The Myths of the North American Indians Part 20

"That will do for to-day. To-morrow I shall come again."

The lad lay back exhausted, but on the morrow the green-clad stranger reappeared, and the conflict was renewed. As the struggle went on the youth felt himself grow stronger and more confident, and before leaving him for the second time the supernatural visitor offered him some words of praise and encouragement.

On the third day the youth, pale and feeble, was again summoned to the contest. As he grasped his opponent the very contact seemed to give him new strength, and he fought more and more bravely, till his lithe companion was forced to cry out that he had had enough. Ere he took his departure the visitor told the lad that the following day would put an end to his trials.

"To-morrow," said he, "your father will bring you food, and that will help you. In the evening I shall come and wrestle with you. I know that you are destined to succeed and to obtain your heart's desire.

When you have thrown me, strip off my garments and plumes, bury me where I fall, and keep the earth above me moist and clean. Once a month let my remains be covered with fresh earth, and you shall see me again, clothed in my green garments and plumes." So saying, he vanished.

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The Final Contest

Next day the lad's father brought him food; the youth, however, begged that it might be set aside till evening. Once again the stranger appeared. Though he had eaten nothing, the hero's strength, as before, seemed to increase as he struggled, and at length he threw his opponent. Then he stripped off his garments and plumes, and buried him in the earth, not without sorrow in his heart for the slaying of such a beautiful youth.

His task done, he returned to his parents, and soon recovered his full strength. But he never forgot the grave of his friend. Not a weed was allowed to grow on it, and finally he was rewarded by seeing the green plumes rise above the earth and broaden out into graceful leaves. When the autumn came he requested his father to accompany him to the place.

By this time the plant was at its full height, tall and beautiful, with waving leaves and golden ta.s.sels. The elder man was filled with surprise and admiration.

"It is my friend," murmured the youth, "the friend of my dreams."

"It is Mon-da-min," said his father, "the spirit's grain, the gift of the Great Spirit."

And in this manner was maize given to the Indians.

The Seven Brothers

The Blackfeet have a curious legend in explanation of the constellation known as the Plough or Great Bear. Once there dwelt together nine children, seven boys and two girls. While the six older brothers were away on the war-path the elder daughter, whose name was Bearskin-woman, married a grizzly bear. Her father was so enraged that he collected his friends and {183} ordered them to surround the grizzly's cave and slay him. When the girl heard that her spouse had been killed she took a piece of his skin and wore it as an amulet. Through the agency of her husband's supernatural power, one dark night she was changed into a grizzly bear, and rushed through the camp, killing and rending the people, even her own father and mother, sparing only her youngest brother and her sister, Okinai and Sinopa. She then took her former shape, and returned to the lodge occupied by the two orphans, who were greatly terrified when they heard her muttering to herself, planning their deaths.

Sinopa had gone to the river one day, when she met her six brothers returning from the war-path. She told them what had happened in their absence. They rea.s.sured her, and bade her gather a large number of p.r.i.c.kly pears. These she was to strew in front of the lodge, leaving only a small path uncovered by them. In the dead of night Okinai and Sinopa crept out of the lodge, picking their way down the little path that was free from the p.r.i.c.kly pears, and meeting their six brothers, who were awaiting them. The Bearskin-woman heard them leaving the lodge, and rushed out into the open, only to tread on the p.r.i.c.kly pears. Roaring with pain and anger, she immediately a.s.sumed her bear shape and rushed furiously at her brothers. But Okinai rose to the occasion. He shot an arrow into the air, and so far as it flew the brothers and sister found themselves just that distance in front of the savage animal behind them.

The Chase

The beast gained on them, however; but Okinai waved a magic feather, and thick underbrush rose in its path. Again Bearskin-woman made headway. {184} Okinai caused a lake to spring up before her. Yet again she neared the brothers and sister, and this time Okinai raised a great tree, into which the refugees climbed. The Grizzly-woman, however, succeeded in dragging four of the brothers from the tree, when Okinai shot an arrow into the air. Immediately his little sister sailed into the sky. Six times more he shot an arrow, and each time a brother went up, Okinai himself following them as the last arrow soared into the blue. Thus the orphans became stars; and one can see that they took the same position in the sky as they had occupied in the tree, for the small star at one side of the bunch is Sinopa, while the four who huddle together at the bottom are those who had been dragged from the branches by Bearskin-woman.

The Beaver Medicine Legend[2]

Two brothers dwelt together in the old time. The elder, who was named Nopatsis, was married to a woman who was wholly evil, and who hated his younger brother, Akaiyan. Daily the wife pestered her husband to be rid of Akaiyan, but he would not agree to part with his only brother, for they had been together through long years of privation--indeed, since their parents had left them together as little helpless orphans--and they were all in all to each other. So the wife of Nopatsis had resort to a ruse well known to women whose hearts are evil. One day when her husband returned from the chase he found her lamenting with torn clothes and disordered appearance. She told him that Akaiyan had treated her brutally. The lie entered into the heart of Nopatsis and made it heavy, so that in time he conceived a hatred of his innocent brother, and {185} debated with himself how he should rid himself of Akaiyan.

[2] The first portion of this legend has its exact counterpart in Egyptian story. See Wiedemann, _Popular Literature of Ancient Egypt_, p. 45.

Summer arrived, and with it the moulting season when the wild water-fowl shed their feathers, with which the Indians fledge their arrows. Near Nopatsis's lodge there was a great lake, to which these birds resorted in large numbers, and to this place the brothers went to collect feathers with which to plume their darts. They built a raft to enable them to reach an island in the middle of the lake, making it of logs bound securely with buffalo-hide. Embarking, they sailed to the little island, along the sh.o.r.es of which they walked, looking for suitable feathers. They parted in the quest, and after some time Akaiyan, who had wandered far along the strand, suddenly looked up to see his brother on the raft sailing toward the mainland. He called loudly to him to return, but Nopatsis replied that he deserved to perish there because of the brutal manner in which he had treated his sister-in-law. Akaiyan solemnly swore that he had not injured her in any way, but Nopatsis only jeered at him, and rowed away. Soon he was lost to sight, and Akaiyan sat down and wept bitterly. He prayed earnestly to the nature spirits and to the sun and moon, after which he felt greatly uplifted. Then he improvised a shelter of branches, and made a bed of feathers of the most comfortable description. He lived well on the ducks and geese which frequented the island, and made a warm robe against the winter season from their skins. He was careful also to preserve many of the tame birds for his winter food.

One day he encountered the lodge of a beaver, and while he looked at it curiously he became aware of the presence of a little beaver.

"My father desires that you will enter his dwelling," said the animal.

So Akaiyan accepted the invitation {186} and entered the lodge, where the Great Beaver, attended by his wife and family, received him. He was, indeed, the chief of all the beavers, and white with the snows of countless winters. Akaiyan told the Beaver how cruelly he had been treated, and the wise animal condoled with him, and invited him to spend the winter in his lodge, when he would learn many wonderful and useful things. Akaiyan gratefully accepted the invitation, and when the beavers closed up their lodge for the winter he remained with them.

They kept him warm by placing their thick, soft tails on his body, and taught him the secret of the healing art, the use of tobacco, and various ceremonial dances, songs, and prayers belonging to the great mystery of 'medicine.'

The summer returned, and on parting the Beaver asked Akaiyan to choose a gift. He chose the Beaver's youngest child, with whom he had contracted a strong friends.h.i.+p; but the father prized his little one greatly, and would not at first permit him to go. At length, however, Great Beaver gave way to Akaiyan's entreaties and allowed him to take Little Beaver with him, counselling him to construct a sacred Beaver Bundle when he arrived at his native village.

In due time Nopatsis came to the island on his raft, and, making sure that his brother was dead, began to search for his remains. But while he searched, Akaiyan caught up Little Beaver in his arms and, embarking on the raft, made for the mainland, espied by Nopatsis. When Akaiyan arrived at his native village he told his story to the chief, gathered a Beaver Bundle, and commenced to teach the people the mystery of 'medicine,' with its accompanying songs and dances. Then he invited the chiefs of the animal tribes to contribute their knowledge to the Beaver Medicine, which many of them did.

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Having accomplished his task of instruction, which occupied him all the winter, Akaiyan returned to the island with Little Beaver, who had been of immense service to him in teaching the Indians the 'medicine' songs and dances. He returned Little Beaver to his parents, and received in exchange for him a sacred pipe, being also instructed in its accompanying songs and ceremonial dances. On the island he found the bones of his credulous and vengeful brother, who had met with the fate he had purposed for the innocent Akaiyan. Every spring Akaiyan visited the beavers, and as regularly he received something to add to the Beaver Medicine Bundle, until it reached the great size it now has.

And he married and founded a race of medicine-men who have handed down the traditions and ceremonials of the Beaver Medicine to the present day.

The Sacred Bear-Spear

An interesting Blackfoot myth relates how that tribe obtained its sacred Bear-spear. Many generations ago, even before the Blackfeet used horses as beasts of burden, the tribe was undertaking its autumn migration, when one evening before striking camp for the night it was reported that a dog-sledge or cart belonging to the chief was missing.

To make matters worse, the chief's ermine robe and his wife's buckskin dress, with her sacred elk-skin robe, had been packed in the little cart. Strangely enough, no one could recollect having noticed the dog during the march. Messengers were dispatched to the camping-site of the night before, but to no avail. At last the chief's son, Sok.u.mapi, a boy about twelve years of age, begged to be allowed to search for the missing dog, a proposal to which his father, after some demur, consented. Sok.u.mapi set out alone for the last camping-ground, which was under {188} the shadows of the Rocky Mountains, and carefully examined the site. Soon he found a single dog-sledge track leading into a deep gulch, near the entrance to which he discovered a large cave. A heap of freshly turned earth stood in front of the cave, beside which was the missing cart. As he stood looking at it, wondering what had become of the dog which had drawn it, an immense grizzly-bear suddenly dashed out. So rapid was its attack that Sok.u.mapi had no chance either to defend himself or to take refuge in flight. The bear, giving vent to the most terrific roars, dragged him into the cave, hugging him with such force that he fainted. When he regained consciousness it was to find the bear's great head within a foot of his own, and he thought that he saw a kindly and almost human expression in its big brown eyes. For a long time he lay still, until at last, to his intense surprise, the Bear broke the silence by addressing him in human speech.

"Have no fear," said the grizzly. "I am the Great Bear, and my power is extensive. I know the circ.u.mstances of your search, and I have drawn you to this cavern because I desired to a.s.sist you. Winter is upon us, and you had better remain with me during the cold season, in the course of which I will reveal to you the secret of my supernatural power."

Bear Magic

It will be observed that the circ.u.mstances of this tale are almost identical with those which relate to the manner in which the Beaver Medicine was revealed to mankind. The hero of both stories remains during the winter with the animal, the chief of its species, who in the period of hibernation instructs him in certain potent mysteries.

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The Bear, having rea.s.sured Sok.u.mapi, showed him how to transform various substances into food. His strange host slept during most of the winter; but when the warm winds of spring returned and the snows melted from the hills the grizzly became restless, and told Sok.u.mapi that it was time to leave the cave. Before they quitted it, however, he taught the lad the secret of his supernatural power. Among other things, he showed him how to make a Bear-spear. He instructed him to take a long stick, to one end of which he must secure a sharp point, to symbolize the bear's tusks. To the staff must be attached a bear's nose and teeth, while the rest of the spear was to be covered with bear's skin, painted the sacred colour, red. The Bear also told him to decorate the handle with eagle's feathers and grizzly claws, and in war-time to wear a grizzly claw in his hair, so that the strength of the Great Bear might go with him in battle, and to imitate the noise a grizzly makes when it charges. The Bear furthermore instructed him what songs should be used in order to heal the sick, and how to paint his face and body so that he would be invulnerable in battle, and, lastly, told him of the sacred nature of the spear, which was only to be employed in warfare and for curing disease. Thus if a person was sick unto death, and a relative purchased the Bear-spear, its supernatural power would restore the ailing man to health. Equipped with this knowledge, Sok.u.mapi returned to his people, who had long mourned him as dead. After a feast had been given to celebrate his home-coming he began to manufacture the Bear-spear as directed by his friend.

How the Magic Worked

Shortly after his return the Crows made war upon the Blackfeet, and on the meeting of the two tribes in {190} battle Sok.u.mapi appeared in front of his people carrying the Bear-spear on his back. His face and body were painted as the Great Bear had instructed him, and he sang the battle-songs that the grizzly had taught him. After these ceremonies he impetuously charged the enemy, followed by all his braves in a solid phalanx, and such was the efficacy of the Bear magic that the Crows immediately took to flight. The victorious Blackfeet brought back Sok.u.mapi to their camp in triumph, to the accompaniment of the Bear songs. He was made a war-chief, and ever afterward the spear which he had used was regarded as the palladium of the Blackfoot Indians. In the spring the Bear-spear is unrolled from its covering and produced when the first thunder is heard, and when the Bear begins to quit his winter quarters; but when the Bear returns to his den to hibernate the spear is once more rolled up and put away. The greatest care is taken to protect it against injury. It has a special guardian, and no woman is permitted to touch it.

The Young Dog Dance

A dance resembling the Sun Dance was formerly known to the p.a.w.nee Indians, who called it the Young Dog Dance. It was, they said, borrowed from the Crees, who produced the following myth to account for it.

One day a young brave of the Cree tribe had gone out from his village to catch eagles, in order to provide himself with feathers for a war-bonnet, or to tie in his hair. Now the Crees caught eagles in this fas.h.i.+on. On the top of a hill frequented by these birds they would dig a pit and cover it over with a roof of poles, cunningly concealing the structure with gra.s.s. A piece of meat was fastened to the poles, so that the eagles {191} could not carry it off. Then the Indian, taking off his clothes, would descend into the pit, and remain there for hours, or days, as the case might be, until an eagle was attracted by the bait, when he would put his hand between the poles, seize the bird by the feet, and quickly dispatch it.