PREFACE

MYSTERY, magic, and manitoes abound in the land of Hiawatha, in the land of the Ojibwas, among the green islands, graceful and beautiful, lying amidst the dancing blue waters when the sun shines over Gitche Gomee, the Great Water.[1] Manitoes, great and mighty, lived in the cool depths of the mighty forests, in the rivers and lakes, and even in the snows of winter. And adventures there were in those early days amongst these islands of the North, when manitoes directed the affairs of men.

But the animal fathers lived upon the earth before there came the “two-legged walkers.” There were many animals. There were many beavers. It was the beavers who made Gitche Gomee, the Great Water. They made it by building two dams. The first they built at the Grand Sault, and the second was five leagues below. When Great Hare came up the river, he said, “This must not be so.” Therefore he stepped upon the first dam. But he was in haste. He did not break it down; therefore there are now great falls and whirlpools at that place. But at the second dam, Great Hare stepped upon it mightily; therefore there are now few falls and only a little swirling water at that place. Great Hare was very mighty. When he chased Beaver he stepped across a bay eight leagues wide.

Around Michilimackinack was the land of Great Hare. There, amongst the green islets, under the cool shade of wide spreading trees, where fish leaped above the rippling waters, he made the first fish net. He made it after watching Spider weave a web for catching flies.

It was Wenibojo,[2] who, in Ojibwa land, discovered the wild rice and taught the Indians to use it. He first pointed out the low grassy islands in the lakes, waving their bright green leaves and spikes of yellowish-green blossoms. He showed them how to cut paths through the wild rice beds before the grain was ripe, and later, to beat it into their canoes. He told them always to gather the wild rice before a storm, else the wind would blow it all into the water. Therefore the Indians use wild rice in all their feasts. They even taught the white men to use it.

When the snows of winter lay deep upon the forests of the North, when ice covered lakes and rivers, then the story tellers of the Ojibwas, as of all other Indian tribes, told the tales of the olden times, when manitoes lived upon the earth, and when the animal fathers roamed through the forest. But such stories are not told in summer. All the woods and shores, all the bays and islands, are, in summer, the home of keen-hearing spirits, who like not to have Indians talking about them. But when the deep snows come, then the spirits are more drowsy. Then the Indians, when North West rattles the flaps of the wigwams, and wild animals hide in the shelter of the deep forest, tell their tales. All winter they tell them, while the fires burn in the wigwams—tell them until the frogs croak in the spring.

Tales they tell of how Gitche Manito, the Good One, taught the Indians how to plant the Indian corn, how to strip and bury Mondamin, and how to gather the corn in the month of falling leaves, that there may be food in the camps when the snows of winter come. Tales they tell of Gitche Manedo, the Evil One, who brings only distress and sickness—tales of the land of Hiawatha. Mystery and magic lay all about them.

It is a far cry from the stories of the North along the banks of the Mississippi, from that land of long winters, through the country of the mound builders, to the sunnier Southland; yet from north to south, around the glimmering Indian fires, grouped eager men and women and children, listening to the story tellers.

But quite different are the tales of the Southland—of the Cherokees, Biloxis, and Chitimachas. They are stories of wild turkeys, of persimmons and raccoons, and of the spirits which dwell in the mountain places where none dare go. Stories also are they of Brer Rabbit and the tar wolf, which came from Indian slaves working in the fields in early days, through the negro slaves working beside them, to the children of the white men.

It is a loss to American literature that so much of the legendary history of these Indian tribes has gone, beyond hope of recovery. Exquisite in color, poetical in feeling, these legends of sun, moon, and stars, of snow, ice, lightning, thunders, the winds, the life of the forest birds and animals about them, and the longing to understand the why and

the how of life—all which we have only in fragments. Longfellow’s work shows the wonderful beauty of these northern legends, nor has he done violence to any of them in making them poetical. His picture of the departure of Hiawatha, the lone figure standing stately and solemn, as the canoe drifted out towards the glowing sunset, while from the shore, in the shadow of the forest, came the low Indian chant, mingling with the sighing of the pine trees, is truely Indian. For the mystical and poetical is strong in the Indian nature.

As in all the other volumes of this series, no effort has been made to ornament or amplify these legends in the effort to make them “literary,” or give them “literary charm.” They must speak for themselves. What editing has been done has been in simplifying them, and freeing them from the verbose setting in which many were found. For in this section of the country, settled before it was realized that there was an Indian literature, the original work of noting down the myths was very imperfectly done.

Thanks are due to the work of Albert E. Jenks, on the wild rice Indians of the upper lakes; to James Mooney, for the myths of the Cherokees; to George Catlin, for some of the upper Mississippi legends; to the well-known but almost inaccessible work of Schoolcraft, and to others.

K. B. J.

TABLE OF CONTENTS

tag="{http://www.w3.org/1999/xhtml}a">56 Origin of the Word Chicago Ojibwa 58 Origin of the Word Chicago Menomini 60 The Coming of Manabush Menomini 61 The Story of Manabush Menomini 62 Manabozho and West Ojibwa 65 Manabush and the Great Fish Menomini 69 The Departure of Manabush Menomini 72 The Return of Manabush Menomini 74 The Request for Immortality Menomini 75 Peboan and Seegwun Ojibwa 77 The Grave Fires Ojibwa 79 The Death Trail Cherokee 82 The Duck and the North West Wind Ojibwa 84 How the Hunter Destroyed Snow Menomini 87 The Pipe of Peace Ojibwa 90 The Thunder’s Nest Ojibwa 92 The Pipestone Sioux 93 The Pipestone Knisteneaux 94 Pau-puk-kee-wis Ojibwa 95 Iagoo, the Boaster Ojibwa 102 Ojeeg, the Summer-Maker Ojibwa 104 Rabbit Goes Duck Hunting Cherokee 109 Rabbit and the Tar Baby Biloxi 111 Rabbit and Tar Wolf Cherokee 114 Rabbit and Panther Menomini 116 How Rabbit Stole Otter’s Coat Cherokee 118 Rabbit and Bear Biloxi 122 Why Deer Never Eat Men Menomini 125 How Rabbit Snared the Sun Biloxi 128 When the Orphan Trapped the Sun Ojibwa 130 The Hare and the Lynx Ojibwa 134

Welcome to a Baby Cherokee 137 Baby Song Cherokee 139 Song to the Firefly Ojibwa 140 Song of the Mother Bears Cherokee 141 The Man in the Stump Cherokee 143 The Ants and the Katydids Biloxi 144 When the Owl Married Cherokee 145 The Kite and the Eagle   147 The Linnet and the Eagle Ojibwa 148 How Partridge got his Whistle Cherokee 149 How Kingfisher got his Bill Cherokee 151 Why the Blackbird Has Red Wings Chitimacha 153 Ball Game of the Birds and Animals Cherokee 155 Why the Birds Have Sharp Tails Biloxi 158 The Wildcat and the Turkeys Biloxi 159 The Brant and the Otter Biloxi 161 The Tiny Frog and the Panther   163 The Frightener of Hunters Choctaw (Bayou Lacomb) 166 The Hunter and the Alligator Choctaw (Bayou Lacomb) 167 The Groundhog Dance Cherokee 169 The Racoon Menomini 171 Why the Opossum Plays Dead Biloxi 172 Why the ’Possum’s Tail is Bare Cherokee 174 Why ’Possum Has a Large Mouth Choctaw (Bayou Lacomb) 176 The Porcupine and the Two Sisters Menomini 177 The Wolf and the Dog Cherokee 179 The Catfish and the Moose Menomini 180 Turtle Menomini 181 The Worship of the Sun Ojibwa 185 Tashka and Walo Choctaw (Bayou Lacomb) 189 Sun and Moon Menomini

href="@public@vhost@g@gutenberg@html@files@44935@[email protected]#Page_192" class="pginternal" tag="{http://www.w3.org/1999/xhtml}a">192 The Moon Person Biloxi 193 The Star Creatures Cherokee 194 Meteors Menomini 195 The Aurora Borealis Menomini 196 The West Wind Chitimacha 197 The Lone Lightning Ojibwa 198 The Thunders Cherokee 200 Months of the Year Natchez 201 Why the Oaks and Sumachs Redden Fox 202 The Man of Ice Cherokee 205 The Nunnehi Cherokee 207 The Little People Cherokee 210 War Song Ojibwa 212 The War Medicine Cherokee 213 The Coming of the White Man Wyandot 214

ILLUSTRATIONS

MYTHS AND LEGENDS OF THE
MISSISSIPPI VALLEY
AND THE
GREAT LAKES

THE EARTH-MAKER

Winnebago

WHEN Earth-maker came to consciousness, he thought of the substance upon which he was sitting. He saw nothing. There was nothing anywhere. Therefore his tears flowed. He wept. But not long did he think of it. He took some of the substance upon which he was sitting; so he made a little piece of earth for our fathers. He cast this down from the high place on which he sat. Then he looked at what he had made. It had become

something like our earth. Nothing grew upon it. Bare it was, but not quiet. It kept turning.

“How shall I make it become quiet?” thought Earth-maker. Then he took some grass from the substance he was sitting upon and cast it down upon the earth. Yet it was not quiet.

Then he made a man. When he had finished him, he called him Tortoise. At the end of all his thinking, after he came to consciousness, he made the two-legged walkers.

Then Earth-maker said to this man, “The evil spirits are abroad to destroy all I have just created. Tortoise, I shall send you to bring order into the world.” Then Earth-maker gave him a knife.

But when Tortoise came to earth, he began to make war. He did not look after Earth-maker’s creation. So Earth-maker took him back.

Then he sent Hare down to earth to restore order. He said, “See, Grandmother, I have done the work my father directed me to do. The lives of my uncles and aunts, the two-legged walkers, will be endless like mine.”

His grandmother said, “Grandson, how could you make the lives of your uncles and aunts endless like yours? How could you do something in a way Earth-maker had not intended it to be? Earth-maker could not make them thus.”

Hare thought, “My grandmother must be related to some of the evil spirits I have killed. She does not like what I have done, for she is saying that I killed the evil spirits.”

Now grandmother heard him think. “No, Grandson, I am not thinking of that. I am saying that our father made death so there should not be a lack of food on earth. He made death to prevent overcrowding. He also made a spirit world in which they should live after death.”

Hare did not like what she said. “Grandmother surely does not like it,” he thought. “She must be related to the evil spirits.”

“No, Grandson, it is not so. But to quiet you, your uncle and aunts will live to be very old.” Then she spoke again, “Now, Grandson, stand up. The two-legged walkers shall follow me always. I shall follow you always. Therefore try to do what I tell you. Remember you are a man. Do not look back after you have started.”

Then they started to go around the earth.

“Do not look back,” she said.

“I wonder why she says that,” thought Hare. Then he turned his head the least little bit to the left, and looked back to the place from which they had started. Instantly everything caved in.

“Oh, my! Oh, my!” exclaimed grandmother. “Grandson, a man you are; but I thought you were a great man, so I greatly encouraged you. Now even if I wished to, I could not prevent death.”

This she meant, so they say.

Then they went around the earth, to the edge of the fire which encircles the earth. That way they went, so they say.

CREATION

Chitimacha

THERE was a Creator of All Things. This Great Mystery understood all things. He had no eyes, yet he could see. He had no ears, yet he could hear. He had a body, but it could not be seen.

When the earth was first made, the Creator of All Things placed it under the water. The fish were first created. But when the Creator wanted to make men, there was no dry land. Therefore Crawfish was sent down to bring up a little earth. He brought up mud in his claws. Immediately it spread out and the earth appeared above the waters. Then the Great Mystery made men. He made the Chitimachas. It was at Natchez that he first made them.

He gave them laws but the people did not follow the laws. Therefore many troubles came, so that the Creator could not rest. Therefore the Creator made tobacco. Then men could become quiet and rest. Afterwards he made women, but at first they were like wood. So he directed a chief to teach them how to move, and how to cook, and to sew skins.

Now when the animals met the Chitimachas, they ridiculed them. For these men had no fur, and no wool, and no feathers to protect them from storms, or rain, or the hot sun. The Chitimachas were sad because of this.

Then the Creator gave them bows and arrows, and taught them how these things should be used. He told them that the flesh of the animals was good for food, and their skins for covering. Thus the animals were punished.

The Creator taught them also how to draw fire from two pieces of wood, one flat and the other pointed; thus they learned to cook their food. The Creator taught them also to honor the bones of their relatives; and so long as they lived, to bring them food.

Now in those days, the animals took part in the councils of men. They gave advice to men, being wiser. Each animal took especial care of the Chitimachas. Therefore the Indians respect the animals which gave good advice to their ancestors, and this aids them even today in time of need.

The Creator also made the moon and the stars. Both were to give life and light to all things on earth. Moon forgot the sacred bathing, therefore he is pale and weak, giving but little light to man. But Sun gives light to all things. Sun often stops on her trail to give more time to the Indians when they are hunting, or fighting their enemies. Moon does not, but always pursues his wife over the sky trail. Yet he can never catch up with her.

The mounds in the Chitimacha country are the camping places of the spirit sent down by the Creator to visit the Indians. This spirit taught the men how to cook their food and to cure their wounds. He is still highly honored.

THE CREATION

Wyandot

THERE was, in olden days, something the matter with the earth. It has changed. We think so. We think the Great Mystery made it and made men also. He made them at a place called Mountains. It was eastward. When he had made the earth and these mountains, he covered the earth over with something. He did it with his hands.

Under this, he put men. All the different tribes were there. One of the young men climbed up and found his way to the surface. It was very beautiful. Then a deer ran past, with an arrow in its side. He followed it to where it fell and died. He looked back to see its tracks, and he soon saw other tracks. They were the footprints of the person who shot the deer. He soon came up. It was the Maker of Men. Thus he taught the Indians what they must do when they came out of the earth. The creator showed the Indian how to skin the deer, and prepare it for food, and how to use the skin for dress.

When everything was ready, he said, “Make a fire.”

The Indian said, “I do not know how.”

Therefore the creator made the fire. Then he said, “Put the meat on the fire. Roast it.”

The Indian did this, but he did not turn the stick. Therefore it was burned on one side and not roasted on the other. So the creator showed him how to turn the stick.

Then the Great Mystery called all the Indians up out of the earth. They came out by tribes. To each tribe he gave a chief. Then he made a head chief over all the tribes, who should teach them what they should do.

The Great Mystery also made Good and Evil. They were brothers. One made pleasant things grow. The other spent all his time spoiling his brother’s work. He made stony places, and rocks, and made bad fruits to grow. He made great trouble among men. He annoyed them very much. Good had to go back and do his work over again. It kept him very busy. Then Good decided to destroy Evil.

Therefore Good proposed to run a race with

Evil. When they met, Good said, “Tell me first—what do you most fear?”

“Bucks’ horns,” said Evil. “What do you most fear?”

“Indian grass braided,” said Good.

Then Evil at once went to his grandmother, who braided Indian grass. He got a great deal of it. He put the grass in the trail, and put it in the limbs of the trees along the trail where Good was to run. Good also filled the path, where his brother Evil was to run, with bucks’ horns.

They said, “Who shall run first?” They argued about it. At last Good said, “Well, I will, because I proposed the race.” So he started off and Evil followed him. When Good became tired, he pulled down a strand of braided green grass and chewed it. Thus he ran rapidly. But Evil became tired. Yet Good would not stop until he reached the end of the trail.

The next day Evil started on his trail. Everywhere he was stopped by the branches of bucks’ horns. They greatly annoyed him. He said to Good, “Let me stop.” Good said, “No, you must go on.” At last, towards evening, Evil fell in the trail. At once Good took bucks’ horns and killed him.

Then Good returned to his grandmother. She was very angry. She loved Evil. That night Good was awakened by a sound. The spirit of Evil was talking with his grandmother. Then when Evil knew Good was awake, he said, “Let me into the wigwam.” But Good always said, “No.”

At last Evil said, “I go to the northwest land. You will never see me more. Those who follow me will never come back. Death will keep them.”

CREATION OF THE RACES[3]

Biloxi