Western Scenes and Reminiscences Part 19

Singing and dancing are applied to political and to religious purposes by the Indians. When they wish to raise a war-party, they meet to sing and dance: when they wish to supplicate the divine mercy on a sick person, they a.s.semble in a lodge, to sing and dance. No grave act is performed without singing and dancing.

ORIGIN

AND

HISTORY OF THE RACE.

WYANDOT TRADITIONS OF THE CREATION, AND OTHER EPOCHS.

The following traditions of the creation of man, and of the Red Race; of the order of precedence and relations.h.i.+p among the tribes, and the notice of the first arrival of Europeans on the continent, together with the allegories of Good and Evil, and of Civilization and Barbarism, are extracted from a private journal, kept during the period of my official intercourse with the various tribes.

Superintendency Indian Affairs, Detroit, January 30th, 1837.

A delegation of three Wyandot chiefs visited me, this day, from their location near Amherstburg in Canada, with their interpreter, George C.

Martin. Their names were O-ri-wa-hen-to, or Charlo, On-ha-to-tun-youh, or Round Head, son of Round Head, the brother of Splitlog, and Ty-er-on-youh, or Thomas Clark. They informed me, in reply to a question, that the present population of their band, at that location, was eighty-six souls. After transacting their business, I proposed several questions to them respecting their origin and history.

1. What is the origin of the Indians? We believe that all men sprang from one man and woman, who were made by G.o.d, in parts beyond the sea.

But in speaking of the Indians we say, how did they cross the sea without s.h.i.+ps? and when did they come? and from what country? What is your opinion on the subject?

Oriwahento answered: "The old chief, Splitlog, who could answer you, is not able to come to see you from his age and feebleness; but he has sent us three to speak with you. We will do the best we can. We are not able to read and write, like white men, and what you ask is not therefore to be found in black and white." (This remark was probably made as they observed I took notes of the interview.)

"There was, in ancient times, something the matter with the earth. It has changed. We think so. We believe G.o.d created it, and made men out of it. We think he made the Indians in this country, and that they did not come over the sea. They were created at a place called MOUNTAINS. It was eastward. When he had made the earth and those mountains, he covered something over the earth, as it were, with his hand. Below this, he put man. All the different tribes were there. One of the young men found his way out to the surface. He saw a great light, and was delighted with the beauty of the surface. While gazing around, he saw a deer running past, with an arrow in his side. He followed it, to the place where it fell and died. He thought it was a harmless looking animal. He looked back to see its tracks, and he soon saw other tracks. They were the foot prints of the person who had shot the deer. He soon came up. It was the creator himself. He had taken this method to show the Indians what they must do, when they came out from the earth. The creator showed him how to skin and dress the animal, bidding him do so and so, as he directed him. When the flesh was ready, he told him to make a fire. But he was perfectly ignorant. G.o.d made the fire. He then directed him to put a portion of the meat on a stick, and roast it before the fire. But he was so ignorant that he let it stand till it burned on one side, while the other was raw.

Having taught this man the hunter's art, so that he could teach it to others, G.o.d called the Indians forth out of the earth. They came in order, by tribes, and to each tribe he appointed a chief. He appointed one Head Chief to lead them all, who had something about his neck, and he instructed him, and put it into his head what to say to the tribes.

That he might have an opportunity to do so, a certain animal was killed, and a feast made, in which they were told to eat it all. The leader G.o.d had so chosen, told the tribes what they must do, to please their maker, and what they must not do.

Oriwahento further said: G.o.d also made Good and Evil. They were brothers. The one went forth to do good, and caused pleasant things to grow. The other busied himself in thwarting his brother's work. He made stony and flinty places, and caused bad fruits, and made continual mischief among men. Good repaired the mischief as fast as it was done, but he found his labour never done. He determined to fly upon his brother and destroy him, but not by violence. He proposed to run a race with him. Evil consented, and they fixed upon the place. But first tell me, said Good, what is it you most dread. Bucks horns! replied he, and tell me what is most hurtful to you. Indian gra.s.s braid! said Good. Evil immediately went to his grandmother, who made braid, and got large quant.i.ties of it, which he put in the path and hung on the limbs that grew by the path where Good was to run. Good also filled the path of his brother with the dreaded horns. A question arose who should run first.

I, said Good, will begin, since the proposition to try our skill first came from me. He accordingly set out, his brother following him. But as he began to feel exhausted at noon, he took up the gra.s.s braid and ate it. This sustained him, and he tired down his brother before night, who entreated him to stop. He did not, however, cease, till he had successfully reached the goal.

The next day Evil started on his path. He was encountered every where by the horns, which before noon had greatly weakened him. He entreated to be relieved from going on. Good insisted on his running the course. He sustained himself 'till sunset, when he fell in the path, and was finally dispatched by one of the horns wielded by his brother.

Good now returned in triumph to his grandmother's lodge. But she was in an ill humour, as she always was, and hated him and loved his brother whom he had killed. He wanted to rest, but at night was awoke by a conversation between her and the ghost of Evil. The latter pleaded to come in, but although he felt for him, he did not allow his fraternal feelings to get the better, and resolutely denied admission. Then said Evil "I go to the north-west, and you will never see me more, and all who follow me will be in the same state. They will never come back.

Death will for ever keep them."

Having thus rid himself of his adversary, he thought he would walk out and see how things were going on, since there was no one to oppose his doing good. After travelling some time he saw a living object ahead. As he drew nearer, he saw more plainly. It was a naked man. They began to talk to each other. "I am walking to see the creation, which I have made," said Good, "but who are you?" "Clothed man," said he, "I am as powerful as you, and have made all that land you see." "Naked man," he replied, "I have made all things, but do not recollect making you." "You shall see my power," said the naked man, "we will try strength. Call to yonder mountain to come here, and afterwards I will do the same, and we will see who has the greatest power." The clothed man fell down on his knees, and began to pray, but the effort did not succeed, or but partially. Then the naked man drew a rattle from his belt, and began to shake it and mutter, having first blindfolded the other. After a time, now said he, "look!" He did so, and the mountain stood close before him, and rose up to the clouds. He then blindfolded him again, and resumed his rattle and muttering. The mountain had resumed its former distant position.

The clothed man held in his left hand a sword, and in his right hand the law of G.o.d. The naked man had a rattle in one hand, and a war club in the other. They exchanged the knowledge of the respective uses of these things. To show the power of the sword, the clothed man cut off a rod, and placed it before him. The naked man immediately put the parts together and they were healed. He then took his club, which was flat, and cut off the rod, and again healed the mutilated parts. He relied on the rattle to answer the same purpose as the other's book. The clothed man tried the use of the club, but could not use it with skill, while the naked man took the sword and used it as well as the other.

Oriwahento continued:--It is said that Evil killed his mother at his birth. He did not enter the world the right way, but bursted from the womb. They took the body of the mother and laid it upon a scaffold. From the droppings of her decay, where they fell on the ground, sprang up corn, tobacco, and such other vegetable productions as the Indians have.

Hence we call corn, our mother. And our tobacco propagates itself by spontaneous growth, without planting; but the clothed man is required to labour in raising it.

Good found his grandmother in no better humor when he came back from the interview with the naked man. He therefore took and cast her up, and she flew against the moon, upon whose face the traces of her are still to be seen.

This comprised the first interview; after a recess during which they were permitted to refresh themselves and smoke their pipes, I returned to the office and resumed the inquiries.

2. Where did your tribe first see white men on this continent? The French say you lived on the St. Lawrence, and afterwards went to the north, from whence you afterwards came down to the vicinity of Detroit.

That you possess the privilege of lighting up the general council fire for the Lake tribes; and that you were converted to the catholic faith.

Oriwahento again answered.

When the tribes were all settled, the Wyandots were placed at the head.

They lived in the interior, at the mountains east, about the St.

Lawrence. They were the first tribe of old, and had the first chieftains.h.i.+p. The chief said to their nephew, the Lenapees, Go down to the sea coast and look, and if you see any thing bring me word. They had a village near the sea side, and often looked, but saw nothing except birds. At length they espied an object, which seemed to grow and come nearer, and nearer. When it came near the land it stopped, but all the people were afraid, and fled to the woods. The next day, two of their number ventured out to look. It was lying quietly on the water. A smaller object of the same sort came out of it, and walked with long legs (oars) over the water. When it came to land two men came out of it.

They were different from us and made signs for the others to come out of the woods. A conference ensued. Presents were exchanged. They gave presents to the Lenapees, and the latter gave them their skin clothes as curiosities. Three distinct visits, at separate times, and long intervals, were made. The mode in which the white men got a footing, and power in the country was this. First, room was asked, and leave given to place a chair on the sh.o.r.e. But they soon began to pull the lacing out of its bottom, and go inland with it; and they have not yet come to the end of the string. He exemplified this original demand for a cession of territory and its renewal at other epochs, by other figures of speech, namely, of a bull's hide, and of a man walking. The first request for a seat on the sh.o.r.e, was made he said of the Lenapees; alluding to the cognate branches of this stock, who were anciently settled at the harbour of New York, and that vicinity.

To the question of their flight from the St. Lawrence, their settlement in the north, and their subsequent migration to, and settlement on, the straits of Detroit, Oriwahento said:

The Wyandots were proud. G.o.d had said that such should be beaten and brought low. This is the cause why we were followed from the east, and went up north away to Michilimackinac, but as we had the right before, so when we came back, the tribes looked up to us, as holding the council fire.[18]

3. What relations.h.i.+p do you acknowledge, to the other western tribes?

Answer by Oriwahento: We call the Lenapees, _nephews_; we call the Odjibwas (Chippewas) Ottawas, Miami's &c. _Younger Brother_. We call the Shawnees, _the Youngest Brother_. The Wyandots were the first tribe in ancient times. The first chieftains.h.i.+p was in their tribe.

SUPPLEMENTARY QUESTIONS TO THE INTERPRETER.

1. Are the Wyandot and Mohawk languages, alike in sounds. You say, you speak both.

Ans. Not at all alike. It is true there are a few words so, but the two languages do not seem to me more akin than English and French. You know some English and French words are alike. The Mohawk language is on the _tongue_, the Wyandot is in _the throat_.

2. Give me some examples: Read some of this translation of the Mohawk, (handing him John's Gospel printed by the American Bible Society in 1818.) He complied, reading it fluently, and appearing to have been acquainted with the translation.

Further conversation, in which his attention was drawn to particular facts in its structure and principles, made him see stronger a.n.a.logies between the two tongues. It was quite evident, that he had never reflected on the subject, and that there were, both grammatically, and philologically, coincidences beyond his depth.

FOOTNOTES:

[18] This is certainly a dignified and wise answer; designed as it was, to cover their disastrous defeat and flight from the St. Lawrence valley to the north. The precedence to which he alludes, on reaching the straits of Detroit, as having been theirs before, is to be understood, doubtless, of the era of their residence on the lower St. Lawrence, where they were at the head of the French and Indian confederacy against the Iroquois. Among the latter, they certainly had no precedency, so far as history teaches. Their council fire was kept by the Onondagas.

H. R. S.

TRADITIONS OF THE ARCTIDeS.

There are some curious traditions related by the race of people living on that part of the continent lying north and west of Athabasca lake, and the river Unjigah. Mackenzie has described that branch of them, who are called by the trivial name of Che-pe-wyans. This is an Algonquin term, meaning puckered blankets, and has reference only to the most easterly and southerly division of the race. They are but the van of an extensive race. All that gives ident.i.ty to their general traditions, and distinctive character and language, relates as well to the Dogribs, the Coppermines, the Strongbows, the Ambawtawoots, the Hares, the Brushwoods, the Sursees, the Tacullies, the Nateotetains, and other tribes located north of them, extending to the Arctic Ocean, and west through the Peace river pa.s.s of the Rocky Mountains. Philology brings into one group all these dialects of a wide spread race, who extend from the borders of the Atnah nation on the Columbia, across the Rocky Mountains eastwardly to the Lake of the Hills and the Missinipi or Churchill river, covering many degrees of lat.i.tude and longitude. In the absence of any generic name for them, founded on language or character, I shall allude to them under the geographical phrase of ARCTIDES.