The American Indians Part 8

THE FLIGHT OF THE SHAWNEES FROM THE SOUTH.

A MOHEGAN TRADITION.

Metoxon states, that the Shawnees were, in ancient times, while they lived in the south, defeated by a confederacy of surrounding tribes, and in danger of being totally cut off and annihilated, had it not been for the interference of the Mohegans and Delawares. An alliance between them and the Mohegans, happened in this way. Whilst the Mohegans lived at Schodack, on the Hudson river, a young warrior of that tribe visited the Shawnees, at their southern residence, and formed a close friends.h.i.+p with a young warrior of his own age. They became as brothers, and vowed for ever to treat each other as such.

The Mohegan warrior had returned, and been some years living with his nation, on the banks of the Chatimac, or Hudson, when a general war broke out against the Shawnees. The restless and warlike disposition of this tribe, kept them constantly embroiled with their neighbours. They were unfaithful to their treaties, and this was the cause of perpetual troubles and wars. At length the nations of the south resolved, by a general effort, to rid themselves of so troublesome a people, and began a war, in which the Shawnees were defeated, battle after battle, with great loss. In this emergency, the Mohegan thought of his Shawnee brother, and resolved to rescue him. He raised a war-party and being joined by the Lenapees, since called Delawares, they marched to their relief, and brought off the remnant of the tribe to the country of the Lenapees. Here they were put under the charge of the latter, as their grandfather.

They were now, in the Indian phrase, put between their grandfather's knees, and treated as little children. Their hands were clasped and tied together--that is to say, they were taken under their protection, and formed a close alliance. But still, sometimes the child would creep out under the old man's legs, and get into trouble--implying that the Shawnees could never forget their warlike propensities.

The events of the subsequent history of this tribe, after the settlement of America are well known. With the Lenapees, or Delawares, they migrated westward.

The above tradition was received from the respectable and venerable chief, above named, in 1827, during the negotiation of the treaty of _b.u.t.tes des Morts_, on Fox river. At this treaty his people, bearing the modern name of Stockbridges, were present, having, within a few years, migrated from their former position in Oneida county, New York, to the waters of Fox river, in Wisconsin.

Metoxon was a man of veracity, and of reflective and temperate habits, united to urbanity of manners, and estimable qualities of head and heart, as I had occasion to know from several years' acquaintance with him, before he, and his people went from Vernon to the west, as well as after he migrated thither.

The tradition, perhaps with the natural partiality of a tribesman, lays too much stress upon a n.o.ble and generous act of individual and tribal friends.h.i.+p, but is not inconsistent with other relations, of the early southern position, and irrascible temper of the Shawnee tribe. Their name itself, which is a derivative from O-sha-wan-ong, the place of the South, is strong presumptive evidence of a former residence in, or origin from, the extreme south. Mr. John Johnston, who was for many years the government agent of this tribe at Piqua, in Ohio, traces them, in an article in the Archaelogia Americana (vol. 1, p. 273) to the Suwanee river in Florida. Mr. Gallatin, in the second volume of the same work (p. 65) points out their track, from historical sources of undoubted authority, to the banks of the upper Savannah, in Georgia; but remarks that they have only been well known to us since 1680. They are first mentioned in our scattered Indian annals, by De Laet, in 1632.

It may further be said in relation to Metoxon's tradition, that there is authority for a.s.serting, that in the flight of the Shawnees from the south, a part of them descended the Kentucky river west, to the Ohio valley, where, in after times, the Shawnees of Pennsylvania and New Jersey, rather formed a re-union with this division of their kindred than led the way for them.

To depart one step from barbarism, is to take one step towards civilization. To abandon the lodge of bark--to throw aside the blanket--to discontinue the use of paints--or to neglect the nocturnal orgies of the wabeno, are as certain indications of incipient civilization, as it unquestionably is, to subst.i.tute alphabetical characters for rude hieroglyphics, or to prefer the regular cadences of the gamut, to the wild chanting of the chichigwun.

BOSH-KWA-DOSH,

OR

THE QUADRUPED WITH THE HAIR BLOWN OFF ITS SKIN.

There was once a man who found himself alone in the world. He knew not whence he came, nor who were his parents, and he wandered about from place to place, in search of something. At last he became wearied and fell asleep. He dreamed that he heard a voice saying, "Nosis," that is, my grandchild. When he awoke he actually heard the word repeated, and looking around, he saw a tiny little animal hardly big enough to be seen on the plain. While doubting whether the voice could come from such a diminutive source, the little animal said to him, "My grandson, you will call me Bosh-kwa-dosh. Why are you so desolate. Listen to me, and you shall find friends and be happy. You must take me up and bind me to your body, and never put me aside, and success in life shall attend you." He obeyed the voice, sewing up the little animal in the folds of a string, or narrow belt, which he tied around his body, at his navel. He then set out in search of some one like himself, or other object. He walked a long time in woods without seeing man or animal. He seemed all alone in the world. At length he came to a place where a stump was cut, and on going over a hill he descried a large town in a plain. A wide road led through the middle of it; but what seemed strange was, that on one side there were no inhabitants in the lodges, while the other side was thickly inhabited. He walked boldly into the town.

The inhabitants came out and said; "Why here is the being we have heard so much of--here is Anish-in-a-ba. See his eyes, and his teeth in a half circle--see the Wyaukenawbedaid! See his bowels, how they are formed;"--for it seems they could look through him. The king's son, the Mudjekewis, was particularly kind to him, and calling him brother-in-law, commanded that he should be taken to his father's lodge and received with attention. The king gave him one of his daughters.

These people, (who are supposed to be human, but whose rank in the scale of being is left equivocal,) pa.s.sed much of their time in play and sports and trials of various kinds. When some time had pa.s.sed, and he had become refreshed and rested, he was invited to join in these sports. The first test which they put him to, was the trial of frost. At some distance was a large body of frozen water, and the trial consisted in lying down naked on the ice, and seeing who could endure the longest.

He went out with two young men, who began, by pulling off their garments, and lying down on their faces. He did likewise, only keeping on the narrow magic belt with the tiny little animal sewed in it; for he felt that in this alone was to be his reliance and preservation. His compet.i.tors laughed and t.i.ttered during the early part of the night, and amused themselves by thoughts of his fate. Once they called out to him, but he made no reply. He felt a manifest warmth given out by his belt.

About midnight finding they were still, he called out to them, in return,--"What!" said he, "are you benumbed already, I am but just beginning to feel a little cold." All was silence. He, however, kept his position till early day break, when he got up and went to them. They were both quite dead, and frozen so hard, that the flesh had bursted out under their finger nails, and their teeth stood out. As he looked more closely, what was his surprise to find them both transformed into buffalo cows. He tied them together, and carried them towards the village. As he came in sight, those who had wished his death were disappointed, but the Mudjekewis, who was really his friend, rejoiced.

"See!" said he "but one person approaches,--it is my brother-in-law." He then threw down the carca.s.ses in triumph, but it was found that by their death he had restored two inhabitants to the before empty lodges, and he afterwards perceived, that every one of these beings, whom he killed, had the like effect, so that the depopulated part of the village soon became filled with people.

The next test they put him to, was the trial of speed. He was challenged to the race ground, and began his career with one whom he thought to be a man; but every thing was enchanted here, for he soon discovered that his compet.i.tor was a large black bear. The animal outran him, tore up the ground, and sported before him, and put out its large claws as if to frighten him. He thought of his little guardian spirit in the belt, and wis.h.i.+ng to have the swiftness of the Kakake, i. e. sparrow hawk, he found himself rising from the ground, and with the speed of this bird he outwent his rival, and won the race, while the bear came up exhausted and lolling out his tongue. His friend the Mudjekewis stood ready, with his war-club, at the goal, and the moment the bear came up, dispatched him. He then turned to the a.s.sembly, who had wished his friend and brother's death, and after reproaching them, he lifted up his club and began to slay them on every side. They fell in heaps on all sides; but it was plain to be seen, the moment they fell, that they were not men, but animals,--foxes, wolves, tigers, lynxes, and other kinds, lay thick around the Mudjekewis.

Still the villagers were not satisfied. They thought the trial of frost, had not been fairly accomplished, and wished it repeated. He agreed to repeat it, but being fatigued with the race, he undid his guardian belt, and laying it under his head, fell asleep. When he awoke, he felt refreshed, and feeling strong in his own strength, he went forward to renew the trial on the ice, but quite forgot the belt, nor did it at all occur to him when he awoke, or when he lay down to repeat the trial. About midnight his limbs became stiff, the blood soon ceased to circulate, and he was found in the morning, a stiff corpse. The victors took him up and carried him to the village, where the loudest tumult of victorious joy was made, and they cut the body into a thousand pieces, that each one might eat a piece.

The Mudjekewis bemoaned his fate, but his wife was inconsolable. She lay in a state of partial distraction, in the lodge. As she lay here, she thought she heard some one groaning. It was repeated through the night, and in the morning, she carefully scanned the place, and running her fingers through the gra.s.s, she discovered the secret belt, on the spot where her husband had last reposed. "Aubis.h.i.+n!" cried the belt--that is, untie me, or unloose me. Looking carefully, she found the small seam which enclosed the tiny little animal. It cried out the more earnestly "Aubis.h.i.+n!" and when she had carefully ripped the seams, she beheld, to her surprise, a minute, naked little beast, smaller than the smallest new born mouse, without any vestige of hair, except at the tip of its tail, it could crawl a few inches, but reposed from fatigue. It then went forward again. At each movement it would _pupowee_, that is to say, shake itself, like a dog, and at each shake it became larger. This it continued until it acquired the strength and size of a middle sized dog, when it ran off.

The mysterious dog ran to the lodges, about the village, looking for the bones of his friend, which he carried to a secret place, and as fast as he found them arranged all in their natural order. At length he had formed all the skeleton complete, except the heel bone of one foot. It so happened that two sisters were out of the camp, according to custom, at the time the body was cut up, and this heel was sent out to them. The dog hunted every lodge, and being satisfied that it was not to be found in the camp, he sought it outside of it, and found the lodge of the two sisters. The younger sister was pleased to see him, and admired and patted the pretty dog, but the elder sat mumbling the very heel-bone he was seeking, and was surly and sour, and repelled the dog, although he looked most wistfully up in her face, while she sucked the bone from one side of her mouth to the other. At last she held it in such a manner that it made her cheek stick out, when the dog, by a quick spring, seized the cheek, and tore cheek and bone away and fled.

He now completed the skeleton, and placing himself before it, uttered a hollow, low, long-drawn-out-howl, when the bones came compactly together. He then modulated his howl, when the bones knit together and became tense. The third howl brought sinews upon them, and the fourth, flesh. He then turned his head upwards, looking into the sky, and gave a howl, which caused every one in the village to startle, and the ground itself to tremble, at which the breath entered into his body, and he first breathed and then arose. "Hy kow!" I have overslept myself, he exclaimed, "I will be too late for the trial." "Trial!" said the dog, "I told you never to let me be separate from your body, you have neglected this. You were defeated, and your frozen body cut into a thousand pieces, and scattered over the village, but my skill has restored you.

Now I will declare myself to you, and show who and what I am!"

He then began to PUPOWEE, or shake himself, and at every shake, he grew.

His body became heavy and ma.s.sy, his legs thick and long, with big clumsy ends, or feet. He still shook himself, and rose and swelled. A long snout grew from his head, and two great s.h.i.+ning teeth out of his mouth. His skin remained as it was, naked, and only a tuft of hair grew on his tail. He rose up above the trees. He was enormous. "I should fill the earth," said he, "were I to exert my utmost power, and all there is on the earth would not satisfy me to eat. Neither could it fatten me or do me good. I should want more. It were useless, therefore, and the gift I have, I will bestow on you. The animals shall henceforth be _your food_. They were not designed to feed on man, neither shall they hereafter do it, but shall _feed_ him, and he only shall prey on beasts.

But you will respect me, and not eat my _kind_."

[The preceding is a traditionary tale of Maidosegee, an aged and respected hunter, of Sault-ste-Mairie, who was the ruling chief of the band of Chippewas at those falls, and the progenitor of the present line of ruling chiefs. It is preserved through the Johnston family, where he was a frequent guest, prior to 1810, and was happy to while away many of his winter's evenings, in return for the ready hospitalities which were sure to await him at the house of the Indian's friend.]

MaSH-KWA-SHA-KWONG,

OR

THE TRADITIONARY STORY OF THE RED HEAD AND HIS TWO SONS.

BY NABINOI, AN AGED ODJIBWA CHIEF.

MaSH-KWA-SHA-KWONG, was a first rate hunter, and he loved the chase exceedingly, and pursued it with unceasing vigilance. One day, on his return home, arriving at his lodge, he was informed by his two sons, who were but small then, that they were very lonesome, because their mother was in the habit of daily leaving them alone, and this occurred so soon as he started upon his daily chase. This circ.u.mstance was not unknown to Mash-kwa-sha-kwong, but he seemed fully aware of it; he took his boys in his arms and kissed them, and told them that their mother behaved improperly and was acting the part of a wicked and faithless woman. But Mash-kwa-sha-kwong behaved towards his wife as if ignorant of her vile course. One morning rising very early, he told his sons to take courage, and that they must not be lonesome, he also strictly enjoined them not to absent themselves nor quit their lodge; after this injunction was given to the boys, he made preparations, and starting much earlier than usual, he travelled but a short distance from his lodge, when he halted and secreted himself. After waiting a short time, he saw his wife coming out of their lodge, and immediately after a man made his appearance and meeting Mash-kwa-sha-kwong's wife, they greeted one another. His suspicions were now confirmed, and when he saw them in the act of carrying on an illegal intercourse, his anger arose, he went up to them and killed them with one blow; he then dragged them both to his lodge, and tying them together, he dug a hole beneath the fire-place in his lodge and buried them. He then told his sons that it was necessary that he should go away, as he would surely be killed if he remained, and their safety would depend upon their ability of keeping the matter a secret. He gave his eldest son a small bird, (Kichig-e-chig-aw-na-she) to roast for his small brother over the ashes and embers where their mother was buried, he also provided a small leather bag, and then told his sons the necessity of his immediate flight to heaven, or to the skies. And that it would be expedient for them to fly and journey southward, and thus prepared their minds for the separation about to take place. "By and bye," said Mash-kwa-sha-kwong to his sons, "persons will come to you and enquire for me and for your mother, you will say to them that I am gone hunting, and your little brother in the mean time will continually point to the fire place, this will lead the persons to whom I allude, to make inquiries of the cause of this pointing, and you will tell them that you have a little bird roasting for your brother, this will cause them to desist from further inquiry at the time. As soon as they are gone escape! While you are journeying agreeably to my instructions, I will look from on high upon you, I will lead and conduct you, and you shall hear my voice from day to day." Mash-kwa-sha-kwong at this time gave his sons an awl, a beaver's tooth, and a hone, also a dry coal, and directed them to place a small piece of the coal on the ground every evening, so soon as they should encamp, from which fire would be produced and given to them; he told his eldest son to place his brother in the leather bag, and in that manner carry him upon his back; he then bade them farewell.

The two boys being thus left alone in the lodge, and while in the act of roasting the little bird provided for them, a man came in, and then another, and another, until they numbered ten in all; the youngest boy would from time to time point at the fire, and the men enquired to know the reason, the eldest boy said that he was roasting a bird for his brother, and digging the ashes produced it. They enquired, where their father and mother were, the boy answered them saying, that their father was absent hunting, and that their mother had gone to chop and collect wood; upon this information the men rose and searched around the outskirts of the lodge, endeavouring to find traces of the man and his wife, but they were not successful, and returned to the lodge. Before this, however, and during the absence of the ten men, Mash-kwa-sha-kwong's eldest son placed his little brother in the leather bag, (Ouskemood,) and ran away southward.

One of the ten men observed, that the smallest boy had repeatedly pointed to the fire place, and that they might find out something by digging; they set to work, and found the woman and the man tied together. On this discovery their wrath was kindled, they brandished their weapons, denouncing imprecations upon Mash-kwa-sha-kwong, who was of course suspected of having committed the deed.

The ten men again renewed their search in order to avenge themselves upon the perpetrator of this dark deed, but Mash-kwa-sha-kwong, in order to avoid instant death, had sought a large hollow tree, and entering at the bottom or root part, pa.s.sed through and reached the top of it, from whence he took his flight upwards to the sky. His pursuers finally traced him, and followed him as far as the tree, and into the sky, with loud and unceasing imprecations of revenge and their determination to kill him. The spirit of the mother alone followed her children. About mid-day the boys heard, as they ran, a noise in the heavens like the rolling of distant thunder.[7] The boys continued their journey south, when the noise ceased; towards night they encamped; they put a small piece of the coal on the ground, then a log of fire-wood was dropped down from the skies to them, from whence a good blazing fire was kindled. This was done daily, and when the fire was lit, a racc.o.o.n would fall from on high upon the fire, and in this manner the boys were fed, and this over-ruling care they experienced daily. In the evenings at their camping place, and sometimes during the day, the Red Head's voice was heard speaking to his children, and encouraging them to use their utmost exertions to fly from the pursuit of their mother. To aid them in escaping, they were told to throw away their awl, and immediately there grew a strong and almost impa.s.sable hedge of thorn bushes behind them, in their path, which the pursuing mother could scarcely penetrate, and thus impeding her progress, tearing away her whole body and leaving nothing but the head. So they escaped the first day.

[7] Note by Mr. George Johnston, from whom this tale was received.--Any thing of the kind, or a similar noise heard, is attributed by the Indian, to this day, as an indication of the contention between Mash-kwa-sha-kwong and his pursuers, and hence a prelude to wars and contentions among the nations of the world.

The next day they resumed their march and could distinctly hear the noise of combat in the sky, as if it were a roaring thunder; they also heard the voice of their mother behind them, desiring her eldest son to stop and wait for her, saying that she wished to give the breast to his brother; then again Mash-kwa-sha-kwong's voice, encouraging his sons to fly for their lives, and saying that if their mother overtook them she would surely kill them.

In the evening of the second day the boys prepared to encamp, and the noise of combat on high ceased; on placing a small piece of the coal on the ground, a log and some fire-wood was let down as on the preceding night, and the fire was kindled, and then the racc.o.o.n placed on it for their food. This was fulfilling the promise made by their father, that they would be provided for during their flight. The beaver's tooth was here thrown away, and this is the cause why the northern country now abounds with beaver, and also the innumerable little lakes and marshes, and consequently the rugged and tedious travelling now experienced.

On the third day the boys resumed their flight, and threw away their hone, and it became a high rocky mountainous ridge, the same now seen on the north sh.o.r.e of these straits, (St. Mary's) which was a great obstacle in the way of the woman of the Head, for this was now her name, because that part alone remained of her whole frame, and with it she was incessantly uttering determinations to kill her eldest son; the boys finally reached the fis.h.i.+ng place known as the eddy of Wah-zah-zhawing, at the rapids of Bawating, situated on the north sh.o.r.e of the river.

Here Mash-kwa-sha-kwong, told his sons that he had himself been overtaken in his flight by his pursuers and killed, and he appeared to them in the shape of a red headed wood-p.e.c.k.e.r, or a _mama_. This is a bird that is seldom or never attacked by birds of prey, for no vestiges of his remains are ever seen or found by the Indian hunter. "Now my sons," said the red headed wood-p.e.c.k.e.r, "I have brought you to this river, you will now see your grand father and he will convey you across to the opposite side." Then the boys looked to the southern sh.o.r.e of the river, and they saw in the middle of the rapid, an OSHUGGAY standing on a rock; to the Oshuggay the boys spoke, and accosted him as their grand father, requesting him to carry them across the river Bawating. The Oshuggay stretching his long neck over the river to the place where the boys stood, told them to get upon his head and neck, and again stretching to the southern sh.o.r.e, he landed the boys in safety, upon a prairie: the crane was seen walking in state, up and down the prairie.

The persevering mother soon arrived at Wah-zah-hawing, and immediately requested the Oshuggay to cross her over, that she was in pursuit of her children and stating that she wished to overtake them; but the Oshuggay seemed well aware of her character, and objected to conveying her across, giving her to understand that she was a lewd and bad woman; he continued giving her a long moral lecture upon the course she had pursued and the bad results to mankind in consequence, such as quarrels, murders, deaths, and hence widowhood.

The woman of the Head persisted in her request of being conveyed across.

Objections and entreaties followed. She talked as if she were still a woman, whose favour was to be sought; and he, as if he were above such favours. After this dialogue the Oshuggay said that he would convey her across, on the condition that she would adhere strictly to his injunctions; he told her not to touch the bare part of his head, but to get upon the hollow or crooked part of his neck; to this she agreed, and got on. The Oshuggay then withdrew his long neck to about half way across, when feeling that she had forgotten her pledge he dashed her head upon the rocks, and the small fish, that were so abundant instantly fed upon the brain and fragments of the skull and became large white fish. "A fish" said the Oshuggay, "that from this time forth shall be abundant, and remain in these rapids to feed the Indians and their issue, from generation to generation."[8]

[8] The small white sh.e.l.ls that the white fish live upon, and the white substance found in its gizzard are to this day considered by the Indians, the brain and skull of the woman of the Head.

After this transaction of the Oshuggay's, landing the boys safely across, and das.h.i.+ng the woman's head upon the rocks, he spake to the Crane and mutually consulting one another in relation to Mash-kwa-sha-kwong's sons they agreed to invite two women from the eastward, of the tribe of the Wa.s.sISSIG, and the two lads took them for wives. The Oshuggay plucked one of his largest wing feathers and gave it to the eldest boy, and the Crane likewise did the same, giving his feathers to the youngest; they were told to consider the feathers as their sons after this, one feather appeared like an Oshuggay and the other like a young Crane. By and by they appeared like human beings to the lads. Thus the alliance was formed with the Wa.s.sissig, and the circ.u.mstance of the Oshuggay and Crane interesting themselves in behalf of the boys and the gift to them of their feathers and the result, is the origin of the Indian _Totem_.

Here Mash-kwa-sha-kwong's sons were told that they would be considered as chieftains and that this office would be hereditary and continue in their generations. After this, they multiplied exceedingly and became strong and powerful. About this time the Obinangoes, (or the Bears'

Totem) came down from Shaugah-wah-mickong, near the extremity of Lake Superior. On their way eastward they were surprised on reaching Bawating to find such a numerous population of human beings: they were not aware of its being in existence; fear came upon the Obinangoes, and they devised the plan of securing friends.h.i.+p with the Oshuggays and Cranes, by adopting and claiming a relations.h.i.+p with them, and calling them their grandsons. This claim was yielded, and they were permitted to remain at Bawaiting upon the score of relations.h.i.+p thus happily attained. The Obenangoes eventually emigrated eastward and settled upon the northern coast of Lakes Huron and Ontario.