Part 27

They sought out a hollow tree to winter in, and contrived to carry their wounded nestmate there; and, before the rigors of winter set in, they had stored up food enough to carry them through its severities. To make it last the better, two of the number went off south, leaving the other three to watch over, feed, and protect the wounded bird. Meeji-geeg-wona in due time recovered from his wound, and he repaid their kindness by giving them such advice and instruction in the art of hunting as his experience had qualified him to impart. As spring advanced, they began to venture out of their hiding-place, and were all successful in getting food to eke out their winter's stock, except the youngest, who was called Peepi-geewi-zains, or the Pigeon Hawk. Being small and foolish, flying hither and yon, he always came back without anything. At last the Gray Eagle spoke to him, and demanded the cause of his ill luck. "It is not my smallness or weakness of body," said he, "that prevents my bringing home flesh as well as my brothers. I kill ducks and other birds every time I go out; but, just as I get to the woods, a large Ko-ko-ko-ho robs me of my prey." "Well! don't despair, brother," said Meeji-geeg-wona. "I now feel my strength perfectly recovered, and I will go out with you to-morrow," for he was the most courageous and warlike of them all.

Next day they went forth in company, the elder seating himself near the lake. Peepi-geewi-zains started out, and soon pounced upon a duck.

"Well done!" thought his brother, who saw his success; but, just as he was getting to land with his prize, up came a large white owl from a tree, where he had been watching, and laid claim to it. He was about wresting it from him, when Meeji-geeg-wona came up, and, fixing his talons in both sides of the owl, flew home with him.

The little pigeon hawk followed him closely, and was rejoiced and happy to think he had brought home something at last. He then flew in the owl's face, and wanted to tear out his eyes, and vented his passion in abundance of reproachful terms. "Softly," said the Gray Eagle; "do not be in such a passion, or exhibit so revengeful a disposition; for this will be a lesson to him not to tyrannize over any one who is weaker than himself for the future." So, after giving him good advice, and telling him what kind of herbs would cure his wounds, they let the owl go.

While this act was taking place, and before the liberated owl had yet got out of view, two visitors appeared at the hollow tree. They were the two nestmates, who had just returned from the south after passing the winter there, and they were thus all happily reunited, and each one soon chose a mate and flew off to the woods. Spring had now revisited the north. The cold winds had ceased, the ice had melted, the streams were open, and the forest began rapidly to put on its vernal hue. "But it is in vain," said the old man who related this story, "it is in vain that spring returns, if we are not thankful to the Master of Life who has preserved us through the winter. Nor does that man answer the end for which he was made who does not show a kind and charitable feeling to all who are in want or sickness, especially to his blood relations. These six birds only represent one of our impoverished northern families of children, who had been deprived of both their parents and the aid of their elder brother nearly at the same time."

Owl.

WEENG,

THE SPIRIT OF SLEEP.

Sleep is personified by the Odjibwas under the name of Weeng. The power of the Indian Morpheus is executed by a peculiar class of gnome-like beings, called Weengs. These subordinate creations, although invisible to the human eye, are each armed with a tiny war-club, or puggamaugun, with which they nimbly climb up the forehead, and knock the drowsy person on the head; on which sleepiness is immediately produced. If the first blow is insufficient, another is given, until the eyelids close, and a sound sleep is produced. It is the constant duty of these little agents to put every one to sleep whom they encounter--men, women, and children. And they are found secreted around the bed, or on small protuberances of the bark of the Indian lodges. They hide themselves in the Gushkeepitau-gun, or smoking pouch of the hunter, and when he sits down to light his pipe in the woods, are ready to fly out and exert their sleep-compelling power. If they succeed, the game is suffered to pass, and the hunter obliged to return to his lodge without a reward.

In general, however, they are represented to possess friendly dispositions, seeking constantly to restore vigor and elasticity to the exhausted body. But being without judgment, their power is sometimes exerted at the hazard of reputation, or even life. Sleep may be induced in a person carelessly floating in his canoe, above a fall; or in a war party, on the borders of an enemy's country; or in a female, without the protection of the lodge circle. Although their peculiar season of action is in the night, they are also alert during the day.

While the forms of these gnomes are believed to be those of ininees, little or fairy men, the figure of Weeng himself is unknown, and it is not certain that he has ever been seen. Most of what is known on this subject, is derived from Iagoo, who related, that going out one day with his dogs to hunt, he passed through a wide range of thicket, where he lost his dogs. He became much alarmed, for they were faithful animals, and he was greatly attached to them. He called out, and made every exertion to recover them in vain. At length he came to a spot where he found them asleep, having incautiously ran near the residence of Weeng. After great exertions he aroused them, but not without having felt the power of somnolency himself. As he cast his eyes up from the place where the dogs were lying, he saw the Spirit of Sleep sitting upon the branch of a tree. He was in the shape of a giant insect, or monetos, with many wings from his back, which made a low deep murmuring sound, like distant falling water. But Iagoo himself, being a very great liar and braggart, but little credit was given to his narration.

Weeng is not only the dispenser of sleep, but, it seems, he is also the author of dulness, which renders the word susceptible of an ironical use. If an orator fails, he is said to be struck by Weeng. If a warrior lingers, he has ventured too near the sleepy god. If children begin to nod or yawn, the Indian mother looks up smilingly, and says, "They have been struck by Weeng," and puts them to bed.

This word has the sound of g hard, with a peculiarity as if followed by k.

ADDIK KUM MAIG,

THE ORIGIN OF THE WHITE FISH.

A long time ago, there lived a famous hunter in a remote part of the north. He had a handsome wife and two sons, who were left in the lodge every day, while he went out in quest of the animals, upon whose flesh they subsisted. Game was very abundant in those days, and his exertions in the chase were well rewarded. The skins of animals furnished them with clothing, and their flesh with food. They lived a long distance from any other lodge, and very seldom saw any one. The two sons were still too young to follow their father to the chase, and usually diverted themselves within a short distance of the lodge. They noticed that a young man visited the lodge during their father's absence, and these visits were frequently repeated. At length the elder of the two said to his mother:

"My mother, who is this tall young man that comes here so often during our father's absence? Does he wish to see him? Shall I tell him when he comes back this evening?" "Bad boy," said the mother, pettishly, "mind your bow and arrows, and do not be afraid to enter the forest in search of birds and squirrels, with your little brother. It is not manly to be ever about the lodge. Nor will you become a warrior if you tell all the little things you see and hear to your father. Say not a word to him on the subject." The boys obeyed, but as they grew older, and still saw the visits of this mysterious stranger, they resolved to speak again to their mother, and told her that they meant to inform their father of all they had observed, for they frequently saw this young man passing through the woods, and he did not walk in the path, nor did he carry anything to eat. If he had any message to deliver, they had observed that messages were always addressed to the men, and not to the women. At this, the mother flew into a rage. "I will kill you," said she, "if you speak of it." They were again intimidated to hold their peace. But observing the continuance of an improper intercourse, kept up by stealth, as it were, they resolved at last to disclose the whole matter to their father. They did so. The result was such as might have been anticipated. The father, being satisfied of the infidelity of his wife, watched a suitable occasion, when she was separated from the children, that they might not have their feelings excited, and with a single blow of his war-club dispatched her. He then buried her under the ashes of his fire, took down the lodge, and removed, with his two sons, to a distant position.

But the spirit of the woman haunted the children, who were now grown up to the estate of young men. She appeared to them as they returned from hunting in the evening. They were also terrified in their dreams, which they attributed to her. She harassed their imaginations wherever they went. Life became a scene of perpetual terrors. They resolved, together with their father, to leave the country, and commenced a journey toward the south. After travelling many days along the shores of Lake Superior, they passed around a high promontory of rock where a large river issued out of the lake, and soon after came to a place called Pauwateeg.

They had no sooner come in sight of these falls, than they beheld the skull of the woman rolling along the beach. They were in the utmost fear, and knew not how to elude her. At this moment one of them looked out, and saw a stately crane sitting on a rock in the middle of the rapids. They called out to the bird, "See, grandfather, we are persecuted by a spirit. Come and take us across the falls, so that we may escape her."

This crane was a bird of extraordinary size and great age. When first descried by the two sons, he sat in a state of stupor, in the midst of the most violent eddies. When he heard himself addressed, he stretched forth his neck with great deliberation, and lifting himself by his wings, flew across to their assistance. "Be careful," said the crane, "that you do not touch the back part of my head. It is sore, and should you press against it, I shall not be able to avoid throwing you both into the rapids." They were, however, attentive on this point, and were safely landed on the south shore of the river.

The crane then resumed his former position in the rapids. But the skull now cried out, "Come, my grandfather, and carry me over, for I have lost my children, and am sorely distressed." The aged bird flew to her assistance. He carefully repeated the injunction that she must by no means touch the back part of his head, which had been hurt, and was not yet healed. She promised to obey, but soon felt a curiosity to know where the head of her carrier had been hurt, and how so aged a bird could have received so bad a wound. She thought it strange, and before they were half way over the rapids, could not resist the inclination she felt to touch the affected part. Instantly the crane threw her into the rapids. "There," said he, "you have been of no use during your life, you shall now be changed into something for the benefit of your people, and it shall be called Addik Kum Maig." As the skull floated from rock to rock, the brains were strewed in the water, in a form resembling roes, which soon assumed the shape of a new species of fish, possessing a whiteness of color, and peculiar flavor, which have caused it, ever since, to be in great repute with the Indians.

The family of this man, in gratitude for their deliverance, adopted the crane as their totem, or ancestral mark; and this continues to be the distinguishing tribal sign of the band to this day.

This term appears to be a derivative from Addik, the reindeer, and the plural form of the generic Gumee, water, implying deer of the water.

Saut Ste. Marie.

BOKWEWA,

THE HUMPBACK MAGICIAN.

ODJIBWA.

Bokwewa and his brother lived in a secluded part of the country. They were considered as Manitoes, who had assumed mortal shapes. Bokwewa was the most gifted in supernatural endowments, although he was deformed in person. His brother partook more of the nature of the present race of beings. They lived retired from the world, and undisturbed by its cares, and passed their time in contentment and happiness.