The Myths of the North American Indians Part 25

Once in early Iroquois days three braves set out upon an expedition. After they had journeyed for some time a misfortune occurred, one of their number breaking his leg. The others fas.h.i.+oned a litter with the object of carrying him back to his home, as Indian custom exacted. Retracing their steps, they came to a range of high mountains, the steep slopes of which taxed their strength to the utmost. To rest themselves they placed the disabled man on the ground and withdrew to a little distance.

"Why should we be thus burdened with a wounded man?" said one to the other.

"You speak truly," was the rejoinder. "Why should we, indeed, since his hurt has come upon him by reason of his own carelessness?"

As they spoke their eyes met in a meaning glance, and one of them pointed to a deep hole or pit opening in the side of the mountain at a little distance from the place where they were sitting. Returning to the injured man, they raised him as if about to proceed on the journey, and when pa.s.sing the brink of the pit suddenly hurled him into it with great force. Then without loss of time they set their faces homeward. When they arrived in camp they reported that their comrade had died of wounds received in fight, but that he had not fallen into the enemy's hands, having received careful {220} attention from them in his dying moments and honourable burial. The unfortunate man's aged mother was prostrate with grief at the sad news, but was somewhat relieved to think that her son had been kindly ministered to at the end.

[Ill.u.s.tration: "He suddenly a.s.sumed the shape of a gigantic porcupine"]

When the brave who had been thrown into the pit regained his senses after the severe fall he had sustained he perceived a man of venerable aspect bending over him solicitously. When this person saw that the young man had regained consciousness he asked him what had been the intention of his comrades in so cruelly casting him into that abyss. The young man replied that his fellows had become tired of carrying him and had thus rid themselves of him. The old hermit--for so he seemed to be--made a hasty examination of the Indian's injuries, and announced that he would speedily cure him, on one condition.

The other pledged his word to accept this, whatever it might be, whereupon the recluse told him that all he required was that he should hunt for him and bring home to him such game as he should slay. To this the brave gave a ready a.s.sent. The old man lost no time in performing his part of the bargain. He applied herbs to his injuries and a.s.siduously tended his guest, who made a speedy and satisfactory recovery. The grateful warrior, once more enabled to follow the chase, brought home many trophies of his skill as a hunter to the cave on the mountain-side, and soon the pair had formed a strong attachment. One day, when in the forest, the warrior encountered an enormous bear, which he succeeded in slaying after a desperate struggle. As he was pondering how best he could remove it to the cave he became aware of a murmur of voices behind him, and glancing round he saw three men, or beings in the shape of men, clad in strange {221} diaphanous garments, standing near. In reply to his question as to what brought them there, they told him that they were the Thunderers, or people of Hi'nun, whose mission it was to keep the earth in good order for the benefit of humanity, and to slay or destroy every agency inimical to mankind. They told him that the old man with whom he had been residing was by no means the sort of person he seemed to think, and that they had come to earth with the express intention of compa.s.sing his destruction. In this they requested his a.s.sistance, and promised him that if he would vouchsafe it he would speedily be transported back to his mother's lodge. Overjoyed at this proposal, the hunter did not scruple to return to the cave and tell the hermit that he had killed the bear, which he wished his help in bringing home. The old man seemed very uneasy, and begged him to examine the sky and tell him whether he perceived the least sign of clouds. The young brave rea.s.sured him and told him that not a cloud was to be seen, whereupon, emerging from his shelter, he made for the spot where the bear was lying. Hastily picking up the carca.s.s, he requested his companion to place it all on his shoulders, which the young man did, expressing surprise at his great strength. He had proceeded with his burden for some distance when a terrific clap of thunder burst from the menacing black clouds which had speedily gathered overhead. In great terror the old man threw down his load and commenced to run with an agility which belied his years, but when a second peal broke forth he suddenly a.s.sumed the shape of a gigantic porcupine, which dashed through the undergrowth, discharging its quills like arrows as it ran. A veritable hail of thunderbolts now crashed down upon the creature's spiny back. As it reached the entrance to the cave {222} one larger than the rest struck it with such tremendous force that it rolled dead into its den.

Then the Thunderers swooped down from the sky in triumph, mightily pleased at the death of their victim. The young hunter now requested them to discharge the promise they had made him to transport him back to his mother's lodge; so, having fastened cloud-wings on his shoulders, they speedily brought him thither, carrying him carefully through the air and depositing him just outside the hut. The widow was delighted to see her son, whom she had believed to be long dead, and the Thunderers were so pleased with the a.s.sistance he had lent them that they asked him to accompany them in their monster-destroying mission every spring. He a.s.sented, and on one of these expeditions flew earthward to drink from a certain pool.

When he rejoined his companions they observed that the water with which his lips were moist had caused them to s.h.i.+ne as if smeared with oil. At their request he indicated the pool from which he had drunk, and they informed him that in its depths there dwelt a monster for which they had searched for years. With that they hurled a great thunderbolt into the pool, which immediately dried up, revealing an immense grub of the species which destroys the standing crops.

The monster was, indeed, the King of Grubs, and his death set back the conspiracies of his kind for many generations. The youth subsequently returned to earth, and having narrated to the members of his tribe the services which Hi'nun had performed on their behalf, they considered it fitting to inst.i.tute a special wors.h.i.+p of the deity, and, in fact, to make him supreme G.o.d of their nation. Even to-day many Iroquois allude to Hi'nun as their grandfather, and evince extraordinary veneration at the mention of his name.

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Hiawatha

Much confusion exists with regard to the true status of the reputed Iroquois hero Hiawatha. We find him variously represented as a historical personage and a mythical demi-G.o.d, and as belonging to both the Iroquois and the Algonquins. In solid history and in the wildest myth he is a figure of equal importance.

This confusion is largely due to the popularity of Longfellow's poem _Hiawatha_, which by its very excellence has given the greater prominence to the fallacies it contains. The fact is that Longfellow, following in the path of Schoolcraft, has really confused two personages in the character of Hiawatha, one the entirely mythical Manabozho, or Michabo--which name he at first intended to bestow on his poem--and the other the almost wholly historical Hiawatha.

Manabozho, according to tradition, was a demi-G.o.d of the Ojibways, and to him, and not to Hiawatha, must be credited the exploits described in the poem.

There is no doubt that myths have grown up round the name of the Iroquois hero, for myth is the ivy that binds all historical ruins and makes them picturesque to the eye; but it has been proved that there is a solid structure of fact behind the legendary stories of Hiawatha, and even the period of his activity has been fixed with tolerable accuracy by modern American historians.

Hiawatha, or Hai-en-Wat-ha, was a chief of Iroquois stock, belonging either to the Onondaga or the Mohawk tribe. His most important feat was the union of the Five Nations of the Iroquois into a Grand League, an event which was of more than national significance, since it so largely affected the fortunes of European peoples when they afterward fought for American supremacy. As the Five Nations are known {224} to have come together in the sixteenth century, it follows that Hiawatha must have lived and worked about that time. In later days the League was called the Six Nations, and still more recently the Seven Nations.

When the Iroquois, or 'Long House People,' were found by the French and Dutch they occupied the western part of what is now New York State, and were at a much more advanced stage of culture than most of the Indian tribes. They tilled the ground, cultivating maize and tobacco, and were skilled in the arts of war and diplomacy. They were greatly strengthened by the Grand League, or 'Kayanerenh Kowa,' which, as has been said, was founded by the chief Hiawatha, and were much the most important of the North American tribes.

If we look to tradition for an account of the origin of the Grand League, we learn that the union was effected by Hiawatha in the fourteenth century. The Hurons and Iroquois, we are told, were at one time one people, but later they separated, the Hurons going to the lake which is named after them, and the Iroquois to New York, where their five tribes were united under a General Council. But tradition is quite evidently wrong in a.s.signing so early a date to this important event, for one of the two branches of the Iroquois family (that which comprises the Mohawks and the Oneidas) has left but few traces of an early occupation, and these, in the shape of some old town-sites, are judged to belong to the latter part of the sixteenth century.

The early connexion between the Iroquois and the Hurons, and their subsequent separation, remains undisputed. The Iroquois family was divided into two branches, the Sinnekes (Onondagas, Cayugas, and {225} Senecas) and the Caniengas (Mohawks and Oneidas), of which the subdivisions composed the Five Nations.

The Sinnekes had established themselves in the western portion of New York, and the Caniengas at Hochelaga (Montreal) and elsewhere on the St. Lawrence, where they lived amicably enough with their Algonquin neighbours. But in 1560 a quarrel arose between the Caniengas and the Algonquins, in which the latter called in the aid of the Hurons. This was the beginning of a long war, in which the Caniengas had the worst of it. Gradually the Caniengas were driven along the sh.o.r.es of Lake Champlain and Lake George till they reached the valley of the Mohawk River, where they established themselves in a country bordering on that of the Onondagas.

Now the Onondagas were a formidable tribe, fierce and warlike, and the Caniengas, being long accustomed to war, were not the most peaceable of nations, and ere long there was trouble between them, while both were at war with the Hurons. At the head of the Onondagas was the great chief Atotarho, whose sanguinary exploits and crafty stratagems had become the dread of the neighbouring peoples, and among his warriors was the generous Hiawatha. Hiawatha was filled with horror at the sight of the suffering caused by Atotarho's expeditions, and already his statesman's mind was forming projects of peace. He saw that in confederation lay the means not only of preserving peace among his people, but of withstanding alien foes as well. In two consecutive years he called an a.s.sembly to consider his plan, but on each occasion the grim presence of Atotarho made discussion impossible.

Hiawatha in despair fled from the land of the Onondagas, journeyed eastward through the country of the Oneidas, and at last took up his residence {226} among the Mohawks, into which tribe he was adopted.

It has been said by some authorities, and the idea does not lack probability, that Hiawatha was originally a Mohawk, and that he spent some time among the Onondagas, afterward returning to his own people.

At all events, the Mohawks proved more amenable to reason than the Onondagas had done. Among the chiefs of his adopted tribe Hiawatha found one--Dekanewidah--who fell in with his confederation plans, and agreed to work along with him. Messengers were dispatched to the Oneidas, who bade them return in a year, at the end of which period negotiations were renewed. The result was that the Oneida chiefs signed a treaty inaugurating the Kayanerenh Kowa. An emba.s.sy to the Onondagas was fruitless, as Atotarho persistently obstructed the new scheme; but later, when the Kayanerenh Kowa embraced the Cayugas, messages were once more sent to the powerful Onondagas, diplomatically suggesting that Atotarho should take the lead in the Grand Council. The grim warrior was mollified by this sop to his vanity, and condescended to accept the proposal. Not only that, but he soon became an enthusiastic worker in the cause of confederation, and secured the inclusion of the Senecas in the League.

The confederacy of the Five Nations was now complete, and the 'Silver Chain,' as their Grand Council was called, met together on the sh.o.r.es of the Salt Lake. The number of chiefs chosen from each tribe bore some relation to its numerical status, the largest number, fourteen, being supplied by the Onondagas.

The office of representative in the Council was to be an hereditary one, descending in the female line, as with the Picts of Scotland and other primitive peoples, and never from father to son.

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So powerful did the League become that the name of 'Long House People' was held in the greatest awe.

They annihilated their ancient enemies, the Hurons, and they attacked and subdued the Micmacs, Mohicans, p.a.w.nees, Algonquins, Cherokees, and many other tribes. The effect of the League on British history is incalculable. When the Frenchman Champlain arrived in 1611 he interfered on behalf of the Hurons, an action whose far-reaching consequences he could not foresee, but from that period dated the hatred of the Iroquois for the French which ensured Britain's success in the long struggle between the European nations in America. Without the a.s.sistance of the native factor, who shall say how the struggle might have ended?

But the Iroquois were not altogether a bloodthirsty people. A strong bond of brotherhood existed between the Five Nations, among themselves they were kind and gentle, and in part at least Hiawatha's dream of peace was realized. It is not, of course, very easy to say how far Hiawatha intended the scheme of universal brotherhood with which he is credited. Whether he conceived a Grand League embracing all the nations of the earth or whether his full ambition was realized in the union of the Five Nations is a point which history does not make clear. But even in the more limited sense his work was a great one, and the lofty and n.o.ble character which Longfellow has given to his hero seems not unsuited to the actual Hiawatha, who realizes the ideal of the 'n.o.ble savage' more fully, perhaps, than any one else in the annals of primitive peoples.

As in the case of King Arthur and Dietrich of Berne, many myths soon gathered round the popular and revered name of Hiawatha. Among barbarians three, or even two, generations usually suffice to render {228} a great and outstanding figure mythical. But one prefers to think of this Iroquois statesman as a real man, a bright particular star in a dark sky of savagery and ignorance.

The Stone Giants

The Iroquois believed that in early days there existed a malignant race of giants whose bodies were fas.h.i.+oned out of stone. It is difficult to say how the idea of such beings arose, but it is possible that the generally distributed conception of a gigantic race springing from Mother Earth was in this instance fused with another belief that stones and rocks composed the earth's bony framework. We find an example of this belief in the beautiful old Greek myth of Deucalion and Pyrrha, which much resembles that of Noah. When after the great flood which submerged h.e.l.las the survivors' s.h.i.+p grounded upon Mount Parna.s.sus they inquired of the oracle of Themis in what manner the human race might be restored. They were bidden by the oracle to veil themselves and to throw the bones of their mother behind them. These they interpreted to mean the stones of the earth. Picking up loose pieces of stone, they cast them over their shoulders, and from those thrown by Deucalion there sprang men, while those cast by Pyrrha became women.

These Stone Giants of the Iroquois, dwelling in the far west, took counsel with one another and resolved to invade the Indian territory and exterminate the race of men. A party of Indians just starting on the war-path were apprised of the invasion, and were bidden by the G.o.ds to challenge the giants to combat. This they did, and the opposing bands faced each other at a spot near a great gulf. But as the monsters advanced upon their human enemies the G.o.d of the west wind, who was {229} lying in wait for them, swooped down upon the t.i.tans, so that they were hurled over the edge of the gulf, far down into the dark abyss below, where they perished miserably.

The Pigmies

In contradistinction to their belief in giants, the Iroquois imagined the existence of a race of pigmies, who had many of the attributes of the Teutonic gnomes. They were responsible for the beauty of terrestrial scenery, which they carved and sculptured in cliff, scar, and rock, and, like the thunder-G.o.ds, they protected the human race against the many monsters which infested the world in early times.

Witches and Witchcraft

The Iroquois belief in witchcraft was very strong, and the following tale is supposed to account for the origin of witches and sorcery. A boy who was out hunting found a snake the colours of whose skin were so intensely beautiful that he resolved to capture it.

He caught it and tended it carefully, feeding it on birds and small game, and housing it in a little bowl made of bark, which he filled with water. In the bottom of the bowl he placed down, small feathers, and wood fibre, and on going to feed the snake he discovered that these things had become living beings.

From this he gathered that the reptile was endowed with supernatural powers, and he found that other articles placed in the water along with it soon showed signs of life. He procured more snakes and placed them in the bowl. Observing some men of the tribe rubbing ointment on their eyes to enable them to see more clearly, he used some of the water from the bowl in which the snakes were immersed upon his own, and {230} lo! he found on climbing a tall tree that nothing was hidden from his sight, which pierced all intervening obstacles. He could see far into the earth, where lay hidden precious stones and rich minerals. His sight pierced the trunks of trees; he could see through mountains, and could discern objects lying deep down in the bed of a river.

He concluded that the greater the number of reptiles the snake-liquid contained the more potent would it become. Accordingly he captured several snakes, and suspended them over his bowl in such a manner that the essential oil they contained dropped into the water, with the result that the activity of the beings which had been so strangely bred in it was increased. In course of time he found that by merely placing one of his fingers in the liquid and pointing it at any person he could instantly bewitch him. He added some roots to the water in the bowl, some of which he then drank. By blowing this from his mouth a great light was produced, by rubbing his eyes with it he could see in the dark, and by other applications of it he could render himself invisible, or take the shape of a snake.

If he dipped an arrow into the liquid and discharged it at any living being it would kill it although it might not strike it. Not content with discovering this magic fluid, the youth resolved to search for antidotes to it, and these he collected.

A 'Medicine' Legend

A similar legend is told by the Senecas to account for the origin of their 'medicine.' Nearly two hundred years ago--in the savage estimation this is a very great period of time--an Indian went into the woods on a hunting expedition. One night while asleep in his solitary camp he was awakened by a great noise of {231} singing and drum-beating, such as is heard at festivals.

Starting up, he made his way to the place whence the sounds came, and although he could not see any one there he observed a heap of corn and a large squash vine with three squashes on it, and three ears of corn which lay apart from the rest. Feeling very uneasy, he once more pursued his hunting operations, and when night came again laid himself down to rest. But his sleep was destined to be broken yet a second time, and awaking he perceived a man bending over him, who said in menacing tones:

"Beware: what you saw was sacred. You deserve to die."

A rustling among the branches denoted the presence of a number of people, who, after some hesitation, gathered round the hunter, and informed him that they would pardon his curiosity and would tell him their secret. "The great medicine for wounds," said the man who had first awakened him, "is squash and corn. Come with me and I will teach you how to make and apply it."

With these words he led the hunter to the spot at which he had surprised the 'medicine'-making operations on the previous night, where he beheld a great fire and a strange-looking laurel-bush, which seemed as if made of iron. Chanting a weird song, the people circled slowly round the bush to the accompaniment of a rattling of gourd-sh.e.l.ls. On the hunter's asking them to explain this procedure, one of them heated a stick and thrust it right through his cheek. He immediately applied some of the 'medicine' to the wound, so that it healed instantly. Having thus demonstrated the power of the drug, they sang a tune which they called the 'medicine-song,' which their pupil learnt by heart.

The hunter then turned to depart, and all at once he {232} saw that the beings who surrounded him were not human, as he had thought, but animals--foxes, bears, and beavers--who fled as he looked at them. Surprised and even terrified at the turn matters had taken, he made his way homeward with all speed, conning over the prescription which the strange beings had given him the while. They had told him to take one stalk of corn, to dry the cob and pound it very fine, then to take one squash, cut it up and pound it, and to mix the whole with water from a running stream, near its source.

This prescription he used with very great success among his people, and it proved the origin of the great 'medicine' of the Senecas. Once a year at the season when the deer changes his coat they prepare it as the forest folk did, singing the weird song and dancing round it to the rhythmic accompaniment of the gourd-sh.e.l.l rattles, while they burn tobacco to the G.o.ds.

Great Head and the Ten Brothers