THE MYTH OF HIAWATHA, AND OTHER ORAL LEGENDS, MYTHOLOGIC AND ALLEGORIC, OF THE NORTH AMERICAN INDIANS. By HENRY R. SCHOOLCRAFT, LL.D. PHILADELPHIA: J. B. LIPPINCOTT & CO. LONDON: TRÜBNER & CO. 1856. Entered according to the Act of Congress, in the year 1856, by HENRY R. SCHOOLCRAFT, in the Clerk's Office of the District Court of the United States in and for the Eastern District of Pennsylvania. TO PROF. HENRY WADSWORTH LONGFELLOW. SIR:— Permit me to dedicate to you, this volume of Indian myths and legends, derived from the story-telling circle of the native wigwams. That they indicate the possession, by the Vesperic tribes, of mental resources of a very characteristic kind—furnishing, in fact, a new point from which to judge the race, and to excite intellectual sympathies, you have most felicitously shown in your poem of Hiawatha. Not only so, but you have demonstrated, by this pleasing series of pictures of Indian life, sentiment, and invention, that the theme of the native lore reveals one of the true sources of our literary independence. Greece and Rome, England and Italy, have so long furnished, if they have not exhausted, the field of poetic culture, that it is, at least, refreshing to find both in theme and metre, something new. Very truly yours, HENRY R. SCHOOLCRAFT. PREFACE. There is but one consideration of much moment necessary to be premised respecting these legends and myths. It is this: they are versions of oral relations from the lips of the Indians, and are transcripts of the thought and invention of the aboriginal mind. As such, they furnish illustrations of Indian character and opinions on subjects which the ever-cautious and suspicious minds of this people have, heretofore, concealed. They place the man altogether in a new phasis. They reflect him as he is. They show us what he believes, hopes, fears, wishes, expects, worships, lives for, dies for. They are always true to the Indian manners and customs, opinions and theories. They never rise above them; they never sink below them. Placing him in almost every possible position, as a hunter, a warrior, a magician, a pow-wow, a medicine man, a meda, a husband, a father, a friend, a foe, a stranger, a wild singer of songs to monedos or fetishes, a trembler in terror of demons and wood genii, and of ghosts, witches, and sorcerers—now in the enjoyment of plenty in feasts—now pale and weak with abstinence in fasts; now transforming beasts and birds, or plants and trees into men, or men into beasts by necromancy; it is impossible not to perceive what he perpetually thinks, believes, and feels. The very language of the man is employed, and his vocabulary is not enlarged by words and phrases foreign to it. Other sources of information depict his exterior habits and outer garb and deportment; but in these legends and myths, we perceive the interior man, and are made cognizant of the secret workings of his mind, and heart, and soul. To make these collections, of which the portions now submitted are but a part, the leisure hours of many seasons, passed in an official capacity in the solitude of the wilderness far away from society, have been employed, with the study of the languages, and with the very best interpreters. They have been carefully translated, written, and rewritten, to obtain their true spirit and meaning, expunging passages, where it was necessary to avoid tediousness of narration, triviality of circumstance, tautologies, gross incongruities, and vulgarities; but adding no incident and drawing no conclusion, which the verbal narration did not imperatively require or sanction. It was impossible to mistake the import of terms and phrases where the means of their analysis were ample. If the style is sometimes found to be bald, and of jejune simplicity, the original is characteristically so. Few adjectives are employed, because there are few in the original.[1] The Indian effects his purposes, almost entirely, by changes of the verb and demonstrative pronoun, or by adjective inflections of the substantive. Good and bad, high and low, black and white, are in all cases employed in a transitive sense, and with strict relation to the objects characterized. The Indian compound terms are so descriptive, so graphic, so local, so characterizing, yet so flexible and transpositive, that the legends derive no little of their characteristic features as well as melody of utterance from these traits. Sometimes these terms cannot be literally translated, and they cannot, in these cases, be left out without damaging the stories. With regard to the thought-work of the legends, those who have deemed the Indians exclusively a cruel and blood-thirsty race, always seeking revenge, always invoking evil powers, will not be disappointed that giants, enchanters, demons, and dark supernatural agencies, should form so large a part of the dramatis personæ. Surprise has been expressed,[2] that the kindlier affections come in for notice at all, and particularly at the occurrence of such refined and terse allegories as the origin of Indian Corn, Winter and Spring, and the poetic conception of the Celestial Sisters, &c. I can only add, that my own surprise was as great when these traits were first revealed. And the trait may be quoted to show how deeply the tribes have wandered away from the type of the human race in which love and affection absorb the heart;[3] and how little, indeed, we know of their mental character. These legends have been out of print several years. They are now reproduced, with additional legendary lore of this description from the portfolios of the author, in a revised, and, it is believed, a more terse, condensed, and acceptable form, both in a literary and business garb.[4] HENRY R. SCHOOLCRAFT. WASHINGTON, D.C., April 28, 1856. CONTENTS. Page  Hiawatha; or, Manabozho13  Paup-puk-keewiss52  Osseo; or, the Son of the Evening Star71  Kwasind; or, the fearfully Strong Man77  The Jeebi; or, Two Ghosts81  Iagoo85  Shawondasee88  Puck Wudj Ininees; or, the Vanishing Little Men90  Pezhiu and Wabose; or, the Lynx and Hare95  Peboan and Seegwun. An Allegory of Winter and Spring96  Mon-daw-min; or, the Origin of Indian Corn99  Nezhik-e-wa-wa-sun; or, the Lone Lightning105  The Ak Uk O Jeesh; or, the Groundhog Family107  Opeechee; or, the Origin of the Robin109  Shingebiss. An Allegory of Self-reliance113  The Star Family; or, the Celestial Sisters116  Ojeeg Annung; or, the Summer-Maker121  Chileeli; or, the Red Lover129  Sheem, the forsaken Boy, or Wolf Brother136  Mishemokwa; or, the War with the Gigantic Bear wearing  the precious prize of the Necklace of Wampum, or the  Origin of the Small Black Bear142  The Red Swan161  Tau-wau-chee-hezkaw; or, the White Feather180  Pauguk, and the mythological interpretation of Hiawatha188  Iëna, the Wanderer; or, Magic Bundle194  Mishosha; or, the Magician of Lake Superior202  Peeta Kway, the Foam-Woman213  Pah-hah-undootah, the Red Head216  The White Stone Canoe223  Onaiazo, the Sky-Walker. A Legend of a Visit to the Sun228  Bosh-kwa-dosh; or, the Mastodon233  The Sun-Catcher; or, the Boy who set a Snare for the Sun.  A Myth of the Origin of the Dormouse239  Wa-wa-be-zo-win; or,  the Swing on the Pictured Rocks of Lake Superior243  Mukakee Mindemoea; or, the Toad-Woman246  Eroneniera; or, an Indian Visit to the Great Spirit251  The Six Hawks; or, Broken Wing258  Weeng, the Spirit of Sleep262  Addik Kum Maig; or, the Origin of the White Fish265  Bokwewa; or, the Humpback Magician269  Aggodagauda and his Daughter; or, the Man with his Leg tied up274  Iosco; or, the Prairie Boys' Visit to the Sun and Moon278  The Enchanted Moccasins293  Leelinau. A Chippewa Tale299  Wild Notes of the Pibbigwun303 INTRODUCTION. Hitherto, Indian opinion, on abstract subjects, has been a sealed book. It has been impossible to extract the truth from his evasive replies. If asked his opinion of religion in the abstract, he knows not the true meaning of the term. His ideas of the existence of a Deity are vague, at best; and the lines of separation between it and necromancy, medical magic, and demonology are too faintly separated to allow him to speak with discrimination. The best reply, as to his religious views, his mythology, his cosmogony, and his general views as to the mode and manifestations of the government and providences of God, are to be found in his myths and legends. When he assembles his lodge-circle, to hear stories, in seasons of leisure and retirement in the depths of the forest, he recites precisely what he believes on these subjects. That restlessness, suspicion, and mistrust of motive, which has closed his mind to inquiry, is at rest here. If he mingles fiction with history, there is little of the latter, and it is very easy to see where history ends and fiction begins. While he amuses his hearers with tales of the adventures of giants and dwarfs, and the conflicts of Manito with Manito, fairies and enchanters, monsters and demons, he also throws in some few grains of instruction, in the form of allegory and fable, which enable us to perceive glimpses of the heart and its affections. It is also by his myths that we are able to trace connections with the human family in other parts of the world. Yet, where the analogies are so general, there is a constant liability to mistakes. Of these foreign analogies of myth lore, the least tangible, it is believed, is that which has been suggested with the Scandinavian mythology. That mythology is of so marked and peculiar a character, that it has not been distinctly traced out of the great circle of tribes of the Indo-Germanic family. Odin, and his terrific pantheon of war-gods and social deities, could only exist in the dreary latitudes of storms and fire, which produce a Hecla and a Maelstrom. These latitudes have invariably produced nations, whose influence has been felt in an elevating power over the world; and whose tracks have everywhere been marked by the highest evidences of inductive intellect, centralizing energy, and practical wisdom and forecast. From such a source the Indian could have derived none of his vague symbolisms and mental idiosyncrasies, which have left him, as he is found to-day, without a government and without a God. Far more probable is it, in seeking for analogies to his mythology and cosmogony, to resort to the era of that primal reconstruction of the theory of a Deity, when the human philosophy in the oriental world ascribed the godship of the universe to the subtile, ineffable, and indestructible essences of fire and light, as revealed in the sun. Such were the errors of the search for divine truth, power, and a controllable Deity, which early developed themselves in the dogmas of the Assyrians, Egyptians, Persians, and wandering hordes of Northern Asia. Authors inform us that the worship of the sun lies at the foundation of all the ancient mythologies, deeply enveloped as they are, when followed over Asia Minor and Europe, in symbolic and linguistical subtleties and refinements. The symbolical fires erected on temples and altars to Baal, Chemosh, and Moloch, burned brightly in the valley of the Euphrates,[5] long before the pyramids of Egypt were erected, or its priestly-hoarded hieroglyphic wisdom resulted in a phonetic alphabet. In Persia, these altars were guarded and religiously fed by a consecrated body of magical priesthood, who recognized a Deity in the essence of an eternal fire and a world-pervading light. The same dogma, derived eastwardly and not westwardly through Europe, was fully installed at Atacama and Cuzco, in Peru, at Cholulu, on the magnificent and volcano- lighted peaks of Mexico; and along the fertile deltas of the Mississippi valley. Altar- beds for a sacred fire, lit to the Great Spirit, under the name and symbolic form of Ceezis, or the sun, where the frankincense of the nicotiana was offered, with hymns and genuflections, have been discovered, in many instances, under the earth-heaps and artificial mounds and places of sepulture of the ancient inhabitants. Intelligent Indians yet living, among the North American tribes, point out the symbol of the sun, in their ancient muzzinabikons, or rock-inscriptions, and also amid the idiographic tracery and bark-scrolls of the hieratic and magical medicine songs. With a cosmogony which ascribes the creation of the Geezha Monedo, who is symbolized by the sun, the myth of Hiawatha is almost a necessary consequence in carrying out his mundane intentions to the tribes, who believed themselves to be peculiar objects of his love and benevolence. This myth is noticed by the earliest explorers of this continent, who have bestowed attention on the subject, under the various names of Inigorio, Yoskika, Taren-Yawagon, Atahentsic, Manabozho, and Micabo. A mythology appears indispensable to a rude and ignorant race like the Indians. Their vocabulary is nearly limited to objects which can be seen and handled. Abstractions are only reached by the introduction of some term which restores the idea. The Deity is a mystery, of whose power they must chiefly judge by the phenomena before them. Everything is mysterious which is not understood; and, unluckily, they understand little or nothing. If any phenomenon, or existence not before them, is to be described, the language must be symbolic. The result is, that the Indian languages are peculiarly the languages of symbols, metaphors, and figures. Without this feature, everything not in the departments of eating, drinking, and living, and the ordinary transactions of the chase and forest, would not be capable of description. When the Great Sacred White Hare of Heaven, the Manabozho of the Algrics, and Hiawatha of the Iroquois, kills the Great Misshikinabik, or prince of serpents, it is understood that he destroys the great power of evil. It is a deity whom he destroys, a sort of Typhon or Ahriman in the system. It is immediately found, on going to his lodge, that it is a man, a hero, a chief, who is sick, and he must be cured by simples and magic songs like the rest of the Indians. He is surrounded with Indian doctors, who sing magic songs. He has all the powers of a deity, and, when he dies, the land is subjected to a flood; from which Hiawatha alone escapes. This play between the zoonic and mortal shapes of heroes must constantly be observed, in high as well as in ordinary characters. To have the name of an animal, or bird, or reptile, is to have his powers. When Pena runs, on a wager of life, with the Great Sorcerer, he changes himself sometimes into a partridge, and sometimes into a wolf, to outrun him. The Indian's necessities of language at all times require personifications and linguistic creations. He cannot talk on abstract topics without them. Myths and spiritual agencies are constantly required. The ordinary domestic life of the Indian is described in plain words and phrases, but whatever is mysterious or abstract must be brought under mythological figures and influences. Birds and quadrupeds must be made to talk. Weeng is the spirit of somnolency in the lodge stories. He is provided with a class of little invisible emissaries, who ascend the forehead, armed with tiny war-clubs, with which they strike the temples, producing sleep. Pauguk is the personification of death. He is armed with a bow and arrows, to execute his mortal functions. Hosts of a small fairy-like creation, called Ininees, little men, or Pukwudj Ininees, vanishing little men, inhabit cliffs, and picturesque and romantic scenes. Another class of marine or water spirits, called Nebunabaigs, occupy the rivers and lakes. There is an articulate voice in all the varied sounds of the forest—the groaning of its branches, and the whispering of its leaves. Local Manitos, or fetishes, inhabit every grove; and hence he is never alone. To facilitate allusion to the braggadocio, or the extravagant in observation, the mythos of Iagoo is added to his vocabulary. The North and the South, the East and the West, are prefigured as the brothers of Hiawatha, or the laughter-provoking Manubozho. It is impossible to peruse the Indian myths and legends without perceiving the governing motives of his reasons, hopes, wishes, and fears, the principles of his actions, and his general belief in life, death, and immortality. He is no longer an enigma. They completely unmask the man. They lay open his most secret theories of the phenomena of spirit life; of necromancy, witchcraft, and demonology; and, in a special manner, of the deep and wide-spread prevalence throughout the world of Indian opinion, of the theory and power of local Manitos. It is here that the Indian prophet, powwow, or jossakeed, throws off his mask, and the Indian religionist discloses to us the secrets of his fasts and dreams. His mind completely unbends itself, and the man lives over, in imagination, both the sweet and the bitter scenes of a hunter's life. To him the clouds, which chase each other, in brilliant hues and constantly changing forms, in the heavens, constitute a species of wild pictography, which he can interpret. The phenomena of storms and meteorological changes connect themselves, in the superstitious mind, with some engrossing mythos or symbol. The eagle, the kite, and the hawk, who fly to great heights, are deemed to be conversant with the aerial powers, who are believed to have an influence over men, and hence the great regard which is paid to the flight of these birds in their war and hieratic songs. Fictitious tales of imaginary Indian life, and poems on the aboriginal model, have been in vogue almost from the days of the discovery. But what has been fancied as life in the forest, has had no little resemblance to those Utopian schemes of government and happiness which rather denote the human mind run mad, than supply models to guide judgment or please philosophy. In general, these attempts have held up high principles of thought and action in a people, against truth, observation, and common sense. High heroic action, in the Indian, is the result of personal education in endurance, supported by pride of character; and if he can ever be said to rejoice in suffering, it is in the spirit of a taunt to his enemy. This error had been so long prevalent, that when, in 1839, the author submitted a veritable collection of legends and myths from the Indian wigwams, which reflected the Indian life as it is, it was [...]... true views of life and death, their religion, their theory of the state of the dead, their mythology, their cosmogony, their notions of astrology, and often of their biography and history—for the boundaries between history and fiction are vaguely defined These stories are often told, in seasons of great severity in the depth of the winter, to an eagerly listening group, to while away the hour, and divert... himself related to them, and invariably addressed them by the term "my brother;" and one of his greatest resources, when hard pressed, was to change himself into their shapes Manitoes constitute the great power and absorbing topic of Indian lore Their agency is at once the groundwork of their mythology and demonology They supply the machinery of their poetic inventions, and the belief in their multitudinous... MANABOZHO The myth of the Indians of a remarkable personage, who is called Manabozho by the Algonquins, and Hiawatha by the Iroquois, who was the instructor of the tribes in arts and knowledge, was first related to me in 1822, by the Chippewas of Lake Superior He is regarded as the messenger of the Great Spirit, sent down to them in the character of a wise man, and a prophet But he comes clothed with all the. .. rather exhibited an incarnation of the power of Evil than of the genius of Benevolence Manabozho was living with his grandmother near the edge of a wide prairie On this prairie he first saw animals and birds of every kind He there also saw exhibitions of divine power in the sweeping tempests, in the thunder and lightning, and the various shades of light and darkness, which form a never-ending scene of. .. him the story of his parentage, but he insisted on her compliance "Yes," she said, "you have a father and three brothers living Your mother is dead She was taken without the consent of her parents by your father the West Your brothers are the North, East, and South, and, being older than yourself, your father has given them great power with the winds, according to their names You are the youngest of. .. yetexercised, all the anomalous and contradictory powers of body and mind, of manship and divinity, which he afterward evinced The timidity and rawness of the boy quickly gave way in the courageous developments of the man He soon evinced the sagacity, cunning, perseverance, and heroic courage which constitute the admiration of the Indians And he relied largely upon these in the gratification of an ambitious,... poor and starving hunter His voice is at one moment deep and sonorous as a thunder-clap, and at another clothed with the softness of feminine supplication Scarcely any two persons agree in all the minor circumstances of the story, and scarcely any omit the leading traits The several tribes who speak dialects of the mother language from which the narration is taken, differ, in like manner, from each other. .. simple, and my grandmother so wise, and that I have neither father nor mother I have never heard a word about them I must ask and find out." He went home and sat down silent and dejected At length his grandmother asked him, "Manabozho, what is the matter with you?" He answered, "I wish you would tell me whether I have any parents living, and who my relatives are." Knowing that he was of a wicked and revengeful... above the comprehension or belief of his people; and whatever else he is, he is always true to the character of an Indian This myth is one of the most general in the Indian country It is the prime legend of their mythology He is talked of in every winter lodge—for the winter season is the only time devoted to such narrations The moment the leaves come out, stories cease in the lodge The revival of spring... birds scratching on the body, and all at once the rays of light broke in He could see the heads of gulls, who were looking in by the opening they had made "Oh!" cried Manabozho, "my younger brothers, make the opening larger, so that I can get out." They told each other that their brother Manabozho was inside of the fish They immediately set about enlarging the orifice, and in a short time liberated . THE MYTH OF HIAWATHA, AND OTHER ORAL LEGENDS, MYTHOLOGIC AND ALLEGORIC, OF THE NORTH AMERICAN INDIANS. By HENRY R. SCHOOLCRAFT, LL.D. PHILADELPHIA:. braggadocio, or the extravagant in observation, the mythos of Iagoo is added to his vocabulary. The North and the South, the East and the West, are prefigured as the brothers of Hiawatha, or the laughter-provoking. is this: they are versions of oral relations from the lips of the Indians, and are transcripts of the thought and invention of the aboriginal mind. As such, they furnish illustrations of Indian