Traditions of the North American Indians Volume I Part 9

When he had prepared the earth for the residence of the beings who were to people it, he caught the dog, and, notwithstanding the cries of the mother of the world, and her entreaties to him to spare its life, he tore it in pieces, and distributed it over the earth, and the water, and into air. The entrails he threw into the lakes, ponds, and rivers, commanding them to become fish, and they became fish. These waters, in which no living creature before moved, were now filled with salmon, trout, pike, t.i.ttymeg, methy, barble, turbot, and tench, while along the curling waves of the Great Lake the mighty black and white whale, the more sluggish porpoise, and many other finny creatures, sported their gambols. The flesh he dispersed over the land, commanding it to become different kinds of beasts and land-animals, and it obeyed his commands.

The heavy moose, and the stupid we-was-kish, came to drink in the Coppermine with the musk-ox, and the deer, and the buffalo. The quiquehatch, and his younger brother, the black bear, and the wolf, that cooks his meat without fire,[A] and the cunning fox, and the wild cat, and the wolverine, were all from the flesh of the dog. The otter was the tail of the dog, the wejack was one of his fore-paws, and the horned horse, and the walrus, were his nose.

[Footnote A: It is a prevalent opinion with the savages, that the wolf cooks his meat before he eats it.]

Nor did the great man omit to make the skin furnish its proportion of the tribes of living beings. He tore it into many small pieces, and threw it into the air, commanding it to become the different tribes of fowls and birds, and it became the different tribes of fowls and birds.

Then first was seen the mighty bird which builds its nest on trees which none can climb, and in the crevices of inaccessible rocks--the eagle, which furnishes the Indians with feathers to their arrows, and steals away the musk-rat and the young beaver as his recompense. Then was the sacred falcon first seen winging his way to the land of long winters; and the bird of alarm, the cunning old owl, and his sister's little son, the cob-a-de-cooch, and the ho-ho. All the birds which skim through the air, or plunge into the water, were formed from the skin of the dog.

When the great man had thus filled the earth with living creatures, he called the mother of the world to him, and gave to her and her offspring the things which he had created, with full power to kill, eat, and never to spare, telling her that he had commanded them to multiply for her use in abundance. When he had finished speaking, he returned to the place whence he came, and has never been heard of since. In due time, the mother of the world was delivered of two children, a son and a daughter, both having the dark visage of the Indian race, and from them proceeded the Dog-ribs, and all the other nations of the earth. The white men were from the same source, but the father of them, having once upon a time been caught stealing a beaver-trap, he become so terrified that he lost his original colour and never regained it, and his children remain with the same pale cheeks to this day.

Brothers, I have told you no lie.

NOTE.

(1) _Never stole a beaver-trap._--p. 76.

Thieving is considered disreputable among the Indians; that is, it is highly criminal and infamous to steal from each other. Thieves are compelled to restore what they have stolen, or to make satisfactory amends to the injured party; in their default, their nearest relations are obliged to make up the loss. If the thief, after sufficient warning, continues his bad practices, he is disowned by his nation, and any one may put him to death the next time he is caught in the act of stealing, or that a theft can be clearly proved to have been committed by him. "I once," says Heckewelder, "knew an Indian chief who had a son of a vicious disposition, addicted to stealing, and would take no advice. His father, tired and unable to satisfy all the demands which were made upon him for the rest.i.tution of articles stolen by his son, at last issued his orders for shooting him, the next time be should be guilty of a similar act"--_Heckew_., 328.

Theft is always looked upon as a blot which dishonours a family, and every one has a right to wash away the stain with the blood of the delinquent. "Father Breboeuf," says Charlevoix, (vol. ii. p. 28) "one day saw a young Huron who was killing a woman with a club; he ran to him to prevent him, and asked him why he committed such violence. 'She is my sister,' replied the savage; 'she is guilty of theft, and I will expiate by her death the disgrace she has brought upon me and all my family.'"

THE FALL OF THE LENAPE

The Delawares are the grandfather of nations, the parent stock from which have proceeded the many tribes who roam over the woods of this vast island. From them are descended the red men of the east and the west, of the sh.o.r.es of the Great Sea and of the northern lakes. Among these the Mengwe was a favoured grandchild. In the days that are gone, the Delawares fought his battles, his war was theirs; and the hostile shout that woke in his woods was answered by the defiance of the sons of the Leni Lenape.

But the Mengwe was ungrateful, and forgot these benefits; he was treacherous, and raised his hand against his benefactors and former friends. His hostile bands invaded the lands of his grandfather, but they were defeated, and fled howling to their wilderness. The Mengwe, by their cunning and duplicity, had brought all the tribes of the land upon the Lenape, whose sons nevertheless continued in possession of their hunting-grounds, for they were very brave. Still their enemy continued his arts. He first sought to raise quarrels and disturbances, which in the end might lead to wars between the Lenape and the distant tribes who were friendly to them, for which purpose they privately murdered people on one or the other side, seeking to make the injured party believe that some particular nation or individual had been the aggressor. They left a war-club painted as the Lenape paints his[A] in the country of the Cherokees, where they purposely committed a murder, and that people, deceived by appearances, fell suddenly on the Lenape, and a b.l.o.o.d.y and devastating war ensued between the two nations. They frequently stole into the country of the Lenape and their a.s.sociates, committing murders and making off with plunder. Their treachery having at length been discovered, the Lenape marched with a powerful force into their country to destroy them. Finding that they were no match for the brave Delawares, Thannawage, an aged and wise Mohawk, called the different tribes of the Mengwe to the great council-fire. "You see,"

said he, "how easily the sons of our grandfather overcome us in battle.

Their pole is strung full of the scalps of our nation, while ours has but here one and there one. This must not be; the last man of the Mengwe is not yet prepared to die. We must become united, the Mohawks, the Oneidas, the Onondagos, the Cayugas, and the Senecas, must become one people; they must move together in the conflict, they must smoke in one pipe, and eat their meat in one lodge." The people listened to the words of Thannawage, and the five nations became one people.

[Footnote A: The different tribes are known by their manner of painting their war-clubs.]

Still, though united they did not prevail over the Lenape and their connexions; the latter were most usually victorious. While these wars were at their greatest height, and when neither could decidedly p.r.o.nounce themselves conquerors, the Big-knives arrived in Canada, and a war commenced between them and the confederated Iroquois. Thus placed between two fires, and in danger of being exterminated, they resorted to their old cunning and knavery. They sent a deputation of their princ.i.p.al warriors, with the sacred calumet (1) and the belt of peace, to the sons of their grandfather. But they appeared not to wish for peace, but to be guided by wisdom and compa.s.sion alone, and to be fearful only of being considered as cowards. "A warrior," said they, "with the b.l.o.o.d.y weapon in his hand should never intimate, a desire for peace, or hold pacific language to his enemies. He should shew throughout a determined courage, and appear as ready and willing to fight as at the beginning of the contest. Will a man who would not be thought a liar threaten and sue in the same breath; will he hold the peace-belt in one hand, and smoke the unpainted calumet, while his other hand grasps a tomahawk? Will he strike his breast, and say 'I am brave and fearless,' yet shew that he is a mocking-bird? No, men's actions should be of a piece with their words, whether good or bad; good cannot come out of evil, neither can the brave man feel faint-hearted, or the fawn become a tiger. The Mengwe were brave: they would not abase themselves in the eyes of the Lenape by admitting that they were vanquished, or proposing peace. They made use of their women to soften the hearts of our nation. They said to their wives and the wives of the Lenape, Are you tired of the fathers of your children?--to the mothers, Does the Lenape hate her sons?--to our young women, Do the eyes of the maidens turn with aversion from the youths of your nation? if the wife is tired of her husband, if the mother hate her sons, if the dark-eyed maiden feels no grief when the Lenape youth goes forth to battle and certain death, nor sheds a tear when he paints his face, and dresses his hair, and fills his quiver with arrows, then let them remain silent, and the messengers of the Mengwe will return to their nation."

The women to whom they spoke were moved by the eloquence of the treacherous Iroquois, and they persuaded the enraged combatants to bury their hatchets, and make the tree of peace grow tall and firm-rooted.

They lamented, with great feeling and many tears, the loss which their country had sustained in these wars: there was not a woman among them who had not lost a son, or a brother, or a father, or a husband. They described the sorrows of bereaved mothers and widowed wives; the pains mothers endured ere they were permitted to behold their offspring; the anxieties attending the progress of their sons from infancy to manhood, from the cradle to the hour when they chewed the bitter root, and put on new moca.s.sins; these unavoidable evils they had borne: but, after all these trials, how cruel it was, they said, to see those promising youths reared with so much care, and so tenderly beloved, fall victims to the insatiable rage of war, and a prey to the relentless cruelty of their enemies. "See them slaughtered," cried they, with tears and groans, "on the field of battle. See them put to death as prisoners by a protracted torture, and in the midst of lingering torments. Hark, the death-cries!

'Tis the Iroquois, 'tis the Delawares, 'tis the Delawares returning from battle! I see the beautiful young warriors among them, crowned with flowers, their faces painted black, and their arms tied with cords.

Hark! they are singing their death-song. 'I am brave and intrepid, I do not fear death, I care not for tortures. Those who fear them are less than women. I was bred a warrior; my father never knew fear, and I am his son.' Then we behold them surrounded with flames, their flesh torn from their bones, the skin of their head peeled off, coals heaped thereon, and sharp thorns driven into their flesh. The thought of such scenes makes us curse our own existence, and shudder at the thought of bringing children into the world."

Again they gave utterance to loud lamentation and wailing for the unavoidable separation they were doomed to experience from their husbands. The men they had selected for their partners, who were to protect and feed them, to cherish and make them happy, left them exposed to hunger and a thousand enemies, while they courted dangers in distant regions. Or, if they followed their husbands, they were exposed in a greater degree than those husbands themselves to the risks attending the perilous warfare.

Then the young maidens took up the song, and painted the share of sorrows which fell to them. Often, when beloved by a youthful hunter, their hearts were doomed to wither in the pang of an eternal separation.

The eyes they so loved to look upon were soon to be deprived of their l.u.s.tre--the step so n.o.ble, fearless, and commanding led them but to death. They called pa.s.sionately upon their countrymen and upon the Iroquois to put a stop to war. They conjured them, by every thing that was dear to them, to take pity on the sufferings of their wives and helpless infants, their weeping mothers, and beloved maidens; to turn their faces once more towards their homes, families, and friends; to forgive the wrongs each nation had suffered from the other, lay aside their weapons, and smoke together in the pipe of peace and amity. They had each given sufficient proofs of courage; the contending nations were alike high-minded and brave: why should they not embrace as friends who had been respected as enemies?

Thus spoke the women, at the prompting of the artful Mengwe; it is not necessary to say that they were listened to. The Delawares at length came to believe that it would be an honour to a powerful nation, who could not be suspected of wanting either courage or strength, with arms in their hands and recent victory perched on the staff of their nation, to a.s.sume that station by which they would be the means, and the only means, of saving the Indian race from utter extirpation.

To the voice of the women the artful Mengwe added many arguments, which were of weight with the unsuspecting Delawares, and many pleas addressed to their generosity. There remained, they said, no resource for them but that some magnanimous nation should a.s.sume the part and situation of _the woman_(2).

It could not be given to a weak and contemptible tribe; such would not be listened to: it must be given to a valiant and honoured tribe, and such were the Delawares--one who should command influence and respect.

As men, they had been justly dreaded; as women, they would be respected and honoured; none would be so daring or base as to attack or insult them; as women, they would have a right to interfere in all the quarrels of other nations, and to stop or prevent the effusion of Indian blood.

They entreated them, therefore, to become _the woman_ in name and in fact; to lay down their arms and all the insignia of warriors; to devote themselves to planting corn and other pacific pursuits, and thus become the means of preserving peace and harmony among the nations.

Unhappily, our nation listened to this croaking of a raven; and forgot how many times it had been heard before disturbing their slumbers and ringing its echoes in the hollow night. They knew it was true that the Indian nations, excited by their own wild pa.s.sions, were in the way of total extirpation by each other's hand. And, foolish men! they believed, notwithstanding all past experience, that the Mengwe were sincere, and only wished the preservation of the Indian race. As if the panther could forget its nature, or the rattlesnake cease to remember its means of defence; as if the Mengwe had forgotten the blood of their race, which had been shed by the sons of the Lenape, and could think of forgiveness while their defeats were the subject of every dream.

In a luckless hour, the Delawares gave their consent, and agreed to become women. Then the Iroquois appointed a great feast, and invited the Delaware nation to it. They came at the bidding of their treacherous foes, and were declared by them, in the following words, to be no longer men and warriors, but women and peace-makers. "We dress you," said the orator, "in a woman's long habit, reaching down to your feet, and we adorn your ears with rings," meaning that they should no more take up arms. "We hang a calabash, filled with oil and medicines, upon your arm.

With the oil you shall cleanse the ears of other nations, that they may attend to good and not to bad words; and with the medicine you shall heal those who are walking in foolish ways, that they may return to their senses, and incline their hearts to peace. And we deliver into your hands a plant of Indian corn and a hoe, which shall be the emblems of your future calling and pursuits." So the great peace-belt, the chain of friendship, was laid upon the shoulders of the new mediator, who became a woman, buried the tomahawk, planted the corn, and forgot the glories which Areskoui confers upon the successful and dauntless warrior.

Before this, no Mengwe had been permitted, even when at peace, to visit the country of the Delawares. Whenever such had appeared, whenever the blue feather of an Iroquois was seen in a glade of the Lenape wihittuck[A], its possessor was hunted down as one hunts a wolf or a bear. But, now _the woman_ had voluntarily abandoned her bow and her spear, what had she to do with weapons of war? The former warrior needed now no paints, unless to attract the eye of a maiden; the Mengwe needed not to fear the Lenape women. Then the pleasant glades of the Lenape wihittuck became thronged with curious eyes and false hearts; hostile feet threaded the mazes of her forest; hostile hands were laid upon the most fertile spots of her territory. To-day, came a few Iroquois; they wished for but a little piece of land--they had it. To-morrow, came another band; they wanted permission to kill a very few deer--it was granted them, and the cry of the hunter of the lakes was heard from the sea to the mountains. One remained, that the seeds of peace might not wither; another, to protect, oh changed times! _the woman_, who was the peace-maker, from the tomahawks of hostile tribes. But, while they were amusing the Lenape with flattering tales and the songs of mocking-birds, they were concerting measures to destroy them. They left war-clubs, such as the Delawares used, in the lands of the Cherokees, to incite them to fall upon us. Why delays my tongue to finish its tale? The fatal unmanning of our tribe wrought our ruin. The white people encroached upon us, because we were women and could not resent; the men of our own colour were not more just or generous. The Delawares stand abased by the children of their grandchild, overthrown by men defeated in a hundred battles. They are no longer warriors, but women.

[Footnote A: Lenape wihittuck, river of the Lenape.]

Brothers, I would weep, were I not a man, for the downfall of my nation.

NOTES.

(1) _Sacred Calumet_.--p. 89.

The text deserves an elaborate comment, as connected with the wars of the savages; in other words, their sole employment. The pipe of peace, which is termed by the French the _Calumet_, for what reason has never been learned, is about four feet long[A]. The bowl is made of red marble, and the stem is of light wood, curiously painted with hieroglyphics in various colours, and adorned with feathers of the most beautiful birds; but it is not in the power of language to convey an idea of the various tints and pleasing ornaments of this much esteemed Indian implement.

[Footnote A: La Hontan explains the meaning of the word thus: "Calumet, in general, signifies a pipe, being a Norman word, derived from _Chalumeau_." The definition displays, in a remarkable degree, the silliness of that writer. The savages do not understand this word. "The Pipe of Peace is called, in the Iroquois language, _Ganondaoe_, and by the other savages, _Poayem_." So says the accurate Carver.]

Every nation has a different method of decorating these pipes, and they can at first sight tell to what band it belongs. It is used as an introduction to all treaties, and great ceremony attends the use of it on these occasions.

The a.s.sistant of the great warrior, when the chiefs are a.s.sembled and seated, fills it with tobacco mixed with certain herbs, taking care, at the same time, that no part of it touches the ground. When it is filled, he takes a coal that is thoroughly kindled, from a fire which is generally kept burning in the midst of the a.s.sembly, and places it on the tobacco.

As soon as it is sufficiently lighted, he throws off the coal. He then turns the stem of it towards the heavens, after this, towards the earth, and now holding it horizontally, moves himself round till he has completed a circle, by which first action he is supposed to present it to the Great Spirit, whose aid is thereby supplicated; by the second, to avert any malicious interposition of the Evil Spirits; and, by the third, to gain the protection of the Spirits inhabiting the earth, the air, and the waters. Having thus secured the favour of those invisible agents, in whose power they suppose it is either to forward or obstruct the issue of their present deliberations, he presents it to the hereditary chief, who, having taken two or three whiffs, blows the smoke from his mouth, first towards heaven, and then around him upon the ground.

It is afterwards put in the same manner into the mouths of the amba.s.sadors or strangers, who observe the same ceremony; then to the chief of the warriors, and to all the other chiefs in turn, according to their gradation. During this time, the person who executes this honourable office holds the pipe slightly in his hand, as if he feared to press the sacred instrument, nor does any one presume to touch it but with his lips.

The calumet of the savages, is properly the tube of peace, but they comprehend under this name the pipe also, as well as its tube. The custom is to smoke in the calumet when you accept it, and perhaps there is no instance where the agreement has been violated, which was made by this acceptance. The savages are at least persuaded that the Great Spirit would not hare met a breach of faith unpunished. If, in the midst of a battle, the enemy presents a calumet, it is allowable to refuse it; but, if they receive it, they most instantly lay down their arms. There are calumets for every kind of treaty. In trade, when they have agreed upon the exchange, they present a calumet to confirm it, which readers it, in some manner, sacred. When it concerns war, not only the tube, but the feathers which adorn it, are painted red.

La Hontan enters into many speculations as to the origin of this instrument and practice, and very properly scoots the idea that it was derived from the ancient caduceus of Mercury. He supposes that it arose from their habit of using the pipe while deliberating in council.

(2) _a.s.sume the part and situation of the woman_.--p. 94.

This signifies the _disarming of a man_, who thenceforth may become a mediator or peace-maker, and is never allowed to resume the weapons or practices of warfare. In addition to this, the "metaphorical woman" is liable to be called to take part with the real woman in the labours of the field and the cabin.

THE MARRIAGE OF THE SNAIL AND THE BEAVER.