Part 5

Manabozho is regarded by the Indians as a divine benefactor, and is admired and extolled as the personification of strength and wisdom. Yet he constantly presents the paradox of being a mere mortal; is driven to low and common expedients; and never utters a sentiment wiser or better than the people among whom he appears. The conception of a divinity, pure, changeless, and just, as well as benevolent, in the distribution of its providences, has not been reached by any traits exhibited in the character of this personage. And if such notions had ever been conceived by the ancestors of the present race of Indians in the East, they have been obliterated, in the course of their long, dark, and hopeless pilgrimage in the forests of America. The prevalence of this legend, among the Indian tribes, is extensive.

The character, the place, which he holds in the Indian mythology are further denoted in the 5th vol. of my _Hist._, p. 417, where he is represented as giving passage to souls on their way through the regions of space, to the Indian paradise; and also in the legend of the White Stone Canoe. The general myth, is recognized in the legend of the Iroquois, under the name of Hiawatha, and Tarenyawazon. See _Notes on the Iroquois_, page 270 (1846), and also in the 3d vol. _Hist._, p. 314. Mr. Longfellow has given prominence to it, and to its chief episodes, by selecting and generalizing such traits as appeared best susceptible of poetic uses.

[6] An abbreviated term for "my grandmother," derived from no-ko-miss.

[7] This is a term for the west wind. It is a derivative from _Kabian-oong_, the proper appellation for the occident.

[8] An interjection indicating pain.

[9] The scirpus, or bulrush.

[10] Do not--do not.

[11] The Northern Indians, when travelling in company with each other, or with white persons who possess their confidence, so as to put them at ease, are in the habit of making frequent allusions to Manabozho and his exploits. "There," said a young Chippewa, pointing to some huge boulders of greenstone, "are pieces of the rock broken off in Manabozho's combat with his father." "This is the duck," said an Indian interpreter on the sources of the Mississippi, "that Manabozho kicked." "Under that island," said a friend conversant with their language, "under that island Manabozho lost a beaver."

[12] The term weendigo, translated here monster, is commonly applied, at this time, by the Indians, to cannibals. Its ancient use appears, however, to have embraced giants and anomalous voracious beasts of the land, to the former existence of which, on this Continent, their traditions refer.

The word genabik, rendered serpent, appears likewise to have been used in a generic sense for amphibious animals of large and venomous character. When applied to existing species of serpents, it requires an adjective prefix or qualifying term.

[13] The wampum or pearl feather.

[14] An interjection equivalent to shame! shame!

[15] Animal tail, or bottom upward.

[16] A free translation of this expression might be rendered, noble scratchers, or grabbers.

[17] The conaus is the most ancient garment known to these tribes, being a simple extended single piece, without folds. The word is the apparent root of godaus, a female garment. Waub-e-wion, a blanket, is a comparatively modern phrase for a wrapper, signifying, literally, a white skin with the wool on.

[18] Fasts. The rite of fasting is one of the most deep-seated and universal in the Indian ritual. It is practised among all the American tribes, and is deemed by them essential to their success in life in every situation. No young man is fitted and prepared to begin the career of life until he has accomplished his great fast. Seven days appear to have been the ancient maximum limit of endurance, and the success of the devotee is inferred from the length of continued abstinence to which he is known to have attained. These fasts are anticipated by youth as one of the most important events of life. They are awaited with interest, prepared for with solemnity, and endured with a self-devotion bordering on the heroic. Character is thought to be fixed from this period, and the primary fast, thus prepared for and successfully established, seems to hold that relative importance to subsequent years that is attached to a public profession of religious faith in civilized communities. It is at this period that the young men and the young women "see visions and dream dreams," and fortune or misfortune is predicted from the guardian spirit chosen during this, to them, religious ordeal. The hallucinations of the mind are taken for divine inspiration. The effect is deeply felt and strongly impressed on the mind; too deeply, indeed, to be ever obliterated in after life. The father in the circle of his lodge, the hunter in the pursuit of the chase, and the warrior in the field of battle, think of the guardian genius which they fancy to accompany them, and trust to his power and benign influence under every circumstance. This genius is the absorbing theme of their silent meditations, and stands to them in all respects in place of the Christian's hope, with the single difference that, however deeply mused upon, the _name_ is never uttered, and every circumstance connected with its selection, and the devotion paid to it, is most studiously and professedly concealed even from their nearest friends.

Fasts in subsequent life appear to have for their object a renewal of the powers and virtues which they attribute to the rite. And they are observed more frequently by those who strive to preserve unaltered the ancient state of society among them, or by men who assume austere habits for the purpose of acquiring influence in the tribe, or as preparatives for war or some extraordinary feat. It is not known that there is any fixed day observed as a general fast. So far as a rule is followed, a general fast seems to have been observed in the spring, and to have _preceded_ the general and customary feasts at that season.

It will be inferred from these facts, that the Indians believe fasts to be very meritorious. They are deemed most acceptable to the Manitoes or spirits whose influence and protection they wish to engage or preserve. And it is thus clearly deducible, that a very large proportion of the time devoted by the Indians to secret worship, so to say, is devoted to these guardian or intermediate spirits, and not to the Great Spirit or Creator.

[19] The tuft feathers of the red-headed woodpecker are used to ornament the stems of the Indian pipe, and are symbolical of valor.

[20] Abbreviated from Neshomiss, my grandfather.

[21] That part of the intestines of a fish, which by its expansion from air in the first stage of decomposition, causes the body to rise and float. The expression here means float.

[22] The Alcedo or Kingfisher.

[23] This bird has a white spot on the breast, and a tufted head.

[24] Shau-go-dai-a, _i.e._, a Coward.

[25] The war-cry.

[26] A burrow.

[27] Diminutive form, plural number, of the noun Moez.

[28] The dress of the females in the Odjibwa nation, consists of sleeves, open on the inner side of the arm from the elbow up, and terminating in large square folds, falling from the shoulders, which are tied at the back of the neck with ribbon or binding. The sleeves are separately made, and not attached to the breast garment, which consists of square folds of cloth, ornamented and sustained by shoulder straps. To untie the sleeves or armlets, as is here described, is therefore to expose the shoulders, but not the back--a simple device, quickly accomplished, by which the magician could readily exercise his art almost imperceptibly to the object.

[29] Stop! stop!

[30] It is difficult to throw into the English pronoun the whole of the meaning of the Indian. Pronouns in this language being, like other parts of speech, transitive; they are at once indicative both of the actor, personal, and relative, and the nature of the object, or subject of the action, or relation. This, and that, are not used in the elementary form these pronouns invariably possess in the English. Inflections are put to them indicating the class of natural objects to which they refer. A noun masculine or feminine, requiring an animate pronoun, a noun inanimate, a pronoun inanimate.

PAUP-PUK-KEEWISS.

The vernal equinox in the north, generally takes place while the ground is covered with snow, and winter still wears a polar aspect. Storms of wind and light drifting snow, expressively called _poudre_ by the French, and peewun by the Indians, fill the atmosphere, and render it impossible to distinguish objects at a short distance. The fine powdery flakes of snow are driven into the smallest crannies of buildings and fixtures, and seem to be endowed with a subtle power of insinuation, which renders northern joinerwork but a poor defence. It is not uncommon for the sleeper, on waking up in the morning, to find heaps of snow, where he had supposed himself quite secure on lying down.

Such seasons are, almost invariably, times of scarcity and hunger with the Indians, for the light snows have buried up the traps of the hunters, and the fishermen are deterred from exercising their customary skill in decoying fish through orifices cut in the ice. They are often reduced to the greatest straits, and compelled to exercise their utmost ingenuity to keep their children from starving. Abstinence, on the part of the elder members of the family, is regarded both as a duty and a merit. Every effort is made to satisfy the importunity of the little ones for food, and if there be a story-teller in the lodge, he is sure to draw upon his cabin lore, to amuse their minds, and beguile the time.

In these storms, when each inmate of the lodge has his _conaus_, or wrapper, tightly drawn around him, and all are cowering around the cabin fire, should some sudden puff of wind drive a volume of light snow into the lodge, it would scarcely happen, but that some one of the group would cry out, "Ah, Pauppukkeewiss is now gathering his harvest," an expression which has the effect to put them all into good humor.

Pauppukkeewiss was a crazy brain, who played many queer tricks, but took care, nevertheless, to supply his family and children with food. But, in this, he was not always successful. Many winters have passed since he was overtaken; at this very season of the year, with great want, and he, with his whole family, was on the point of starvation. Every resource seemed to have failed. The snow was so deep, and the storm continued so long, that he could not even find a partridge or a hare. And his usual resource of fish had entirely failed. His lodge stood in a point of woods, not far back from the shores of the Gitchiguma, or great water, where the autumnal storms had piled up the ice into high pinnacles, resembling castles.

"I will go," said he to his family one morning, "to these castles, and solicit the pity of the spirits who inhabit them, for I know that they are the residence of some of the spirits of Kabiboonoka." He did so, and found that his petition was not disregarded. They told him to fill his mushkemoot, or sack, with the ice and snow, and pass on toward his lodge, without looking back, until he came to a certain hill. He must then drop it and leave it till morning, when he would find it filled with fish.

They cautioned him, that he must by no means look back, although he would hear a great many voices crying out to him, in abusive terms, for these voices were nothing but the wind playing through the branches of the trees. He faithfully obeyed the injunction, although he found it hard to avoid turning round, to see who was calling out to him. And when he visited his sack in the morning, he found it filled with fish.

It chanced that Manabozho visited him on the morning that he brought home the sack of fish. He was invited to partake of a feast, which Pauppukkeewiss ordered to be prepared for him. While they were eating, Manabozho could not help asking him, by what means he had procured such an abundance of food, at a time when they were all in a state of starvation.

Pauppukkeewiss frankly told him the secret, and repeated the precautions which were necessary to insure success. Manabozho determined to profit by his information, and as soon as he could, he set out to visit the icy castles. All things happened as he had been told. The spirits seemed propitious, and told him to fill and carry. He accordingly filled his sacks with ice and snow, and proceeded rapidly toward the hill of transmutation. But as he ran he heard voices calling out behind him, "Thief! thief! He has stolen fish from Kabiboonoka," cried one. "Mukumik! mukumik! Take it away! Take it away!" cried another.

In fine, his ears were so assailed by all manner of opprobrious terms, that he could not avoid turning his head, to see who it was that thus abused him. But his curiosity dissolved the charm. When he came to visit his bags next morning, he found them filled with ice and snow. A high drifting snow storm never fails to bring up this story. The origin of this queer character is as queer as his acts are phantastic. The myth asserts, that a man of large stature, and great activity of mind and body, found himself standing alone on a prairie. He thought to himself, "How came I here? Are there no beings on this earth but myself? I must travel and see. I must walk till I find the abodes of men." So soon as his mind was made up, he set out, he knew not where, in search of habitations. No obstacles could divert him from his purpose. Neither prairies, rivers, woods, nor storms had the effect to daunt his courage or turn him back. After travelling a long time he came to a wood, in which he saw decayed stumps of trees, as if they had been cut in ancient times, but no other traces of men. Pursuing his journey, he found more recent marks of the same kind; and after this, he came to fresh traces of human beings; first their footsteps, and then the wood they had cut, lying in heaps. Continuing on, he emerged towards dusk from the forest, and beheld at a distance a large village of high lodges, standing on rising ground. He said to himself, "I will arrive there on a run." Off he started with all his speed; on coming to the first large lodge, he jumped over it. Those within saw something pass over the opening, and then heard a thump on the ground.

"What is that?" they all said.

One came out to see, and invited him in. He found himself in company with an old chief and several men, who were seated in the lodge. Meat was set before him, after which the chief asked him where he was going and what his name was. He answered, that he was in search of adventures, and his name was Paup-Puk-Keewiss. A stare followed.

"Paup-Puk-Keewiss!"[31] said one to another, and a general titter went round.

He was not easy in his new position; the village was too small to give him full scope for his powers, and after a short stay he made up his mind to go farther, taking with him a young man who had formed a strong attachment for him, and might serve him as his mesh-in-au-wa.[32] They set out together, and when his companion was fatigued with walking, he would show him a few tricks, such as leaping over trees, and turning round on one leg till he made the dust fly, by which he was mightily pleased, although it sometimes happened that the character of these tricks frightened him.

One day they came to a very large village, where they were well received. After staying in it some time, they were informed of a number of manitoes who lived at a distance, and who made it a practice to kill all who came to their lodge. Attempts had been made to extirpate them, but the war-parties who went out for this purpose were always unsuccessful. Paup-Puk-Keewiss determined to visit them, although he was advised not to do so. The chief warned him of the danger of the visit; but, finding him resolved,

"Well," said he, "if you will go, being my guest, I will send twenty warriors to serve you."

He thanked him for the offer. Twenty young men were ready at the instant, and they went forward, and in due time described the lodge of the manitoes. He placed his friend and the warriors near enough to see all that passed, while he went alone to the lodge. As he entered he saw five horrid-looking manitoes in the act of eating. It was the father and his four sons. They looked hideous; their eyes were swimming low in their heads, as if half starved. They offered him something to eat, which he refused.

"What have you come for?" said the old one.

"Nothing," Paup-Puk-Keewiss answered.

They all stared at him.

"Do you not wish to wrestle?" they all asked.

"Yes," he replied.

A hideous smile came over their faces.

"_You_ go," they said to the eldest brother.

They got ready, and were soon clinched in each other's arms for a deadly throw. He knew their object--his death--his _flesh_ was all they wanted, but he was prepared for them.

"Haw! haw!"[33] they cried, and soon the dust and dry leaves flew about as if driven by a strong wind.

The manito was strong, but Paup-Puk-Keewiss soon found that he could master him; and, giving him a trip, he threw him with a giant's force head foremost on a stone, and he fell like a puffed thing.

The brothers stepped up in quick succession, but he put a number of tricks in force, and soon the whole four lay bleeding on the ground. The old manito got frightened and ran for his life. Paup-Puk-Keewiss pursued him for sport; sometimes he was before him, sometimes flying over his head. He would now give him a kick, then a push or a trip, till he was almost exhausted. Meantime his friend and the warriors cried out, "Ha! ha! a! ha! ha! a! Paup-Puk-Keewiss is driving him before him." The manito only turned his head now and then to look back; at last, Paup-Puk-Keewiss gave him a kick on his back, and broke his back bone; down he fell, and the blood gushing out of his mouth prevented him from saying a word. The warriors piled all the bodies together in the lodge, and then took fire and burned them. They all looked with deep interest at the quantity of human bones scattered around.

Paup-Puk-Keewiss then took three arrows, and after having performed a ceremony to the Great Spirit, he shot one into the air, crying, with a loud voice,

"_You_ who are lying down, rise up, or you will be hit!" The bones all moved to one place. He shot the second arrow, repeating the same words, when each bone drew towards its fellow-bone; the third arrow brought forth to life the whole multitude of people who had been killed by the manitoes. Paup-Puk-Keewiss then led them to the chief of the village who had proved his friend, and gave them up to him. Soon after the chief came with his counsellors.

"Who is more worthy," said he, "to rule than you? _You_ alone can defend them."

Paup-Puk-Keewiss thanked him, and told him he was in search of more adventures. The chief insisted. Paup-Puk-Keewiss told him to confer the chieftainship on his friend, who, he said, would remain while he went on his travels. He told them that he would, some time or other, come back and see them.

"Ho! ho! ho!" they all cried, "come back again and see us," insisting on it. He promised them he would, and then set out alone.

After travelling some time he came to a large lake; on looking about, he discovered a very large otter on an island. He thought to himself, "His skin will make me a fine pouch," and immediately drew up, at long shots, and drove an arrow into his side. He waded into the lake, and with some difficulty dragged him ashore. He took out the entrails, and even then the carcass was so heavy that it was as much as he could do to drag it up a hill overlooking the lake. As soon as he got him up into the sunshine, where it was warm, he skinned him, and threw the carcass some distance, thinking the war-eagle would come, and he should have a chance to get his skin and feathers as head ornaments. He soon heard a rushing noise in the air, but could see nothing; by and by, a large eagle dropped, as if from the air, on the otter's carcass. He drew his bow, and the arrow passed through under both his wings. The bird made a convulsive flight upwards with such force, that the heavy carcass (which was nearly as big as a moose) was borne up several feet. Fortunately, both claws were fastened deeply into the meat, the weight of which soon brought the bird down. He skinned him, crowned his head with the trophy, and next day was on his way, on the lookout for something new.

After walking a while he came to a lake, which flooded the trees on its banks; he found it was only a lake made by beavers. He took his station on the elevated dam, where the stream escaped, to see whether any of the beavers would show themselves. He soon saw the head of one peeping out of the water to see who disturbed them.

"My friend," said Paup-Puk-Keewiss, "could you not turn me into a beaver like yourself?" for he thought, if he could become a beaver, he would see and know how these animals lived.

"I do not know," replied the beaver; "I will go and ask the others."

Soon all the beavers showed their heads above the water, and looked to see if he was armed; but he had left his bow and arrows in a hollow tree at a short distance. When they were satisfied, they all came near.

"Can you not, with all your united power," said he, "turn me into a beaver? I wish to live among you."

"Yes," answered their chief; "lay down;" and he soon found himself changed into one of them.

"You must make me _large_," said he; "_larger_ than any of you."

"Yes, yes!" said they. "By and by, when we get into the lodge, it shall be done."

In they all dove into the lake; and, in passing large heaps of limbs and logs at the bottom, he asked the use of them; they answered, "It is for our winter's provisions."[34] When they all got into the lodge, their number was about one hundred. The lodge was large and warm.

"Now we will make you large," said they. "Will _that_ do?" exerting their power.

"Yes," he answered, for he found he was ten times the size of the largest.

"You need not go out," said they. "We will bring your food into the lodge, and you will be our chief."