Part 21

The grandfather, as soon as the child could play about, gave him a bow and arrows to amuse himself. He went into the edge of the woods one day, and saw a rabbit; but not knowing what it was, he ran home and described it to his grandfather. He told him what it was, that its flesh was good to eat, and that if he would shoot one of his arrows into its body, he would kill it. He did so, and brought the little animal home, which he asked his grandfather to boil, that they might feast on it. He humored the boy in this, and encouraged him to go on in acquiring the knowledge of hunting, until he could kill deer and larger animals; and he became, as he grew up, an expert hunter. As they lived alone, and away from other Indians, his curiosity was excited to know what was passing in the world. One day he came to the edge of a prairie, where he saw ashes like those at his grandfather's lodge, and lodge-poles left standing. He returned and inquired whether his grandfather put up the poles and made the fire. He was answered no, nor did he believe that he had seen anything of the kind. It was all imagination.

Another day he went out to see what there was curious; and, on entering the woods, he heard a voice calling out to him, "Come here, you destined wearer of the White Feather. You do not yet wear it, but you are worthy of it. Return home and take a short nap. You will dream of hearing a voice, which will tell you to rise and smoke. You will see in your dream a pipe, smoking sack, and a large white feather. When you awake you will find these articles. Put the feather on your head, and you will become a great hunter, a great warrior, and a great man, capable of doing anything. As a proof that you will become a great hunter, when you smoke, the smoke will turn into pigeons." The voice then informed him who he was, and disclosed the true character of his grandfather, who had imposed upon him. The voice-spirit then gave him a vine, and told him he was of an age to revenge the injuries of his relations. "When you meet your enemy," continued the spirit, "you will run a race with him. He will not see the vine, because it is enchanted. While you are running, you will throw it over his head and entangle him, so that you will win the race."

Long ere this speech was ended, he had turned to the quarter from which the voice proceeded, and was astonished to behold a man, for as yet he had never seen any man besides his grandfather, whose object it was to keep him in ignorance. But the circumstance that gave him the most surprise was, that this man, who had the looks of great age, was composed of wood from his breast downward, and appeared to be fixed in the earth.

He returned home, slept, heard the voice, awoke, and found the promised articles. His grandfather was greatly surprised to find him with a white feather on his forehead, and to see flocks of pigeons flying out of his lodge. He then recollected what had been predicted, and began to weep at the prospect of losing his charge.

Invested with these honors, the young man departed the next morning to seek his enemies and gratify his revenge. The giants lived in a very high lodge in the middle of a wood. He travelled on till he came to this lodge, where he found that his coming had been made known by the little spirits who carry the news. The giants came out, and gave a cry of joy as they saw him coming. When he approached nearer, they began to make sport of him, saying, "Here comes the little man with the white feather, who is to achieve such wonders." They, however, spoke very fair to him when he came up, saying he was a brave man, and would do brave things. This they said to encourage, and the more surely to deceive him. He, however, understood the object.

He went fearlessly up to the lodge. They told him to commence the race with the smallest of their number. The point to which they were to run was a peeled tree towards the rising sun, and then back to the starting-place, which was marked by a Chaunkahpee, or war-club, made of iron. This club was the stake, and whoever won it was to use it in beating the other's brains out. If he beat the first giant, he was to try the second, and so on until they had all measured speed with him. He won the first race by a dexterous use of the vine, and immediately despatched his competitor, and cut off his head. Next morning he ran with the second giant, whom he also outran, killed, and decapitated. He proceeded in this way for five successive mornings, always conquering by the use of his vine, cutting off the heads of the vanquished. The survivor acknowledged his power, but prepared secretly to deceive him. He wished him to leave the heads he had cut off, as he believed he could again reunite them with the bodies, by means of one of their medicines. White Feather insisted, however, in carrying all the heads to his grandfather. One more contest was to be tried, which would decide the victory; but, before going to the giant's lodge on the sixth morning, he met his old counsellor in the woods, who was stationary. He told him that he was about to be deceived. That he had never known any other sex but his own; but that, as he went on his way to the lodge, he would meet the most beautiful woman in the world. He must pay no attention to her, but, on meeting her, he must wish himself changed into a male elk. The transformation would take place immediately, when he must go to feeding and not regard her.

He proceeded towards the lodge, met the female, and became an elk. She reproached him for having turned himself into an elk on seeing her; said she had travelled a great distance for the purpose of seeing him, and becoming his wife. Now this woman was the sixth giant, who had assumed this disguise; but Tau-Wau-Chee-Hezkaw remained in ignorance of it. Her reproaches and her beauty affected him so much, that he wished himself a man again, and he at once resumed his natural shape. They sat down together, and he began to caress her, and make love to her. He finally ventured to lay his head on her lap, and went to sleep. She pushed his head aside at first, for the purpose of trying if he was really asleep; and when she was satisfied he was, she took her axe and broke his back. She then assumed her natural shape, which was in the form of the sixth giant, and afterwards changed him into a dog, in which degraded form he followed his enemy to the lodge. He took the white feather from his brow, and wore it as a trophy on his own head.

There was an Indian village at some distance, in which there lived two girls, who were rival sisters, the daughters of a chief. They were fasting to acquire power for the purpose of enticing the wearer of the white feather to visit their village. They each secretly hoped to engage his affections. Each one built herself a lodge at a short distance from the village. The giant knowing this, and having now obtained the valued plume, went immediately to visit them. As he approached, the girls saw and recognized the feather. The eldest sister prepared her lodge with great care and parade, so as to attract the eye. The younger, supposing that he was a man of sense, and would not be enticed by mere parade, touched nothing in her lodge, but left it as it ordinarily was. The eldest went out to meet him, and invited him in. He accepted her invitation, and made her his wife. The younger invited the enchanted dog into her lodge, and made him a good bed, and treated him with as much attention as if he were her husband.

The giant, supposing that whoever possessed the white feather possessed also all its virtues, went out upon the prairie to hunt, but returned unsuccessful. The dog went out the same day a hunting upon the banks of a river. He drew a stone out of the water, which immediately became a beaver. The next day the giant followed the dog, and hiding behind a tree, saw the manner in which the dog went into the river and drew out a stone, which at once turned into a beaver. As soon as the dog left the place, the giant went to the river, and observing the same manner, drew out a stone, and had the satisfaction of seeing it transformed into a beaver. Tying it to his belt, he carried it home, and, as is customary, threw it down at the door of the lodge before he entered. After being seated a short time, he told his wife to bring in his belt or hunting girdle. She did so, and returned with it, with nothing tied to it but a stone.

The next day, the dog, finding his method of catching beavers had been discovered, went to a wood at some distance, and broke off a charred limb from a burned tree, which instantly became a bear. The giant, who had again watched him, did the same, and carried a bear home; but his wife, when she came to go out for it, found nothing but a black stick tied to his belt.

The giant's wife determined she would go to her father, and tell him what a valuable husband she had, who furnished her lodge with abundance. She set out while her husband went to hunt. As soon as they had departed, the dog made signs to his mistress to sweat him after the manner of the Indians. She accordingly made a lodge just large enough for him to creep in. She then put in heated stones, and poured on water. After this had been continued the usual time, he came out a very handsome young man, but had not the power of speech.

Meantime, the elder daughter had reached her father's, and told him of the manner in which her sister supported a dog, treating him as her husband, and of the singular skill this animal had in hunting. The old man, suspecting there was some magic in it, sent a deputation of young men and women to ask her to come to him, and bring her dog along. When this deputation arrived, they were surprised to find, in the place of the dog, so fine a young man. They both accompanied the messengers to the father, who was no less astonished. He assembled all the old and wise men of the nation to see the exploits which, it was reported, the young man could perform. The giant was among the number. He took his pipe and filled it, and passed it to the Indians, to see if anything would happen when they smoked. It was passed around to the dog, who made a sign to hand it to the giant first, which was done, but nothing affected. He then took it himself. He made a sign to them to put the white feather upon his head. This was done, and immediately he regained his speech. He then commenced smoking, and behold! immense flocks of white and blue pigeons rushed from the smoke.

The chief demanded of him his history, which he faithfully recounted. When it was finished, the chief ordered that the giant should be transformed into a dog, and turned into the middle of the village, where the boys should pelt him to death with clubs. This sentence was executed.

The chief then ordered, on the request of the White Feather, that all the young men should employ themselves four days in making arrows. He also asked for a buffalo robe. This robe he cut into thin shreds, and sowed in the prairie. At the end of the four days he invited them to gather together all their arrows, and accompany him to a buffalo hunt. They found that these shreds of skin had grown into a very large herd of buffalo. They killed as many as they pleased, and enjoyed a grand festival, in honor of his triumph over the giants.

Having accomplished their labor, the White Feather got his wife to ask her father's permission to go with him on a visit to his grandfather. He replied to this solicitation, that a woman must follow her husband into whatever quarter of the world he may choose to go.

The young men then placed the white feather in his frontlet, and, taking his war-club in his hand, led the way into the forest, followed by his faithful wife.

PAUGUK,

AND

THE MYTHOLOGICAL INTERPRETATION OF HIAWATHA.

In a class of languages, where the personification of ideas, or sentiments, frequently compensates for the paucity of expression, it could hardly be expected that death should be omitted. The soul, or spirit, deemed to be an invisible essence, is denominated Ochichaug; this is the term translators employ for the Holy Ghost. There is believed to be the spirit of a vital and personal animus, distinct from this, to which they apply the term Jeebi or Ghost. Death, or the mythos of the condition of the human frame, deprived of even the semblance of blood, and muscle, and life, is represented by the word Pauguk. Pauguk is a horrible phantom of human bones, without muscular tissue or voice, the appearance of which presages speedy dissolution. Of all the myths of the Indians, this is the most gloomy and fearful.

In strict accordance, however, with aboriginal tastes and notions, Pauguk is represented as a hunter. He is armed with a bow and arrows, or a pug-gamagan, or war-club. Instead of objects of the chase, men, women, and children are substituted as the objects of pursuit. To see him is indicative of death. Some accounts represent him as covered with a thin transparent skin, with the sockets of his eyes filled with balls of fire.

Pauguk never speaks. Unlike the Jeebi or ghost, his limbs never assume the rotundity of life. Neither is he confounded in form with the numerous class of Monedoes, or of demons. He does not possess the power of metamorphosis, or of transforming himself into the shapes of animals. Unvaried in repulsiveness, he is ever an object of fear; but unlike every other kind or class of creation of the Indian mind, Pauguk never disguises himself, or affects the cunning of concealment--never effects to be what he is not.

Manabozho alone had power to invoke him unharmed. When he had expended all his arts to overcome Paup-Puk-Keewiss, who could at will transform himself, directly or indirectly, into any class or species of the animal creation, going often, as he did, as a jeebi, from one carcass into another, at last, at the final conflict at the rock, he dispatched him with the real power of death, after summoning the elements of thunder and lightning to his aid. And when thus deprived of all sublunary power, the enraged Great Hare, Manito (such seems the meaning of Manabozho), changed the dead carcass of his enemy into the great caniew, or war eagle. Nothing had given Manabozho half the trouble and vexation of the flighty, defying, changeable and mischievous Paup-Puk-Keewiss, who eluded him by jumping from one end of the continent to the other. He had killed the great power of evil in the prince of serpents, who had destroyed Chebizbos his grandson--he had survived the flood produced by the great Serpent, and overcome, in combat, the mysterious power held by the Pearl, or sea shell Feather, and the Mishemokwa, or great Bear with the wampum necklace, but Paup-Puk-Keewiss put him to the exercise of his reserved powers of death and annihilation. And it is by this act that we perceive that Hiawatha, or Manabozho, was a divinity. Manabozho had been a hunter, a fisherman, a warrior, a suppliant, a poor man, a starveling, a laughing stock and a mere beggar; he now shows himself a god, and as such we must regard him as the prime Indian myth.

This myth, the more it is examined, the more extensive does it appear to be incorporated in some shape in the Indian mythology. If interpreted agreeably to the metaphysical symbols of the old world, it would appear to be distilled from the same oriental symbolical crucible, which produced an Osiris and a Typhon--for the American Typhon is represented by the Mishikinabik, or serpent, and the American Osiris by a Hiawatha, Manabozho, Micabo, or great Hare-God, or Ghost.

This myth, as it is recognized under the name of Hiawatha by the Iroquois, is without the misadventures over which, in the person of Manabozho, the Algonquins laugh so heartily, and the particular recitals of which, as given in prior pages, afford so much amusement to their lodge circles. According to the Iroquois version, Tarenyawagon was deputed by the Master of Life, who is also called the Holder of Heaven, to the earth, the better to prepare it for the residence of man, and to teach the tribes the knowledge necessary to their condition, as well as to rid the land of giants and monsters. Having accomplished this benevolent labor, he laid aside his heavenly character and name, assuming that of Hiawatha; took a wife, and settled in a beautiful part of the country. Hiawatha having set himself down to live as one of them, it was his care to hold up, at all times, the best examples of prudential wisdom. All things, hard or wondrous, were possible for him to do, as in the case of the hero of the Algonquin legend, and he had, like him, a magic canoe to sail up and down the waters wherever he wished.

Hiawatha, after he had performed the higher functions appertaining to his character, settled down in the Iroquois country, and was universally regarded as a sage. He instructed the tribes how to repel savage invaders, who were in the habit of scourging the country, and was ever ready to give them wise counsels. The chief things of these good counsels to the tribes were to attend to their proper vocation, as hunters and fishermen, to cultivate corn, and to cease dissensions and bickerings among themselves. He finally instructed them to form a general league and confederacy against their common enemies. These maxims were enforced at a general council of the Iroquois tribe, held at Onondaga, which place became the seat of their council fire, and first government. This normal council of Iroquois sages resulted in placing the tribes in their assembled, not tribal capacity, under the care of a moderator, or chief magistrate of the assembled cantons, called Atatarho.

Tradition recites many particulars of the acts of Hiawatha. It is preserved in their recitals, that after his mission was virtually ended, or, rather, drawing to a close, how he proceeded, in great state, to the council, in his magic canoe, taking with him his favorite daughter. With her he landed on the shore of the lake of Onondaga, and was proceeding to the elevated grounds appointed for the council, when a remarkable phenomenon appeared in the heavens, which seemed, in its symbolical import, to say to Hiawatha: "Thy work is near its close." A white bird, the bird of Heaven, appeared to come as a special messenger to him and to his daughter, appearing as a small speck high in the higher atmosphere. As it descended and revealed its character, its flight was attended with the greatest swiftness and force, and with no little of the impetuosity of a stroke of lightning. To the dismay of all, it struck the daughter of Hiawatha with such force as to drive her remains into the earth, completely annihilating her. The bird itself was annihilated in annihilating Hiawatha's daughter. All that remained of it were its scattered white plumes, purely white as silver clouds, and these plumes the warriors eagerly gathered as the chief tokens, to be worn on their heads as symbols of their bravery in war--a custom maintained to this day. Hiawatha stood aghast. He did not know how to interpret the terrible token. He deeply mourned his daughter's fate; for a long time he was inconsolable, and sat with his head down. But, in the end, and by persuasion, he roused himself from his reverie. His thoughts revolved on his original mission to the Indian tribes. The Great Spirit perhaps tells me, he said to himself, that my work here below is finished, and I must return to him. For a while, he had not heeded the invitations to attend the largely gathered council which waited for him, but as soon as his grief would enable him to attend, he roused himself for the task. After tasting food, he assumed his usual manly dignity of character, and assumed the oratorical attitude. Waiting till the other speakers had finished, he addressed his last counsels to the listening tribes. By his wisdom and eloquent appeal, he entranced them. By this valedictory address, replete with political wisdom, he closed his career. Having done this, he announced the termination of his mission; then, entering his magic canoe, he began to rise in the air--sweet strains of music were heard to arise as he mounted, and these could be heard till he was carried up beyond human sight.

Cusic tells us there were thirteen of these magistrates before America was discovered. Here mythology takes the shape of historical tradition.