Traditions of the North American Indians Volume III Part 3

"Oho, and so you have come to the marriage, but you are too late."

"What marriage?" demanded the woman, straining her eyes still wider than my pale-faced brother does at this moment. "Who? How? What! Who's to be married?"

"Oh, you know nothing of the matter I see," answered the Elk Broadhorns. "Why, the youth, whom the Ottawas call the Child of the Hare, but whom the Elks call the Pig-faced Boy of the Ottawas, has married the daughter of a wise old man, who is akin to the Great Elk."

"Oho, and is that the cause of the hubbub?" demanded the woman.

"Not altogether," answered the Broadhorns; "you see gathered together but the usual number that attend the steps of our great chief, running of his errands, and doing him homage. But, come along, you must go and spread the blanket of friends.h.i.+p before the great man, whom all the Elks, no matter where found, as well as the inhabitants of the valley, wors.h.i.+p and obey."

With that, the old Elk, who appeared to be an Elk of authority, spoke to the crowd, commanding them to make way for the woman who had come from the camp of their friends, the Ottawas, to visit the Great Chief.

Immediately an opening was made in the crowd, through which the woman and her conductor reached the presence of the mighty king of the valley. Behold her, then, before the being of whom she had heard her people talk morning, noon, and night, but whom no Ottawa had ever beheld till now. She was beginning to deprecate his anger at her intrusion on his dominions, when, in a tone intended to be very kind, but which, nevertheless, was louder than the loudest tones of the _manza ouackanche_[A], he spoke, and bade her say, "why she had come uninvited to the marriage-feast of the Pig-faced boy of the Ottawas."

[Footnote A: "Iron possessed by an evil spirit;" their name for a gun or rifle.]

The woman, gathering boldness from the mild and gentle behaviour of the questioner, answered, that, for a long time, the young man, whom the Ottawas called the Child of the Hare, but whom the Elks, it appeared, knew by another name, had wandered at the beginning of night, often continuing absent for days together, without their being able to discover what became of him; and that curiosity had induced her to follow his footsteps, with the idea of finding out the cause of his absence. This was all, and here she was.

The reason she gave seemed to content the Great Chief, who merely laughed a little, and said something about "curiosity"--"a woman napping"--"a weazel asleep." Then, calling to him the old man, who had a.s.sisted her through the crowd, he bade him bring the Pig-face and the Little Maiden before him. The old man, making a very low bow after the fas.h.i.+on of the white people, which is also the fas.h.i.+on of the bear, and the "child of the Evil Spirit," who are both very mannerly--especially the last, unless you provoke him, when he is a very naughty fellow--departed immediately on the mission, leaving the adventurous Ottawa woman surrounded by the whole nation of the Elks. Does not my brother suspect that she began to regret that she followed the Pig-face into the glen at early nightfall?

While he was absent, which was not long, the Great Chief amused himself with talking to the woman. He asked her a great many questions about her people, and praised them much for their singular courage and valour, and their great sagacity, and their coolness and resolution in bearing the torments inflicted by their enemies. He talked of the wisdom of his own nation, and told her all about the fits they were so subject to, and how they cured themselves by rubbing their ears with their hind feet, till the blood came, and how their hoofs were a medicine to drive away all kinds of falling sickness, except that occasioned by drinking the strong water that is made of women's tongues and warriors' hearts[A]. He was going on to relate long stories of the wars of the Elks with their inveterate enemies, the Carcajous, when there arose, upon the outside of the camp, a great noise, which prevented his proceeding. The sound was like that of a dozen old women, engaged in scolding their husbands for their lack of good fortune in the hunt. Soon a s.p.a.ce was cleared, and that which made the noise appeared in the midst, in the shape of a mighty hare, whose tongue went faster than the wings of a wild duck escaping from a fowler. Awe, and fear, and trembling, seized on the Ottawa woman, for she knew that she stood in the presence of the G.o.d of her people, the Great Michabou. Nor was that awe and fear diminished, when the angry G.o.d spoke in a voice of thunder to the Great Elk, demanding why he had enticed the son whom he loved into a marriage with the daughter of a paltry Elk.

[Footnote A: An Ottawa, who was a great drunkard, on being asked by one of the French governors of Canada what he thought the brandy of which he was so fond was made of, replied: "Of women's tongues and warriors' hearts; for," said he, "after I have drunk of it, I can talk for ever, and fight the devil."]

The Great Chief, notwithstanding his seeming courage, trembled like a leaf, while he answered, that it was not a match of his making.

"Now you lie," answered the G.o.d. "You know that you have dared to do it, because it was told you by a wise Ottawa priest--no thanks to him--that from the marriage of the Pig-face with a maiden Elk a being should spring, who should destroy his father's father, and make the Great Chief of the Elks a spirit to rule in his place."

The Great Elk, caught with a lie in his mouth, continued silent, as a warrior who is stealing on his sleeping foe, while the Great Hare continued:

"I cannot prevent the marriage, for that is accomplished, and what is done cannot be undone, even by a G.o.d. But I can prevent the consequences which you hoped would ensue. I can take away from the beasts, particularly the Elks, the wisdom to devise stratagems to effect their purpose of usurping my power; and I can take away their speech, which will further spoil their sport."

Turning to the Ottawa woman, he bade her draw a thread from her robe of woven mulberry-bark, which she did, and gave it to him. Then, going up to the Great Elk, he bade him, in a very angry voice, hold out his tongue. The trembling monster obeyed, displaying a tongue which would have furnished the whole tribe of Ottawas with food for a season. The G.o.d then made, with the sharp point of a thorn, a hole in the under part of his tongue, half way between the root and the end, and another in the skin upon the inner side of his jaw, and pa.s.sing through these holes the thread obtained from the Ottawa woman, he tied down the tongue effectually. When he had done this, patting the Ottawa woman on the shoulder, he bade her run, like a good woman, as she was, to the nearest grove, and fetch him some black mushrooms, some pemine berries, a handful of leaves from the squaw maple[A], and a small quant.i.ty of the flowers of the dog-wood. She did as she was directed, and brought them and laid them at his feet. These he caused to be pounded, beaten together, moistened with the spittle of the Great Elk, and fas.h.i.+oned into many little b.a.l.l.s about the bigness of the eye-b.a.l.l.s of a humming-bird[B]. When the ma.s.s had been all made into b.a.l.l.s, he commanded all to be silent. When the camp had become so hushed, that the chirp of a gra.s.shopper or the hum of a bee might have been heard from limit to limit, he cried with a loud voice:--

[Footnote A: The female maple, distinguished from the male by having its wood paler and more streaked.]

[Footnote B: Called by the French Canadians, _l'Oiseau Mouche_, or the fly-bird. The name has two derivations; the first, from the smallness of the animal; the second, from the humming noise it makes with its wings. Its body is not larger than an ordinary May-bug.]

"Ruling spirits of the beasts, and birds, and fishes, come hither!

Presiding Manitous of all, save man, that inhabit the earth, the air, the water, hear and obey the voice of Michabou."

He had scarcely done speaking, when the air was darkened with wings of Manitous hastening to the spot, and, but that the footsteps of spirits are lighter than the shade which falls upon the earth at sunset, the valley had shaken with the weight of the hoofs and feet which pressed it. There were the spirits of all the fish in the waters, and fowls and birds in the air, and beasts and four-legged or more-legged creatures on or in the earth, and some very strange-looking creatures there were(6). To each of these spirits, as he presented himself, the Great Hare gave one of the little round b.a.l.l.s, commanding him to swallow it. All obeyed readily, except the Manitou of the Mocking-Birds and the Manitou of the strange bird with a hooked nose, which Ononthio's[A] people have taught to cry, "d.a.m.n the Indians." The last bit off only a small piece of this ball, and the first, after chewing his, spat it all out with great disdain. That is the reason that these two still retain a portion of their speech--all the other creatures swallowed their b.a.l.l.s, and thenceforth never spoke with the tongues of men.

[Footnote A: _Great Mountain_, a name given to one of the early French governors, and continued to be used generally for the French as long as they held Canada. The story means a parrot probably.]

The Great Hare, having deprived the beasts of the faculty of speech, and taken from them a princ.i.p.al portion of the wit and wisdom which they were about to make such bad use of, turned to the Ottawa woman, and kindly offered her all the little b.a.l.l.s that were left. She took them, and carefully wrapped them up in a corner of her robe. Before she died, which was not till her years were more than the years of a tortoise, she called her eldest daughter to the side of her couch and gave her the b.a.l.l.s, telling her to bestow them upon her eldest daughter, with such directions as would ensure their remaining among the Ottawas as long as gra.s.s shall grow and water run. They have been handed down from daughter to daughter, and son to son, till the present time. And that my brother may not think that I have a forked tongue, but speak the words of truth, I will show him the little b.a.l.l.s. There they are, wrapped up in a piece of the robe which was worn at the time by the Ottawa woman, to whom they were given by the Great Hare.

So saying, the Ottawa story-teller unrolled a piece of dressed deer skin, and took from thence a number of small b.a.l.l.s, about the size of pills sold by apothecaries, which he gave to M. Verdier.

NOTES.

(1) _Lake of the Great Beaver._--p. 49.

Among the Ottawas, the Great Beaver is, next to Michabou, the chief deity. He it was who formed lake Nip.i.s.sing; and all the rapids or currents, which are found in the river Ottawa, are the remains of the causeway which he built in order to complete his design. They also add, that he died in the same place, and that he is buried under a mountain which you perceive on the northern sh.o.r.e of lake Nip.i.s.sing.

It has been observed that this mountain, viewed from one side, naturally enough represents the figure of a beaver, which circ.u.mstance has, no doubt, occasioned all these tales. The Indians, however, stoutly maintain that it was the Great Beaver who gave this form to the mountain after he had made choice of it for his burial-place, and they never pa.s.s by it without rendering him their homage by offering him the smoke of their tobacco.

(2) _White Beaver._--p. 49.

It has been a.s.serted by travellers, that there is a species of the beaver perfectly white. I doubt the story much. If there were white beavers they would be found in the polar regions, yet it is a fact that there they are quite black. Their colour, in temperate countries, is brown, and it becomes lighter and lighter in proportion as they approach toward the south, yet no where becomes white.

(3) _Carcajous and Foxes make war in company._--p. 55.

The carcajou, or wild cat, is the natural enemy of the elk, which, by the by, has become almost as rare an animal on the western continent as the mastodon or mammoth. As soon as he comes up with the elk, he leaps upon him, and fastens upon his neck, about which he twists his long tail, and then cuts his jugular. The elk has no means of shunning this disaster, but by flying to the water the moment he is seized by this dangerous enemy. The carcajou, who cannot endure the water, quits his hold immediately; but, if the water happen to be at too great a distance, he will destroy the elk before he reaches it. As this hunter does not possess the faculty of smelling with the greatest acuteness, he carries with him three foxes, which he sends on the discovery. The moment they have got scent of an elk, two of them place themselves by his side, and the third takes post behind him. They manage the matter with so much adroitness, that they compel him to go to the place where they have left the carcajou, with whom they afterwards settle about dividing the prey. At least so say the Indians.

(4) _Made them more than a match._--p. 55.

The North American Indians are the vainest people living. "As ignorant as a white man," "as foolish as a white man," are common expressions with them. As they only value physical greatness, their low opinion of us proceeds from their observing how very deficient we are in the qualities which confer that species of superiority. They value, beyond every other acquirement, that of apparent insensibility to pain--we start, perhaps cry out, at the twinge of a tooth; in war we become the dupes of the commonest stratagem, while they can never be surprised. They see that they excel us in hunting--in endurance of pain--in the power of encountering the fatigues and perils of savage life--indeed, in every kind of knowledge which is deemed by them of value--by their standard they are our superiors. "You are almost as clever as an Indian," "You are as stupid as a white man," are common expressions with them. They consider themselves as created for the n.o.blest of purposes. The Great Spirit made them, that they should live, hunt, and prepare medicines and charms, in which they fancy they excel. White men, on the other hand, were doomed to the drudgeries of manufacturing cloths, guns, &c., for the use of the Indians.

The Five Nations called themselves _Ougwe-hohougwe_, that is, men surpa.s.sing all others. This opinion, which they took care to instil into their children, gave them that courage which made them so terrible to their neighbours, and, indeed, to distant nations, for their hostile incursions extended as far as Florida.

(5) _Unskilful Autmoin._--p. 57.

The Indian physicians possessed great skill as far as simples were concerned. But it was their practice to profess to cure diseases, rather by jugglery and witchcraft, than by those means which were simple and near at hand. Could they be brought to look upon a disease as purely natural, which they cannot, and treat it accordingly, their materia medica would possess wonderful efficacy in their hands. The great use which they make of their simples is for the cure of wounds, fractures, dislocations, luxations, and ruptures. It is certain that they are in possession of secrets and remedies which are admirable. A broken bone is immediately set, and is perfectly solid in eight days'

time. It is related by a traveller, that a French soldier, who was in garrison in a fort in Acadia, was seized with the epilepsy, and the fits were become almost daily, and extremely violent; an Indian woman that happened to be present at one of his fits, made him two boluses of a pulverised root, the name of which she did not disclose, and desired that one might be given him at his next fit, predicting certain consequences and his complete cure by the second bolus, which actually took place, and he ever after enjoyed a perfect state of health.

In Acadia, the quacks or physicians were called by the name in the text, _Autmoin_; it was commonly the chief of the village who was invested with this dignity. The ceremonies and practices observed by the Acadian jugglers being common to the "profession" throughout the Indian nations, I shall insert an account of them from Charlevoix.

When they visited a patient, they first inspected him for a considerable time, after which they breathed upon him. If this produced nothing, "of certainty," said they, "the devil is in him; he must, however, very soon go out of him; but let every one be upon his guard, as this wicked spirit will, if he can, out of spite, attack some here present." They then fell into a kind of rage, were shaken with agony, shouted aloud, and threatened the pretended demon; they spoke to him, as if they had seen him with their eyes, made several pa.s.ses at him, as if they would stab him, the whole being only intended to conceal their imposture.

On entering the cabin, they take care to fix into the ground a bit of wood, to which a cord is made fast. They afterwards present the end of the cord to the spectators, inviting them at the same time to draw out the bit of wood, and as scarce any one ever succeeds in it, they are sure to tell him it is the devil who holds it; afterwards making as if they would stab this pretended devil, they loosen, by little and little, the piece of wood, by raking up the earth round it, after which they easily draw it up, the crowd shouting the while. To the under part of this piece of wood was fastened a little bone, or some such thing, which was not at first perceived, and the quacks, shewing it to the company, "Behold," cried they, "the cause of the disease; it was necessary to kill the devil to get at it."

This farce lasted three or four hours, after which the physician stood in need of rest and refreshment. He went away, a.s.suring them that the sick person would infallibly be cured, provided the disease had not already got the better, that is to say, provided the devil, before his retreat, had not given him his death-wound. The business was to know, whether he had or not. This the autmoin pretended to discover by his dreams, but he took care never to speak clearly, till he saw what turn the disease took. On perceiving it incurable, he went away; every one likewise, after his example, abandoned the patient. If, after three days were expired, he were still alive, "The devil," said he, "will neither allow him to be cured, nor suffer him to die; you must, out of charity, put an end to his days." Immediately the greatest friend of the patient brought cold water, and poured it on his face till he expired.

In a note, vol. i., pages 141, 142, there is an account of the ceremonies practised by the Delaware jugglers.

(6) _Spirits of beasts._--p. 66.

Every species has its presiding genius, and to these the Indians frequently address their prayers. Some of them are held in great estimation, some are little valued. The genius of the beavers is much respected. They were formerly of opinion that beavers were endued with reason, and had a government, laws, and language, of their own; that they had officers who a.s.signed to each his task, and placed sentries to give the alarm at the approach of an enemy, and to punish the lazy.

A volume would scarcely afford sufficient s.p.a.ce to relate their traditions about this animal.

The bear is also a venerated animal--it is not, however, deemed so auspicious to dream of the bear as of the beaver. Before setting out upon an expedition in search of him, a fast is necessary in order to induce his guardian genius to discover where the greatest number can be found. They also, at these fasts, invoke the spirits of the bears they have killed in their former huntings. The skins of bears are commonly worn by the jugglers while performing their feats of pretended witchcraft, and their teeth, &c., are held to be powerful amulets or charms.

They endeavour, on all occasions, to propitiate the spirits of the beasts, being persuaded that every species of animals has a genius that watches for their preservation. A Frenchman having one day thrown away a mouse he had just taken, a little girl took it up to eat it; the father of the child, who perceived it, s.n.a.t.c.hed it from her, and fell to caressing the dead animal. The Frenchman asked him the reason of it. "It is," answered he, "in order to appease the guardian spirit of the mice, that they may not torment my child after she has eaten it." After which he restored the animal to the girl, who ate it.

An Indian came to Mackenzie, requesting him to furnish him with a remedy that might be applied to the joints of his legs and thighs, of which he had, in a great measure, lost the use for five winters. This affliction he attributed to his cruelty about that time, when having found a wolf with two whelps, in an old beaver lodge, he set fire to it and consumed them.--_Mackenzie's Journal of a Voyage, &c._ 4to.

London, 1801.