I dare him to appear!
It came to him in all its terrors. Its eyes were like fire; its horns rose. It asked him what he wanted. He said that he wished his brother to be in his right mind again.
"I will give you what you want," said the Weewillmekq", "if you are not afraid."
"I am not afraid of anything," said the Indian.
"Not of me?"
"Not of you nor of Mitche-hant, the devil himself."
"If you dare take me by my horns and sc.r.a.pe somewhat from one of them with your knife," said the monster, "you may have your wish."
Now this Indian was indeed as savage and brave as the devil; and he had need to be so to do this, for the Weewillmekq" looked his very worst. But the man drew his knife and sc.r.a.ped from the horn till he was told that he had enough.
"Go to your camp," said the Worm. "Put half the sc.r.a.pings into a cup of water. Make your brother drink it."
"And the other half?" asked the Indian.
"Give it to the girl who made all this trouble. She needs medicine, too."
He returned to camp, and gave the drink to his brother, who recovered.
When the hunt was at an end they went home.
They arrived at night. There was an immense lodge in the town, and a dance was going on. The younger brother had prepared a cool drink,- sweet with maple-sugar, fragrant with herbs,-and in it was the powder of the horn of the Weewillmekq". The witch, warm and very thirsty from dancing, came to the door. He offered her the cup. Without heeding who gave it, she drank it dry, and, turning to her partner, went on in the dance.
And then a strange thing happened. For at every turn of the dance she grew a year older. She began as a young girl; when at the end of the room she was fifty years of age; and when she got back to the door whence she started she fell dead on the floor, at the feet of him who gave her the drink, a little, wrinkled, wizened-up old squaw of a hundred years.
Aha, yes? wood enit atokhahyen, muggoh mah"t adem. This is the story of the Dance of Old Age. But you may call it Sektegah, the Dance of Death, if you like it better. [Footnote: This extraordinary story was related to me by Noel Joseph, at Campobello, August 26, 1883. I am indebted to Mrs. W. Wallace Brown for the incantation song. The Weewillmekq" has, as it appears in several tales, an extraordinary resemblance to the Norse dragon. It cures mental diseases. It seems to be the same with the Chepitchcalm.]
III. Another Version of the Dance of Old Age.
(Pa.s.samaquoddy.)
It was in the autumn, the time when Indians go up the rivers to their hunting-grounds, that two young men left home. They ascended the stream; they came to a branch, where they parted: one going alone, another with his married brother. This latter, with the brother, had left in the village a female friend, a witch, who had forbidden him to go hunting, but he had not obeyed her.
And she had cause to keep him at home, for, when he was afar in the woods, and alone, he met one day with a very beautiful girl, who fascinated him, and gave herself to him. And when he said that he did not know how to conceal her from his friends she told him that she was a fairy, and could make herself as small as a newly born squirrel, and that all he need do was to wrap her up in a handkerchief and carry her in his pocket. When alone, he could take her out, enjoy her company, and then reduce and fold her up and put her away again.
He did so, but from that hour, while he carried the fairy near his heart, he began to be wicked and strange. This was not caused by her, but by the girl at home. He was entirely changed; he grew devilish; he refused to eat, and never spoke. His sister-in-law began to fear him. When she offered him food he cried out, "Unless I can devour one of your children I will have nothing!"
When his brother returned and heard all this, he, too, offered him meat, but met with a refusal and the reply, "Give me one of your little children." To which he answered, "The child is so small that it will not satisfy you. Let me go and get a larger one." Then he ran to the village and informed his friends of what had come over the brother. And as they knew that he was about to become a kewahqu" (chenoo) they resolved to kill him.
But there was a young man there, a friend of the sufferer, who said that he could save him. So all who were a.s.sembled bade him try.
And when night came he went apart, and began to sing his m"teoulin, or magic song. When it ended there was a loud sound as of some heavy body falling and striking the earth, which fairly shook. The next morning he called all his friends and the married brother, and showed them a human corpse. "Now leave me," he said. "Go to my friend and tell him that I have food for him." The Indians did so, and in horror left the two cannibals to devour their disgusting meal. When the insane youth was satisfied, his friend asked, "Have you had enough?" He replied that he had. [Footnote: The human body which supplied the meal was probably in reality a deer, or some such animal.] Then the magician said, "You are bewitched by the girl who forbade you to go hunting; she knew you would find a maid better than she is. Now come with me."
They went to a small lake; they sat down by its side; the sorcerer began his magic song. And as he sang the waters opened; from the disturbed waves rose a huge Weewillmekq", a creature like an alligator, with horns. And, as the terrible being came ash.o.r.e, the magician said, "Go and sc.r.a.pe somewhat from his horn and bring it here!" The young man had become fearless; he went and did as he was bid: he sc.r.a.ped the horn, and brought the sc.r.a.ping.
"Now, my friend," said the magician, "let us try this on a tree." There was a large green beech growing by them. It was simply touched with the fragment from the horn when another color spread all over the bark as rapidly as the eye could follow it: in an instant it was dead, and in a few minutes more it fell to the ground, utterly rotten, as if it were a century old.
"Now," said the sorcerer, "we will experiment with this on the witch who wishes to destroy you." So as it was night they went to the village. A dance was being held, and the beautiful tall witch having paused to rest, the two men approached her. The young man placed his hand on her head; he held in it a sc.r.a.ping of the horn of the weewillmekq". As he did so she grew older in an instant,-she became very old; a pale color rippled all over her; she fell, looking a hundred years, dead on the floor, shriveled, dried, and dropped to powder.
"She will not trouble you any more," said the sorcerer. "Her dance is over."
This is the same story as the preceding; but I give it to show now differently a tale may be told by neighbors. In one it is the spretae injuria formae, the wrath of rejected love, which inspires the witch to revenge; in the other it is jealousy. In one she inflicts madness; in the other she turns him into a cannibal demon, as Loki, when only half bad, was made utterly so by getting the "thought-stone" or heart of a witch. This legend was sent to me by Louis Mitch.e.l.l. It is written not by him, but by some other Pa.s.samaquoddy, in Indian-English.
TALES OF MAGIC.
M"teoulin, or Indian Magic.
The study of magic as it is believed in or understood by the Indians of America is extremely interesting, for it involves that of all supernaturalism or of all religion whatever. But if we, declining all question as to the origin of monotheism, limit ourselves definitely to what is known of Shamanism alone, we shall still have before us an immense field for investigation. Shamanism is the belief that all the events and accidents of life are caused or influenced by spirits, and as fear of suffering is in all men, but particularly the savage, the strongest moral emotion, the natural consequence is a greater fear of evil invisible beings. The result of it is a faith that everything which is obscure or invisible is supposed to be the work of mysterious agents, generally evil. Thus all disease whatever, all suffering, pain, loss, or disaster, or bad weather, is at once attributed either to a spirit or to some enemy who practices witchcraft. The Shaman is the priest or doctor, who professes to be able, by his counter-charms, to counteract or neutralize this devil"s work.
It will be long ere the scholar definitely determines whether Shamanism as it now exists originated spontaneously in different countries where the same causes were to be found, or whether it is historical; that is, derived from a single source. I believe that while darkness, hunger, fear, and similar causes could not fail to create a rude religion anywhere, as Moncure Conway has shown, yet that the derivation from one beginning, or at least later modifications from it, has been very great indeed. Investigation indicates that it was in a.s.syria, at a very remote age, that Shamanism had, if not its origin, at least its fullest development. The reader who will consult Lenormant"s work on Chaldean magic will learn from it that the fear of devils and the art of neutralizing their power were never carried to such an extent elsewhere as in the Land of Bel. Now as Shamanism has at the present day its stronghold among the Turanian races of Central Asia, it may greatly strengthen the theory, somewhat doubted of late, of the early Accadian predecessors of the Chaldeans and their Turanian origin, if we can only prove that their magical religion was the same as that of the Tartars. So far as my reading has aided me, I am inclined to believe that they are identical. "Magic" went so far among the former that, while they discovered natural remedies for natural ills, they never doubted that one was as much the result of sorcery as the other. This theory spread everywhere.
Shamanism, or a vague fear of invisible evils and the sorcerer, may indeed have sprung up independently in Tartary, Central Africa, Finland, and North America. But it is almost incredible that the use of a drum inscribed with magical figures, the spirit flight of the angakok or Shaman, and twenty other characteristics of the art should have become, without transmission, common to all these countries. Shamanism has probably been at the root of all religions; there was a great deal of it in all those of the Semitic races, and, admitting this, it is not difficult to see how from Chaldea and Babylon it may have found its way into Africa, where black savages, who would have rejected a higher religion, would grasp greedily at what they sympathized with. The only real difference between the Voodoo and Pow-wow practices is that the former is, so to speak, the blacker and more revolting. This is because a low state of culture has induced the believers in it to retain more of the coa.r.s.e witchcraft on which Shamanism was based, or out of which it grew.
For wherever Shamanism exists, there is to be found, in company with it, an older sorcery, or witchcraft, which it professes to despise, and against which it does battle. As the Catholic priest, by Bible incantations or scriptural magic, exorcises devils and charms cattle or sore throats, disowning the darker magic of older days, so the Shaman acts against the real wizard. Rink tells us that among the heathen Eskimo the Shaman is sacred, and witchcraft a deadly crime, but that the latter is the secret survival of a more ancient religion. Voodoo, whether practiced, as it is to-day, in Philadelphia, New York, Havana, or Senegambia, deals with alleged devils, poisons, chicken bones, the ivory root, unnatural orgies,-all, in short, that can startle and astonish ignorant natures; it is the combination of the oldest faith with its successor. Far higher forms are those of the magic of the black Takowri whom one meets divining about the streets of Cairo, or of the Arab proper, which brings us fairly to the Cabala and the Jew, Cornelius Agrippa and Eliphas Levi.
It is not difficult to understand how Shamanism with its drums and darkened rooms, its conjuring of evil-doers and extraction of diseases in tangible forms, should have spread from Central Asia to the Laplanders and Eskimo, and thence to the red Indians. Very little attention has been paid to the intercourse actually existing at the present day between these races. I have met with a Pa.s.samaquoddy Indian who spoke French well, who had been educated at a mission school, and who had been among the Eskimo. As regards legends and folk-lore, no one can read the Eskimo tales and those of this volume and not feel that the Algonquin is to the man of the icy north what the gypsy is to the Hindoo. As regards the early religion of both races, it is simply identical, and it is far too peculiar in its many similar details to have simply sprung up, as many might a.s.sume, from the common likeness in customs of all savages. For there is in both a great deal of "literary" culture, especially in the Algonquin, and it would be little less than miraculous that this too should have a.s.similated by chance. It does not help the "opposition" to point out that Algonquin legends, declare that their ancestors came from the west. Even so, they came from the Pacific coast, where Eskimo Shamanism exists in its most decided forms. But in any case it cannot be denied that in the red Indian mythology of New England, and of Canada and New Brunswick, we have a collection of vigorous, icy, powerful legends, like those of a strong northern race, while those of the middle continent, or Chippewa, are far feebler and gentler. Hiawatha-Man.o.bozho is to Glooskap as a flute to a war trumpet.
It is absurd to laugh at or pity the Indian for believing in his magic. Living as he does in the woods, becoming familiar with animals, and learning how much more intelligent and allied to man they are than civilized man supposes, he believes they have souls, and were perhaps originally human. Balaam"s a.s.s spoke once for every Christian; every animal spoke once for the Indian. If a child can be put to sleep by singing to it, why cannot insensibility to pain or a cure be caused by the same process? He is told that the wafer becomes the body of Christ; this may confirm his belief that the Indian G.o.d Man.o.bozho turned bits of his own flesh or his wife"s into racc.o.o.ns, for food. If it is difficult for any educated or cultivated man to conceive how, if any condition or phase of supernaturalism be admitted, any other can be denied, how can the Indian be logically blamed for believing anything? But the greatest cause of all for a faith in magic is one which the white man talks about without feeling, and which the Indian feels without talking about it. I mean the poetry of nature, with all its quaint and beautiful superst.i.tions. To every Algonquin a rotten log by the road, covered with moss, suggests the wild legend of the log-demon; the Indian corn and sweet flag in the swamp are the descendants of beautiful spirits who still live in them; Meeko, the squirrel, has the power of becoming a giant monster; flowers, beasts, trees, have all loved and talked and sung, and can even now do so, should the magician only come to speak the spell. And there are such magicians. Why should he doubt it? If the squirrel once yielded to such a power in man, it follows that some man may still have the power, or that he himself may acquire it. And how much of this feeling of the real poetry of nature does the white man or woman possess, who pities the poor ignorant Indian? A few second-hand sc.r.a.ps of Byron and Tupper, Tennyson and Longfellow, the jingle of a few rhymes and a few similes, and a little second-hand supernaturalism, more "accepted" than felt, and that derived from far foreign sources, does not give the white man what the Indian feels. Joe, or Noel, or Sabattis may seem to the American Philistine to be a ragged, miserable, ignorant Indian; but to the scholar he is by far the Philistine"s superior in that which life is best worth living for.
The magic of the Pa.s.samaquoddy and Pen.o.bscot, like the magician himself, is called meteowlin, m"deoolin or m"teoulin. It is the same effectively as meda, which is from the same root. It is a power, but opinions differ as to how it is acquired. It is certain, as I was told by an old Pa.s.samaquoddy Indian, of Sebayk, near Campobello, that some children are born m"teoulin. They manifest it, even while babes, by being capricious, eccentric, and malicious. Others acquire the art as they grow older. From all that I have heard I infer that m"teoulin takes two forms,-one of witchcraft, the other of magic. The former is innate, or may be acquired; the latter, for aught I know, may be sometimes inborn, but is generally acquired by fasting, abstinence of other kinds, and ceremonies. The two are distinctly different. Rink found in Greenland and Labrador that the Eskimo, as I have said, made this difference.
I will now give, word for word, the remarks of certain Indians on this subject, beginning with those of an intelligent and prosperous old man, who is certainly enlightened and Christianized very much beyond the average, of his race. I had asked him if there were any m"teoulin, or magicians, living. He replied:-
"There are. Many at St. John and Sebayk are still m"teoulin. I saw this myself thirty-five years ago at St. John"s. There was a deaf Indian there. The white men were abusing him. They spat on him. By and by a m"teoulin from St. John"s came, a man of thirty-five or forty. I saw this. The m"teoulin asked them not to abuse the deaf and dumb Indian. They turned on the m"teoulin. Then he screamed so horribly, so awfully, and looked so like a devil that the men were frightened. They fell on their knees, and could not move. They let the man go."
This is precisely what is narrated by many writers of the Shaman screaming and distorting of the features. Very few people know of what the human, voice is capable. It can not only be trained to divine song, but to such demoniacal howling as to deafen and appall even the guardians of a lunatic asylum. In Lapland, Central Asia, or on Nootka Sound the initiated are trained in remote solitudes to these utterances, to which no one can listen without terror. My informant continued:-
"Two or three weeks after I was in another place. We spoke of the m"teoulin. The white folks ridiculed them. I said there was one in Fredericton, and I said I would bet ten dollars that he would get the better of them. And they bet that no Indian could do more than they could. So the m"teoulin came. And first of all he screamed so that no one could move. It was dreadful. Then he took seven steps through the ground up to his ankles, just as if it had been light snow. When I asked for the ten dollars, the white men paid. I gave it to the m"teoulin."
Among the Greenland Eskimo the sorcerer, writes Rink, "after meeting with toma.s.suk, or guardian spirits, sometimes manifests it by his feet sinking into the rocky ground just as if in snow." He uses the very words of the Indian who described the same thing to me. And very recently in Philadelphia, in fact while I was writing the preceding remarks, a spiritualist named Gordon performed the very same trick. Having been detected, a full account of the manner of action appeared in the Press of that city. It was done by a peculiar method of stooping, and of concealing the stoop behind a skirt. It was a very odd coincidence that the explanation should thus present itself while I was seeking it.
This Shaman Eskimo trick was known to the Nors.e.m.e.n. In the Saga of Thorstein it is said that Ogantun, a noted sorcerer, when stabbed at, "thrust himself down into the ground, so that only the soles of his feet could be seen;" and of Kol it was said that "he could pa.s.s through the earth as well as walk upon it."
"Women are sometimes m"teoulin. There is one at Psesuk (Bar Harbor) now, this summer. You have met her. She is --"s wife. [Footnote: I am acquainted with all the parties, but for obvious reasons suppress their names.] If you offend her she can hurt you in strange ways.
"She is a good doctor. Once she cured a man. When he got well he could not pay her for the medicine. His name is Louis --. She asked for her money; she asked many times; she could not get it. He was going to the woods, far away, to trap; he said he would pay her when he returned, but she wanted it then. She said, "I will never forget this; I will be revenged." He went far up the St. John River with his traps; he set them in the stream for beaver. All that he caught that winter was sticks, and sometimes an eel. Then at the end of the day he would say to his man, "It is of no use." And then they could hear the witch laughing behind the bushes, and t.i.ttering when he came home. So it went on long. Then he was sorry, and said, "I wish I had paid that woman what I owed her." And at once they heard a voice from the bushes, or rocks, say, "Louis, that will do. It is enough." And the next day they caught two beaver, and every day two, and so on, till the season was over.
"This happened in 1872, in Miramichi Waters."
There does not appear to be any single approved method of acquiring m"teoulin. Some, as I have said, are born to it, but they appear to be wizards or witches. Others are formally trained from boyhood by the experienced magicians. Others acquire certain gifts by certain ceremonies or penances. Of this kind was the power obtained in the manner narrated in the following story, which I heard from an old Pa.s.samaquoddy:-
"There was once a young man who wished to become a very wise and brave warrior, like his father. And his father said to him, "I get all my luck of every kind from my dreams. You can have such dreams; any man can, if he will do a certain thing; but that thing is not easy for a young man like you. You must sleep seven nights with a virgin, and never touch her."
"The young man thought this over for a few days, and then asked his father how it could be arranged or managed.
""I will tell you," replied the old man. "Find a girl; the more beautiful she is and the more you want her, the stronger the magic will be. Go to the parents for their daughter as a wife. Cheat them so. Before you marry get seven bear-skins, and let no man except one know anything about it. Make him clean them. One skin should be cleaned every twenty-four hours. Seven days must pa.s.s so."
"The young man was accepted by the parents; he sent the seven bear-skins to the young woman; they were married; they went to their wigwam. He lay on the bear-skins; he directed his wife to make another bed and sleep on it. They lay apart. The bride thought this was strange; she told her mother of it. The mother said, "Never mind. By and by it will be all right." The wife thought it was all wrong. When seven nights had pa.s.sed the bridegroom disappeared. He was not seen in his village for twenty-five or thirty years. Then he returned to his father. He could divine all things by dreams. He had but to take the magic bear-skin and sleep on it, and dream. He could tell where to find good hunting or fishing. He foredreamed war with the Mohawks. Can any man do this? They say so, and I have known many who tried it in vain. They could not pa.s.s the trial successfully."