"Hickory?" inquired the stranger.
"No, not hickory."
"Maple?"
"No, not maple."
"White oak?"
"No, not white oak."
"Black walnut?"
"No, not black walnut."
"Moosewood?"
"No, not moosewood."
"Ash?"
"No, not ash."
"Pine?"
"No, not pine."
"Cedar?"
"No, not cedar."
"Birch?"
The stranger began to yawn, but he kept on guessing. Then his head nodded. By the time he had found out that it was slippery elm he was sound asleep.
"This fellow deserves punishment," remarked the Mischief Maker. "He is an enemy to mankind." Here he adroitly put some sticky clay on the sleeper"s eyes, and departed. When the stranger awoke he thought himself still fast asleep in darkness, and then that he was blind.
"If ever I meet with that fellow again," he said, "I"ll punish him!"
The Mischief Maker played so many pranks that all the tribes sent out runners to catch him. He heard their whoops in every forest. He knew that he was being hunted down. He hurried on, and once at night hid in a cave under a rock. The runners did not quite overtake him, but they saw that his tracks were fresh, and thought they might catch him in the morning. In the morning he was up and far away long before they awoke. The next night he hid again in a hollow log. In the middle of the afternoon of the next day he heard the whoops of the pursuers very near, and knew that they were gaining fast on him. He climbed a thickly limbed tree, and hid in the top. Here the runners lost his track, because he had broken the weeds and bushes down beyond the tree, as if he had gone further on. They ran for a long distance. Then they returned, and camped and built a fire under the tree.
The smoke crept up among the branches and curled above, and rose in a straight column to the sky. The fugitive sailed away on the smoke, going up and up,-past beautiful lakes and hunting-grounds stocked with deer, large fields of corn and beans, tobacco and squashes; past great companies of handsome Indians, whose wigwams were hung full of dried venison and bear"s meat. And so he went on and up to the wig-wam of the Great Chief.
Here he rested. He remained for a hundred moons observing the customs of the people and learning their language. One morning the Great Chief told him that he must return to his own people. He disliked to do this, for he was very happy in the new place. The Chief said, "These are the happy hunting grounds. We have admitted you that you may know how and what to teach your people, that they may get here. Go, and if you do what I tell you, you may return to remain forever. You have not been allowed to come here to remain, but only to observe. When you come again, you shall join us in all things. You shall hunt and fish then, and have whatever you wish. But return now, and teach what you have learned here."
A cloud of smoke in the form of a great eagle came to him, and, seated on its back, he was borne down to the top of the tree from which he had risen. He opened his eyes. The sun was shining. His pursuers had gone away. He descended and traveled on. His mind was filled with what he had seen. He said, "I will no longer play tricks, but tell the people about what I learned in the happy hunting-grounds."
After a long journey he drew near a village. He gave the common signal. Runners came to meet him. The head chief and all the people came to hear. He was asked, "What news do you bring us?"
He said, "I that was the Mischief Maker am the Peace Maker now. The Great Spirit took me to the happy hunting-grounds, and I am sent back to tell you how to get there." Then the Peace Maker described all he had seen. The people built a great fire and danced around it, and shouted as they had never done before. Then he said, "This is the message I bring you."
So the people sat in a great circle round the fire and listened. He spoke:-
"The Great Spirit is unseen, but he is about us. He will not forsake us. He rules all things for us. He will take care of us. He told me that we should return thanks to him, for he changes the seasons, and makes corn and beans and squashes grow for us. He is displeased when we kill our brothers. He hopes that we will not forget him. He will never die. His name is Ha-wen-ni-yu,-the Ruler. He bids us keep away from his wicked brother, whose name is Ha-ne-go-ate-geh, the Evil-Minded. He is very bad. He brings pestilence and fevers, and lizards and poisonous weeds. He destroys peace, and brings war. Ha-wen-ni-yu will care for us if we trust in him. Obey his words, and Ha-ne-go-ate-geh will never harm us.
The Great Spirit, has messengers, who aid him in his work. They watch over the people. They take care of the mother and her new-born babe, that they receive no harm; they watch over those whom the Evil-Minded has troubled with disease. The Evil-Minded has messengers who do his work. They scatter pestilence, and whisper in our ears, and tell us to go against Ha-wen-ni-yu.
The Great Spirit has messengers. Heno has a pouch filled with thunderbolts. Heno gathers the clouds and sends the rain. He is a friend to the corn and beans and squashes. He also punishes witches and evil persons. Pray to Heno when you plant, and thank him when you gather your crop. Pray also to Ha-wen-ni-yu, who will send Heno to care for you. Let Heno be called Grandfather.
Ga-oh is the Spirit of the Winds. He moves the winds, but he is chained to a rock. The winds trouble him, and he tries very hard to get free. When he struggles the winds are forced away from him, and they blow upon the earth. Sometimes he suffers terrible pain, and then his struggles are violent. This makes the winds wild, and they do damage on the earth. Then he feels better and goes to sleep, and the winds become quiet also.
There is a spirit for the corn, another for beans, another for squashes. They are sisters, and are very kind to each other. They dwell together, and live in the fields. They shall be known as De-o-ha-ka,-the keepers of our life.
There are spirits in the water, in fire, in all the trees and berries, in herbs and in tobacco, in the gra.s.s. They a.s.sist the Great Spirit.
Always return thanks to Ho-noh-che-noh-keh, the Guardian Spirits.
Ha-ne-go-ate-geh has messengers. These are the spirits of disease, of fever, of witches, weeds, and murder. But the Great Spirit will keep them away from his children.
This is the message I bring from the happy hunting-grounds. Obey these words, and the Great Spirit will give you a place there."
So Peace Maker taught the people. They threw tobacco on the fire, according to his instructions, and on the column of its smoke he was borne away to the happy hunting-grounds. And the people danced and sang around the dying embers of the council fire.
This is probably an ancient legend with a modern moral. The idea of an Indian Tyl Eulenspiegel going about the country making mischief recalls a great part of the adventures of Hiawatha or Man.o.bozho; in fact, it could not fail to suggest itself to a believer in Shamanism, or pow-wow, according to which evil spirits and men like them are continually teasing mankind, out of sheer malice. The reform of the wicked man, under the influence of the "Great Spirit," is of later days. I do not believe that the idea of a Great Spirit, in the sense in which it is generally used by Indians, or is attributed to them, was ever known till learned from the whites. Nothing is more natural than that during the two hundred years past intelligent Indians, who felt that there were many evils in the old barbaric state, yet who were still under the influence of its myths and poetry, should have made up legends like this purporting to be revelations. There is one of the kind given in the Hiawatha Legend, as "Eroneniera, an Indian visit to the Great Spirit," which bears on its face every mark of modern manufacture for a purpose. For these very reasons, however, the tale here given is of great interest to the impartial historian. I am indebted for it to the kindness of Colonel T. Wentworth Higginson. This is the only story in my collection of which I cannot give the name and residence of the original Indian narrator.
In the first part we have in the Mischief Maker the same character or principle who appears as Lox, the Wolverine, the Racc.o.o.n, and Badger among the Wabanaki. The setting the blind women together by the ears, and the dashing of hot pudding, soup, or water in their faces, is another form of a Lox story, which occurs again in the Kalevala. But the entire spirit of the tricks is that of Lox, as those of Lox are like those of Loki. The Rev. D. Moncure Conway once said to me, as Miss E. Robins has also said in an article in the Atlantic Monthly, that it is only in the Norse mythology that the Evil One, or devil, is represented as growing up from or inspired solely by reckless wanton mischief,-the mischief of a bad boy or a monkey. But the very same is as true of so much of a devil as there is in the Wabanaki mythology. It is as a grotesque shadow of Loki, but still it is his. The Germans say the devil is G.o.d"s ape; the Indian Lox is the Norse devil"s.
How Lox told a Lie.
(Pa.s.samaquoddy.)
Lox had a brother, who had married a red squaw. When she was touched the red color rubbed off. The brother kept this wife in a box.
One day, returning, the brother saw that Lox had red fingers. "Aha!" he cried, in a rage, "you have taken my wife out of the box." But Lox denied it, so that his brother believed him.
The next time the husband returned, Lox"s fingers were again red. And again he was accused, and once more he denied it. But as he swore with all his might that he was innocent, something, as if on the floor, laughed, and said, "You lie. I was with you; I helped you."
Lox thought it was his right foot. So he cut off the toes, and then the foot, but the accusation continued. Thinking it was the other foot, he cut that off; yet as the testimony was continued, he found that it was Taloose, even he himself, the bodily offender in person, testifying against his lying soul. So in a rage he struck himself such a blow with his war-club that he fell dead. I cannot give in full all the adventures of Lox. I may, however, observe one thing of great importance. Lox, in these tales, is the Evil Principle, that is, a giant by birth. His two feet in this story are male and female; they talk as if they were human. In the Edda, a giant"s two feet beget together a six-headed son (Vafthrudnismal):-
"Foot with foot begot Of that wise Jotun, A six-headed son."
This six-headed son reappears as a demon in the Pa.s.samaquoddy tale of the Three Strong Men.
Tuloose, literally translated, is the phallus. The red squaw refers to the Newfoundland Indians, covered with red ochre. They are believed to be now extinct.
THE AMAZING ADVENTURES OF MASTER RABBIT
WITH THE OTTER, THE WOODp.e.c.k.e.r GIRLS, AND MOOIN THE BEAR
ALSO A FULL ACCOUNT OF THE FAMOUS CHASE, IN WHICH HE FOOLED LUSIFEE, THE WILD CAT