The persevering mother soon arrived at Wah-zah-hawing, and immediately requested the Oshuggay to cross her over, that she was in pursuit of her children and stating that she wished to overtake them; but the Oshuggay seemed well aware of her character, and objected to conveying her across, giving her to understand that she was a lewd and bad woman; he continued giving her a long moral lecture upon the course she had pursued and the bad results to mankind in consequence, such as quarrels, murders, deaths, and hence widowhood.

The woman of the Head persisted in her request of being conveyed across.

Objections and entreaties followed. She talked as if she were still a woman, whose favour was to be sought; and he, as if he were above such favours. After this dialogue the Oshuggay said that he would convey her across, on the condition that she would adhere strictly to his injunctions; he told her not to touch the bare part of his head, but to get upon the hollow or crooked part of his neck; to this she agreed, and got on. The Oshuggay then withdrew his long neck to about half way across, when feeling that she had forgotten her pledge he dashed her head upon the rocks, and the small fish, that were so abundant instantly fed upon the brain and fragments of the skull and became large white fish. "A fish" said the Oshuggay, "that from this time forth shall be abundant, and remain in these rapids to feed the Indians and their issue, from generation to generation."[8]

After this transaction of the Oshuggay's, landing the boys safely across, and dashing the woman's head upon the rocks, he spake to the Crane and mutually consulting one another in relation to Mash-kwa-sha-kwong's sons they agreed to invite two women from the eastward, of the tribe of the Wa.s.sissig, and the two lads took them for wives. The Oshuggay plucked one of his largest wing feathers and gave it to the eldest boy, and the Crane likewise did the same, giving his feathers to the youngest; they were told to consider the feathers as their sons after this, one feather appeared like an Oshuggay and the other like a young Crane. By and by they appeared like human beings to the lads. Thus the alliance was formed with the Wa.s.sissig, and the circ.u.mstance of the Oshuggay and Crane interesting themselves in behalf of the boys and the gift to them of their feathers and the result, is the origin of the Indian _Totem_.

Here Mash-kwa-sha-kwong's sons were told that they would be considered as chieftains and that this office would be hereditary and continue in their generations. After this, they multiplied exceedingly and became strong and powerful. About this time the Obinangoes, (or the Bears'

Totem) came down from Shaugah-wah-mickong, near the extremity of Lake Superior. On their way eastward they were surprised on reaching Bawating to find such a numerous population of human beings: they were not aware of its being in existence; fear came upon the Obinangoes, and they devised the plan of securing friendship with the Oshuggays and Cranes, by adopting and claiming a relationship with them, and calling them their grandsons. This claim was yielded, and they were permitted to remain at Bawating upon the score of relationship thus happily attained.

The Obinangoes eventually emigrated eastward and settled upon the northern coast of Lakes Huron and Ontario.

Population increased so rapidly at Bawating, that it was necessary to form new villages, some settling on the Garden River, some upon the Pakaysaugauegan River, and others upon the island of St. Joseph's, and upon the Menashkong Bay and Mashkotay Saugie River.

About this time, a person in the shape of a human being came down from the sky; his clothing was exceedingly pure and white; he was seated as it were in a nest, with a very fine cord attached to it, by which this mysterious person was let down, and the cord or string reached heaven.

He addressed the Indians in a very humane, mild, and compa.s.sionate tone, saying that they were very poor and needy, but telling them that they were perpetually _asleep_, and this was caused by the Mache Monedo who was in the midst of them, and leading them to death and ruin.

This mysterious personage informed them also that above, where he came from, there was no night, that the inhabitants never slept, that it was perpetually day and they required no sleep; that Kezha Monedo was their light. He then invited four of the Indians to ascend up with him promising that they would be brought back in safety; that an opportunity would thereby present itself to view the beauty of the sky, or heavens.

But the Indians doubted and feared lest the cord should break, because it appeared to them so small. They did not believe it possible it could bear their weight. With this objection they excused themselves. They were, however, again a.s.sured that the cord was sufficiently strong and that Kezha Monedo had the power to make it so. Yet the Indians doubted and feared, and did not accompany the messenger sent down to them. After this refusal the mysterious person produced a small bow and arrows with which he shot at the Indians in different parts of their bodies: the result was, the killing of mult.i.tudes of small white worms, which he showed to them; telling them that they were the Mache Monedo which caused them to sleep, and prevented their awakening from their death-like state.

This divine messenger then gave to the Indians laws and rules, whereby they should be guided: first, to love and fear Kezha Monedo, and next that they must love one another, and be charitable and hospitable; and finally, that they must not covet their neighbours property, but acquire it by labour and honest industry. He then inst.i.tuted the grand medicine or metay we win dance: this ceremony was to be observed annually, and with due solemnity, and the Indians, said Nabinoi, experienced much good from it; but unfortunately, the foolish young men were cheated by Mache Monedo, who caused them to adopt the Wabano dance and its ceremonies.

This latter is decidedly an inst.i.tution of the _sagemaus_, or evil spirits, and this was finally introduced into the metay we wining, (i.e.

medicine dance) and thereby corrupted it.

The old chief continued his moral strain thus: While the Indians were instructed by the heavenly messenger they were told that it would snow continually for the s.p.a.ce of five years, winter and summer, and the end would then be nigh at hand; and again that it would rain incessantly as many winters and summers more, which would cause the waters to rise and overflow the earth, destroying trees and all manner of vegetation. After this, ten winters and summers of drought would follow, drying up the land, and mostly the lakes and rivers; not a cloud would be seen during this period. The earth would become so dry, that it will then burn up with fire of itself, and it will also burn the waters to a certain depth, until it attains the first created earth and waters. Then the good Indians will rise from death to enjoy a new earth, filled with an abundance of all manner of living creatures. The only animal which will not be seen is the beaver. The bad Indians will not enjoy any portion of the new earth; they will be condemned and given to the evil spirits.

Four generations, he went on to say, have now pa.s.sed away, since that brotherly love and charity, formerly known, still existed among the Indians. There was in those ancient times an annual meeting among the Indians, resembling the French New Year's Day, which was generally observed on the new moon's first appearance, Gitchy Monedo gesus. The Indians of our village would visit these of another, and sometimes meet one another dancing; and on those occasions they would exchange bows and arrows, their rude axes, awls, and kettles, and their clothing. This was an annual festival, which was duly observed by them. In those days the Indians lived happy; but every thing is now changed to the Indian mind, indicating the drawing near and approach of the end of time. The Indians who still adhere to the laws of the heavenly messenger experience happiness; and, on the contrary, concluded the old man, those who are wicked and adhere to the Wabano inst.i.tution, generally meet with their reward; and it is singular to say that they generally come to their end by accidents, such as drowning, or miserable deaths.

He then reverted to the former part of his story. The Oshuggays, and the Cranes quarrelled, and this quarrel commenced on a trivial point. It appears that the Cranes took a pole, without leave, from the Oshuggays, and they broke the pole; this circ.u.mstance led to a separation. The Oshuggays emigrated south, and are now known as the Shawnees.

FOOTNOTES:

[7] Note by Mr. George Johnston, from whom this tale was received.--Any thing of the kind, or a similar noise heard, is attributed by the Indian, to this day, as an indication of the contention between Mash-kwa-sha-kwong and his pursuers, and hence a prelude to wars and contentions among the nations of the world.

[8] The small white sh.e.l.ls that the white fish live upon, and the white substance found in its gizzard are to this day considered by the Indians, the brain and skull of the woman of the Head.

WA-WA-BE-ZO-WIN,

OR

THE SWING ON THE LAKE Sh.o.r.e.

FROM THE TRADITIONS OF THE ODJIBWAS.

There was an old hag of a woman living with her daughter-in-law and son, and a little orphan boy, whom she was bringing up. When her son-in-law came home from hunting, it was his custom to bring his wife the moose's lip, the kidney of the bear, or some other choice bits of different animals. These she would cook crisp, so as to make a sound with her teeth in eating them. This kind attention of the hunter to his wife, at last, excited the envy of the old woman. She wished to have the same luxuries, and in order to get them she finally resolved to make way with her son's wife. One day, she asked her to leave her infant son to the care of the orphan boy, and come out and swing with her. She took her to the sh.o.r.e of a lake, where there was a high range of rocks overhanging the water. Upon the top of this rock, she erected a swing. She then undressed, and fastened a piece of leather around her body, and commenced swinging, going over the precipice at every swing. She continued it but a short time, when she told her daughter to do the same. The daughter obeyed. She undressed, and tying the leather string as she was directed, began swinging. When the swing had got in full motion and well a going, so that it went clear beyond the precipice, at every sweep, the old woman slyly cut the cords and let her daughter drop into the lake. She then put on her daughter's clothing, and thus disguised went home in the dusk of the evening and counterfeited her appearance and duties. She found the child crying, and gave it the breast, but it would not draw. The orphan boy asked her where its mother was. She answered, "She is still swinging." He said, "I shall go and look for her." "No!" said she, "you must not--what should you go for?"

When the husband came in, in the evening, he, gave the coveted morsel to his supposed wife. He missed his mother-in-law, but said nothing. She eagerly ate the dainty, and tried to keep the child still. The husband looked rather astonished to see his wife studiously averting her face, and asked her why the child cried so. She said, she did not know--that it would not draw.

In the meantime the orphan boy went to the lake sh.o.r.es, and found no one. He mentioned his suspicions, and while the old woman was out getting wood, he told him all that he had heard or seen. The man then painted his face black, and placed his spear upside down in the earth and requested the Great Spirit to send lightning, thunder, and rain, in the hope that the body of his wife might arise from the water. He then began to fast, and told the boy to take the child and play on the lake sh.o.r.e.

We must now go back to the swing. After the wife had plunged into the lake, she found herself taken hold of by a water tiger, whose tail twisted itself round her body, and drew her to the bottom. There she found a fine lodge, and all things ready for her reception, and she became the wife of the water tiger. Whilst the children were playing along the sh.o.r.e, and the boy was casting pebbles into the lake, he saw a gull coming from its centre, and flying towards the sh.o.r.e, and when on sh.o.r.e, the bird immediately a.s.sumed the human shape. When he looked again he recognized the lost mother. She had a leather belt around her loins, and another belt of white metal, which was, in reality, the tail of the water tiger, her husband. She suckled the babe, and said to the boy--"Come here with him, whenever he cries, and I will nurse him."

The boy carried the child home, and told these things to the father.

When the child again cried, the father went also with the boy to the lake sh.o.r.e, and hid himself in a clump of trees. Soon the appearance of a gull was seen, with a long shining belt, or chain, and as soon as it came to the sh.o.r.e, it a.s.sumed the mother's shape, and began to suckle the child. The husband had brought along his spear, and seeing the shining chain, he boldly struck it and broke the links apart. He then took his wife and child home, with the orphan boy. When they entered the lodge, the old woman looked up, but it was a look of despair, she instantly dropped her head. A rustling was heard in the lodge, and the next moment, she leaped up, and flew out of the lodge, and was never heard of more.

The name of G.o.d, among the ancient Mexicans, was Teo, a word seldom found, except in compound phrases. Among the Mohawks and Onondagas, it is Neo. With the western Senecas, as given by Smith, Owayneo. With the Odjibwas, Monedo; with the Ottowas, Maneto. Many modifications of the word by prefixes, to its radix Edo, appear among the cognate dialects.

It is remarkable that there is so striking a similarity in the princ.i.p.al syllable, and it is curious to observe that Edo, is, in sound, both the Greek term Deo, and the Azteek Teo, transposed. Is there any thing absolutely _fixed_ in the sounds of languages?

TAKOZID,

OR

THE SHORT-FOOT.

A BIOGRAPHICAL SKETCH.

Most of the individuals who have figured amongst the Red Race in America, have appeared under circ.u.mstances which have precluded any thing like a full and consistent biography. There is, in truth, but little in savage life, to furnish materials for such biographies. The very scantiness of events determines this. A man suddenly appears among these tribes as a warrior, a negociator, an orator, or a prophet, by a name that n.o.body ever before heard of. He excites attention for a short time, and then sinks back into the ma.s.s of Indian society, and is no more heard of. His courage, his eloquence, or his diplomatic skill, are regarded as evidences of talent, and energy of thought or action, which, under better auspices, might have produced a shining and consistent character. But he has been left by events, and is sunk in the ma.s.s. He appeared rather like an erratic body, or flash, than a fixed light amid his people. The circ.u.mstances that brought him into notice have pa.s.sed away. A victory has been won, a speech made, a n.o.ble example given. The affair has been adjusted, the tribe resumed its hunting, or corn-planting, or wandering, or internal discords, and the new name, which promised for a while to raise a Tamerlane, or Tippoo Saib in the west, settles down in the popular mind; and if it be not wholly lost, is only heard of now and then, as one of the signatures to some land treaty. There is not, in fact, sufficient, in the population, military strength, or importance of the affairs of _most_ of our tribes, to work out incidents for a sustained and full biography. Even the most considerable personages of past times, who have been honoured with such full notices, have too much resemblance to a stout boy in his father's regimentals. They hang loosely about him. The most that can be done--all indeed which the occasion requires in general--is a sketch of such particular events, in aboriginal history, as the individual has connected his name with. It is proposed in the progress of this work, to furnish some of such sketches from the unwritten annals of the west and the north.

Among that cla.s.s of aboriginal chiefs and actors, who have not risen to the highest distinction, or attained general notoriety out of the circle of their own tribes, was Takozid, or the Short-Foot; a Mukundwa, or pillager; a fierce, warlike, and predatory tribe of the Odjibwa Algonquin stock, who, at an early time seated themselves on the sources of the Mississippi, making their head quarters at Leech Lake. To this place, their traditions a.s.sert, they came from Chagoimegon, or still farther east, prior to the discovery of the country by Europeans. They were consequently intruders in, or conquerors of the country, and drove back some other people. It seems equally probable that this people were the Dacotahs, the Naddowa.s.sies, or as it is abbreviated, Sioux, of early French writers. The Sioux are a numerous and warlike stock, who occupy portions of the banks of the Missouri and the Mississippi, at, and about the lat.i.tude of St. Anthony's Falls. A hereditary war of which "the memory of man runneth not to the contrary," was the consequence of this ancient inroad. Of all this region of country we can speak from personal knowledge, having traversed it at sundry times, and in various directions. It is in local reminiscence, little more than a widely extended scene of Indian battles, ambuscades and murders. There is hardly a prominent stream, plain or forest, which is not referred to, as the traveller proceeds, as the particular locality of some fight, tragedy, or hair-breath escape among the Red Men. The Olympic games were not a surer test of fame in successful rivalry, than is this wide area of aboriginal warfare, for the opposing nations of the Sioux and Chippewas. War is the prime avenue to distinction to the Indian mind. As soon as a hunter has acquired any distinction, and begins to look upon himself as a person of courage and address, he turns his efforts to the war path. Whatever else he is famous for, this is the crowning test and seal of his reputation. And none have pursued it with more incessant devotion than the Chippewas.

Takozid determined from his earliest youth to take a part in the strife for barbaric glory. He early joined the war parties going into the great plains. He learned their arts, repeated their songs, and became expert in all the warrior's arts. He established the reputation of a brave young man. The next step was to lead a war party himself. He courted popularity by generosity, self denial, and attention to their religious rites and ceremonies. These things may be done on a smaller scale, as effectually among a band of savages, as in the hall or forum. He succeeded. He raised a war party, conducted it into the plains, discovered his enemies, approached them slily, fell upon them, defeated them, and returned in triumph with their scalps to his village. His deep and hollow CHE KWAN DUM, or death-cry of victory as he came to the eminence which overlooked his village, announced all this before he set foot in his village: and the number of his scalps.

These exploits placed him on the pinnacle of fame. It is a curious fact, in the lives of our Red men, to observe that war is a stimulus to poligamy. One of the first things he thought of, as a proper reward for his bravery, was to take another wife. In this, his friends and partizans concurred, although he had no cause of dissatisfaction with his first wife, to whom he had been married but a short time, and who had borne him a son. Time added confirmation to this plan. It was talked of, and even debated by the chiefs. It was conceded to be due to his bravery. All, indeed, appeared to approve of it, but his wife. She heard of the rumor with alarm, and received the account of its confirmation, with pain. It could no longer be doubted, for the individual who was to share, nay, control the lodge with her was named, and the consent of her parents had been obtained.

Monon, or the Little-Iron-Wood-Tree, as she was called, was a female of no ordinary firmness of character. She was ardently attached to her husband, not the less so for his rising fame, jealous of her rights, and prompted by strong feelings to maintain them. In all these points she was above the generality of her country women. Like others, however, in a community where poligamy was common, she might have submitted at length, to her fate, had not her rival in the affections of Takozid, appealed to a deeper seated principle, and waked up, in the breast of the injured wife, the feeling of revenge: a principle reckless enough, in communities where there are the safeguards of education and Christianity to restrain and regulate it; but horrible in wild and roving bands of barbarians. Monon's fidelity was slandered. She was a pure and high minded woman, and the imputation goaded her to the quick.

When this slander first reached her ears, through the ordinary channel of village gossip, a chord was struck, which vibrated through every throe, and steeled her heart for some extraordinary act; although none could antic.i.p.ate the sanguinary deed which marked the nuptial night. An Indian marriage is often a matter of little ceremony. It was not so, on this occasion. To render the events imposing, many had been invited. The bride was dressed in her best apparel. Her father was present. Many young and old, males and females were either present or thronged around the lodge. The broad clear blue waters of the lake, studded with green islands, spread before the door. A wide gra.s.sy lawn, which was the village ball and play ground, extended down to its margin. It was a public event. A throng had gathered around. Takozid was to be married.

He was to take a second wife, in the daughter of Obegwud. Takozid himself was there. Hilarity reigned within and without. All indeed, were there, but the dejected and deserted Monon, who had been left with her child, at the chieftain's own lodge.

But a spirit had been aroused in her breast, which would not permit her to remain absent. She crossed the green silently, stealthily. She stood gazing awhile at the lake. She approached the bridal lodge. She pa.s.sed easily among the group. She entered the lodge. Nor had any one, at that moment, a thought of suspicion or alarm. The bride was seated on her envied abbinos; her affianced husband was at her side.

All at once, there arose a shrill cry, in the Chippewa tongue. "_This_,"

vociferated the enraged Monon, "_This_ for the b.a.s.t.a.r.d!" and at each repet.i.tion of the words, she raised an Indian poignard, in her hand.

The suddenness of her movement had paralyzed every attempt to arrest her. Amazement sat in every face. She had plunged a pointed knife into the breast of her rival.

There is little to be added to such a catastrophe. Its very suddenness and atrocity appalled every one. n.o.body arrested her, and n.o.body pursued her. She returned as she came, and re-entered her lodge. Her victim never spoke.

From this moment the fame of Takozid declined. The event appeared to have unmanned him. He went no more to war. His martial spirits appeared to have left him. He sank back into the ma.s.s of Indian society, and was scarcely ever mentioned. Nor should we, indeed, have recalled his name from its obscurity, were it not a.s.sociated in the Indian reminiscences of Leach lake, with this sanguinary deed.

I had this relation a few years ago, from a trader, who had lived at Leech lake, who personally knew the parties, and whose veracity I had no reason at all, to call into question. It is one of the elements that go into the sum of my personal observations, on savage life, and as such I cast it among these papers. To judge of the Red race aright, we must view it, in all its phases, and if we would perform our duty towards them, as christians and men, we should gather our data from small, as well as great events, and from afar as well as near. When all has been done, in the way of such collections and researches, it will be found, we think, that their errors and crimes, whatever they are, a.s.sume no deeper dye than philanthropy has had reason to apprehend them to take, without a knowledge of the principles of the gospel. _Thou shall not kill_, is a law, yet to be enforced, among more than two hundred thousand souls, who bear the impress of a red skin, within the acknowledged limits of the American Union.