a>{37}</span> of her own hair, and gave it to her grandson, telling -him that no arrow shot from that bow could ever miss its mark. She also -dressed him from head to foot in the garb of an ancient warrior, -formerly the property of his grandfather, as was the bow. She told him -that he had a long, hard road to go, and many trials to overcome; but he -was not afraid. All day he travelled, and, at night fall, came to a -wigwam in which lived an old man. Wālūt asked him where Tomāquè might be -found. The old man answered: “I cannot tell you, my child. You must ask -my brother who lives farther on. He is much older than I, and he may -know. To-night you can rest here, if you can put up with the hardships -of my wigwam.” Wālūt accepted this offer, and the old man began to heap -great stones on the fire. It grew hotter and hotter, and Wālūt thought -his last hour had come; but he said to himself, “I can suffer,” and he -piled more stones on the fire, and built a wall of them about the -wigwam, so that it grew hotter than ever, and the old man said, “Let me -out, let me out, I am too hot!” But Wālūt said, “I am cold, I am cold!” -and so he conquered the first magician.<span class="pagenum"><a name="page_038" id="page_038"></a>{38}</span></p> - -<p>Next night he came to the home of the second brother, who made the same -answer to his inquiries as the first, and also offered him a night’s -shelter if he could bear the hardships of the wigwam. No sooner had -Wālūt accepted his offer, than he sat down and bade his guest pick the -insects from his head and destroy them, after the old custom, by -cracking them between his teeth. Now these insects were venomous toads -which would blister Wālūt’s lips and poison his blood. Luckily he had a -handful of cranberries in his pocket, and for every toad, he bit a -cranberry.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> The old man was completely deceived, and when he thought -that his guest had imbibed enough poison to destroy him, he bade him -desist from his task. Thus Wālūt passed successfully through the second -trial. On the third day he journeyed until he came to the abode of the -third brother, oldest of all, seemingly just tottering on the brink of -the grave. Wālūt again asked for Tomāquè, and the old man answered: -“To-morrow, I will tell you. Rest here to-night, if you can bear the -hardships of my home.” As they sat by the fire the old man began to rub<span class="pagenum"><a name="page_039" id="page_039"></a>{39}</span> -his knee, and instantly flames of fire darted from every side; but Wālūt -was on his guard, and uttered a spell which drew the old man slowly, but -surely, into the fire which he had created, and he perished. “Rub your -knee, old man,” cried Wālūt, “rub your knee until you are tired!”</p> - -<p>Next morning as he drew the curtain, boom, boom, a noise like thunder -fell upon his ear. It was the drumming of a giant partridge. Wālūt -fitted an arrow to his bow and shot the bird to the heart, well knowing -that it was his wife’s sister “Kākāgūs,” the Crow, who had come to -capture him. Towards evening he reached a great mountain towering above -a quiet lake. As he looked, he saw upon the summit, his wife, -embroidering a garment with porcupine quills, for this was where she -lived with her mother. Catching sight of him, she plunged at once into -the centre of the mountain, having no memory of her husband. He, -however, hid himself, feeling sure that she would come forth again, and -being determined to seize her before she could again disappear. Soon -indeed he saw her and tried to grasp her, but only caught at her long -hair. Instantly,<span class="pagenum"><a name="page_040" id="page_040"></a>{40}</span> she drew her knife, cut off her hair, and vanished -into the mountain, where her mother loudly reprimanded her, saying, “I -told you never to go outside; you see now that I was right. Nothing -remains but for you to go in search of your hair.” Next day, therefore, -the girl set forth, and on reaching the wigwam of the second old man, -her grandfather, for all of the old men were of her kin, the veil was -lifted and she knew that it was her husband who had sought her and -stolen her hair. She at once rejoined him; he restored her long locks, -and, by his magic power, they again grew upon her head and for a year -all went well. At the end of that time she became the mother of a boy, -whom she called “Kīūny” the Otter. Soon all the game and fish -disappeared. Wālūt went out every day, searching the woods and waters -for many miles around; but, night after night, he came home -empty-handed, and starvation seemed very near at hand. Then Nochgemiss, -the Grandmother, warned them that Tomāquè was bent on revenge, and bade -Wālūt go forth and slay her. She armed him with a bone spear from the -old pack kettle, and he travelled to the mountain. It was mid-winter and -the<span class="pagenum"><a name="page_041" id="page_041"></a>{41}</span> lake was covered with clear ice. Deep down beneath the ice a giant -beaver swam to and fro, no other than Tomāquè herself. Vainly Wālūt -plunged his spear into the depths. Again and again she evaded him, -until, in a fury, he cried, “Your life or mine!” and at last succeeded -in striking her; but so powerful was she that she raised him into the -air, using the spear in his hand as a lever, the other end being deep in -her side. The result seemed doubtful; but grandmother, who knew all that -was passing, flew to her boy’s aid and, in the shape of a huge snake, -Atōsis, wound herself about Tomāquè, fold upon fold, and at last -conquered the foe and crushed her to death, Wālūt dealing the final -stroke.</p> - -<p>Grandmother hastened home, leaving Wālūt unconscious of the help that -she had given him, and found Kīūny gasping with fever. His mother, well -aware of all that had passed, through the power of second sight, also -knew that the baby’s illness was caused by Tomāquè’s dying curse. -Meantime Wālūt returned, and his grandmother told him that all she could -do, would be to save him; that wife and child must perish, as indeed -they soon did.</p> - -<p>Not long after, in the early morning, a girl<span class="pagenum"><a name="page_042" id="page_042"></a>{42}</span> lifted the skin which hung -at the opening of the wigwam and looked in. As Wālūt glanced up at her, -she fled. He pursued her, but almost instantly lost sight of her. Next -day, came another girl, to whom he also gave chase, also in vain. On the -third morning, he was more successful, because this time the girl was -more willing to be followed. He tracked her to her home, but did not -enter, wishing first to consult his grandmother. She told him that these -were the three daughters of “Mōdāwes,” or Famine. The youngest girl, she -said, would be a good wife to him; and she directed him, when she came -next day, to touch her lightly on the arm.</p> - -<p>The girl came; he pursued her and, fleet-footed though she was, he -managed to touch her before she escaped into her mother’s wigwam. Ere -long, to her mother’s rage and fury, but much to the delight of her -sisters, a little boy was born to her, who, in reality, was Wālūt -endowed with this form by his grandmother’s aid,—no baby, but a strong -brave man.</p> - -<p>Now, Mōdāwes was a cannibal, and the ridge-pole of her wigwam was strung -with cups made from the skulls of her victims. Wālūt, seeing these, was -at once aware that they were all that<span class="pagenum"><a name="page_043" id="page_043"></a>{43}</span> was left of those who had fallen -prey to the witch’s horrible appetite. He resolved to slay her; but as -her daughters had been very kind to him, he wished to spare them, and -said to himself: “I wish that a snow-white deer would pass by!” -Instantly, the white deer moved slowly before the door. The three girls -sprang after it. Wālūt rose to his full stature; clad in his -grandfather’s ancient dress, he snatched his timhēgan from his belt and, -with a single blow, laid Mōdāwes dead at his feet. He then set fire to -the wigwam and returned to Grandmother Loon. When the three daughters of -Mōdāwes gave up their hopeless chase of the enchanted deer and came -home, no home was there, only a black heap of ashes. They mourned for -their dear baby, whom they naturally supposed had perished in the -flames; but they never again found the path which led to Wālūt’s lodge.<span class="pagenum"><a name="page_044" id="page_044"></a>{44}</span></p> - -<h2><a name="OLD_SNOWBALL" id="OLD_SNOWBALL"></a>OLD SNOWBALL</h2> - -<p class="nind"><span class="smcap">Many</span> years ago an Indian family, consisting of an old father and mother, -their two sons, and their baby grandson were camping in the woods for -the winter hunt. In the same neighborhood lived a horrible old witch and -her three daughters. This witch ate nothing but men’s brains and skulls. -She would pick the bones clean, and dry them, and had a long row of such -trophies all round the upper part of her wigwam, looking like so many -snowballs. From this she took her name, and was known as old Snowball. -The girls were very beautiful, and set out by turns every evening to -ensnare some young man for their mother’s meal. So it happened that soon -after the Indian family had settled in camp, one twilight, as they sat -round the fire, a beautiful girl passed by, so charming the eldest son, -that he set out in pursuit of her and never returned, having fallen a -prey to Snowball. A night or two later, another equally<span class="pagenum"><a name="page_045" id="page_045"></a>{45}</span> lovely girl -appeared, and the second son, who was a widower, and the father of the -baby boy, started to chase her, with the same result. The same fate -befell even the old man, and the poor old woman was left alone with the -baby. She was terribly afraid that the witch would get him too, and kept -him hidden in a great birch-bark basket, t’bān-kāgan. As he grew older -and began to talk and run about, he was always wishing that he were a -grown man, that he might help his grandmother, hunt for her and fetch in -wood for her. At last, the old woman, who was something of a magician, -told him that if he really was so anxious to be big, he might lie down -that night on the other side of the fire, and she would see what could -be done. Next morning, behold, he was a full grown man. His grandmother -brought out her husband’s pack kettle, and gave him all the tools and -weapons which he needed, stringing his bow with her own hair. -Thenceforth, he brought in plenty of game, and they would have been very -happy if the old woman had not constantly dreaded the appearance of the -witch’s daughter. At last she came, looking more fascinating than ever; -but the young man went on with his work, and never<span class="pagenum"><a name="page_046" id="page_046"></a>{46}</span> raised his eyes. -Next night, the second daughter passed by; he looked up at her, but that -was all. The third night, the third daughter, youngest and fairest of -all, appeared. He sprang up to follow her; but his grandmother begged -him to stay, or she would kill him as she had slain so many of his -family. He finally consented to wait till another night, and said that -he would not chase her, but merely follow and see where she went. His -grandmother wept bitterly, but did her best to ward off misfortune, by -seeing that he took the bow strung with her hair, and also a certain -small bone from the mink, possessed of great magical power. The young -man soon turned himself into a tiny bird, “chūkālisq’,” and hopped about -almost in reach of the girl’s hand. He seemed so tame that she thought -she might lay her hand on him, and indeed after several attempts she did -contrive to catch him and put him in her bosom. Then she ran home to -tell her mother of the lovely bird that she had found. “That is no -bird,” said her mother; “just let me look at him.” She put her hand in -her breast, but there was nothing there. From that moment she grew -bigger and bigger, and in due time gave birth to<span class="pagenum"><a name="page_047" id="page_047"></a>{47}</span> a fine boy. Her mother -wanted to kill the child; but she would not consent, and, for safe -keeping, carried the baby always in an Indian bark cradle strapped over -her shoulders. Meantime, the spell of her beauty held possession of the -young man, and he could not rest till he saw her once more. Turning -himself into a deer, he sought Snowball’s lodge, where he gambolled and -played about until the three girls ran out to see the pretty creature, -forgetting the baby who had been left behind. The deer led them into the -forest, and then sped back to the lodge, where he found the witch just -about to kill the child and devour its brains. Taking his spear, he at -once slew her and, hiding himself, killed the two older girls in turn as -they returned home. When the third daughter appeared, he stepped forward -and claimed her as his wife. “Now,” said he, “you must stand aside, for -I am going to burn up the lodge with the bodies of your mother and -sisters.” She was very unwilling, but at last yielded. The old witch was -loath to die, and rose repeatedly from the flames; but the magic spear -was too much for her. The young man, with his wife and baby, went home -to his grandmother, and for a year lived<span class="pagenum"><a name="page_048" id="page_048"></a>{48}</span> very happily. Then the young -woman became sad and silent and, when questioned, said that great -trouble was at hand, that her aunt, who was a powerful sorceress, was -coming to avenge the murder of her kindred, and she feared the -consequences. The grandmother made all preparations, this time stringing -the bow with the young woman’s hair. Next day the baby began to cry, and -nothing would quiet him, until the old woman thought of giving him her -husband’s bark pack kettle, where some of his ancient treasures were -still kept. Then the baby smiled, and began to turn over the things and -play with them. Suddenly he laughed aloud and cooed for joy and toddled -to his father with a little bone. “Fool that I am,” exclaimed the old -woman, “how could I forget that! This may save us yet.” (It was Luz, the -ancient resurrection bone of the Jews, and had once formed part of the -anatomy of one of the greatest magicians ever known.) The young man -bound it to the head of his spear and set forth, his grandmother having -told him that the time had come, and that he must that day kill the -great Beaver (his wife’s aunt), or the whole family must perish. He soon -came to a great<span class="pagenum"><a name="page_049" id="page_049"></a>{49}</span> lake where there was a beaver dam as high as a -mountain. He could see the big Beaver moving about under the ice; but -all his efforts to pierce the ice were in vain, it grew thicker and -thicker under his spear, and rose in great waves. He returned at -nightfall discouraged, but started out again next day, his grandmother -tearing apart her scarlet bead-wrought legging, and bidding him fling -that on the ice to see if it would not break the charm. All day he -strove, but even the legging was of no avail. Next day he took the -second legging, and at last succeeded in striking his spear through the -ice and into the enemy, Quābīt. Then began a mighty battle, Beaver -struggling to break the spear or to escape, and the young man fighting -to retain his hold. At home the baby began to scream and cry, and the -women knew their hero was in danger. The grandmother wept as if her boy -were already dead; but his wife said, “Fear not, for I will help him.” -She flung a handful of magic roots out at the door, and instantly a -sheet of water lay there, and she was at her husband’s side. She told -him not to loose the spear, but to watch well, that she would fight his -battle. “If you see me pass under the ice<span class="pagenum"><a name="page_050" id="page_050"></a>{50}</span> before my aunt, all is well; -but if she comes first, she has conquered, and we must all perish. I -shall be all white like snow, while she is jet black.” The young man -stood rooted to the spot, while the ice cracked and heaved with fearful -noises. At last the white beaver passed before him under the clear ice, -and he knew that victory was his. His wife then told him that there was -still another and a more terrible enemy to be conquered before he and -his could be safe. This triumph too she gained, though at a fearful -cost, for she was never again to see her husband, home, or child. The -young man went back to his grandmother with drooping head, and heard how -the baby had kept his grandmother informed of the progress of the fight -by his changing tears and smiles. And that is all about it.<span class="pagenum"><a name="page_051" id="page_051"></a>{51}</span></p> - -<h2><a name="AL-WUS-KI-NI-GESS_THE_SPIRIT_OF_THE_WOODS" id="AL-WUS-KI-NI-GESS_THE_SPIRIT_OF_THE_WOODS"></a>ĀL-WŪS-KI-NI-GESS, THE SPIRIT OF THE WOODS</h2> - -<p class="nind"><span class="smcap">Seeing</span> a smoke come from the top of a mountain, the children asked the -elders what it was, or who could live there, and the fathers told them: -“That is the home of ‘Āl-wūs-ki-ni-gess,’ a tree-cutter, whose hatchet -is made of stone. He throws it from him; it cuts the tree and returns to -its master’s hand at each blow. One stroke of his hatchet will fell the -largest tree. No one ever saw him save Glūs-kābé, who often goes to the -cave to visit him. He is a harmless creature, and only fights when -ordered to do so by Glūs-kābé. He lives in that mountain, on deer, -moose, or any meat he can kill. Sometimes he goes out to sea with -Glūs-kābé, to catch ‘K’chī būtep,’ the Great Whale.</p> - -<p>“ ‘Āl-wūs-ki-ni-gess and ‘Kiāwāhq’ once had a big fight, which lasted for -two days. Kiāwāhq’ put forth all his power to conquer, but failed. He -uprooted huge trees, expecting them to<span class="pagenum"><a name="page_052" id="page_052"></a>{52}</span> fall and crush his rival in -strength; but Āl-wūs-ki-ni-gess would hurl his hatchet and split the -tree asunder. Kiāwāhq’ strove to drag him into the sea, but the wood -spirit is as strong in the water as on land, to say nothing of the fact -that when he is in the water, ‘K’chīquī-nocktsh,’ the Turtle, comes to -his aid. Once Kiāwāhq’ got his foe between two great trees and felt sure -he could slay him as they fell. Āl-wūs-ki-ni-gess seized his axe and -struck the trees which fell. The wind caused by their fall was so mighty -that it left Kiāwāhq’ faint and exhausted. He was forced to beg for -quarter, and promised his enemy that if he would spare his life, he -would give him a stone wigwam and be his good friend forever. So the -wood spirit had mercy and accepted his offer. That is how he got that -cave where he still lives.”</p> - -<p>This was the answer of the elders to their children’s question.<span class="pagenum"><a name="page_053" id="page_053"></a>{53}</span></p> - -<h2><a name="GREAT_WITCH" id="GREAT_WITCH"></a>M’TEŪLIN, THE GREAT WITCH</h2> - -<p class="nind"><span class="smcap">In</span> a certain place, alone by herself, lived an old woman whom none dared -to approach, for she had bewitched many Indians.</p> - -<p>In the spring of the year when the men came back from their long winter -hunting for furs, they would gather together and build what they called -eqū’nāk’n,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> hot-baths, to drive off their diseases. They would enter -the hut, and heat it red-hot until it would almost roast them. They -would strip off their clothes, and dance and sing songs to drive off -disease.</p> - -<p>Once before the performance ended, they were amazed to see a woman among -such a crowd of men; but they feared to speak to her. One young man -laughed when she threw off her clothes. This angered her, and she said: -“You laugh at me now; but I will send a flood to destroy you.” Then she -left the hut.<span class="pagenum"><a name="page_054" id="page_054"></a>{54}</span></p> - -<p>After a time, the youth who had laughed, said, “Hark!”</p> - -<p>All stopped to listen, and they heard the rush of water, and knew the -witch had kept her word,—the flood was upon them. But the young man was -something of a sorcerer too, and had a rattlesnake for poohegan, or -messenger (all witches have at least one poohegan).</p> - -<p>He instantly changed all his comrades into beaver and fish.</p> - -<p>“Ha! ha!” laughed “Copcomus,” Little One, for such was the youth’s name. -“You cannot finish your work, old witch. I will be avenged on you yet. I -will pray Glūs-kābé to follow and kill you.”</p> - -<p>They all swam out of the eqū’nāk’n, and when the water ceased to flow, -Copcomus went along the stream and saw a large number of beaver building -a house like eqū’nāk’n, so he changed them all back to Indians again. -They were very glad, and thanked him heartily.</p> - -<p>“Now,” said Copcomus, “we must hold a council at once and decide what to -do with the old witch, for she will try to destroy us yet.”</p> - -<p>Some said, “We will burn her wigwam;” one said: “No, she would know of -our coming<span class="pagenum"><a name="page_055" id="page_055"></a>{55}</span> and turn us into some evil thing!” Another said his idea was -to persuade the great bird, Wūchowsen, Wind, to move his wings harder -and faster, thus causing “Uptossem,” the Whirlwind, to destroy her; but -Copcomus said: “I will see to-night what is best.” (Witches always see -in their sleep how their enemies may be destroyed).</p> - -<p>The old woman too saw in her sleep that Copcomus was plotting to kill -her; so she sent her messenger, the Humming-bird, to bid Wūchowsen not -to move his wings faster than usual.</p> - -<p>Copcomus cried to his poohegan: “Go, creep into her wigwam and bite the -old witch;” and he tied cedar bark about the snake’s rattle, that it -might make no noise.</p> - -<p>The snake went by night, glided in and bit the old woman’s big toe. The -pain waked her, and her toe swelled rapidly. She sent the Humming-bird -to seek Āl-wūs-ki-ni-gess, the Wood Spirit.</p> - -<p>The bird flew to the cave in the mountain, and when Āl-wūs-ki-ni-gess -asked: “How now, little bird?” the bird replied: “The Great Witch bids -you come with your hatchet without delay.” So the Spirit lit his pipe -and set forth. When<span class="pagenum"><a name="page_056" id="page_056"></a>{56}</span> he reached his journey’s end, he found the witch -moaning with pain. “What is the matter, ‘Mookmee’ [Grandma]?” he asked.</p> - -<p>Her only reply was: “Cut off my toe at once.”</p> - -<p>He raised his axe, but K’chīquīnocktsh, the Turtle, Glūs-kābé’s uncle, -who had been sent by Glūs-kābé to help Copcomus, jogged his elbow and -the hatchet cut off her leg.</p> - -<p>Next day Copcomus said to his men: “We must go and implore Glūs-kābé to -conquer the witch. No one else can do it.” So they besought the mighty -Master to help them. He laughed aloud, and said: “What! all these strong -men with warclubs, spears, and bows, to slay one poor old woman! Why, my -uncle could do the work single-handed.”</p> - -<p>“She must die,” said Copcomus; “we will send your uncle, the Turtle, and -let him do the work single-handed.”</p> - -<p>So the Turtle set forth once more; but as he is a slow traveller, it -took him two days to reach the witch’s home. “What is the matter, -Grandma?” he asked. “Alas!” she cried, “Āl-wūs-ki-ni-gess has killed -me!”</p> - -<p>Turtle then drew his hunting-knife and finished her.<span class="pagenum"><a name="page_057" id="page_057"></a>{57}</span></p> - -<h2><a name="SUMMER" id="SUMMER"></a>SUMMER</h2> - -<p class="nind"><span class="smcap">There</span> lived near “Kīsus,” the Sun, a beautiful woman named “Niffon,” -Summer. She dressed in green leaves, and her wigwam was decked with -leaves and flowers of many different sorts. Her grandmother, Sogalŭn, -Rain, lived far away, but when she visited her granddaughter, she always -warned her never to go near “Let-ogus-nūk,” the North, where her worst -enemy, “Bovin,” Winter, lived, saying: “If you do go, you will lose all -your beauty, your dress will fade, your hair will turn gray, and your -strength will leave you.”</p> - -<p>But Niffon paid no heed to her grandmother’s warning. One fine morning -as she sat in her wigwam gazing northward, and saw no signs of -Bovin,—the sun was shining and she could see for a long distance,—a -beautiful region lay stretched before her, broad rivers, and lakes, and -high mountains,—something within her bade her go forth to see that -strange<span class="pagenum"><a name="page_058" id="page_058"></a>{58}</span> country; so she started on her long journey. She knew that her -grandmother could not see her, and though she seemed to hear her say: -“Do not go near your enemy; he will surely slay you,” she did not heed -it, but journeyed on and on. The mountains and lakes seemed far away; -but she did not lose heart. Looking back, she could see nothing of her -own lovely home. The bright sun overhead was the only thing not new and -strange to her. She felt a vague sadness and distress; and when once -more a voice murmured: “Do not go, my daughter,” she resolved to turn -back, but it was too late. Some unseen power now forced her towards the -north. Still the mountains and lakes were as far away as ever; her dress -was beginning to fade; her long hair had turned gray; her strength was -failing fast; the sun, too, had lost his power; and, as she neared her -journey’s end, she saw that the mountains were but heaps of snow, the -beautiful lakes but fields of ice.</p> - -<p>Meantime her grandmother, seeing no smoke rise from Niffon’s wigwam, -grew alarmed and concluded to visit her. When she got there, she found -the wigwam empty, the green boughs on the floor withered and dry, and -the leaves<span class="pagenum"><a name="page_059" id="page_059"></a>{59}</span> faded. “Oh, my poor grandchild is in the clutches of Bovin,” -she cried, and summoned her bravest warriors, “Sūwessen,” the South -Wind, “Hy-chī,” the East Wind, and “Snoteseg-du,” the West Wind, and -bade them hasten northward and fight like devils to save Niffon.</p> - -<p>These invisible warriors started on their journey, and as they did so, -Bovin felt that something was wrong, and ordered his braves, -“Letū-gessen,” North Wind, and “K-lkegessen,” Northeast Wind, to hurry -southwards and meet the foe.</p> - -<p>Sweat began to pour from Bovin’s every limb, his nose grew thin, and his -feet shrivelled away. Another day and the giants met; large flakes of -snow mixed with raindrops flew in every direction; sharp gusts of -contrary winds were heard. The drops of sweat on Bovin’s brow grew -larger and larger. By this time, the hair on Niffon’s head was snow -white and her dress tattered and faded.</p> - -<p>The roar of the wind grew ever louder and sharper; the snow and rain -fell faster and thicker; at last Bovin fell from his place and broke one -of his legs, and Niffon knew her enemy was conquered.<span class="pagenum"><a name="page_060" id="page_060"></a>{60}</span></p> - -<p>Bovin bade one of his warriors tell Niffon to depart; he will harm her -no more.</p> - -<p>Then she turned again towards her own country, her beauty all gone, an -old old woman.</p> - -<p>Many hours pass; by degrees, as she travels her strength returns, she -moves faster, and, as the air grows warmer and softer, she feels happier -and begins to look young again; her hair returns to its natural color, -her dress is green once more. She sees the lakes and rivers shining; but -it will still be many days before she reaches her wigwam, and she must -meet her grandmother before she sees her dear home.</p> - -<p>At last the air was warm, the clouds grew dark, the rain began to fall, -and the wind blew fiercely; amidst the darkest clouds she saw a large -wigwam; she entered and found her grandmother reclining on a bed of -skins, so changed that she hardly knew her.</p> - -<p>The old woman looked up and said: “My child, you have nearly caused my -death. I have lost all my power through your disobedience. I can never -help you in your future wars. My great fight with Bovin has taken all my -strength; go and never depend upon me more.”<span class="pagenum"><a name="page_061" id="page_061"></a>{61}</span></p> - -<h2><a name="THE_BUILDING_OF_THE_BOATS" id="THE_BUILDING_OF_THE_BOATS"></a>THE BUILDING OF THE BOATS<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></h2> - -<p class="nind"><span class="smcap">When</span> the water was first made, all the birds and the fowl came together -to decide who should make their canoes for them, so that they might -venture out upon the water.</p> - -<p>The Owl proposed that the Loon should do the work; but the Black Duck -said: “Loon cannot make canoes; his legs are set too far behind. Let the -Owl make them.”</p> - -<p>Then the Loon said: “The Owl cannot make canoes; his eyes are too big. -He can’t work in the day-time for the sun would put out his eyes.”</p> - -<p>Then the Duck laughed and made fun of the Owl. This made the Owl angry, -and he said to Black Duck: “You ought to be ashamed of your laugh; it -sounds like the laugh of ‘Kettāgŭs,’<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> quack, quack, quack.”</p> - -<p>Then all the fowls laughed aloud at the Duck.<span class="pagenum"><a name="page_062" id="page_062"></a>{62}</span> The Owl said: “Let ‘Sīps’ -[the Wood Duck] build our boats.”</p> - -<p>“How can he build canoes,” cried all the rest, “with his small neck?”</p> - -<p>“He is too weak,” said the Loon.</p> - -<p>The birds were quite discouraged; but they liked the looks of the water -very much. At last “Kosq’,” the Crane, spoke: “My friends, we cannot -stay here much longer. I am very hungry already. Let us draw lots, and -whoever draws the lot with a canoe marked on it shall be the builder of -boats.”</p> - -<p>All were satisfied with this suggestion, and the Raven was appointed to -prepare the lots; but the Owl objected, saying: “He is a thief; I know -he is.”</p> - -<p>“Well,” said the Night Hawk, “let us get Flying Squirrel to make them.”</p> - -<p>“But Flying Squirrel is not here.”</p> - -<p>“Well, let some one go for him.”</p> - -<p>“Well, let us get Fox to go for him,” said the Loon.</p> - -<p>“Oh! I can’t trust the Fox to go,” said the Owl; “for he would eat -Squirrel on the way. Just let me give you a word of advice. Let -Āfiguessis [Little Mouse] go for the Squirrel.”<span class="pagenum"><a name="page_063" id="page_063"></a>{63}</span></p> - -<p>“Yes,” said K’chīplāgan, Eagle, the great chief, “we must do as he -proposes. Come, Āfiguessis, you must go for the Flying Squirrel.”</p> - -<p>When they saw the Squirrel coming, all cried: “Room! Make room for him!”</p> - -<p>Then the Squirrel stood up before the chief and asked: “What can I do -for you, my friends?”</p> - -<p>Eagle told him that they wanted him to make a picture of a canoe on -birch bark with his teeth; to make many more pieces all alike; then to -put them in his “miknakq,”<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> and let each bird take one. “Whoever gets -the piece with the canoe on it, shall make our canoes.”</p> - -<p>The Squirrel went at once and stripped the bark from a birch-tree, -prepared the lots, and put them in his pouch.</p> - -<p>“Who takes the first?” asked the Owl.</p> - -<p>“Let ‘Mid-dessen’ [Black Duck] take the first,” said the chief.</p> - -<p>Mid-dessen stepped forward, and came back with a piece of bark in his -bill. So each one went in his turn, and the lot fell to the Partridge.</p> - -<p>Now the Partridge is always low-spirited and<span class="pagenum"><a name="page_064" id="page_064"></a>{64}</span> hardly ever speaks a word; -and this set all the other birds in an uproar, and they all sang songs, -each after his own fashion, and they decided to have a great feast.</p> - -<p>“Get the horn,” said the chief. When it was brought, he gave it to Sīps, -the “mū-ta-quessit,” or dance-singer; then the big dance began, and it -lasted for many days.</p> - -<p>When the feast was over, the chief said: “Now, Partridge, you must make -the canoes, sound and good, and all alike. Cheat no one, but do your -work well.”</p> - -<p>The first one made had a very flat bottom; this he gave to the Loon, who -liked it much. The next, flat bottomed too, was for Black Duck; then one -for Wābèkèloch, the Wild Goose. This was not so flat.</p> - -<p>Another was for Crane. It was very round. The Crane did not like his -boat, and said to Eagle: “This canoe does not suit me. I would rather -wade than sit in a canoe.”</p> - -<p>The Partridge made canoes for all the birds, some large, some small, to -suit their various size and weight. At last his work was done. “Now,” -said he to himself, “I must make myself a better canoe than any of the -rest.” So<span class="pagenum"><a name="page_065" id="page_065"></a>{65}</span> he made it long and sharp, with round bottom, thinking it -would swim very fast.</p> - -<p>When it was finished, he put it in the water; but, alas, it would not -float; it upset in spite of all that he could do. He saw all his -neighbors sailing over the water, and he fled to the woods determined to -build himself a canoe.</p> - -<p>He has been drumming away at it ever since, but it is not finished yet.<span class="pagenum"><a name="page_066" id="page_066"></a>{66}</span></p> - -<h2><a name="THE_MERMAN" id="THE_MERMAN"></a>THE MERMAN</h2> - -<p class="nind"><span class="smcap">In</span> a large wigwam, at the bottom of the sea, lived “Hāpōdāmquen,” the -merman. He had two sons and three daughters. The elder son -“Psess’mbemetwigit,” Flying Star, was very brilliant and held a lofty -position; while the younger “Hess,” the Clam, was the laziest and -slowest of the family.</p> - -<p>The daughters were named “T’sāk,” Lobster, “Hānāguess,” Flounder, and -“Wābè-hākeq’,” White Seal.</p> - -<p>Every morning the old man gave orders to his children as to where they -should go, and what they should do, warning them against his two mighty -enemies, “Lampeguen,” another species of Merman, and Water Witch.</p> - -<p>One day as they were about to go hunting, Flying Star told his brother -of a fearful dream that he had had the night before. He dreamed that he -and his brother were in a large stone canoe, moving swiftly towards the -steep running<span class="pagenum"><a name="page_067" id="page_067"></a>{67}</span> water (falls), when the canoe turned over, and they both -went to the bottom of this great “Cobscūk,” cataract. They were -surrounded by singular beings, whose chief took a “wūs-āp-gūk” -(rawhide), and tied their arms and legs together, then carried them to a -strange village, where his warriors held council as to what should be -done with the sons of Hāpōdāmquen. It was decided to kill them at once, -as the best means to destroy the foe, for without Flying Star, -Hāpōdāmquen must surely starve. They decided that the older son should -be slain by “M’dāsmūs” (a mythical dog, very large and fierce), and the -younger by a war club. Just as they loosed M’dāsmūs, Flying Star awoke.</p> - -<p>Upon hearing this dream, Hess at once repeated it to his father.</p> - -<p>Old Hāpōdāmquen knew at once that “Āglōfemma,” the chief of the -“Lampegwinosis,” was about to attack him. He told his children to watch -well, and stand their ground as long as a breath of life remained. To -each he gave careful directions: Flying Star was to take up his position -in the clouds, and thence watch the sea; if he saw any strange -commotion,<span class="pagenum"><a name="page_068" id="page_068"></a>{68}</span> or heard any strange noise, he was to fly from the clouds to -the sea, and kill everything that rose to the surface.</p> - -<p>Hess, the Clam, was to post himself in the mud at the bottom of the sea, -and was told that Hāpōdāmquen would leave his pipe in the north side of -the wigwam. If the contents of the pipe were undisturbed, his children -might know that he still lived; but if the “nespe-quomkil,” willow -tobacco, were gone, and the pipe was partly filled with blood, they -might know that he was dead.</p> - -<p>“Go, Hess,” the old man commanded, “bury yourself in the mud, five -lengths of your body, and listen well. You will surely hear when the -battle begins. Do not try to escape, or you will perish.”</p> - -<p>T’sāk, the Lobster, was to take up her station half-way between the -surface and the bottom, and was cautioned not to rise to the surface at -any time.</p> - -<p>Hānāguess, the Flounder, was ordered to come to the surface, where she -was to watch and follow the little bubbles; for when her father left his -wigwam, the bubbles would rise to the top of the water.<span class="pagenum"><a name="page_069" id="page_069"></a>{69}</span></p> - -<p>Wābè-hākeq’, the White Seal, was the bravest and brightest of the -Hāpōdāmquen family; she was to accompany her father to the land of the -Lampegwinosis.</p> - -<p>The old man knew that only the chief and a handful of men would be in -the village; the fiercest warriors would be lying in ambush for his two -sons at the falls, where Flying Star and Clam always went to spear eel. -If Hess had failed to tell his father of Flying Star’s fateful dream, -even now they would both be suffering torture at the hands of the foe. -As it was, the old man and his brave daughter would attack the village -by night, while the enemy slept and dreamed of battle and war.</p> - -<p>Hāpōdāmquen always wore his hair very long, streaming behind him three -times the length of his body. As they neared the village, he felt -something heavy clinging to his hair,—it was tiny beings, as small as -the smallest insect, the poohegans, or guardian spirits, of the chief of -the Lampegwinosis, little witches who tried by their combined weight to -lessen the old man’s speed, so that they might gain time to warn their -master of the enemy’s approach.</p> - -<p>The Lampegwinosis were taken entirely by surprise;<span class="pagenum"><a name="page_070" id="page_070"></a>{70}</span> the strongest men -were away, only the old and weak were at home. The great army of -Hāpōdāmquen, composed of all the lobsters, seals, flounders, and clams, -was at hand, and the battle began. It was a fearful fight, lasting for -two days and nights. The Lampegwinosis chief tried to escape to the -surface; but the waves rose mountain high, and he was always driven back -by the watchful Flounder.</p> - -<p>Flying Star slew all those warriors who reached the surface; while White -Seal attacked the tiny witches, putting forth all her magic power before -she succeeded in subduing them. Then she went to her father’s aid. He -was almost exhausted; but she directed her sister, the Lobster, to bite -the hostile chief in his tenderest part, and hang to him until the White -Seal could put an end to him. T’sāk held on, and White Seal killed the -foe with one blow of her battle-axe. This ended the conflict.</p> - -<p>Hess remained in the mud, where, from time to time, he heard his father -encouraging his men. When all was still once more, he crawled out and -went to his father’s wigwam. He was so glad to find the pipe -undisturbed, that he sang a song of peace.<span class="pagenum"><a name="page_071" id="page_071"></a>{71}</span></p> - -<p>Hāpōdāmquen ordered his warriors to return to their homes until he -should again summon them; and he went back to his wigwam, where he found -his lazy son, Clam, still singing.</p> - -<p>All the bubbles and foam had vanished from the sea. Flying Star and -Flounder, coming home, found their father happy, though badly hurt, for -he had lost all his beautiful hair in the fight.</p> - -<p>As the Lampegwinosis braves wended their disconsolate way back from the -falls, they saw their old Chief-with-feathers-on-his-head borne off by -an animal resembling an otter, whom they recognized as Hākeq’, the brave -daughter of Hāpōdāmquen. They moaned for their chief; but Hāpōdāmquen -still lives to destroy little children who disobey their mother by going -near the water.<span class="pagenum"><a name="page_072" id="page_072"></a>{72}</span></p> - -<h2><a name="STORY_OF_STURGEON" id="STORY_OF_STURGEON"></a>STORY OF STURGEON</h2> - -<p>“This story,” said old Louisa, “is from ’way, ’way back, ever so long -ago;” and indeed it seemed to me that it was so old that only fragments -of it remained; but I give it as best I can.</p> - -<p>Many, many years ago there were three tribes of Indians living not far -apart: the Crows, Kā-kā-gūs, the Sturgeons “Hā-bāh-so,” and the Minks, -“Mūs-bes-so.” These tribes were all at war, one with the other, and the -Minks, being very crafty and cunning, as well as brave, at last -conquered the other tribes, and drove them forth in opposite directions.</p> - -<p>Now the followers of Kā-kā-gūs found their way to a dry and desert -region where they died of hunger and thirst; the tribe of Hā-bāh-so -found plenty of food, but were overtaken by a pestilence which destroyed -all but the old chief and his grandson. Meantime, the Minks found that -the game had been expelled with the enemy, and they suffered greatly -from hunger.<span class="pagenum"><a name="page_073" id="page_073"></a>{73}</span></p> - -<p>Old Sturgeon, as I said, had enough and more than enough to eat. He and -his grandson built an “āgonal,” a storehouse of the old style, which -they filled to overflowing with smoked fish and dried meat.</p> - -<p>Mink, hearing of this, sent a messenger to investigate. He was well -received, and fed with the best. The Mink himself determined to pay the -old man a visit, knowing that enemy though he was, he would be kindly -treated while a guest, according to Indian etiquette. He asked Sturgeon -where he got all his supplies, and was told that they came from the far -north. Then he said, “Are you alone here?” “Yes,” said Hā-bāh-so, -“except my grandson;” pointing to a huge Sturgeon who lay flopping by -the fire.</p> - -<p>Next day when Mūs-bes-so left, he was loaded with as much meat as he -could carry. When he got home, he told his story, and suggested to his -five daughters that one of them should marry Sturgeon’s grandson, who -would keep them in plenty for the rest of their lives. So the girls set -out to visit the enemy in turn, and each returned saying, “I would not -think of marrying that monster. If ever I marry, I shall choose a man, -and not a fish, for a husband.”<span class="pagenum"><a name="page_074" id="page_074"></a>{74}</span> So it went until it came to the -youngest girl. She entered Sturgeon’s wigwam and, without a word, made -herself at home, began to arrange the bed and cook the food. When night -fell, and she did not return, her father rejoiced, for he knew she had -married young Sturgeon.</p> - -<p>She, meantime, had waked at night to find a handsome youth beside her, -who, with the first rays of daylight, again became a fish. They were -very happy together and knew no care. Every morning she found a supply -of the choicest game or fish at the door, and in due time she became the -mother of a lovely boy.</p> - -<p>Her husband proposed to visit her family to exhibit this new treasure, -to which she gladly acceded. He told her that there was but one -difficulty; namely, that she would have to carry him as well as the -baby. She made no objection, and they set forth. When they were almost -in sight of the Mink village, the young man was turned to a big -Sturgeon, which his wife shouldered, taking the baby in her arms.</p> - -<p>The old Minks were delighted to see her; but the sisters laughed and -sneered at Sturgeon, and despised their sister for being willing to -accept such a husband. They were very glad, nevertheless,<span class="pagenum"><a name="page_075" id="page_075"></a>{75}</span> to accept the -supplies of food which he provided every day; and their contempt was -turned to envy when they awaked one night and saw him in his human form. -They then began to plot how they might kill their sister and take her -place; but Sturgeon, learning their plans, comforted his distressed -wife, promising to punish her wicked sisters, whom he did indeed turn -into turtles, in which condition they led a moist and disagreeable life.</p> - -<p>After this, he felt that it was time for him to go; so he furnished his -father-in-law with enough provisions to last a year, and set forth on -his return journey with his wife and son.</p> - -<p>Before they had gone far, they saw in the distance Kosq’, the Heron, -coming towards them. Now Kosq’ had been a suitor of Mistress Mink before -she married Sturgeon, and the latter knew him to be bent on vengeance. -He told his wife that she must help him, for Kosq’ had great power, and -it would not be easy to overcome him. Together they built a circular -wigwam, in which they shut themselves, Kosq’ prowling about outside, -each determined not to stir from the spot until the other yielded to -starvation.<span class="pagenum"><a name="page_076" id="page_076"></a>{76}</span></p> - -<p>Mistress Mink dug in the earth at one side of the wigwam, the bed being -on the other side, and the fire-place in the middle. She dug until a -stream of water flowed forth which not only gave them drink, but which -contained various insects and small creatures which satisfied their -hunger.</p> - -<p>Kosq’ outside dug with his long bill and found little or nothing, this -inner stream attracting all upon which he otherwise might have fed. So -he flew thither and thither, weaker and weaker, and ever and again he -cried to Hā-bāh-so: “Will you give up, now?” “No, no,” was the reply; “I -am strong and well.”</p> - -<p>Finally, poor Kosq’, determined not to yield, died of sheer hunger, and -Hā-bāh-so, with his brave wife and child, came from the wigwam, went -back to their old grandfather, and in time built up a village.<span class="pagenum"><a name="page_077" id="page_077"></a>{77}</span></p> - -<h2><a name="GRANDFATHER_K" id="GRANDFATHER_K"></a>GRANDFATHER KIAWĀKQ’</h2> - -<p class="nind"><span class="smcap">As</span> I was sitting with old Louisa I showed her an African amulet which I -was wearing, made of pure jade, inscribed with cabalistic characters to -ward off the evil eye. Thinking to make it clear to her Indian -understanding, I told her that it was to keep off m’tēūlin, sorcerers, -and kiawākq’ (legendary giants with hearts of ice, and possessed of -cannibalistic tastes). She looked very grave, and told me that I did -well to wear it, for there were a great many kiawākq’ in the region of -York Harbor where we were; it was a famous place for them, although they -usually chose a colder place, somewhere far away, where it was winter -almost all the year. This subject once started, she went on to tell me -of an adventure of her father.</p> - -<p>Years ago when he was first married, and had but one child, a boy about -two years old, it was his habit to go with his family, in a canoe, in<span class="pagenum"><a name="page_078" id="page_078"></a>{78}</span> -the late autumn, and camp out far up north in Canada, in search of furs -and skins for purposes of trade. He would build a large comfortable -wigwam in some convenient place, and stay all winter. One year, while -hunting, he came across a deep footprint in the snow, three or four -times as large as that of any man. He knew it was the track of a -kiawākq’, and in terror retraced his steps, and thenceforth carefully -avoided going in that direction. In spite of this precaution, however, -the creature scented him out; for while he was away from the lodge, a -huge monster entered, stooping low to enter, and making himself much -smaller than his natural size, as such creatures have the power to do. -The poor woman, alone there with her child, knew him for what he was, -and knew that her only hope of escape lay in hiding her fear, so she -addressed him as her father, and offered him a seat, telling the little -boy to go and speak to his grandfather. She cooked food for kiawākq’, -warmed him, and paid him every attention. When her husband returned, she -said to him that her father had come to visit them, and he, too, -welcomed the monster, who remained with them all winter, going out to -hunt,<span class="pagenum"><a name="page_079" id="page_079"></a>{79}</span> and bringing back moose, bear, and other big game, which the man -dressed for him. He seldom spoke; but she often saw him look greedily at -the baby, and sometimes he would put one of the boy’s fingers in his -mouth, as if he could not resist the temptation to bite off the dainty -morsel; but he always let the little fellow go unharmed at last. It was -no use for the family to think of escape, as he could so easily have -overtaken them; and, if angered, they knew that he would destroy them.</p> - -<p>Towards spring he told them that the time had come for them to go. He -said that his little finger told him that another and mightier -kiawākq’<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> was on his way to fight with him. “You have been good to -me,” he said, “and I wish to save you. If my enemy conquers me, he will -destroy you; so you must go now, before he sees you. If I live, I will -come to your village.”</p> - -<p>So the man with his wife and child got into the canoe and paddled away. -After a while they heard the other kiawākq’ coming afar off, for he tore -up great trees as he came and flung<span class="pagenum"><a name="page_080" id="page_080"></a>{80}</span> them about like straws, and uttered -terrible roars. Then they heard the noise of the awful fight; but fear -lent speed to their canoe, and they at last lost all sound of the -dreadful kiawākq’.</p> - -<p>They never saw their big friend again, and therefore felt sure that he -had perished; but they never dared to go back to that camping ground -again.</p> - -<p>“So you see,” said Louisa, “that the kiawākq’ really saved the life of -my family.”<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> - -<p><span class="pagenum"><a name="page_081" id="page_081"></a>{81}</span></p> - -<h2><a name="OLD_GOVERNOR_JOHN" id="OLD_GOVERNOR_JOHN"></a>OLD GOVERNOR JOHN</h2> - -<p class="nind"><span class="smcap">All</span> summer I had not succeeded in coaxing a single story out of Louisa; -but last week she said, “You come Sunday, I tell you a story.” This -seemed to be because I told her I was going away. Sunday, when I took my -seat in the tent, she said, looking very hard at me, “This is a <i>true</i> -story; it is about <i>her</i> great, great grandfather,”<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> pointing to her -daughter Susan, “Old Governor John Neptune. He was a witch.” I had often -heard from other Indians tales of old Governor Neptune’s magic powers. -“He was such a witch that all the other witches (m’tēūlin) were jealous -of him, and they tried to beat him. He fell sick, and he could not lift -his head; so he said to his oldest daughter (he had three daughters), -‘Give me some of your hair.’ She did so, and he bound his arrowheads and -spear with it, and strung his bow with the<span class="pagenum"><a name="page_082" id="page_082"></a>{82}</span> long, strong black hair. -Pretty soon the earth began to heave and rock under him. His daughter -told him of it, and he took his spear and stuck it into the ground just -where it was beginning to break. He thrust it in so deep that his arm -went into the earth up to the elbow, and when he drew it out the iron -was bloody. ‘Now I feel better,’ he said; and he sat up, took his bow -and shot an arrow straight into the air. Then he told his old lady to -make ready and come with him, but not to be afraid. They went to Great -Lake; he told her again not to be scared, took off all his clothes, and -slipped into the lake in the shape of a great eel. Presently the water -was troubled and muddy, and a huge snake appeared. The two fought long -and hard; but at last the old lady saw her husband standing before her -again, smeared with slime from head to foot. He ordered her to pour -fresh water on him, and wash him clean, for now he had conquered all his -enemies. From that day forth they had great good luck in everything. -This was in his youth, before he became governor of the Indians of -Maine.</p> - -<p>“One time in midwinter his wife had a terrible longing for green corn, -and she told him. He went to the fireplace, rolled up some strips of<span class="pagenum"><a name="page_083" id="page_083"></a>{83}</span> -bark, laid them in the ashes, and began to sing a low song. After a -while he told her to go and get her corn, and there lay the ears all -nicely roasted. He used to make quarters, too. He would cut little round -bits of paper, put them to his mouth, breathe on them, then lay them -down and cover them with his hand. By and by he would lift his hand with -a silver quarter in it.” I remarked that he ought to have been a rich -man; but Louisa said, “Oh, he didn’t make many, just a few now and then. -When he was out hunting in the woods with a party and the tobacco gave -out, they would see him fussing round after they went to bed, and then -he would hand out a big cake of tobacco.”</p> - -<p>Louisa said several times, as if she thought me incredulous, “This is a -true story; the old lady told me about the corn herself, and she was the -mother of my brother Joe Nicola’s wife. She was a witch, too.”</p> - -<p>I asked Louisa when and how the Indians learned to make baskets and she -said they always knew. When Glūs-kābé went away, he told the ash-tree -and the birch that they must provide for his children; and so they -always had, by furnishing the stuff for baskets and canoes.<span class="pagenum"><a name="page_084" id="page_084"></a>{84}</span></p> - -<h2><a name="NORTHWEST_WIND" id="NORTHWEST_WIND"></a>K’CHĪ GESS’N, THE NORTHWEST WIND</h2> - -<p class="nind"><span class="smcap">When</span> he was a baby he was stolen by “Pūkjinsquess,”<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> and taken to a -far-off lonely country inhabited by invisible people. His first -recollection was of lying under the “k’chīquelsowe mūsikūk,” or -frog-bushes.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p> - -<p>He rose, and, seeing a path, followed it until he reached a wigwam. When -he lifted the door, he saw no one, but heard a voice say: “Come in, -‘nītāp.’ ”<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p> - -<p>He went in, and the voice said: “If you will be friends with me, I will -be friends with you, and help you in the future.”</p> - -<p>He looked about him, but saw nothing but a little stone pipe. He picked -it up, and put it in<span class="pagenum"><a name="page_085" id="page_085"></a>{85}</span> his bosom, saying: “This must be the one who spoke -to me.”</p> - -<p>Then he went out and followed the path still farther. He heard the cry -of a baby, so he hid behind a tree. The sound came nearer. Soon he saw a -hideous old woman with a baby on her back, which she was beating. This -roused his temper, and he shot her with his bow and arrow. She proved to -be Pūkjinsquess, and the baby was his brother, whom she had stolen from -his father, the great East Wind.</p> - -<p>He put the baby in his bosom, and kept on his way. The baby said to him: -“There is a camp ahead of us, but you must not go in, for the people are -bad.”</p> - -<p>To this he paid no heed; and when he came to a large, well-built wigwam, -he was eager to see who the bad folks were. He found a crack, and -looking through it, he saw a good looking man, with cheeks as red as -blood, who said: “Come in, friend.”</p> - -<p>They talked and smoked for some time; then the strange man, whose name -was Sūwessen, the Southwest Wind, said: “Let us wash ourselves and paint -our cheeks.” They did so, and then kept on talking; but every few -moments the<span class="pagenum"><a name="page_086" id="page_086"></a>{86}</span> good-looking man would start up and say: “Let us wash -ourselves.”<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p> - -<p>In the evening two beautiful girls (daughters of Southwest Wind) came in -and began to make merry with them; but this tired the Northwest Wind, -and he fell asleep. As soon as he was sound asleep, Sūwessen took a long -pole and tossed him like a ball,<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> saying: “Go where you came from.”</p> - -<p>At this, the Wind woke and found himself at the same point from which he -had started as a baby. Angry and discouraged, he felt in his bosom to -see if the stone pipe and his brother were safe; and finding them there, -he threw them on a big rock, and killed both in his rage. Then he -resumed his journey, but took a different course. He now travelled -towards the east, where his father lived.</p> - -<p>As he crossed a hill, he saw a lake shining in the valley below. He -turned towards it; but before he reached it, he came to a much travelled -path, which led him to a wigwam, on entering<span class="pagenum"><a name="page_087" id="page_087"></a>{87}</span> which he saw a very old -woman. She cried: “Oh, my grandchild, you are in a very dangerous place. -I pity you, for few leave here alive. You had better be off. Across the -lake lives your grandfather. If you can swim, you may escape; but be -sure, when you near the beach, to go backward and fill your tracks with -sand.”</p> - -<p>He did as she directed; but as he approached the water, he heard a loud, -strange sound, which came nearer and nearer. It was the great M’dāsmūs, -the mystic dog, barking at him.</p> - -<p>He plunged into the water, thus causing M’dāsmūs to lose the trail and -give up the chase.</p> - -<p>Northwest Wind went back to his grandmother; but she avoided him, -saying: “You are very wicked; only a few days ago, I heard news in the -air, that you had killed your brother, also your friend, the Little -Stone Pipe.”</p> - -<p>Once more he plunged into the lake, and this time reached the farther -shore in safety. There he found his grandfather, “M’Sārtū,” the Eastern -Star. (The Indians believe this to be the slowest and clumsiest of all -the stars.)</p> - -<p>The great M’Sārtū welcomed him: “My dear grandson, I see that you still -live; but you are very wicked. I hear in the air that you have<span class="pagenum"><a name="page_088" id="page_088"></a>{88}</span> killed -your brother, also your friend, the Little Stone Pipe. I also hear that -you have lost your Bird ‘Wābīt’ and your Rabbit. But, my child, you are -in a most perilous place. The great Beaver destroys anything and -everything that comes this way. If you need help, cry aloud to me. -Perhaps I can aid you.”</p> - -<p>As soon as night came on, the water began to rise rapidly, compelling -Northwest Wind to climb into a tree. The Beaver soon found him out, and -gnawed the tree with his sharp teeth. Northwest Wind thought his end was -near, and called aloud: “Grandpa, come!”</p> - -<p>M’Sārtū answered: “I’m getting up.”</p> - -<p>“Come, Grandpa!”</p> - -<p>“I am up now.”</p> - -<p>“Oh, Grandpa, do come!”</p> - -<p>“I am putting on my coat.”</p> - -<p>“Hurry, Grandpa!”</p> - -<p>“I put my hands in the sleeves.”</p> - -<p>By this time the tree was almost gnawed through, and the water was -rising higher and higher.</p> - -<p>He called again: “Come, Grandpa, come!”</p> - -<p>“I have just got my coat on.”</p> - -<p>“Make haste, Grandpa!”<span class="pagenum"><a name="page_089" id="page_089"></a>{89}</span></p> - -<p>“I will put on my hat.”</p> - -<p>“Hurry, Grandpa!”</p> - -<p>“I have my hat on.”</p> - -<p>“Make haste, Beaver has almost reached me!”</p> - -<p>“I am going to my door.”</p> - -<p>“Faster, Grandpa!”</p> - -<p>“Wait till I get my cane.”</p> - -<p>“Be quick, Grandpa!”</p> - -<p>“I am raising my door.”</p> - -<p>At this, daylight began to break, the water went down slowly, and the -Beaver departed.</p> - -<p>The Wind’s Grandfather had saved him.</p> - -<p>He hastened to the old man, who told him that close by there was a large -settlement, whose chief was the Great “Culloo.”<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> - -<p>“It is he that stole your Rabbit and your Bird Wābīt.”</p> - -<p>Northwest Wind now turned his footsteps toward the west. He soon heard a -chopping, and came where there were many men felling trees. He asked how -far it was to their village, and they replied: “From sunrise till noon,” -meaning half a day’s journey.<span class="pagenum"><a name="page_090" id="page_090"></a>{90}</span></p> - -<p>Then he met men with feathers on their heads, and he asked these where -their village was, where they were going, and what they were doing.</p> - -<p>One of them said: “We are hunting game for our great chief, Culloo.”</p> - -<p>While he was talking with one of the men the rest went on, and Northwest -Wind said: “You had better turn back with me, for I am going to visit -your chief, Culloo.”</p> - -<p>“How shall I disguise myself so that he may not know me?”</p> - -<p>“I will do that for you,” said the Wind. He took him by the hair, and -pulled out all the feathers.</p> - -<p>“Now we can visit the chief.”</p> - -<p>When they reached the village and were going into “Māli Moninkwesswōl,” -Mistress Molly Woodchuck’s hole, she shrieked aloud. By this the chief -knew that she was visited by strangers, so he sent servants to learn who -was there. They returned and said, “Two very handsome youths.”</p> - -<p>At this, every young woman in the village went at once to see them, the -chief’s daughters with the rest; and these latter fell in love with the -strangers and married them.<span class="pagenum"><a name="page_091" id="page_091"></a>{91}</span></p> - -<p>Northwest Wind said to his new friend: “When we go with our wives to -their father’s wigwam, they will put a Rabbit under your pillow, and -under mine, a Bird; then I will turn myself into a Raven. Do you seize -the Rabbit, I will take the Bird. Throw your arms about my neck, and -hold fast to me.”</p> - -<p>They did as he planned, and he flew out through the smoke-hole, crying: -“ K’chī Jagawk.”</p> - -<p>When he reached his grandfather, he found his wife there before him; for -she had turned herself to Litŭswāgan, or Thought, the swiftest of all -travellers.</p> - -<p>The Eastern Star told Northwest Wind where he might find his father; -then he took out his tobacco to fill his pipe.</p> - -<p>“Oh, Grandpa, give me some of that.”</p> - -<p>“No, my dear, I have had this ever since I was young, and I have but a -small bit left.”</p> - -<p>“Well, Grandpa, tell me where I may go to find it.”</p> - -<p>“You cannot get it,” said M’Sārtū. “Away off on that high point where no -trees grow, there is a smooth rock. On that rock you will see my -footprints. Thence you will see a man<span class="pagenum"><a name="page_092" id="page_092"></a>{92}</span> looking about him all the time. -He guards the spot so faithfully that none may pluck a leaf.”</p> - -<p>Northwest Wind at once set out in search of the tobacco. He found his -grandfather’s tracks on the rock, and, gazing eastward, he saw a man -looking in every direction. This was a powerful Witch, who had never -been conquered.</p> - -<p>Every time the Witch turned his back, the Wind crept a little nearer, -until he was within a few feet of his enemy. When the Witch turned and -found the Wind close behind him, he asked, in a voice so terrible that -it cracked the rocks, what he wanted there.</p> - -<p>“I want a piece of tobacco,” said the Wind.</p> - -<p>The Witch gave him a pinch of dust.</p> - -<p>“I don’t want that,” said the Wind. “Give me better.”</p> - -<p>At this the Witch seized him, and tried to throw him over the cliff -where there were piles of bones of his victims. As he threw him off, the -Wind again became a Raven, sailed about in the air, until he got the -tobacco leaves, then hastened back to his grandfather.</p> - -<p>The Eastern Star was so pleased that he called his old friend the Great -Grasshopper to<span class="pagenum"><a name="page_093" id="page_093"></a>{93}</span> come and share with him. “N’jāls,” the Grasshopper, had -no pipe but he chewed tobacco.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p> - -<p>The Northwest Wind then set out to visit his father, the great East -Wind, but found that he had been dead so long that the ground had sunk -four feet, and the wigwam was all decayed. He called in a loud voice, -summoning the Hearts of All the Trees to help him build a wigwam fit for -a mighty chief.</p> - -<p>Instantly, thousands of tiny beings appeared, and in a short time a -wigwam was built, made from the stripped trees, all shining. A tall pole -was fastened to the top, with a large nest for his Bird and a basket at -the bottom of the pole. Every time the Bird sang, the beautiful -“Wābap”<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> dropped from his beak into the basket.</p> - -<p>The great East Wind came to life again, and the Northwest Wind’s son was -nearly a year old. It was hard to get firewood to keep the old man and -the child warm, for the snow was very deep and fell nearly every day; so -the<span class="pagenum"><a name="page_094" id="page_094"></a>{94}</span> Northwest Wind said to his father: “I am going to stop this; I -cannot stand it any longer. I will fight the great North Wind.”</p> - -<p>He bade his wife prepare a year’s supply of snowshoes and moccasins; -when they were ready, he moved with his warriors, the Hearts of All the -Trees, against the North Wind, whose army was made up of the Tops of the -Trees.</p> - -<p>Snow fell throughout the battle, for K’taiūk (Cold), was the ally of the -North Wind, and the carnage was fearful.</p> - -<p>At last the East Wind told his daughter-in-law to make moccasins and -snowshoes for the child, and he gave the little one a partridge feather, -a part of the tail. In an instant, the child received his magic power -from his grandfather. The snow about the camp melted away, and the boy -followed his father. As he shovelled the snow with his feather, it -melted. The little boy is the South Wind.</p> - -<p>When he reached his father, the father was buried in snow, which melted -at the child’s approach. Thus the North Wind was conquered, and agreed, -if they would spare his life, to make his visits less frequent and -shorter. Now the North Wind only comes in winter.<span class="pagenum"><a name="page_095" id="page_095"></a>{95}</span></p> - -<h2><a name="BIG_BELLY" id="BIG_BELLY"></a>BIG BELLY</h2> - -<p class="nind"><span class="smcap">There</span> was once an old hunter called “Mawquejess,” who always carried a -kettle to cook his “michwāgan,” food. When he killed an animal, he would -build a wigwam on the spot, and stay there until the meat was all eaten. -He always made it into soup, and called it, “M’Kessābūm,” my soup. He -had eaten soup until his stomach was distended to a monstrous size. From -this he took his name of Mawquejess, Big Belly.</p> - -<p>One day he saw a wigwam, and went to the door to see who lived in it. He -found a boy, who made friends with him and invited him in; but the door -was too small for his big stomach, and the boy was forced to remove the -side of the wigwam to accommodate it.</p> - -<p>They were very happy together and Mawquejess did nothing but care for -the camp, while the boy did the hunting. At last Mawquejess told the boy -to go to a certain place and kill a white bear.<span class="pagenum"><a name="page_096" id="page_096"></a>{96}</span></p> - -<p>His intention was, if he could get a white bear-skin, to marry a chief’s -daughter. The chief had offered her to any one who would kill a white -bear and bring him the skin.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p> - -<p>The boy tried to kill the bear for Mawquejess, but failed; and -Mawquejess began to be discouraged; then he thought: “I will go myself.”</p> - -<p>He found he was too big to get into the canoe. His legs dangled in the -water so that he could not paddle, and he had to give it up. When the -boy landed him, he made up his mind that the first time he could catch -Mawquejess asleep, his friend should be cut open and the soup allowed to -escape. So he sharpened his stone axe and quickly cut his friend open; a -large stream of soup flowed out. Mawquejess awoke, crying: -“M’Kessābūmisā!” (Alas, my soup!) He went on crying and mourning until -the boy said: “You had better stop crying and try to kill the white -bear.”</p> - -<p>Next day they started; he got into the canoe quite easily, and they -killed the white bear the first time of trying.</p> - -<p>“Now,” said Mawquejess, “we will go to the<span class="pagenum"><a name="page_097" id="page_097"></a>{97}</span> village, to the playground -of the boys. When they come to play, I will try to kill the chief’s son -[Sāgmasis].”</p> - -<p>When they got there, the boys came to play as usual. Mawquejess, who was -hiding behind a bush, struck the young chief and killed him at the first -blow.</p> - -<p>The rest fled. Then he skinned the young chief, and put on the skin -himself, thus appearing like a war chief. He called his little friend to -follow with the bear-skin. Together they went to the great chief’s -wigwam, where the bear-skin was accepted, and, according to ancient -custom, a big dance was given to celebrate the marriage. It lasted for -many nights.</p> - -<p>“Pūkjinsquess,” the chief’s wife, mistrusted her new son-in-law from the -first, and called the attention of others to him. About this time the -skin which he had put on began to decay; and soon he stood revealed, no -young chief, but Mawquejess himself.</p> - -<p>They began to kick and beat him. Mawquejess called aloud to his little -friend to help him; but his little friend could not help him, for he was -running for his life, crying: “Let me always belong to the woods.”<span class="pagenum"><a name="page_098" id="page_098"></a>{98}</span></p> - -<p>Thus he was changed to a Partridge, and flew away; and his pursuers were -forced to give up the chase.</p> - -<p>Poor Mawquejess too cried out: “Let me be a crow;” and he was. He also -flew away, saying: “Ca, ca, ca!” (I fly away); and so both escaped.<span class="pagenum"><a name="page_099" id="page_099"></a>{99}</span></p> - -<h2><a name="CHIBALOCH_THE_SPIRIT_OF_THE_AIR" id="CHIBALOCH_THE_SPIRIT_OF_THE_AIR"></a>CHĪBALOCH, THE SPIRIT OF THE AIR</h2> - -<p class="nind"><span class="smcap">This</span> being has no body, but head, legs, heart, and wings. He has power -in his shriek, “wāsquīlāmitt,” to slay any who hear him. His claws are -so huge and so strong that he can carry off a whole village at once. He -is sometimes seen in the crotch of a tree, and often flies away with an -Indian in his clutch. Some have become blind until sunset after seeing -him.</p> - -<p>In his fights with witches and kiawākq’, he always comes off victorious.</p> - -<p>He never eats or drinks, but lives in a wigwam in mid-air. Once -Wūchowsen, the great Wind Bird, went to visit him, saying: “I have -always heard of you, but never had time to visit you; I have always been -too busy.”</p> - -<p>“Well,” said Chībaloch, “I am glad to see you, and like you very well. -You are the first and only visitor I have ever had. I have but one fault -to find with you. You move your<span class="pagenum"><a name="page_100" id="page_100"></a>{100}</span> wings a little too fast for me. -Sometimes my wigwam is almost blown to pieces. I have to fly off for -fear it will fall, and I shall be killed.”</p> - -<p>“Well,” said Wūchowsen, “the only thing for you to do, is to move away. -You are rather too near me. You are the nearest neighbor that I have. If -I should stop flapping my wings, my people would all die.”</p> - -<p>“I cannot move,” said Chībaloch; “that is the one thing that I cannot -do. If you move your wings faster than I like, I will destroy you and -all your people.”</p> - -<p>“Ha, ha!” said Wūchowsen, “Glūs-kābé will defend me and mine.”</p> - -<p>“There you are mistaken; for Glūs-kābé dare not fight me, and he does -not like your wings any too well himself. He often says that he cannot -go out in his canoe to kill wild fowl, because your wings go so fast. -Did not Glūs-kābé visit you once and throw you down?”</p> - -<p>“Yes, he did; but he soon came back and set me up again,” said the Wind -Spirit.<span class="pagenum"><a name="page_101" id="page_101"></a>{101}</span></p> - -<h2><a name="STORY_OF_TEAM_THE_MOOSE" id="STORY_OF_TEAM_THE_MOOSE"></a>STORY OF TEAM, THE MOOSE</h2> - -<p class="nind"><span class="smcap">There</span> was once a young Indian, a very successful hunter. He always went -off alone in the Fall, and came back in Spring loaded with fish and -game. But once when he was off hunting, he began to feel lonely; and he -said, “I wish I had a partner.” When he went back to his wigwam that -night, the fire was burning, supper cooked, and everything ready for -him, though he saw no one. When he had eaten, he fell asleep, being very -tired, and on waking next morning found all in order and breakfast -prepared. This went on for some days. The seventh night, on his return, -he saw a woman in the wigwam. She did not speak, but made all -comfortable, and when the work was done made her bed at one side -opposite his. This lasted all Winter; she seldom or never spoke; but -when Spring came, and it was time for him<span class="pagenum"><a name="page_102" id="page_102"></a>{102}</span> to return to his village, she -said, “Remember me, always think of me, and do not marry another woman.” -When he got home loaded with skins and meat, his father had chosen a -wife for him; but he would have nothing to say to her. Next Fall he went -back into the woods, and as he approached his wigwam, he saw smoke -coming out of it, and when he entered, there sat the silent woman with a -little boy at her side. She told him to shake hands with his father. -Unlike most children, he was born large and strong enough to hunt with -his father, and be of much help to him, so that they got a double -quantity of game, and in the Spring the man went back to the village so -rich that the Chief wanted him for a son-in-law; but still he remembered -his partner’s words, “Do not forget me. Always think of me,” and held -firm. On his return to the woods he found a second son. Thus he -succeeded in getting more game than ever, and, alas, on going home to -his village, he forgot his woodland mate, and, yielding to the -solicitations of the Chief, married his daughter. In the Fall he took -his wife, his father-in-law, and his own father to the woods with him, -where this time they found not only the two<span class="pagenum"><a name="page_103" id="page_103"></a>{103}</span> boys but a little girl. The -new wife gazed angrily at the mother and children saying, “You should -have told me you had another wife.” “I have not,” answered the man. At -these words the mother of the children rose up, saying, “I will leave my -children with you; but you must treat them well. Be kind to them, give -them plenty to eat and to wear, for you have abundance of everything. -Never abuse them,” and she vanished.</p> - -<p>The boys and men went hunting every day, and the little girl was left -with her stepmother, who beat her and made a drudge of her. She bore it -patiently as long as she could, but at last complained to her brothers, -who promised to help her. Next day the stepmother took hot ashes from -the fire and burnt her in several places, so that she cried aloud. Her -father came in and remonstrated, all in vain. Then he consulted the old -grandfather, who expressed regret, but advised him to wait patiently, -that the woman might become better in time. So the brothers and sister -resolved to run away; the boys slipped out first, and waited for the -girl. When she, too, escaped, they fled; but any one who looked from the -hut would only have seen<span class="pagenum"><a name="page_104" id="page_104"></a>{104}</span> three young moose bounding over the snow. When -the father came home, he asked for the children; his wife said they had -just stepped out; but when he went to look for them, he saw the moose -tracks, and knew what had happened. He at once took his snowshoes and -tomahawk, and started in pursuit of them. He travelled three days and -three nights, always following the tracks. Every night, he saw where -they had nibbled the bark from the trees and where they had rested in -the snow. On the fourth day he came to a clearing where four moose were -feeding, and he knew the children had found their mother. He struck his -axe into a tree and hung his snowshoes on it, then went to her and -pleaded to be allowed to go with them; so she turned him into a moose, -and they journeyed away together. Meantime, his old father at home -missed his son and his grandchildren, and went to look for them. He -travelled three days and three nights, as his son had done, following -the foot-prints and the tracks until, towards the fourth night, he saw -the tomahawk in the tree, with the snowshoes hanging on it, recognized -them as his son’s, saw that now there were the marks of <i>five</i> moose in -the snow instead of three,<span class="pagenum"><a name="page_105" id="page_105"></a>{105}</span> and knew that he had come too late. He took -down the axe and snowshoes, and went sadly home to tell the story.</p> - -<p>These were the parents of all the moose that we see now. In old times -the Indians used to turn into animals in this way.<span class="pagenum"><a name="page_106" id="page_106"></a>{106}</span></p> - -<h2><a name="THE_SNAKE_AND_THE_PORCUPINE" id="THE_SNAKE_AND_THE_PORCUPINE"></a>THE SNAKE AND THE PORCUPINE</h2> - -<p class="nind"><span class="smcap">There</span> were once two men who lived a long way apart: one was poor and had -nothing but his hunting-grounds; the other was rich, but he wanted the -poor man’s land. The poor man’s poohegan, or attendant spirit, was a -snake; the rich man’s poohegan was a porcupine.</p> - -<p>The Porcupine went to visit the Snake; but at first the Snake refused to -let him in, saying: “I will stick my arrow into you.”</p> - -<p>The Porcupine said: “Then I will stab you with my sword.”</p> - -<p>The Snake said: “My arrow has only one barb; but it is a good one.” And -he ran out his tongue to show the barb.</p> - -<p>The Porcupine said: “My tail is full of swords; but I will guard them -very carefully if you will let me come in, for my home is far away.”</p> - -<p>The Snake said: “I am here with my children, and am very poor. It is not -for the rich<span class="pagenum"><a name="page_107" id="page_107"></a>{107}</span> to come to the poor for help; but rather for the poor man -to visit the rich. If one of my children were to go to your house, you -would kill him. Then why do you come here?”</p> - -<p>However, the Porcupine promised so fairly that the Snake at last let him -in. All went well at first; but in the morning the Porcupine began to -quarrel, killed the whole Snake family, and took possession of their -land.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p> - -<p><span class="pagenum"><a name="page_108" id="page_108"></a>{108}</span></p> - -<h2><a name="NOSE_IS_SPLIT" id="NOSE_IS_SPLIT"></a>WHY THE RABBIT’S NOSE IS SPLIT</h2> - -<p class="nind"><span class="smcap">In</span> old times the Red Headed Woodpecker once went to visit the Rabbit. He -saw the Rabbit was very poor, and had nothing to eat, so he thought he -would help him out. He took a green withe, tied it round his waist, and -said: “Now I will catch some eels.”</p> - -<p>He went to the side of a rotten tree, and pick, pick; Rabbit saw him -pull out eel after eel,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> and string them on a stick. When the stick -was full, he brought them to camp and cooked them. When they were -cooked, he and Rabbit ate supper, and felt happy. Then the Woodpecker -took his leave, inviting Rabbit to return the visit soon.</p> - -<p>In about three weeks Rabbit thought it was time he should accept this -invitation, so he went to see Woodpecker. When he got there he said: “My -turn now to get supper;” for he<span class="pagenum"><a name="page_109" id="page_109"></a>{109}</span> thought he could catch eels just as -Woodpecker did.</p> - -<p>He tied a withe about him, went to a tree, and pick, pick, pick, harder, -then so hard that his nose was flattened and his lip split; but he -caught no eels.</p> - -<p>Old man Turtle was visiting Woodpecker at this same time. He took pity -on Rabbit, tied the withe round his own body, and dived down into the -lake, coming up with a back-load of eels.</p> - -<p>Rabbit thought: “Well, I can do that. Turtle is a very good old fellow, -I guess I will ask him to come over to see me.” So he said: “Come to see -me where I live.”</p> - -<p>Old man Turtle went to see Rabbit; but he is such a slow traveller, that -when Rabbit saw him coming, he thought, “I shall have plenty of time to -get the eels ready,” so he tied the withe round him, and jumped into the -water, but every time he jumped, he bounced right back. He could not -dive at all.</p> - -<p>Turtle saw him, went to the lake. Rabbit said: “I have tried and tried; -but I can’t get eels. I guess there are none here.”</p> - -<p>The Turtle knew what the trouble was; but<span class="pagenum"><a name="page_110" id="page_110"></a>{110}</span> he only said: “Let me have -the withe;” and in no time he brought up a back-load. They went home and -cooked them; and Rabbit liked Turtle so well that they were good friends -forever after.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a></p> - -<p><span class="pagenum"><a name="page_111" id="page_111"></a>{111}</span></p> - -<h2><a name="STORY_OF_THE_SQUIRREL" id="STORY_OF_THE_SQUIRREL"></a>STORY OF THE SQUIRREL</h2> - -<p class="nind"><span class="smcap">When</span> great Glūskap, lord of men and beasts, had brought order out of the -chaos in which the world was at the beginning, he called together the -animals and assigned to each the position he should hold in the future. -To some he gave the water, to others the land, and to others wings to -fly through the air. Over each tribe he appointed a leader called K’chī, -the Great One. These could command help or power from others called -their poohegans.</p> - -<p>In some animals Glūskap found a fierceness, which, when combined with -size and strength, would make them dangerous for Indians to encounter. -To this class belonged Mīko, the Squirrel,—at that time as large as a -wolf.</p> - -<p>Therefore Glūskap stroked him on the back until he became the size that -he now is.</p> - -<p>This humbled the proud Mīko, who had been so vain of his appearance, and -so boastful of his<span class="pagenum"><a name="page_112" id="page_112"></a>{112}</span> strength, that he would scratch down the trees which -happened to be in his way.</p> - -<p>But, as a compensation, Glūskap told him that he could now climb higher -and travel faster than before, besides which he could at times have -wings to suit the situation.</p> - -<p>Mīko was comforted, and concluded to travel and become acquainted with -the world of Nature.</p> - -<p>“K’chī Megūsawess,” the Martin, taught him the language of other -animals, to enable him to keep out of danger, and Mūinsq’, Mistress -Bear, Glūskap’s adopted grandmother, gave him the Law, with much good -advice; for all Bears are wise, and she was wisest of them all. She -said:—</p> - -<p>“You must never speak in praise of yourself, but pay attention to all -that is said to you.</p> - -<p>“Always control your temper; and, when enraged, say, <i>chim, chim, -chim</i>,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> over and over, as fast as you can, until your anger is over.</p> - -<p>“The Law is: ‘Mind your own business.’</p> - -<p>“Do this and you will be wise and wealthy.”<span class="pagenum"><a name="page_113" id="page_113"></a>{113}</span></p> - -<p>Mīko then started out on his travels, but had not gone far when he -remembered a bird named “Laffy Latwin,”<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> whose home in a tall -birch-tree was his especial envy.</p> - -<p>He said to himself: “Now is my chance to try the wings of ‘Set-cāto,’ -the Flying Squirrel,” and at once he half climbed, half flew, up the -tree, where he found Laffy Latwin still at home.</p> - -<p>Laffy Latwin was always good-natured; and all the little birds as well -as insects visited his abode. The little worms too would crawl up the -birch-tree to see their friend. He sang the vesper song every night, as -a signal to them all to go to sleep. When he sings:</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">“Woffy<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> Latwin, Laffy Latwin, wickīūtūwit,”<br /></span> -</div></div> -</div> - -<p class="nind">he shuts his eyes for the night; and all the little birds are silent -until his voice is again heard in the morning, when all awake, for they -know that another day has dawned.</p> - -<p>When Mīko, who now styled himself Set-cāto, reached the home of Laffy -Latwin, he said:—<span class="pagenum"><a name="page_114" id="page_114"></a>{114}</span></p> - -<p>“How long have you lived in this tree?”</p> - -<p>“Ever since your great grandfather, ‘K’chī Mūsos,’ was born in that -hollow cedar-tree which you just left,” replied Laffy Latwin.</p> - -<p>“How long do you mean to stay here?”</p> - -<p>“As long as this tree lasts. When this one is gone, I will move to -another,” replied Laffy Latwin.</p> - -<p>But Mīko, or Set-cāto, as we must now call him, had never before been so -high above the ground; and though the home of Laffy Latwin was cold and -damp, he was greatly pleased with the situation, and wished to build a -house for himself in the very same hole, so he said:</p> - -<p>“My friend, you have lived here long enough. You had better move out, -and let me move in.”</p> - -<p>Laffy Latwin was troubled, yet he answered in his usual good-natured -way:—</p> - -<p>“M’Quensis [my grandchild], I cannot go. If I were to move away, all my -friends would miss me. They could not hear my song as well from any -other tree. Besides, you are young, and are nimbler than I; you can -build your house almost anywhere.”</p> - -<p>This opposition only made Set-cāto more desirous of carrying out his -purpose. The old<span class="pagenum"><a name="page_115" id="page_115"></a>{115}</span> spirit of dominion was aroused within him, and though -his great strength was gone, his teeth were unchanged. He at once began -to gnaw off the limb on which Laffy Latwin’s house stood.</p> - -<p>On a neighboring tree lived a tribe of “Ām-wessok,” or Hornets, all -warriors, male and female alike. They were always in training; and their -glittering armor, with its yellow stripes, shone in the sunlight like -tiny sparks, as they flew among the leaves.</p> - -<p>They had been watching the movements of Set-cāto all the morning, and -when they saw that he meant mischief, the whole tribe, as one man, -darted from their tree, alighting on his back, and stinging him until he -fell to the ground almost dead.</p> - -<p>The news soon spread throughout the Squirrel tribe; the flying, the -gray, the striped, and the red squirrels hastened to his rescue. They -held a council, and resolved that Laffy Latwin must be removed, even if -they had to kill him.</p> - -<p>They all marched to the foot of the birch-tree, but found that the only -way to reach him was from the trunk of the tree. Meantime the Hornets -had summoned their friends, the Black Flies, the Midges, and -Mosquitoes.<span class="pagenum"><a name="page_116" id="page_116"></a>{116}</span></p> - -<p>When the chief of the Squirrels gave orders for the battle to begin, his -followers made a rush for the tree, but only a few could go up at once; -and the Bees, Flies, and Midges would strike them with sharp spears, -forcing the Squirrels to retreat before they were half-way up.</p> - -<p>Thus the battle went on until sunset. Up to this time, Laffy Latwin had -been absolutely silent; he knew his situation, and saw all that was -going on; but he had faith that his little warriors would defend him, so -he sang his evening song as usual:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">“Woffy Latwin, Laffy Latwin, wickīūtūwit.”<br /></span> -</div></div> -</div> - -<p>Instantly both armies obeyed the call, and went to their respective -wigwams to rest for the night.</p> - -<p>Next day, the leaders decided to fight again. The Squirrel chief said to -his men: “We must be more cautious and less fierce. If we can only touch -Laffy Latwin before he sings ‘Woffy Latwin,’ we shall win; but if we -fail to reach him before then, we may as well yield.”</p> - -<p>Both armies fought more desperately than ever. The Flies had to sharpen -their spears, and many were killed on both sides; yet the battle went on -all that day.<span class="pagenum"><a name="page_117" id="page_117"></a>{117}</span></p> - -<p>The Squirrels found it impossible to reach the home of Laffy Latwin, and -when the evening song:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">“Woffy Latwin, Laffy Latwin, wicklootoowit,”<br /></span> -</div></div> -</div> - -<p class="nind">was again heard, they agreed to retire and leave him forever in peace.</p> - -<p>Mīko now had time for reflection; and remembered that he had already -broken the Law, as given him by Mūinsq’, the old Law Maker. This was a -bad beginning for getting wealthy and wise.</p> - -<p>When his wounds were healed, he once more set out on his travels, hoping -to gain from the experiences he had had as Set-cāto.</p> - -<p>He met many of his tribe, hard at work, and content with their changed -condition; but he could not rest until he reached the Witch Mountain, -the home of Mawquejess, the Great Eater, of whom Mūinsq’ had told him. -On reaching it, he noticed a number of narrow paths, trodden by many -feet; yet seeing no one, and night coming on, he crawled into a hollow -cedar which stood near a large rock, and soon fell asleep.</p> - -<p>He was awakened by a loud purring; and he knew that “Alnūset,” the Black -Cat, must be<span class="pagenum"><a name="page_118" id="page_118"></a>{118}</span> camping close by. At first Mīko was frightened; but his -fear soon turned to wonder what could bring Alnūset, so near to the home -of his greatest enemy; for though Chī-gau-gawk, the Great Crow, steals -the game from Black Cat’s “ketīgnul,” or wooden dead-fall trap, yet -Mawquejess is worse, for he watches until the wigwam is empty, then -enters and eats all he can find, for his appetite is never satisfied.</p> - -<p>Mīko’s curiosity was aroused; and, the morning being cloudy, and his -lodgings very comfortable, he decided to stay where he was and watch the -course of events.</p> - -<p>Soon he saw that Alnūset had a friend with him, “Mātigwess,” the Rabbit, -a hunter of the same metal; and he heard Black Cat say:</p> - -<p>“This will be a good day for hunting. Stormy days are best for such -work.”</p> - -<p>Mātigwess replied: “I will set the trap. You can go up the mountain and -hunt for big game.”</p> - -<p>Mīko thought to himself: “I can see them from here, no matter where they -go. It is growing too cold to venture out.” He watched their movements, -and saw that they must be very hungry, and game scarce.</p> - -<p>At last Alnūset came across a big Bear, at<span class="pagenum"><a name="page_119" id="page_119"></a>{119}</span> which he aimed; but the -Frost had got into his bow, it snapped and broke as he bent it.</p> - -<p>The Bear was too big for him to attack with his tomahawk, so he returned -discouraged to the Big Rock.</p> - -<p>This Rock resembled a human face, and the moss which grew on the top -looked like long hair, so Mīko was not surprised to hear Alnūset address -it as: “Mūs mī,” my grandfather.</p> - -<p>“Mūs mī, if you have any pity for your grandchildren, sing one of your -magic songs to call the animals together.”</p> - -<p>At this the stony old man began to sing, and Birds, Moose, Deer, and -Bear, as well as friend Mātigwess, came hurrying to hear the song.</p> - -<p>Now Mātigwess is unlike Alnūset in that he carries two bows and three -sets of arrows; and he at once began his deadly work, killing Moose, -Deer, and Bear on every hand, Alnūset dragging them to his camp as -quickly as he could.</p> - -<p>The hungry and mischievous Mawquejess was watching him, and when Alnūset -went for a fresh load, he would rush in and eat until he was over-full.</p> - -<p>Mīko, from his hole in the tree, saw this thief at work; but he dared -say nothing, and there<span class="pagenum"><a name="page_120" id="page_120"></a>{120}</span> were so many dead animals piled together that he -thought the two hunters would never miss what Mawquejess ate.</p> - -<p>But Mawquejess could not be content to let well enough alone. He went up -to the Rock in his turn, and, imitating the voice of Alnūset, said:—</p> - -<p>“Mūs mī, if you feel a spark of pity for your children, you will sing a -song and call your animals together.”</p> - -<p>So the old man again broke into song, and all the animals that lay dead, -slain by Mātigwess, came to life and stood around the Rock, now -listening to his weird song. When the song ceased, each went his way -once more.</p> - -<p>When Alnūset and Mātigwess reached the wigwam, they found all their game -gone, and saw nothing but tracks and prints of large moccasins. By this -they knew that this was one of the tricks of Mawquejess.</p> - -<p>They were disgusted and depressed; but they cooked and ate what bones -and bits were left from the previous day. Night coming on, they did not -hear the songs of the goblins as usual, nothing but the howl of wolves -following the bloody tracks.<span class="pagenum"><a name="page_121" id="page_121"></a>{121}</span></p> - -<p>Next morning Mātigwess, who was the more powerful in magic of the two, -said to Alnūset: “I had a dream last night, and our Grandfather of the -Mountain<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> told me that Mawquejess had tricked him into singing, and -also said: ‘Mawquejess will visit your camp to-day while you are away!’ ”</p> - -<p>“Very well,” said Alnūset, “then he will not go away. We will fight, and -kill him if we can.”</p> - -<p>“No, do you go down the river and look to the trap,” said Mātigwess. “If -there should be any danger, you will hear from me.”</p> - -<p>So Alnūset set out at once; and Mātigwess cut down a hollow tree, the -very one in which Mīko lay, and placed it on the fire for a backlog. He -then put out the fire, so that there should be no smoke from the wigwam, -and it might seem deserted. He also set a snare for Mawquejess, by -bending down two large tree forks and fastening them in place with a -twisted birch withe.</p> - -<p>This done, he crawled into the hollow log to await the coming of -Mawquejess. Poor Mīko, meantime, had taken refuge under some old roots.<span class="pagenum"><a name="page_122" id="page_122"></a>{122}</span></p> - -<p>They had not long to wait for Mawquejess, who was soon heard stealing -cautiously along, examining everything suspiciously. He spied Mīko, and -asked him where the two hunters were; but Mīko replied: “I saw them -early this morning going towards the mountain.”</p> - -<p>He did not add, as he might truthfully have done: “One of them came -back, hoping to catch you.”</p> - -<p>Mawquejess directed Mīko to keep watch, and warn him if he saw them -returning. He then put his head into the wigwam, saw that the fire had -gone out, and that there was only some dried meat hanging on poles; but -this gave him courage to enter, for his appetite was keen this cold -morning.</p> - -<p>He found that his body was too big to go through the small door of the -wigwam, so he took the hatchet which he always carries and began to chop -a larger entrance. In cutting away the sticks, he cut the withes that -fastened the snare, thus making it useless.</p> - -<p>This alarmed Mātigwess, who had hoped to see him caught in the snare, -and then kill him with his bow and arrow.</p> - -<p>After working for several hours, Mawquejess<span class="pagenum"><a name="page_123" id="page_123"></a>{123}</span> got into the wigwam, seized -the fattest piece of venison, and making a fire, began to cook it.</p> - -<p>Mātigwess in the hollow log could bear the heat no longer. When his long -tail began to scorch, he sprang out. Mawquejess caught him by the tail, -and strove to hold him in the fire; but the tail broke off close to the -body,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> and Mātigwess escaped.</p> - -<p>He found Mīko, and sent him to tell Alnūset that Mawquejess was in the -wigwam devouring everything. He was nearly maddened by the loss of his -dear tail, and he sang a magic song with great energy:—</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">“Bem yak, bem yak, bem yak—bes’m etch kīmek ipp Sānetch.”<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a><br /></span> -</div></div> -</div> - -<p>This song caused a sudden snow squall, and the woods were filled with -the flakes. Each flake concealed a tiny Rabbit, to whom their chief -cried out:—</p> - -<p>“Yoat elguen” (Come this way).</p> - -<p>All the snowflakes came toward Mātigwess, and by the time Alnūset -reached the wigwam,<span class="pagenum"><a name="page_124" id="page_124"></a>{124}</span> the little Rabbits were stabbing and choking -Mawquejess, who began to beg for his life, when he felt them cut off his -feet.</p> - -<p>The Rabbit chief said: “Yes, he is harmless now; we will spare his -life,” and turning to Alnūset, he asked what should be done with him.</p> - -<p>Alnūset advised them to bind him with strong withes, and tie him to the -corner of the wigwam, adding, loud enough for Mawquejess to hear:</p> - -<p>“He will make good bait for our traps when we need to use him;” and -Alnūset purred, with long purrs, and swinging his tail from side to -side, looked out of the corners of his eyes, expecting the others to -enjoy what he thought a very good joke; but Mātigwess, with the loss of -his tail, was in no humor for joking.</p> - -<p>He sang his song for the snowflakes to disappear, and the snow at once -ceased to fall.</p> - -<p>The game had all been frightened away, and nothing was to be heard but -the howl of wolves.</p> - -<p>Mātigwess was very hungry, and the young tender leaf shoots, offered by -Mīko from his storehouse, did not satisfy him.</p> - -<p>The weather had grown very cold; all the brooks were frozen over, and as -the Beaver, Muskrat, and other water animals could not<span class="pagenum"><a name="page_125" id="page_125"></a>{125}</span> come out to -feed, their traps were useless, therefore Alnūset’s joke fell short of -the mark.</p> - -<p>Mīko did not care for meat himself; but he suggested to the friends: -“You might kill Mawquejess and catch a Wolf, with his carcass for bait.”</p> - -<p>Mātigwess raised his tomahawk to strike; but Mawquejess cried out:—</p> - -<p>“Don’t kill me! Take me to the lake, and cut six big holes in the ice. I -may help you yet.”</p> - -<p>His enemies thought that he might be a good fisherman; and as they knew -nothing about such work, they decided to try his plan.</p> - -<p>They put him on a toboggan, hauled him to the lake, and cut the six -holes, as he ordered. Then Mawquejess began to whistle and call. Foam -and bubbles could be seen through the holes in the ice, and soon Kiūnik, -the Otters, poked out their heads, holding fish in their mouths.</p> - -<p>Alnūset and Mātigwess now thought better of their foe, and when they had -enough fish, they loaded the toboggan and hauled it back to the wigwam, -with Mawquejess on top. They all spent a very happy evening together, -and became<span class="pagenum"><a name="page_126" id="page_126"></a>{126}</span> good friends, although Mātigwess could never again have a -long tail. When the weather grew warmer, Mīko grew tired of hearing them -tell of their hair-breadth adventures, and escapes from witches and -goblins.</p> - -<p>He left them, congratulating himself that this time he had broken no -law, quite forgetting that he had failed to “mind his own business” and -had incurred the ill-will of Mawquejess.</p> - -<p>The trees were putting forth buds, the young roots of the seedlings were -sweet and tender, and Mīko, having laid off his heaviest fur coat, -looked often in little pools of water left by the spring rains.</p> - -<p>He never felt better in his life; and when he came upon a council held -by m’téūlins, or animals having magic powers, he entered the circle -unnoticed, feeling himself the equal of any of them.</p> - -<p>The council had met to consider how they might destroy “K’chī Molsom,” -the Great Wolf, who lived with the Great Bat, “K’chī Medsk’weges,” on a -large island which none dared visit for fear of the Great Wolf. Mīko -remembered the Wolf as an old enemy, and hoped to see him slain. He -chattered approval to all that<span class="pagenum"><a name="page_127" id="page_127"></a>{127}</span> was said. On one occasion, all the -witches met in council to see what they could do to conquer the Wolf; -how they might contrive to kill him.</p> - -<p>K’chī Quēnocktsh, the Big Turtle, made the first speech. Said he: “The -only way we can kill K’chī Molsom is to dig a passage under the water to -the island, then dig a big hole right under his wigwam, fill the hole -with sharp sticks and stones; then we will dig out the rest of the -ground. The wigwam will fall, and the Great Wolf will be dashed in -pieces on the sticks and stones.”</p> - -<p>The witches thought this idea a good one, but felt that the Wolf had -such power that whoever stepped upon the island would perish.</p> - -<p>K’chī Atōsis, the Great Snake, spoke next: “My opinion,” said he, “is -that all the witches who can fly should go there some dark night, fly -down the smokehole, bind him with strong withes before he can fight, and -bring him out where all may enjoy seeing him put to death.”</p> - -<p>Next spoke the Alligator: “The only way to kill the Great Wolf is to lie -in wait for him on the other island. When he is hungry, he will go there -to catch seals; and we will send our best warriors and capture him -alive.”<span class="pagenum"><a name="page_128" id="page_128"></a>{128}</span></p> - -<p>Now the Wolf knew that they had evil designs upon him, and sent the Bat -to watch, and to listen to what they had to say, and so was prepared for -them.</p> - -<p>The chief of the witches, a hairless bear, then said: “I have listened -to all your plans, and think all good; but the first one suits me best. -We will get ‘K’chī Pā-pā-kā-quā-hā,’ the Great Woodpecker, and Moskwe, -the Wood Worm, to do the work.”</p> - -<p>So all the woodpeckers and all the worms set to work to dig the passage.</p> - -<p>The Great Wolf knew all that was going on, and sent the Bat every night -to see what progress they made.</p> - -<p>He ordered his troops, the Ants, to prepare flint and punk, -Chū-gā-gā-sīq’,—yellow rotten wood found in hollow trees.<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p> - -<p>The Ants went to work and filled the wigwam with punk, the Bat, -meantime, going every few moments to watch the enemy’s progress. At last -he said that they had landed on the island.</p> - -<p>The Wolf ordered everything to be removed from the wigwam,—his bows, -arrows, stone axes,<span class="pagenum"><a name="page_129" id="page_129"></a>{129}</span> spears, pipes, and the paddles of his great stone -canoe,—then he took the flint and set fire to the punk inside the -wigwam.</p> - -<p>The Ants had also filled the mouth of the passage on the mainland with -punk, so that all the witches who went to see the killing of K’chī -Molsom might not escape but perish.</p> - -<p>When all was ready, Woodpecker gave the signal, and the wigwam fell into -the hole, to be sure; but the blaze soon filled the passage and all -their hiding-places with fire and smoke.</p> - -<p>The witches, vainly hoping to escape, ran to the mouth of the passage on -the mainland, but found it also stopped with fire; and they were all -burned to death.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p> - -<p>K’chī Molsom took all his men and his goods in his stone canoe, and went -to the next island, where they built a strong wigwam and thenceforth -lived, more powerful and more to be dreaded than before, fighting many -battles with the spirits of the water.<span class="pagenum"><a name="page_130" id="page_130"></a>{130}</span></p> - -<h2><a name="WAWBABAN_THE_NORTHERN_LIGHTS" id="WAWBABAN_THE_NORTHERN_LIGHTS"></a>WAWBĀBAN, THE NORTHERN LIGHTS</h2> - -<p class="nind"><span class="smcap">There</span> once lived an old chief, called “M’Sūrtū,” or the Morning Star. He -had an only son, so unlike all the other boys of the tribe as to -distress the old chief. He would not stay with the others or play with -them, but, taking his bow and arrows, would leave home, going towards -the north, and stay away many days at a time.</p> - -<p>When he came home, his relations would ask him where he had been; but he -made no answer.</p> - -<p>At last the old chief said to his wife: “The boy must be watched. I will -follow him.”</p> - -<p>So Morning Star kept in the boy’s trail, and travelled for a long time. -Suddenly his eyes closed, and he could not hear. He had a strange -sensation, and then knew nothing until his eyes opened in an unknown and -brightly lighted land. There were neither sun, moon, nor stars; but the -land was illumined by a singular light.<span class="pagenum"><a name="page_131" id="page_131"></a>{131}</span></p> - -<p>He saw human beings very unlike his own people. They gathered about him, -and tried to talk with him; but he could not understand their language. -He knew not where to go nor what to do. He was well treated by this -marvellous tribe of Indians; he watched their games, and was attracted -by a wonderful game of ball which seemed to change the light to all the -colors of the rainbow,—colors which he had never seen before. The -players all seemed to have lights on their heads, and they wore curious -girdles, called “Memquon,” or Rainbow belts.</p> - -<p>After a few days, an old man came to him, and spoke to him in his own -tongue, asking if he knew where he was. He answered: “No.”</p> - -<p>The old man then said: “You are in the land of Northern Lights. I came -here many years ago. I was the only one here from the ‘Lower Country,’ -as we call it; but now there is a boy who visits us every few days.”</p> - -<p>At this, the chief inquired how the old man got there, what way he came.</p> - -<p>The old man said: “I followed the path called ‘Ketagūswōt,’ or ‘the -Spirits’ Path’ (the Milky Way).”</p> - -<p>“That must be the same path I took,” said<span class="pagenum"><a name="page_132" id="page_132"></a>{132}</span> the chief. “Did you have a -strange feeling, as if you had lost all knowledge, while you travelled?”</p> - -<p>“Yes,” said the old man; “I could not see nor hear.”</p> - -<p>“Then you did come by the same path. Can you tell me how I may return -home again?”</p> - -<p>The old man said: “The Chief of the Northern Lights will send you home, -friend.”</p> - -<p>“Well, can you tell me where or when I may see my son? The boy who -visits you is mine.”</p> - -<p>The old man said: “You will see him playing ball, if you watch.”</p> - -<p>Morning Star was very glad to hear this, and a few moments later, a man -went around to the wigwams, telling all to go and have a game of ball.</p> - -<p>The old chief went with the rest; when the game began, he saw many most -beautiful colors on the playground. The old man asked him if he saw his -son among the players, and he said that he did. “The one with the -brightest light on his head is my son.”</p> - -<p>Then they went to the Chief of the Northern Lights, and the old man -said: “The Chief of the Lower Country wishes to go home, and he also -wants his son.”<span class="pagenum"><a name="page_133" id="page_133"></a>{133}</span></p> - -<p>The chief asked him to stay a few days longer; but he longed to go home, -so the Chief of the Northern Lights called together his tribe to take -leave of M’Sūrtū and his son, and ordered two great birds to carry them -home. As they travelled over the Milky Way, Morning Star had the same -strange sensation as before, and when he came to his senses, he found -himself at his own door. His wife rejoiced to see him; for when the boy -had told her that his father was safe, she had not heeded him, but -feared that he was lost.<span class="pagenum"><a name="page_134" id="page_134"></a>{134}</span></p> - -<h2><a name="RAVENS_FEATHERS" id="RAVENS_FEATHERS"></a>THE WOOD WORM’S STORY, SHOWING WHY THE RAVEN’S FEATHERS ARE BLACK</h2> - -<p class="nind"><span class="smcap">Long</span> years ago, in a hollow tree dwelt Mosique, the Wood Worm. Mosique -is a clever builder, and he builds wigwams for many of his neighbors. -Moreover, he is a very proud old man, so that he was anything but -pleased when “Hūhuss,” the Hen Hawk, came to visit him, saying: “Let me -in, Mūsmī [my grandfather]. I have a little bird here for you.”</p> - -<p>Now Mosique hated the Hawk, because only a short time before he had -killed one of his best friends, little “Getchkī-kī-lāssis,” the -Chickadeedee, and now he came back to taunt Mosique with the fact.</p> - -<p>“Come, Mūsmī, let me in.”</p> - -<p>Mosique is a skilful fighter when he is angry; but the powerful Hawk -never believed that that old worm could hurt anything. His house opened -just wide enough for Hūhuss to put in<span class="pagenum"><a name="page_135" id="page_135"></a>{135}</span> his head; but it opened into a -large room where he kept his tools of every kind.</p> - -<p>The Little Birds were glad to see the Hawk go to Mosique’s house, for -they trusted in the Worm’s cunning.</p> - -<p>“Come, Mūsmī, let me in. I want you to build me a good warm house. I -will pay you well for it.”</p> - -<p>“Yes,” says Mosique, “I will build a house for my grandchildren in your -old skull.”</p> - -<p>The Hawk laughed at him, and spat on him.</p> - -<p>“You build a house in my skull, indeed,” said he. “Well, let me see what -you can do,” and he poked his head a little farther in.</p> - -<p>Mosique strapped his auger to the top of his pate, turned and twisted, -and screwed himself around into Hawk’s head. He soon penetrated his -skull, and Hūhuss shrieked aloud for help, but no help came. He flew up -in agony; he flew so high that he almost reached the blue sky. All the -birds, and all the animals, looked at him, but none knew what would -become of him.</p> - -<p>Mosique kept twisting himself around, and soon reached the Hawk’s brain. -Of course, the Hawk could not endure this, and he fell<span class="pagenum"><a name="page_136" id="page_136"></a>{136}</span> heavily to the -ground, carrying Mosique with him.</p> - -<p>Then all the birds flocked together, and had a feast which lasted many -days, singing songs, and dancing, and shaking hands with Mosique in -token of their gratitude and joy. The Little Ants also came to attend -this great feast; and after it was over, Mosique made a long speech, -bidding them: “Tell all the Hawks, his brothers, his sisters, his sons, -and his daughters, to insult me no more. If they do, they must share the -same fate as their chief. You see him now dead. I will give his skull to -our neighbors, the ants, for their wigwam, and also a part of his old -carcass for food.”</p> - -<p>The ants ran hastily into Hawk’s skull, and fed upon his brain.</p> - -<p>“Now,” added Mosique, “my dear Little Birds, you know I have lived in my -wigwam for a long time. I have never troubled any one, and no one has -troubled me. This is the first one who ever came to disturb me. Here he -lies. Tell your leader, the great Woodpecker, my worst enemy,<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> what I -say. I have never talked so much before in all my life; but<span class="pagenum"><a name="page_137" id="page_137"></a>{137}</span> do you tell -him that if he ever comes to try to destroy my wigwam, I will serve him -the same as that Hawk. I do not wish to defy him myself, but you can -tell him for me.”</p> - -<p>The Little Birds sewed leaves together, placed the Honorable Mosique on -them, raised him high in air, and sang songs of rejoicing over him:—</p> - -<p>“K’mūs’m S’n nāhā kisi nāhāhāt ō-usell ennīt kīlon wecki w’litt hassūl -tīgiqu’,” or “our Grandfather Wood Worm has killed Hūhuss. This is what -makes us so happy.”</p> - -<p>Then they flew up almost to the sky, came down again, left Mosique in -his wigwam and presented him with a tiny Wīsūwīgesisl, or Little Yellow -Bird,—one of their best singers,—to be his comrade and musician.</p> - -<p>Every morning she sings: “Ētuch ūlināgusk tīke ūspesswin!” (Oh, what a -lovely, bright morning! Awake, all ye who sleep!)</p> - -<p>This delighted Mosique.</p> - -<p>Time passed, and the Raven fancied the looks of Mosique’s Singer, with -her bright yellow feathers shining like gold. He said: “There is but one -way to get the beautiful Singer, and that is to kill Mosique.<span class="pagenum"><a name="page_138" id="page_138"></a>{138}</span></p> - -<p>“But that is well-nigh impossible. While he is in his wigwam, no living -creature can destroy him. There is but one way to kill him; but it is a -sure way, I never knew it to fail. I have a piece of punk which my -grandfather, the White Otter, gave me, that will do the work.”</p> - -<p>So next morning, it being very windy, he went to the foot of the big -tree where Mosique lived, put the punk close against the tree, set it on -fire, and it soon blazed up. Now this was sure death to Mosique.</p> - -<div class="blockquot"><p>(Here part of the story seems to be missing, telling how the Worm -escaped this “sure death,” but I have been unable to recover it, in -spite of all my efforts.—A. L. A.)</p></div> - -<p>Mosique, in his rage, gathered together all the Little Birds, and told -his sad story to them.</p> - -<p>“That White Bird,” said he, “has not treated me right; but I will have -my revenge. I want you to take me where he lives.”</p> - -<p>“We will take you to his wigwam, Grandpa,” said the Little Birds. So -they sewed the leaves together again,<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> and placing Mosique on them, -flew off with him. They soon reached the<span class="pagenum"><a name="page_139" id="page_139"></a>{139}</span> residence of Raven. Mosique -had with him a lot of “tebequenignel,” or Indian birch-bark torches. The -Little Birds set him down within a few feet of the tall spruce-tree -where the Raven lived. Now the Raven is an early riser, and goes to bed -equally early; so, as soon as it was dark, Mosique crawled up the tree, -and soon came to Raven’s door. He slipped in without being seen or -heard, and bound Raven while he slept. Then he easily made his way down -again, lighted his torches, and soon had the tree in flames. When the -fire reached the Raven, he awaked and cried out: “Oh, Mosique, have pity -on me, and untie me!” but Mosique heeded him not.</p> - -<p>These bark torches always make a dense smoke, which soon blackened the -Raven. As the flames drew nearer, the cords which bound the Raven were -burned away, or snapped asunder, and he escaped uninjured. But his -beauty was gone forever. Up to this time, he was a snow-white bird; but -ever since he has been as black as charcoal, down to this very day.</p> - -<p> </p> - -<p class="c">THE END.</p> - -<p><span class="pagenum"><a name="page_140" id="page_140"></a>{140}</span></p> - -<p><span class="pagenum"><a name="page_141" id="page_141"></a>{141}</span></p> - -<hr/> - -<p class="c"><i>Messrs. Roberts Brothers’ Publications.</i></p> - -<hr/> - -<p class="cb"><big><big>FAR FROM TO-DAY</big></big>.</p> - -<p class="c"><span class="eng">A Volume of Stories.</span></p> - -<p class="c"><span class="smcap">By</span> GERTRUDE HALL,</p> - -<p class="c"><i>16mo. Cloth. Price, $1.00</i>.</p> - -<p><big><big>T</big></big>hese stories are marked with originality and power. The titles are as -follows: viz., Tristiane, The Sons of Philemon, Servirol, Sylvanus, -Theodolind, Shepherds.</p> - -<div class="blockquott"><p>Miss Hall has put together here a set of gracefully written -tales,—tales of long ago. They have an old-world mediæval feeling -about them, soft with intervening distance, like the light upon -some feudal castle wall, seen through the openings of the forest. A -refined fancy and many an artistic touch has been spent upon the -composition with good result.—<i>London Bookseller.</i></p> - -<p>“Although these six stories are dreams of the misty past, their -morals have a most direct bearing on the present. An author who has -the soul to conceive such stories is worthy to rank among the -highest. One of our best literary critics, Mrs. Louise Chandler -Moulton, says: ‘I think it is a work of real genius, Homeric in its -simplicity, and beautiful exceedingly.’ ”</p> - -<p>Mrs. Harriet Prescott Spofford, in the <i>Newburyport Herald</i>:—</p> - -<p>“A volume giving evidence of surprising genius is a collection of -six tales by Gertrude Hall, called ‘Far from To-day.’ I recall no -stories at once so powerful and subtle as these. Their literary -charm is complete, their range of learning is vast, and their human -interest is intense. ‘Tristiane,’ the first one, is as brilliant -and ingenious, to say the least, as the best chapter of Arthur -Hardy’s ‘Passe Rose;’ ‘Sylvanus’ tells a heart-breaking tale, full -of wild delight in hills and winds and skies, full of pathos and -poetry; in ‘The Sons of Philemon’ the Greek spirit is perfect, the -story absolutely beautiful; ‘Theodolind,’ again, repeats the Norse -life to the echo, even to the very measure of the runes; and ‘The -Shepherds’ gives another reading to the meaning of ‘The Statue and -the Bust.’ Portions of these stories are told with an almost -archaic simplicity, while other portions mount on great wings of -poetry, ‘Far from To-day,’ as the time of the stories is placed; -the hearts that beat in them are the hearts of to-day, and each one -of these stories breathes the joy and the sorrow of life, and is -rich with the beauty of the world.”</p> - -<p>From the <i>London Academy</i>, December 24th:—</p> - -<p>“The six stories in the dainty volume entitled ‘Far from To-day’ -are of imagination all compact. The American short tales, which -have of late attained a wide and deserved popularity in this -country, have not been lacking in this vitalizing quality; but the -art of Mrs. Slosson and Miss Wilkins is that of imaginative -realism, while that of Miss Gertrude Hall is that of imaginative -romance; theirs is the work of impassioned observation, hers of -impassioned invention. There is in her book a fine, delicate -fantasy that reminds one of Hawthorne in his sweetest moods; and -while Hawthorne had certain gifts which were all his own, the new -writer exhibits a certain winning tenderness in which he was -generally deficient. In the domain of pure romance it is long since -we have had anything so rich in simple beauty as is the work which -is to be found between the covers of ‘Far from To-day.’ ”</p> - -<p class="c"><i>Sold by all booksellers. Mailed, post-paid, on receipt of price, by the -publishers</i>,</p> -</div> - -<p class="r"> -ROBERTS BROTHERS, <span class="smcap">Boston</span>.<br /> -</p> - -<p><span class="pagenum"><a name="page_142" id="page_142"></a>{142}</span></p> - -<hr /> - -<p class="cb"><span class="eng"><big><big>The Keynotes Series.</big></big></span></p> - -<p class="cb">16mo. Cloth. Price, $1.00.</p> - -<div class="hang"> -<p>I. <b>KEYNOTES.</b> By <span class="smcap">George Egerton</span>.</p> - -<p>II. <b>THE DANCING FAUN.</b> By <span class="smcap">Florence Farr</span>.</p> - -<p>III. <b>POOR FOLK.</b> By <span class="smcap">Fedor Dostoievsky</span>. Translated from the Russian -by <span class="smcap">Lena Milman</span>. With an Introduction by <span class="smcap">George Moore</span>.</p> - -<p>IV. <b>A CHILD OF THE AGE.</b> By <span class="smcap">Francis Adams</span>.</p> - -<p>V. <b>THE GREAT GOD PAN AND THE INMOST LIGHT.</b> By <span class="smcap">Arthur Machen</span>.</p> - -<p>VI. <b>DISCORDS.</b> By <span class="smcap">George Egerton</span>.</p> - -<p>VII. <b>PRINCE ZALESKI.</b> By <span class="smcap">M. P. Shiel</span>.</p> - -<p>VIII. <b>THE WOMAN WHO DID.</b> By <span class="smcap">Grant Allen</span>.</p> - -<p>IX. <b>WOMEN’S TRAGEDIES.</b> By <span class="smcap">H. D. Lowry</span>.</p> - -<p>X. <b>GREY ROSES AND OTHER STORIES.</b> By <span class="smcap">Henry Harland</span>.</p> - -<p>XI. <b>AT THE FIRST CORNER AND OTHER STORIES.</b> By <span class="smcap">H. B. Marriott -Watson</span>.</p> - -<p>XII. <b>MONOCHROMES.</b> By <span class="smcap">Ella D’Arcy</span>.</p> - -<p>XIII. <b>AT THE RELTON ARMS.</b> By <span class="smcap">Evelyn Sharp</span>.</p> - -<p>XIV. <b>THE GIRL FROM THE FARM.</b> By <span class="smcap">Gertrude Dix</span>.</p> - -<p>XV. <b>THE MIRROR OF MUSIC.</b> By <span class="smcap">Stanley V. Makower</span>.</p> - -<p>XVI. <b>YELLOW AND WHITE.</b> By W. <span class="smcap">Carlton Dawe</span>.</p> - -<p>XVII. <b>THE MOUNTAIN LOVERS.</b> By <span class="smcap">Fiona Macleod</span>.</p> - -<p>XVIII. <b>THE WOMAN WHO DID NOT.</b> By <span class="smcap">Victoria Crosse</span>.</p> - -<p>XIX. <b>THE THREE IMPOSTORS.</b> By <span class="smcap">Arthur Machen</span>.</p> - -<p>XX. <b>NOBODY’S FAULT.</b> By <span class="smcap">Netta Syrett</span>.</p> - -<p>XXI. <b>PLATONIC AFFECTIONS.</b> By <span class="smcap">John Smith</span>.</p> - -<p>XXII. <b>IN HOMESPUN.</b> By <span class="smcap">E. Nesbit</span>.</p> - -<p>XXIII. <b>NETS FOR THE WIND.</b> By <span class="smcap">Una A. Taylor</span>.</p> - -<p>XXIV. <b>WHERE THE ATLANTIC MEETS THE LAND.</b> By <span class="smcap">Caldwell Lipsett</span>.</p> - -<p>XXV. <b>DAY-BOOKS.</b> Chronicles of Good and Evil. By <span class="smcap">Mabel E. Wotton</span>.</p> - -<p>XXVI. <b>IN SCARLET AND GREY.</b> Stories of Soldiers and Others. By -<span class="smcap">Florence Henniker</span>; with <b>THE SPECTRE OF THE REAL</b>, by <span class="smcap">Thomas Hardy</span> -and <span class="smcap">Florence Henniker</span> (in collaboration).</p> - -<p>XXVII. <b>MARIS STELLA.</b> By <span class="smcap">Marie Clothilde Balfour</span>.</p> - -<p>XXVIII. <b>UGLY IDOL.</b> By <span class="smcap">Claud Nicholson</span>.</p> - -<p>XXIX. <b>SHAPES IN THE FIRE.</b> A Mid-Winter Entertainment. With an -Interlude. By <span class="smcap">M. P. Shiel</span>.</p></div> - -<p class="c"><i>Sold by all Booksellers. Mailed, postpaid, on receipt of price, by the -Publishers</i>,</p> - -<p class="r"> -ROBERTS BROTHERS, <span class="smcap">Boston, Mass.</span><br /> -</p> - -<p>John Lane, The Bodley Head, Vigo Street, London, W.<span class="pagenum"><a name="page_143" id="page_143"></a>{143}</span></p> - -<hr /> - -<div class="figcenter" style="width: 442px;"> -<img src="images/legends.png" width="442" height="160" alt="" title="" /> -</div> - -<p class="cb">NEW ENGLAND LEGENDS <small>AND</small> FOLK LORE.</p> - -<p class="c"><i>By SAMUEL ADAMS DRAKE</i>,</p> - -<p class="c"><i>Author of “Old Landmarks of ‘Boston’ and ‘Middlesex,’ ” “Around the -Hub,” etc.</i></p> - -<p class="c">One volume, 12mo, cloth, illustrated. Price, $2.00.</p> - -<p class="nind"><big><big>T</big></big>his volume brings together, for the first time, the scattered Legendary -and Folk Lore of New England. No subject is so thoroughly fascinating as -this is, while very few indeed afford materials at once so rich, so -varied, and so picturesque. It is confidently believed that every one -who sees how fertile is the field the author’s research has opened, will -now wonder why such a work was not long ago undertaken.</p> - -<p>The collection, preservation, and effective presentation of the -Legendary Tales of New England is then the purpose of this book; and -that purpose presupposes a work of permanent interest and value.</p> - -<p>For a work of this character no man is better qualified than Mr. <span class="smcap">Samuel -Adams Drake</span>, the author who has already a high reputation as a writer of -<span class="smcap">History</span>, <span class="smcap">Biography</span>, and <span class="smcap">Travel</span>, and who is thoroughly at home in any and -every phase of Old New England Life. His “Old Landmarks of Boston,” his -“Nooks and Corners of the New England Coast,” are unique works of their -kind, to which his “New England Legends” will unquestionably be the -appropriate companion and claimant for public favor.</p> - -<p>Having diligently searched out the origin of the Legendary Tales that -compose this volume, Mr. Drake’s method has been to rewrite them in an -entertaining manner for his readers of to-day; and as some of these -pieces have been the theme of poetry and romance, he has placed the -prose and poetic versions side by side, in order that the thousands to -whom “The Scarlet Letter,” “The Buccaneer,” or “The Skeleton in Armor” -are as familiar as household words, may have as ready access to the -truth as hitherto they have had to the romance of history.</p> - -<p>In this way many of the poetical gems of such authors as Longfellow, -Whittier, Holmes, Dana, Lowell, Brainard, Sigourney, and others, are -newly interpreted for the public, besides going to enrich the -collection. Motley, Hawthorne, Sir Walter Scott, Austin, the -Mathers,—whoever in fact may have drawn upon this subject for -inspiration,—are quoted for its illustration.</p> - -<p>The popular superstitions of our ancestors, which included a firm belief -in Witchcraft, in the Special Providences of God, and in the -Manifestations of the Invisible World,—not to speak of Omens, Charms, -and the like,—are an unfailing source of interest to our age. Mr. Drake -shows us what those beliefs were, and in what way they worked for good -or evil, as moral or physical agents, and so moulded the history of the -times. Although they possess all the charm of romance, these stories are -really the sober record of the startling or marvellous occurrences that -they narrate. One cannot rise from a perusal of this most fascinating -book without saying, “I now know what kind of men and women the founders -of New England really were. Truth is indeed stranger than fiction!”</p> - -<p class="c">ROBERTS BROTHERS,</p> - -<p class="r"> -<i>3 Somerset Street, Boston, Mass.</i><br /> -</p> - -<p><span class="pagenum"><a name="page_144" id="page_144"></a>{144}</span></p> - -<hr /> - -<p><i>Messrs. Roberts Brothers’ Publications.</i></p> - -<p class="c">A STRANGE CAREER.</p> - -<p class="cb"><big><big>LIFE AND ADVENTURES OF<br /> JOHN GLADWYN JEBB.</big></big></p> - -<p class="cb">BY HIS WIDOW.</p> - -<p class="c">With an Introduction by <span class="smcap">H. Rider Haggard</span>, and a portrait of Mr. Jebb. -12mo, cloth. Price, $1.25.</p> - -<div class="blockquott"> -<p>A remarkable romance of modern life.—<i>Daily Chronicle.</i></p> - -<p>Exciting to a degree.—<i>Black and White.</i></p> - -<p>Full of breathless interest.—<i>Times.</i></p> - -<p>Reads like fiction.—<i>Daily Graphic.</i></p> - -<p>Pages which will hold their readers fast to the very end.—<i>Graphic.</i></p> - -<p>A better told and more marvellous narrative of a real life was never put -into the covers of a small octavo volume.—<i>To-Day.</i></p> - -<p>As fascinating as any romance.... The book is of the most entrancing -interest.—<i>St. James’s Budget.</i></p> - -<p>Those who love stories of adventure will find a volume to their taste in -the “Life and Adventures of John Gladwyn Jebb,” just published, and to -which an introduction is furnished by Rider Haggard. The latter says -that rarely, if ever, in this nineteenth century, has a man lived so -strange and varied an existence as did Mr. Jebb. From the time that he -came to manhood he was a wanderer; and how he survived the many perils -of his daily life is certainly a mystery.... The strange and remarkable -adventures of which we have an account in this volume were in Guatemala, -Brazil, in our own far West with the Indians on the plains, in mining -camps in Colorado and California, in Texas, in Cuba and Mexico, where -occurred the search for Montezuma’s, or rather Guatemoc’s treasure, to -which Mr. Haggard believes that Mr. Jebb held the key, but which through -his death is now forever lost. The story is one of thrilling interest -from beginning to end, the story of a born adventurer, unselfish, -sanguine, romantic, of a man too mystical and poetic in his nature for -this prosaic nineteenth century, but who, as a crusader or a knight -errant, would have won distinguished success. The volume is a notable -addition to the literature of adventure.—<i>Boston Advertiser.</i></p> - -</div> - -<p class="c"><i>Sold by all Booksellers. Mailed, postpaid, by the publishers</i>,</p> - -<p class="r"> -ROBERTS BROTHERS, <span class="smcap">Boston</span>.<br /> -</p> - -<div class="footnotes"><p class="cb">FOOTNOTES:</p> - -<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> This plant is much used by an Indian tribe in Lower -California who are said to live to a great age, one hundred and eighty -years being no uncommon term of life with them. It is not now known to -exist among the Eastern Indians. It grew like maize, about two feet -high, and was always in motion, even when boiling in the pot. Louis -Mitchell’s mother, whom I knew well, received it from an Indian who -wished to marry, and to whom she gave in return enough goods to set up -housekeeping. She divided it with her four sisters, but at their death -no trace of it was found. It gave him who drank it great length of -life.</p></div> - -<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> C. G. Leland gives a similar story in his “Algonquin -Legends of New England.”</p></div> - -<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Magician.</p></div> - -<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> A pack kettle made of birch bark, used by the Indian before -the days of trunks. I have a toy one a hundred years old or more.</p></div> - -<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Grandmother.</p></div> - -<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> This incident occurs in several tales.</p></div> - -<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Stones were heated in a fire on the ground, when red-hot, -cold water was thrown on them to make a steam.</p></div> - -<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> A different version of this story is given in C. G. -Leland’s “Algonquin Legends of New England,” Houghton & Mifflin, Boston, -1884.</p></div> - -<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Red-headed duck.</p></div> - -<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Leather pouch.</p></div> - -<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> A kiawākq’s little finger possesses the power of speech, -and always warns him of approaching danger.</p></div> - -<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> C. G. Leland gives similar stories in his “Algonquin -Legends of New England.”</p></div> - -<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> See also C. G. Leland’s “Algonquin Legends of New -England,” Houghton & Mifflin, for similar stories.</p></div> - -<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> An evil witch, see Leland’s “Algonquin Legends of New -England.”</p></div> - -<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Willow saplings, covered with fungus growth, found about -marshy places where frogs live.</p></div> - -<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Friend.</p></div> - -<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> The Southwest Wind usually brings warm rain, which -brightens the face of Nature.</p></div> - -<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> The Southwest Wind blows hither and thither, very -capriciously, like the tossing of a ball.</p></div> - -<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> A mythical bird whose wings are so large as to darken the -sun when he flies between it and the earth. Indians believe that they -must fall on their faces when he flies by, or be blind till sunset.</p></div> - -<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> When Passamaquoddy Indians catch a grasshopper, they hold -him in the palm of the hand and say, “Give me a chew of tobacco.” The -liquid that the insect spits looks like tobacco juice.</p></div> - -<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Wampum.</p></div> - -<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> The skin of a white bear is very powerful in magic.</p></div> - -<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> The Indian who told this tale explained it as being the -story of the white man and the red man. The white man is the Porcupine -who came from afar with an army of swords. He promised fairly; he had -everything; the Indian had only his arrows and his land. He thought it -was wisest to say: “Take what you will.” But the white man killed him, -and took all his land.</p></div> - -<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Wood worms.</p></div> - -<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> This version of “The Fox and the Crane” shows how the -Indian changed the fables of Æsop and La Fontaine, told him by French -missionaries, to suit his own native surroundings.</p></div> - -<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Old Māli Dana, the Passamaquoddy squaw, when asked to -explain these words, replied: “That what Squirrel say when he get -frightened or cross.”</p></div> - -<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> This bird seems to be the robin.</p></div> - -<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> This appears to have no meaning, but to be only an attempt -on the part of the Indian story-teller to imitate the notes of the -bird.</p></div> - -<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> K’mūsamīs’n.</p></div> - -<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Rabbits ever since have had short tails.</p></div> - -<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> These words are in an ancient tongue whose meaning is now -known to none of the Indians, the words only being retained.</p></div> - -<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> The Indians formerly used this with flint to light their -fires.</p></div> - -<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Mīko had made good his escape before the fire got to -burning well; but his beautiful silky coat of brown fur was scorched red -by the heat, and has remained so ever since.</p></div> - -<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Woodpeckers devour the wood worms.</p></div> - -<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> A worm, of course, could not fly.</p></div> - -</div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of In Indian Tents, by Abby Langdon Alger - -*** END OF THIS PROJECT GUTENBERG EBOOK IN INDIAN TENTS *** - -***** This file should be named 51908-h.htm or 51908-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/9/0/51908/ - -Produced by Larry B. 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