Part 2 — SENECA FICTION, LEGENDS, AND MYTHS (continued 5)

The chief then said: “It was in fact a marvelous thing that was done by your party. It is a very long time since you departed from your homes; but now you have returned, only you three persons. Of course, one of the most essential things about this matter to be remembered is that Deauñhyāwaʹgon, sometimes called Hawĕñniʹyo, forewilled that you, and only you, should be enabled to return home safely. Preparations have been made so that we may now exchange greetings, and this shall be done. You, the surviving ones of the party, three in number, will take a suitable position, and I will take the lead in a ceremonial greeting to you; for I, of course, stand in the stead of the one who was the chief of the people when you departed. My name is Dagäʹidoñʹdyeʼ. Then we will do this: We will mutually and severally stroke one another’s body in greeting. This ceremony shall be for all persons, including our children—we will all greet one another in this ceremonial manner, for this was the custom of our fathers on such occasions.”

Accordingly Dehaenhyowens and his two friends took suitable positions in which to receive the greetings of the people, and the people with the chief in the lead came forward and cordially stroked their bodies according to the custom. All the men, women, and children arose and greeted them. When the ceremony was over the chief said: “We will do in the future all the things that we have today learned should be done. This, too, you shall know—you who have just returned home—that we shall be equal with you in the enjoyment and disposition of the things that we possess, so that our minds and yours shall think in peace. Here, you know, dwell the people, and now, of course, we again shall commingle and associate together. Everything is in readiness for us to rejoice and be happy, seeing that you have returned home in safety and health. The first thing to be done is to make merry by a game. They whose bodies are strong will play at a game of lacrosse ball; thus shall they amuse your minds, and you may rejoice. When that shall have passed we shall dance, beginning with the Pigeon Song, or Song of the Pigeons. When that is passed it will be time for us to disperse to our homes.” Thereupon Dehaenhyowens, arising, said: “It is marvelous to know that we have been absent from our people during three generations; and we are rejoicing that we have, though much fewer in numbers, returned to our homes. We are indeed very happy that we are again one people with you.”

Then the young men went to the public gaming grounds and there engaged in an exciting game of lacrosse ball. When this game was over the people assembled in the Long Lodge of public meetings and there they performed the ceremony of the Song of the Pigeons. They danced all the songs of this ceremony, which is quite long and exciting. Even the children danced to show their pleasure at seeing the returned men.

(This is the end of the story.)

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We congratulate one another this day because we are still alive in this world.

Besides this act we give thanks to the Earth, and we give thanks also to all the things which it contains. Moreover, we give thanks also to the Visible Sky. We give thanks also to the Orb of Light that daily goes on its course during the daytime. We give our thanks nightly also to the Light Orb that pursues its course during the night.

So now, we give thanks also to those persons, the Thunderers, who bring the rains. Moreover, we give thanks also to the servants of the Master of Life, who protect and watch over us day by day and night by night.

And now, furthermore, we send our thanks also to his person, to the Finisher-of-our-lives. To him our thanksgiving we offer in fervent gratitude.

And now a ceremony shall begin, a ceremony which was given to us, to mankind, by the Finisher-of-our-bodies—namely, the ceremony of the Great Feather Dance.

So let everyone be enthusiastic, then, in this ceremony. We must enjoy ourselves as much as possible during this ceremony. It was given to us for the purpose of benefiting us in its performance in honor of him, the Master of Life, who gave it to us, and we must all do what is right and just one to another, and we also must continue to give thanks to the Master of Life for the good things which we enjoy at his hand.

So now will begin the singing of the songs of the Ritual of the Great Feather Dance. So let each and every one share in it, then. [At this point the singers on the song bench begin singing the songs of this ceremony. All who take part should be arrayed in festival attire. The faces of the dancers should be painted, and their heads should be adorned with feather headdresses. When this ceremony is ended the Master of Ceremonies, arising, makes the following statement:]

“So now, moreover, in such an assembly of people as this is, another ceremony is about to begin, one other that the Finisher-of-our-lives has ordained for our performance. So, then, let us be thankful, moreover, that our lives and persons are still spared in the affairs of this world.

“So now, moreover, this assembly of people, such as it is, is giving thanks for the bounties it has received from the Master of Life.

“So now, moreover, this assembly of people, such as it is, is giving thanks. The Master of Life has willed that there be officers among the people whose duty it is to promote the celebration of the Six Ceremonies. So we give thanks, too, that you who are officials among the people are still spared your lives.

“So now, moreover, this assembly of people, such as it is, is giving thanks for the bounties it has received. He, the Master of Life, willed that there shall be certain persons among men who shall be called chiefs (because their renown is great), and that upon them, furthermore, shall rest the grave responsibility of promoting peace and health among the people, and also that upon them shall rest the responsibility of making addresses of thanksgiving at the celebrations of the Thanksgiving Ceremony, in which they shall direct their words to the Maker-and-finisher-of-our-lives, at the same time earnestly urging all persons to enjoy themselves there and to be happy.

“So now, moreover, this assembly of people, such as it is, is giving thanks. The Creator-of-our-lives willed that there shall be in life two varieties or kinds of life, one of which shall be called Female and the other shall be called Male. He willed that by this means mankind shall see the coming of humanity (through the birth of children). So, therefore, we give thanks that this ceremony or rite of the union of two kinds of life is going on, just as he decreed that mankind should live in pairs—male and female. So, therefore, we offer up thanks because we have our eyes on our offspring who are coming, differing in size, to us.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there be an earth continually. So let us give thanks that the processes of the earth go on in accordance with his rule, and that we human beings are traveling about over it.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be springs of water, and that there shall be waters that flow. So, too, we give thanks because there are waters that flow as ordained, and because there are springs of water likewise, which are for our comfort as we go to-and-fro over the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed, too, that ‘I will bestow that on which they shall live—corn, and that it shall grow in its seasons.’ So then, let us now give thanks because we have again set our eyes on all those things upon which we live. We are thankful that we again see all these things.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall continue to grow on the earth all manner of herbs, and, too, that these shall be for use as medicines, which shall be, each and every one, a succor and support to the people; they shall be for medicine.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall grow various kinds of flowers on the earth, and that among these shall grow continually strawberries. So, too, let us give thanks because these are for our pleasure and contentment.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall grow shrubs on the earth continually, and that all these shall be for medicines for mankind at all times. So, too, let us give thanks that these are giving us perfect satisfaction and comfort, and because these shrubs are our own aid and sustenance.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that other shrubs and trees in groves shall ever grow to maturity on which various fruits and berries shall ever hang in abundance. So, too, let us give thanks because these fruit-bearing shrubs and trees grow continually, giving us at all times abundantly contentment and pleasure.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be forests that shall continually reproduce themselves by growth, which shall continue to be at all times helpful to mankind, ‘whom I have placed on the earth.’ So, too, let us be thankful that our minds are contented for the reason that the forests grow.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that in the forests which shall continue to grow there shall live and increase all manner of game animals in utmost variety. So, too, let us give thanks for this bountiful provision, because in full measure and number the game animals are abundant in the growing forests, as intended by him, and they are ever the full means of giving us pleasure and contentment while we dwell on the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be growing forests in which there shall be certain trees from which (maple) sap shall habitually fall in its season. So, too, let us give thanks because there still grow here and there maple trees, for we still can look upon maple sugar.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be brakes of great herbs on which shall grow sunflowers continually in their season, and that these shall serve to give pleasure and contentment to mankind dwelling on the earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed, ‘I shall place a duty on certain persons to care for and watch over the earth, and they shall cause rain to fall habitually, and the rain shall prosper all the things that grow out of the earth, and these persons shall habitually approach from the west, and people will call them Our Grandsires, whose voices are heard from place to place—the Thunderers.’

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall ever be a Sky, on which there shall ever appear a Light Orb which will go about from place to place as day succeeds day, and people shall call this orb of light the Sun. So, too, let us be thankful that we see each day that the light orb moves on in its course.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be darkness by periods of a certain length, and that in the sky there shall ever appear a Light Orb which shall ever go from place to place, and which human beings will call the Nocturnal Orb of Light—the Moon. So, too, let us be thankful because night after night we see this orb of light holding to its course, and know that our Creator so decreed it.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall ever be a Sky, and that in it there shall be Stars fixed from place to place. So, too, let us be thankful, because we see these stars night after night, just as our Creator has decreed that it shall be.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be Persons who shall guard mankind from harm by day and by night. So, too, let us be thankful that these Four Persons protect us daily and nightly.

“So now, too, this assembly of people, such as it is, is giving thanks. He willed that just and righteous acts shall be the means of making us true men and women. So, too, let us be thankful because his words are being carried out on earth.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that in thanksgiving addresses the celebrant must offer thanks to all things, beginning with these on earth and ending with the person of the Master of Life. So, too, let us be thankful that we have now rendered to our Maker our thanks for the bounties of life.

“So now, too, this assembly of people, such as it is, is giving thanks this day. He willed that there shall be persons who shall have the ability to sing the songs of the Great Feather Dance, which were bestowed on us by our Creator. So now we thank you, Singers, who have this power and who have so well again performed your duty, a duty which is not an easy one.

“May all the people here enjoy peace and health until the time for the next celebration of this ceremony, which is fixed at a future day. Live, then, in peace and health. I end.”

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121. A Corn Legend and a Flood Story

There is a story that in ancient times there occurred a great calamity, which was caused by a rain that lasted three months. The result of this long rain was that the waters rose high and soon flooded the whole extent of the dry land. Only one man was saved. He climbed a tree to save himself from the waters.

The waters rose high in every place except on one tract of land on which stood a village of about six families, from which all the game had disappeared; so the people of these families had nothing to eat. This village was situated on the bank of a small stream where grew a large number of slippery-elm trees. The absence of all other food compelled the miserable wretches to strip the bark from these trees to use as food. They dried the bark and then pounded it into a kind of coarse meal, which they mixed with water to make a sort of bread to satisfy their hunger.

During this terrible time of scarcity, one night when all others were fast asleep one of the young men of the small village, being awake, heard some person walking with very heavy tread. He was not moved to fear by this experience, so he decided not to inform his companions of what he had heard. For 30 successive nights he heard this tramping and walking to and fro, as he surmised. But the young man had been thinking deeply on the meaning of the sounds he had been hearing night after night, and on the morning of the day following the thirtieth night he informed his companions that some person was about to pay them a visit. The sounds of the walking had appeared to him to come from the east.

The bride wife the next morning said to her brother-in-law: “You must have the corn bins cleared out and ready, just as if you expected to use them for storing corn.” The brother-in-law at once told his sister to clear out the corn bins just as if they expected to store corn in them. Having done this, the sister informed her sister-in-law that they were ready. The younger brother exclaimed: “I am glad that our family has increased.” At the dawn of day the next morning the people, awakening as if they had been frightened, heard sounds which indicated that corn was falling into their corn bins, which had been empty so long. Some hardly believed their ears, and doubted that they had received so much corn freely. So when the bride wife asked that corn be prepared and cooked, her husband told his sister to make it ready, although in his mind he felt that his wife had said this just because she knew well that they had nothing to eat and nothing with which to prepare anything.

Then the bride wife said to her brother-in-law: “You go to the river and catch for us some fish, so that we may have fish to eat with our corn bread.” But the young man replied: “It is strange that you should think that there are fish in the river, for I have not seen one there for many months.” But the woman insisted that he should go, saying: “You will, however, find fish there.” He, in some doubt still, answered: “Very well, I will go, although I know that I shall not find any fish there.” Finally he went, as she had asked him to do, for the sake of his people. On reaching the stream he saw a fish; it was indeed the first he had seen since the great rainstorm had begun. He planned his measures so well that he caught the fish, which was very large, and at once started for the lodge. Arriving there, he said that it was the only fish he saw. The bride wife said: “This is the fish I meant. Now your sister will clean it and place it in the kettle to cook it.” When the sister was told to get some corn and to prepare it for cooking, she said: “I have indeed cleared out the bins; all are empty, and not a cob is left on the poles on which hung the corn strings. Before this terrible rain came we had an abundance, but now we have not even a kernel for seed; all has indeed strangely disappeared.” The brother insisted, however, on her going to the bins, saying: “Go to see what you can. I heard a strange sound at dawn this morning, the sound of falling grains of corn.” To satisfy him the sister went to the bins where she was so fortunate as to find enough to fill both hands full. Delighted at finding even this small quantity, the girl returned and set to work preparing the corn for pounding into meal. It was not long before she had prepared and cooked a loaf of corn bread about two spans of the hand in circumference.

When the bride wife was informed that the loaf and the fish were ready to eat she said: “You must invite all your neighbors, so that each may have a portion of what you have cooked. You will cut the loaf into as many portions as there are persons in this village, and you must divide the fish in the same manner.” This was done. When the people who had gathered together in response to the invitation were all seated, the elder son of the family, the bridegroom, arose to speak. He said: “The Master of Life has gladdened our hearts with this loaf of bread and with this fish, the kind of food we ate before this water surrounded us. It must indeed be the will of the Master of Life that we should live. Before this young woman came to our lodge we expected to starve to death, and it is she who has invited every one in this village to come here to eat this food. In the future, therefore, it shall be the custom that when anyone shall have good fortune in his hunting or fishing he shall prepare a feast to which all his neighbors shall be made welcome.” His sister was told to serve all the people who had come. It seemed impossible, however, that even a small mite of fish or bread could be given to each of so many persons. But after she had begun to serve out the bread and the fish, she found that she could do this with what she had; and all were satisfied. There indeed seemed to be only a spoonful of broth in which the fish was cooked, but all were given a drink out of it and grew strong. The woman received the thanks of the people for the food which she had brought to them. What they had received seemed enough, and it was their opinion that this was an example for them to follow, so they declared: “Hereafter, if we obtain anything good to eat, it shall be shared equally by all. Such shall be our custom.”

Then the bridegroom’s brother informed the people that the bride desired the people to go to their homes and clear out their corn bins, just as if they were expecting to fill them with grain, and that they must act at once in this matter. So the people quickly returned to their lodges to carry out the bride’s request. During the following night the young man who had first heard the walking of the still unknown woman again heard the sound made by falling corn grains. In the morning the people of the several lodges found their corn bins well supplied with corn, and they were greatly rejoiced at this good fortune. Then an old woman, one of the near neighbors of the bride, said: “I will ask the young woman whence she came to us, so that we may know who it is that has been so kind and merciful to us.” So going to the lodge of the newly married couple she addressed the bride, saying: “I have come to ask you to tell us whence you came to us?” The bride willingly replied: “I came from the south, where my mother lives. She knew of your destitute condition and felt very miserable about it, hence she sent me to marry this young man. He indeed knew that I was coming before I arrived here. My mother sent me on this errand so that I could protect you by providing for your most pressing needs.” Replying, the old woman said: “I am thankful and so are all my neighbors that your mother was moved to pity us by seeing our distressing condition and destitution; it is through her that we shall live. We are indeed grateful to her and to you for fulfilling your duty in the matter.” Thus it was made clear to all the people to whom they owed their good fortune. They saw then that it was through the bride and her mother that the bare corncobs that hung in the corn stacks were again filled with grains of corn, and that their corn bins were again full of grain.

In the evening, having completed her preparations, she started on her return journey, saying to her husband: “When you are hungry, follow my trail. You shall encounter many difficulties, but you must not falter by the way. At all times keep in mind that you are going to your wife. You must not stop to rest either day or night. So take courage and do not falter. Now I go.”

During that night all the people heard the sound of falling grains of corn, which dropped from the cobs hanging on the strings of ears. The next morning the bridegroom asked his sister to go for corn. She went as directed, but found the corn bins empty and the corncobs bare. This was true, indeed, of all the lodges of the village.

The direful plight of the village caused the bridegroom to resolve to follow his wife to her home to learn whether it were possible to relieve the distress of his people. After making some necessary preparations, he started out on the trail of his wife. As he followed it he found that there was a well-defined path on the waters which entirely surrounded his people. When he started on this perilous trip the husband remembered what his wife had said to him about the difficulties of the journey, and what he must do to overcome them; so he kept on his way by day and by night without stopping. At all times he could plainly see her trail, which appeared as if it had just been made.

In the meanwhile, when he started his mother-in-law said to her daughter, who had returned home: “Your husband is coming to you and to us; he has now left the home of his people.” It is said that his mother-in-law could hear his footsteps as he followed the trail.

As his wife had told him to give no thought to the great difficulties of the way, he kept them out of his mind; he did not realize the great length of time he was on the journey. After many days he reached a cornfield, and by this sign he was delighted to know that he was very near his journey’s end. Stopping for a moment and looking around he saw a column of smoke rising from the middle of the cornfield, and he at once decided that it must come from the lodge of his mother-in-law; thereupon he went directly toward it.

Having arrived in front of the doorway he was gladly surprised to hear the voice of his mother-in-law from the inside saying to him: “Come in, my son-in-law.” On entering the lodge he saw his wife and was made welcome by her and his mother-in-law. His wife said to him: “You have done my bidding, and I am pleased that you have. Is it not good to see our cornfield so exuberantly filled with rich ears of corn? And is it not pleasant to think that we can live here in peace and comfort? Being faithful, you shall be prosperous.” The mother-in-law, who knew that he was approaching, had ready, cooked and prepared, a large bark bowl full of oniasont (crook-necked squash), which she hastily set before him without reserving any portion of it. When he had eaten his fill he thanked her and the Source of All Life. He remained in the lodge of his mother-in-law until the growing corn had ripened. Then he said: “I think that it is time for me to be going back to my people. I can now be of some service to them.” His wife said to him: “Your brother, who found pleasure in abusing me, is dead; he died, indeed, of hunger and starvation. It is, indeed, too bad that he had so evil a disposition.” The husband replied: “I do not mourn for him, for he knew well what he was doing when he heaped abuse on you.” The wife answered: “You will find your people still without food. You must be very cautious on the journey. I am afraid that you may be overcome on the way.” Thereupon she told him of a number of animals which he would find along the path, and which did not exist until after the second creation. The waters of the great flood had then gone down, and the earth had become new. She gave him food for his people; also, for seeding, one ear of corn of each variety, some beans of each variety, and one squash, which his people must use for seeding their land. The wife gave her husband also provisions for his journey, ready cooked for eating cold. She cautioned him not to stop on the way, lest he be overcome by the evil powers which infested the pathway to his home. Then they parted affectionately.

The husband started homeward. He encountered many obstacles and unknown beasts and animals on the way; but at last after many days of travel without stopping to rest, he safely reached his home. He found there only low timber and bushes and weeds growing. On arrival at his own lodge he gave a few kernels of corn to each family, saying: “This corn shall be the chief source of sustenance of the people hereafter.” In like manner he did with each of the several kinds of seeds which he had brought back with him. It is from these seeds that were propagated all the food plants which the human race had in ancient times.

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122. The Legend of Man’s Acquisition of Corn

(A SENECA-TUTELO LEGEND)

In ancient times there was a village situated on the banks of a river. The chief source of subsistence of the people was the natural products of forest and stream—that is to say, game and fish, berries and various edible roots and tubers.

There came a day when the people dwelling in this village were told by an old woman that she heard the voice of a woman singing on the river; and she told them further that the words used by this strange singer were: “Luxuriant and fine are the planted fields where I dwell, going to and fro. Luxuriant and fine are the planted fields which we have planted. My grandmother and my ancestors have planted them.”

After hearing this singing for 10 nights the old woman said to her family and neighbors: “Let us go out to see what this singing means; perhaps some woman has fallen into the water, and it may be she who is singing in the middle of the river.” They did go to the river bank, but saw nothing, and they returned much chagrined at their failure to discover the singer.

On the tenth night following, the woman again began to sing, seemingly from the middle of the river not very far from the village. Again she sang: “Luxuriant and fine are the planted fields (of corn) where I dwell, going to and fro. Luxuriant and fine are the planted fields (of corn) which we have planted. My grandmother and my ancestors have planted them.” Then the women of the village, going to the river bank for three nights, sang songs of welcome and recognition, and on the third night these women perceived that the singer on the river had drawn nearer to them. On the fourth night the women watching with their children on the river bank, and singing in response to the singing on the river, were surprised to see coming toward them a large number of women. Thereupon one of the girls exclaimed: “Oh, grandmother, do not let these women seize us,” and the children fled from the place. But the spokeswoman, who was the eldest person present, said: “I alone shall remain here to await whatever may befall me, and I do so because my granddaughter, who is coming, is in need of pity and aid.”

At this the woman, the midstream singer, exclaimed: “Oh, my grandmother! take me hence. I am not able to go there (where you now are).” Then the grandmother (so called by the courtesy of clan kinship) placed her canoe of birch bark in the stream and soon by rapid paddling reached the side of the young woman who had been singing in midstream. She found her granddaughter lying on the back of a beaver, which mysteriously held her above the water. The granddaughter was the first to speak, saying: “Oh, my grandmother! take me hence.” The grandmother, replying: “Oh, my grandchild! your wish shall be fulfilled,” at once proceeded to place her granddaughter in the canoe, after which she headed for the shore of the stream, paddling to the landing place in a short time. When they had landed, the young woman said: “Oh, grandmother! now leave me here. I will remain here, and you must come after me in the morning. Nothing shall happen me in the meantime.” The grandmother at once returned to her own lodge, where, of course, she related in detail what had taken place.

Early the next morning she returned to the landing place where she had left her granddaughter (by courtesy). There she saw only the growing stalk of a plant. Drawing near to this she found growing on the stalk an ear of corn, and breaking it off she carried it back to her lodge, where she hung it up on a roof-supporting pole hard by the fireplace.

It came to pass during the following night that the grandmother, so called, had a dream or vision, in which the young woman who had been singing in midstream said to her, “Oh, my grandmother, you should unhang me from this place, for it is indeed too hot here. You should place me in the ground—plant me—and then leave me there; for I will provide for you and your people, you human beings. So kindly place me under the ground.” This dream came to the old woman three nights in succession. So she took down the ear of corn, and after shelling it she planted the grains of corn in the ground just as she had been instructed to do by the dream.

But on the following night the grandmother again dreamed, and the young woman in the dream said to her, “You and your people must care for me. You must not permit weeds to kill me. You shall see me sprout and grow to maturity; and it is a truth that in the future all the people who shall be born will see that I will provide for their welfare. So you must take great care of me. You will see, you and your people, a great multitude of people who are about to arrive here. You will see, I say, that I will provide for all during the time the earth shall be in existence. You shall now learn what is a well-known truth—that is, that I am corn; I am native corn; I am sweet corn. I am the first corn that came or was delivered to this earth.” For three successive nights the grandmother, so called, had this same dream or vision, hence she came to regard it as a direct intimation to her regarding the disposition to be made of the corn on the ear which she had found on the bank of the river. So forcibly did the injunctions impress her that she planted the corn in the ground as directed; and she carefully followed the directions of the Corn Maiden as to the care required by the growing corn to enable it to mature and to prevent it being choked to death by weeds.

In a short time after reaching her own lodge she lay down on her couch to rest for the night; but she had hardly fallen asleep before she had another dream, or vision, of the Corn Maiden. In this dream the Corn Maiden said to her: “You must tell my children (the human beings) that they must not waste in any manner the corn which shall grow to maturity in the future. It is well known that those who do not honor and properly care for me invariably come to want and destitution; for unless they act so toward me when I leave I shall take all the corn and other seed away. And, grandmother, you must tell all these things to your people and kindred.”

Some time after this event the old woman said to her nephew (?): “Do not travel around from place to place, for it is a well-known fact that there are beings roaming about which have the disposition to overcome and destroy men by the exercise of their orenda.” But the nephew (?) replied: “Oh! there is nothing going about from place to place which has the power to kill men.”

Another brother of the Corn Maiden (of the lodge of the old woman) taking a stone ax and a bow and arrows, and asking his grandmother to follow him, said: “Let us two go fetch home my younger sister.” So saying, he started in pursuit of Doōdĕⁿnĕñyāʹhoⁿʼ, the so-called Stone Giant, and his grandmother followed him on the perilous journey. His pursuit was vigorous and tireless, and he was not long in overtaking Doōdĕⁿnĕñyāʹhoⁿʼ. Coming up to him, he shot him with a flint arrow, saying at the same time: “I have come to bring back home my younger sister.” Doōdĕⁿnĕñyāʹhoⁿʼ, weeping with pain, said: “I confess my guilt. I did a great wrong in stealing this maiden from her home.” Then he surrendered her to her brother, who, taking his sister by the hand, started with his grandmother for their home.

When they had arrived at their own lodge the young woman who had been kidnaped by Doōdĕⁿnĕñyāʹhoⁿʼ said to her grandmother: “You will now prepare some food (bread). You will take one grain of corn from the cob and pound it into meal. This alone will suffice, it is well known, to provide us (all human beings living) with food enough to satisfy our appetites at this banquet held in celebration of the return of the Maiden captured by Doōdĕⁿnĕñyāʹhoⁿʼ, the Stone Giant.” When the corn had been procured and prepared, the Maiden again spoke, saying: “I am about to give a feast, which shall be held in my honor, and in which you women shall dance the Corn dances.”

The feast was held in accordance with her wishes, and the women danced the Corn dances as she directed them, and all the people rejoiced with her. When the feast of thanksgiving was ended the Maiden said: “Now, as for me, I am starting on my return to my home. I shall go back to the place whence I came. It shall be an established thing in the future forever that corn shall exist, and that mankind shall never again die from starvation. I now go to my home.”

Thereupon she started away, going back on the river on which she had come; and as she went along she sang a song, the words of which were “We, the varieties of corn, beans, and squashes, are the mothers of the peoples of the whole world.” These words she sang to teach the people what to sing in their Corn dances.

After she had returned to her home she received a proposal of marriage from Oʻstawĕⁿʼsĕñʹtoⁿʼ (Sumac Tree?). She accepted his suit and the two were married. When they were together the Corn Maiden said to her husband, “You must love me (that is, regard me as a precious thing);” and her husband assured her that he would indeed comply with her request and his duty.

Then they returned to the lodge of Mother Bean, which they reached by traveling on the river a long distance. Mother Bean said to them: “You two must carry back with you some beans, which you must take to that distant land, where you shall leave them.” On their return to their own lodge the bridegroom carried the beans to that other land in which his wife had left seeding corn, and after performing his mission returned to his own wife and lodge.

Afterward the bride wife heard her sister singing beside a planted field: “Is there perhaps anyone who will marry me again? Let him ask me.” She had not been singing long when Tʻhăʻhyoñʹnĭʻ (Wolf) replied: “I will marry you if you will accept me.” To this she answered: “If I marry you, what will be my usual food?” Tʻhăʻhyoñʹnĭʻ replied: “You shall have meat for your usual food.” Her answer was: “I shall die if I am compelled to eat that kind of food.”

Thereupon the maiden resumed her singing: “Is there perhaps some one who will marry me again? Let him ask me to do so.” Nyāʹgwaiʼ (Bear) answered her: “I will marry you if you will accept me.” The maiden answered: “If I marry you what will be my usual food?” Nyāʹgwaiʼ said in reply: “Your usual food will be various kinds of nuts.” She said: “In the event that I am compelled to eat that kind of food I shall surely die.”

Again she began to sing: “Is there perhaps anyone who will marry me again? Let him ask me.” While she sang Neʹogĕⁿʼ (Deer) answered her: “I will marry you if you will accept me.” The maiden said in reply: “If I should marry you what would be my usual food?” Neʹogĕⁿʼ replied: “Your food would be buds and sprouts and the moss growing on trees.” The maiden’s response was: “In the event that I am compelled to eat that kind of food I shall surely die.”

After thus refusing each of these proposals of marriage, once again she began to sing: “Is there perhaps anyone who will again marry me? If there be one such, let him ask me.” While she sang, expressing the impulses of her heart, a man named Corn answered her challenge, saying: “I will marry you if you will accept me, for I know that you are circumspect in making your selection of a husband.” In reply the maiden asked: “If I should marry you what shall be my usual food?” Corn answered: “If you will marry me your food shall be corn; corn shall be your sustenance.” The maiden replied: “I accept you, and I am thankful for my good fortune in finding just what I want. For a long time I have been lonely, for I desired to see a human being, to be in a position to mingle with mankind.” With these words she ran forward, and throwing her arms around him fondly embraced him, saying: “I will share with you your fortune or misfortune, whichever it be, wherever mankind shall have charge of your welfare and needs, for my grandmother has appointed me to care for mankind during the time that this earth shall endure. So it shall be that they shall plant us always in one place. So from one place you and I together shall depart when the time during which we shall provide (food) for mankind, as has been appointed for us, shall expire. We must teach them our songs and dances, so that mankind may express their gratitude when they shall gather in their harvests of corn and beans and squashes.”

“Now, the words of the essential songs are as follows:

“(a) ‘Coming hither I heard them; I heard them sing and dance the Aʻkoñwiʹʻsĕⁿʼ.’

“(b) ‘We have now arrived—we who are about to sing and dance the Aʻkoñwiʹʻsĕⁿʼ.’

“(c) ‘Among living, growing, unplucked flowers I am walking reverently (silently, slowly).’

“(d) ‘I am now dancing among living, growing, unplucked flowers (blossoms).’

“(e) ‘We have now returned—we who are corn dancers and singers—we who are women.’

“(g) ‘Oh! the berries have ripened. Oh! the berries have ripened—on stalk and stem.’

“(h) ‘I see (in vision) a beautiful Spring season. “ ‘I see a fine field of growing corn. “ ‘In the middle of this field of corn there stands a lodge of bark. “ ‘There I see a profusion of drying poles and racks. “ ‘Thereon I see fine fat strings of corn hanging. “ ‘On these fine fat strings of corn I see rich lively seed corn.’

“(i) ‘Now, I am walking along. I am walking along giving thanks to the Life God.’

“These are the essential songs which mankind shall sing.”

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In ancient times a people dwelling near a river bank were startled by the sound of singing, which came apparently from downstream. The voice was that of a woman, and tradition says that it was indeed the Bean-Woman who was singing.

The Bean-Woman sang, it is said, “Who shall marry me again? Let him ask me in marriage.” The Panther-Man, answering this challenge, said: “I will marry you if you will accept me for your husband.” Pausing in her singing, the Bean-Woman asked: “If I marry you what shall be the food which I shall regularly receive from you to eat?” The Panther-Man replied: “You shall always have meat in great plenty to eat.” The Bean-Woman answered: “In that case it is very probable I should die, for I do not eat that kind of food under any circumstances.”

Thereupon the Bean-Woman resumed her singing: “Who will marry me again? Is there one who is willing to marry me again? If so, let him ask me.” Then the Deer-Man approached the Bean-Woman and said: “I will marry you if you will accept me for your husband.” The Bean-Woman asked him: “What food will you regularly provide for me to eat?” The Deer-Man replied: “Browse and buds and the tender bark of trees, for these are the things which I regularly eat.” The Bean-Woman answered: “Such a marriage would not bring good fortune to me, because I have never eaten that kind of food.” So the Deer-Man departed.

Then the Bean-Woman resumed her song: “Is there not some one who is willing to marry me? If there be, let him ask me.” As she sang she heard the Bear-Man say to her: “I will marry you if you will accept me.” Whereupon she asked him: “What kind of food will you regularly provide for me to eat?” He replied: “I will provide you with nuts of various kinds, for even now I have many bark receptacles filled with nuts for food.” The Bean-Woman replied: “In this event I should most certainly die, for I have never been in the habit of eating that kind of food; so I can not accept you.”

Without feeling disappointed she resumed her singing: “Is there not some one who will marry me again? If so, let him ask me.” Then the Wolf-Man approached her, saying: “I am willing to marry you if you will accept me.” Once again the Bean-Woman asked: “If I should marry you what kind of food would you regularly provide for me to eat?” The Wolf-Man answered: “I will provide you with meat and venison.” At this the Bean-Woman said with scorn: “It is, indeed, quite proper for you to offer me meat and venison for food, but I have never had the desire to eat meat which has been stolen.” Thereupon the Wolf-Man departed.

The Bean-Woman resumed singing, as before: “Is there any one who is willing to marry me again? If there is, then let him ask me.” Then the Corn-Man, drawing near, said: “I am willing to marry you if you will accept me.” In reply she asked: “If I should marry you what will you give me for my regular food?” The Corn-Man’s answer was: “You shall have sweet corn to eat at all times.” In reply the Bean-Woman said: “I pray that it may so come to pass. I am, indeed, thankful for this offer, for it is a well-known fact that I am in need of it.” When the Corn-Man had heard her answer, he said to her: “Come to me.” Rushing forward, she threw her arms around his neck and embraced him, saying: “This is, indeed, a condition established by Him who sent us, by Him who created our bodies, beginning with the time when the earth was new.” They dwelt together contented and happy.

This is the reason that the bean vine is at all times found entwined around the cornstalk.

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124. The Legend of Onenha (the Corn)

The event related in the following legend came to pass in ancient times in the land inhabited by the Tuscarora; and Corn-Woman herself declared this event to men.

In that ancient time there lived in that land a man who was alone, and who had no kindred or friends in that place. He became very ill; so ill that he was no longer able to leave his mat on the couch. Of course there was no fire in his abode for he was unable to obtain fuel to keep a fire burning; besides there was nothing for him to eat. He began to be very sorrowful, expressing his grief thus: “Verily, I have become poor and miserable indeed. I am hungry, too, and, perhaps, I shall die by starvation.”

While he was ill it was usual for him to lie with his head covered. There came a day when he heard the sound of voices, which he inferred were those of women. Uncovering his head he listened intently to learn something about the voices he heard. Then he heard one woman addressing another: “What do you think of this matter? The man who dwells with us is very ill; truly he is in a wretched condition, and he lacks care and attention.” Then he heard the reply: “It is befitting, it would seem, that we assist him at once to recover his health, for we know that while he enjoyed good health it was customary for him to respect and honor us in his travels. This is, indeed, what he was wont to do: In whatever place he was traveling, on finding along the trail one of our sisters who had strayed or become lost, and so had become the victim of want, he would take her up and speak to her words of pity, saying: ‘Thou art in need and in distress; thou art lost on thy way, and there is no possibility for anyone except me to have mercy on thee.’ Then he would care for her. For this reason we should now repay him for all these acts of kindness by aiding him, since now it is he who is forsaken and in need of care.” The man who was ill now sat up with uncovered head, thinking, “I shall see them; I shall have a look at the two women who are conversing.” But he saw no one, and so was disappointed. For several days he overheard these two women talking, but he was not able to see any person around him.

“Moreover, it shall come to pass that you will hear us when we sing and dance the Corn dances to give thanks that you are again to travel over the earth, for such is, indeed, our custom when we are happy.

“Know this, too, that when mankind give attention to us, when we are born (sprout) out of the earth, and when they till the ground whereon we stand, we give thanks for this attention. Again, when they form the hills of earth around us, we also rejoice; then, too, when they enlarge the hills to accommodate our growing bodies we regularly give thanks by singing and dancing the Corn dances; and when they pluck the ears of corn, gather them in heaps in the middle of the field, husk them, and braid them into osteⁿʼsaʼs (corn-strings), and hang these on frames or lintels of poles, we also give thanks in like manner; and as soon as these strings have dried and they bring us into the lodges we give thanks and rejoice by singing and dancing Corn dances.

“Now, I bid you do this. Tell all human beings whom you shall meet that they, too, must sing and dance the Corn dances when they wish to express their thanksgiving at the time they are pleased to see us come to maturity again; and this is the reason that they must perform this ceremony. It is we, of course, who continue to assist you by furnishing that on which you human beings subsist. So be of good courage and cherish my words.”

Then the ill man awoke and verily he saw a rainstorm on the horizon which was approaching. He arose, and taking a bark bowl he set it outside of the lodge where the raindrops would fall into it. In a short time it began to rain and the raindrops soon filled the bowl. He proceeded at once to drink the rain water and began to recover his health.

The following night as he lay on his couch he heard the voices of women singing. He noticed that there had come on the drying poles in the lodge several strings of ears of corn and further that these strings swayed slightly to and fro, and that the singing proceeded from the grains of corn, in the guise of women, on the ears. Some of the words employed in these songs were: “Among the Flowers I am moving reverently,” “Among the Flowers I am singing and dancing;” and the women’s voices he heard saying: “The Fruit or Berries are ripe, the Fruit or Berries are ripe,” and many other songs of the Corn dances. Thereafter the sick man rapidly regained his wonted health and again traveled over the earth.

In time the man returned to his own people and related to them all his experiences, and he sang for them the songs that he had heard sung by the Corn women. It was at this time that the Council of Ancients—the Elders—of the people said publicly: “We are indeed fortunate to learn of this matter; and we must regularly perform this ceremony in the time to come.”

Not long after this event the man who had been ill again heard the singing of the Corn women; he heard them singing in the place where the corn had been planted. Moreover, he saw them—a great company of Corn people, Bean people, and Squash people, and so far as he could see they were in all respects perfect human beings. They danced in a slow, gentle manner in imitation of the waving of the corn stalks as they stand in the ground. Women and girls took part in the dance.

The man again heard all the songs and so learned them. At once he told his people what he had seen and heard. Again the Council of Ancients said: “We must perform this ceremony, too, for this is part and parcel of the other.”

From this time the Corn dances and Corn songs were known and used, and these are the songs that are in use at this day on the anniversaries of the various seasons, beginning with the time the people plant the corn grains and ending when the strings of ears of corn are stored in the lodges—the corn harvest. This ceremony is called Goñdăʻgoñwiʹsas.

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125. The Origin of White Corn, or Kanĕñhagĕñät

In ancient times there lived a community of people at the foot of a very high, steep, and rugged cliff. There came a day when they heard the plaintive singing of a woman, who seemed to be on the top of this almost inaccessible mountain. The mysterious woman directed the words of her songs to a very old but highly respected man of this small community. The burden of the songs was expressed by the words: “Oh! kinsman of my father’s brother, come up here; I indeed desire greatly to become your wife.” These words gave much anxiety to the people who heard them, but the old man paid no attention to them.

The woman, seemingly on the mountain top, continued to sing daily, however, and finally some of the people urged the old man to go up to the summit to learn the designs of the persistent singer. But he excused himself, saying: “The mountain is so steep and rugged, and I am now become so aged that I do not feel able to make the attempt to climb its side.”

But the woman on the height, continuing her singing from day to day, and the anxiety of the people becoming very marked, the chiefs of the community in council finally requested the old man, whom they highly respected, to go to the mountain top to unravel, if possible, the meaning of the mysterious singing. They represented to him the importance of this mission, since the persistent singing might have some relation to the welfare of the community at large.

After long meditation he replied to the request of the council, “Oh, my chiefs! at your request I will go to the mountain top to learn, if it be possible, the meaning of this woman’s singing.”

Having made the necessary preparations the old man started, and after overcoming many difficulties he finally reached the summit of the mountain. There he saw a young, fine-looking woman, who stood not far from the brink of the cliff. She had been standing in that position while he was painfully wending his way up the mountain side and urged him to have patience and courage to persist in his attempt to climb the mountain. Seeing that he had reached the top of the mountain, the young woman beckoned him to her side, at the same time saying: “Do thou come to me, Oh, my friend! I desire to share my mat with thee.” Drawing near to the young woman, the aged man said kindly to her: “I am unfortunately past the age when it might have been in my power to comply with your request.” But the young woman replied: “Fear not, but draw near me. I will endow thee with the power which will enable thee to comply with my desire. So come close to me. Now, mark my words and carefully cherish them. Out of the ground at the spot whereon I have lain a plant shall sprout and grow. Care tenderly for this, for it shall be a boon to your people, a chief source of food to them; and it shall be called Kanĕñhagĕñät; that is to say, White Corn. In five days from now you must return to care for what you will find growing out of the ground, as I have already told you. As for me, I shall die.” The aged man drew near the woman and embraced her. Time passed and he swooned. When he finally recovered his senses he discovered that the young woman had disappeared—vanished into thin air—and he believed that he had embraced a vision. Arising from the ground, he returned to his people at the foot of the mountain.

Remembering the words of the young woman to the effect that he must return to the mountain top to obtain a mysterious plant, at the end of five days the old man returned to the summit. There he found on the spot whereon the young woman had lain a growing corn plant. He carefully pruned away from it all weeds and placed rich, fine earth around its rootlets, and also watered it from a neighboring spring.

Taking great delight in caring for this corn plant, the aged man came frequently to the mountain top to attend to it. In course of time it had grown to maturity, bearing three ripened ears of white corn. These he carefully husked and carried back to his lodge. In the spring he assembled all the people of the community and divided the corn among them equally, a few grains to each family; and he instructed them in the method of planting and caring for the corn, telling them that in time it would become one of their staple food plants. Such is, it is said, the manner in which the white corn originated among the Tuscarora, who have generously shared the seed with neighboring tribes and kindred.

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In ancient times, it is said, a people dwelling in a certain country, having become very numerous, decided to divide into equal parts their hunting grounds and the game animals living on them. This division of lands took place at a public assembly.

It was solemnly agreed that all persons should respect the boundary marks separating their own lands from those of their neighbors; that no person should cross such boundary lines for the purpose of hunting game animals; and that any person violating this agreement would be guilty of trespass. The part assigned to every family (ohwachira) was, indeed, very large, being considered sufficiently extensive to provide sustenance for that family. It was still further agreed that when the trespass should be discovered the aggrieved people might, after learning all the facts in the case, exterminate the family of the transgressor, unless a suitable expiatory recompense were offered and accepted from such clan and family. This compact was solemnly kept for many years and the several contracting clans or peoples lived in great harmony.

There came a day, however, when a hunter from one of these neighboring clans deliberately violated the compact of his clan with their neighbors by crossing the boundary line into the territory of an adjoining people and there killing some game animal. His act, which was soon discovered, led to a long and bloody war between the two families, resulting in the virtual extermination of the clan of the offender.

Only one man escaped the vengeance of the offended family. He saved himself by flight from his home and succeeded in avoiding his pursuers by dropping into a deep cavern in a rocky cliff far from his land. Having passed through the entrance of the cavern, the man saw that the passage led to a very large open space, which he found to be well lighted. In the center of a spacious field he saw a lodge, which attracted his attention. While watching for some sign of life in the lodge, he was gratified to see a woman emerge therefrom and then reenter.

Again the two women came forth, this time to find the source of the human odor that scented the cavern’s mouth. They were not long in discovering the man, who had seated himself near the entrance. Approaching him, the elder woman said: “Whence have you come, Human Being?” In reply the man said: “I came in here to conceal myself from my enemies. All my people have been killed in a day.” The elder woman answered: “We invite you to our home. Will you not come home with us?” The man replied: “I willingly accept your invitation. I will go home with you. Let us start now.”

In a short time they reached the lodge, and on entering it the brother of the two women greeted the man, saying: “Be of good cheer. Fear not. No harm will come to you. You shall not suffer any want. You shall marry my elder sister, and there is plenty of food in this lodge and in our store-cache.” The fugitive was greatly delighted with his reception, and he informed the man that he agreed to the proposals made to him by his host, and he took up his abode there with these three people.

The bridegroom was indeed very happy, for he kept saying: “I am very happy, for my wife loves me. I am indeed glad to be here in this place with you.” It was not long before he and his loving wife were blessed with an infant son. They all lived in comfort and amity.

When the man had lived in this place about 15 years and had become the father of a number of interesting children, his brother-in-law one day said to him: “The time has now arrived when you should return to the place whence you fled to this cavern home; and when you depart you should take back with you your wife and your children. They are now your own people, although they are of our blood too.”

After making the necessary preparations by packing up their small belongings, the man with his wife and children bade their kindred farewell and started for their future home. Passing through the mouth of the cavern they emerged into a dense forest of large trees, in which there were here and there bare tracts. In this region the husband and father found much game, consisting of deer, bear, wild turkeys, partridges, quail, rabbits, elk, moose, and many other animals which served as food. When they had erected a camp in a sheltered place in the forest the father spent his time in hunting to support his family. As he went from place to place through the forest he met a number of other hunters, whom he invited to visit his camp. These visitors brought their wives along to see the newcomers. They were greatly surprised to find that the wife and the children spoke a strange language, which was not understood by any of the visitors, although easily comprehended by the husband. At last one of the visitors asked: “Of what clan are you?” directing his question to the wife of the host. The host replied for her: “She is of the Porcupine clan of the Wañʹdat tribe. I am of the Wañʹdat tribe, too.” After a long silence one of the visitors said: “How did you receive such a name?” The host replied, “The Porcupines gave me that name.” Then the visitors exclaimed: “We have found a new people, who are called Wañʹdat, and we must love them as we do our own peoples and tribes. Let us greet them as our friends.”

From this time the family of the Porcupine clan of the Wañʹdat had many friends and before a long time had passed they had become very numerous. The children of the women were called the Porcupine people. Their numbers made them powerful and influential. They were well fed and strong physically. They were fine hunters, knowing well where to find game of all kinds, where to gather nuts of all edible kinds and various kinds of berries and small fruits, and they knew also just where the wild pigeons had their roosts.

They noted the whereabouts of these places, and when the season was fully come their leaders and chiefs would call to their people in a loud voice: “Come! Let us go to feed ourselves abundantly where the wild pigeons have now prepared their roosts for the purpose of breeding.” At this time the wild pigeons were so numerous that many flocks stretched over large tracts of territory, darkening the light of the sun and making with their wings a loud rushing sound resembling that of an approaching tornado. Giving heed to the call of their leaders, the people would make the necessary preparations to go to the roosts of the wild pigeons. Having reached the designated place, the people quickly put up temporary camps and then went out at once to kill the squabs, which they brought to their lodges to broil and eat with boiled corn bread and corn soup. All were delighted with the bounty of nature—the gift of the Master of Life.

Having thus spent part of the summer killing wild pigeons, after the birds had departed, a leader among the people would say: “Oh! friends, cousins, and kindred, the deer have gone in this direction and are now fat and in good condition to be killed for food and for their skins. Let us then decamp now and go to the place where they may be found. Up and let us be going. Let us lose no time in delay.” So leaving the grounds of the pigeon roost early in the autumn, they would journey to the lands where the deer were accustomed to feed and to raise their young. There they would erect temporary camps and make ready for the deer hunt. Then the good hunters led out small parties in quest of the deer and in this manner usually succeeded in killing large numbers of them. The venison they dried for their winter supply of food, and the skins they tanned into fine buckskin for leggings and moccasins and other garments; and so these people were warm and contented during the winter months. They shot the deer with bows and arrows and caught some with traps, in the setting of which they were adepts. Thus they made the natural food supply of their home country contribute to their welfare and comfort, and being well fed they were strong, alert, and resourceful.

These people were very observant of the phases and phenomena of nature, and had signs by which to foreknow coming events. Should they wish to know the degree of the cold of an approaching winter they would watch carefully the muskrats as they prepared their winter quarters. If the lining of the winter home of the animal was made thin the people would conclude that the coming winter would be mild; but if thick, that it would be severe.

Another sign from which they judged the severity of an approaching winter was the condition of the deerskins which they secured. If these were thin and if the hair on them was short and not close, the people would conclude that the coming winter would be mild. If the people saw the bears making their winter quarters of leaves early in the autumn they would infer that the approaching winter would be very severe.

If much hail fell during the autumn and winter the people concluded that there would be much fruit and many nuts the coming season.

Again, should a person traveling through the forest lose his way he would notice on which side of a tall straight tree trunk moss was growing. Assuming this to be the north side he would thus get his bearings.

Should a person see a rock damp from the humidity in the air he would forecast rain for the following day.

If a person observed wild ducks and wild geese disporting themselves actively in the water he would anticipate showers for three days.

The foregoing are some of the signs and omens which the Porcupine clan taught to their neighbors, and through these they were able to forecast coming events with great success. These things made the Porcupine clan of the Wañʹdat tribe noted for wisdom and foresight.

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127. The Origin of the Bear Songs and Dances

Concerning the origin of the Bear songs and dances the following legend is told by our ancestors, said a Seneca shaman. This is what took place when these songs and dances became manifest on their human side, or rather, became manifest in their relation to human beings in their quest of happiness.

In the past, it is said, a boy was kidnaped from a temporary camp of some hunters. It happened in this manner. A woman of the hunting party was left alone at the camp while the hunters were out in the forest for the day; it was her duty to keep the fire and to have food cooked when the hunters returned in the evening. The woman had a child, a boy, who was then nearly 2 years of age. The little fellow played outside of the lodge while his mother was busy around the fire or with her other duties inside of the lodge, feeling that her child could take care of himself in the meantime.

One day, when the men had gone on their usual hunting trips in the forest, the woman fell asleep while the child was outside of the lodge playing by himself. Suddenly he was surprised to see a strange man coming toward him. This man, whom the child did not know, came directly to the place where he was at play. When he reached the child he said: “My child, I have come for you. You shall go with me to our lodge. My children desire that you should visit us, and you and they shall play together regularly. The reason for this is that you are entirely alone, and they will amuse you so that your mind will be contented.” Then they two started away. They arrived at the lodge of the strange man, where they found two small boys of the same size who lived there. On entering the lodge the father said: “I have now brought here the person whom you two for a long time have desired me to bring to you, so now your wish has been fulfilled. You two must love and be kind to him; you must never hurt him; you two must not annoy or vex him; let there be peace and pleasantness during the time that he shall be on a visit to us. So, whatever happens, be kind to him.”

The three children went around from place to place and played together. The visiting boy observed carefully all that he saw in and about the lodge. He saw what these people were accustomed to eat; that they lived on various kinds of nuts, on honey, and on huckleberries, mulberries, and various other kinds of berries. All these things he understood. He saw, too, that they had plenty of corn, on which they lived, as well as on the berries and honey and nuts.

The visiting boy had been there for some time when it became the custom for him to accompany the other two children around from place to place; he would accompany them when they went out to seek for nuts. He learned that they prized the chestnut above all other kinds of nuts; that next to these they highly prized honey; and next to this they prized huckleberries and mulberries. It was the custom of these people in gathering these things to work independently to get for themselves as much of these articles of food as was possible when they were in season.

After the lapse of many days spent thus the headman of this lodge, who had brought the child there, said to his little guest: “Now I am about to tell you something. You must tell the human beings when you have returned to your home what I will now reveal to you as our wishes. You shall tell them that we have strong desires that there might be found a way by which we could be enabled to give aid to mankind whenever they may be forced into a critical situation by means of sickness, which is wont to befall mankind. You shall know that we have observed in the past that disease travels about from place to place; and it comes to pass, as we have observed, that when it has selected its victim this person at once realizes that he has pains in a certain part of the body. It is well known that if they would remember to call on us we certainly have the power to cause this evil thing to turn aside so that it shall pass on one side or the other of the person, in such manner that the person will not become very ill and he will soon recover his usual health.

“Now look at what belongs to us and which it is our custom to use. Examine this carefully. It is this that we use when it so happens that a man while out hunting takes a course directly toward the place in which we abide. This object is held up before us, and the hunter is turned away from us.”

The young child, on looking at the object, saw a forked wooden rod in the hands of the strange man. Thereupon the man said to the child: “This is the way in which I regularly use this thing.” So saying, he held the forked rod up before himself, and continued: “The support of the forks must point toward the hunter, and as he follows the direction of the rod he is bound to pass on one or the other side of the place in which we abide. As he passes I guide the rod around past my side toward the rear of our position. Thus we ward off the hunter from finding and injuring us.

“It is this thing we shall use in giving aid to mankind in their necessities if they will only appeal to us to aid them, and this is the way in which we shall proceed to do so. In the first place, when the people desire to make their appeal to us they shall prepare a drink composed of huckleberries and of mulberries, into which they shall put maple sugar. When they have prepared this drink they shall collect native tobacco, which they shall cast upon the fire, at the same time saying: ‘Oh, you Bears! do you now partake of this native tobacco—tobacco which our Creator has provided for us, and with which He intended that mankind should support their prayers to Him, no matter to what object of His creation they wished to direct their appeals.’ So, now, you Bears, who move from place to place in the forest, and all with whom you are united in bonds of mutual aid, we ask you to assist in bringing about such conditions that we shall think in peace, and that those who are being called away by death may recover health and contentment of mind.

Thereupon, the strange man began to sing the songs, and these songs the child learned and brought back with him to his own lodge. In the songs the singer employs these words: “No matter what a human being may desire to do this shall accomplish his desire.” “I know all the virtues of the things that grow on plants on the earth.” These are the words of the songs which the child heard the strange man sing to him.

This is what took place in the lodge from which the child was stolen when the mother of the child awoke from her sleep. Finding that the boy was missing, she hunted for him everywhere. When the men returned from hunting they at once joined the mother in searching for the lost boy, but they failed to find him. They sought for him even to the banks of a river which flowed at some distance from the lodge; they even sought for the tracks of the boy on both sides of the river. Then, boarding canoes, they went up and down the river to learn if possible whether the child had been drowned or not, but they were unable to find any trace of him in the water. Next they turned their attention to the neighboring forest, which they thoroughly searched, but they did not find him.

By this time they were much troubled in mind because of the child who was lost, indeed. Then the father of the child went out to hunt, and when he returned he said to his wife: “It is, perhaps, the proper thing for us to prepare a ‘reunion’ feast; for it seems true that our child has perished.” Thereupon the mother set to work preparing the food. When it was ready she placed it on the ground in the customary place for eating, and they two sat down to eat. Taking a portion of the food they were eating and setting it aside, the mother said: “As respects this food thy and my child does now become its owner and disposer.” Thus they finished their feast of “reunion of the living.”

After the lapse of some time the mother said to her husband: “Perhaps we two should now leave for our home, going back to our own people, because it is true that I am not at peace in my mind on account of what has happened to us.” The husband consented to her proposition, and they packed their meat and their small belongings and, boarding a canoe, started for their home. After their arrival at home the news of what happened to them spread among their people. After some days the mother of the lost child said to her husband: “Is it not perhaps a good thing for us to go back to the place in which our child was lost? It is now nearing the anniversary of the disappearance of our dear child, and it seems good that we two should be there when that time shall come again, so that we may prepare food there again just as we did when he was still with us.” Her husband replied: “Let it be done as you desire. I am willing to go.”

After making their usual preparations they again started for their hunting grounds. They went most of the way by canoe. At last they reached the place where they had encamped when their child was lost, and they kindled their fire in the same place again. Then the father went out to hunt as usual.

One day the mother said: “The day has now come which is the anniversary of the loss of our child. We two shall now have a feast of the ‘reunion of the living,’ and we shall set aside a portion for our lost child; and it shall come to pass just as if he were present with us.” So, as soon as the food was ready, she set it on the ground in the usual place and they two began to eat. She also took a portion of the food and, setting it aside, said: “This food which I have set aside I give to my child.” When they had finished this meal they gave thanks for life and for the food which nature supplied to them.

Then the mother of the lost child said: “Now, there is nothing for us to do but to start for our home. We will go back to the place where dwell our own people. We will do this because this place is so unpleasant, for indeed I can do nothing but think about the misfortune which befell us two in the days which have past.” Her husband, agreeing with her, said: “I see no reason why that, too, may not be done, for I, too, am in the same frame of mind as you are. My thoughts are not at all pleasant, so we will not remain here any longer.”

At that time they left the hunting camp and started for home, where they soon arrived by canoe and a short land journey. On their way the woman took her seat in the bow of the canoe, while the husband sat in the stern and paddled. The woman wistfully viewed the banks of the river as they moved along rapidly. When they had gone quite a distance the woman noticed a mountain which stood on one side of the river, and which was covered with a dense growth of small shrubs and undergrowth. As she watched this mountain top she was surprised and agitated to see her lost child walking there at the edge of the dense undergrowth. At once recognizing him, she sprang up in the canoe, frantically exclaiming, “Oh! I see my and thy child again. Look, there he is walking along.” The father, too, recognized their son whom they mourned as dead and hastened to bring the canoe to the river bank at the point nearest to the place where the child had been seen. As soon as the canoe reached the land they both alighted. The father then went directly toward the child, who apparently awaited them; the mother was following at her husband’s heels. But as they approached him the child fled away into the shrubbery, and they pursued him. The father had some difficulty in overtaking him. When the father had caught him the mother came up to them. Then the delighted parents began to ask the child questions, but he did not give any answer. He did not seem to be able to make a reply, and they saw that the child was too much frightened to be able to understand them. So the father lifted him in his arms and carried him back to the canoe. They saw that his face and hands and feet were all still natural in appearance, but that the other parts of his body were covered with fine fur; in this respect he was just like a bear. Again boarding the canoe and hastening home, they soon arrived among their people.

After they had reached their home lodge the children of their neighbors came to visit the newcomer, and they began to play together. At first it was quite impossible for the recovered child to converse with the other children; it was a long time before he was again able to talk even a little. Gradually, however, he became able to carry on an extended conversation with them.

There soon came a time when he voluntarily began to relate to his father and mother the circumstances under which he had been lost to them. He told them that a strange man had carried him away to his home. The child carefully told what things he had seen that were strange to him, what he had seen when he had traveled around with the strange people, and what these people used for food. He said that the strange man who had taken him away had instructed him to carry back a message which he should relate in detail to his people. This gave all that was necessary to enable them to perform the ceremony of the Bears, and he also taught the people all the songs of the Bears, which he had been taught by the Bear people expressly to be taught in turn to the people of the stolen child.

The child told the people that he had lived with the Bear people during the time he had been in captivity. He told the people the correct use of the forked rod of wood in turning away from the people the course of disease, by means of which the Bear people were able usually to cause the hunter to pass by the hiding place of bears, for which he might be on the hunt.

It was in this manner that the Bear ceremony was revealed to mankind, so that it is possible for them to perform it. Such is the legend of the origin of the Bear ceremony, as it is called.

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128. The Origin of the Pigeon Songs and Dances

This is the manner in which the origin of the Pigeon songs and dances was disclosed to human beings in ancient times. These birds had formed a nesting place, or one might say more properly that they had assembled at a so-called pigeon roost.

Having received knowledge of this fortunate circumstance a great number of men and women with their children, starting from their villages, went to the place where the pigeons had formed their roost. In time these people arrived at their rendezvous and they at once began to build their temporary camps according to their ohwachiras and clans and kindreds.

There went with this concourse of people a man who had just reached the age of puberty and who had no evil habits. He was a very good person. Then it came to pass that they began to travel from place to place through the roost to kill such pigeons as they needed. At this time the upright young man heard the tumult arising from the cries of the pigeons holding converse together and he also saw the pigeons in vast numbers wheeling in circles.

Suddenly he was greatly surprised to see flying among the pigeons one white in color as to its body. He watched it for a moment flying in circles, when, leaving the others, the white pigeon came flying toward the place where the upright young man was standing and alighted very near to him. At once the pigeon began to speak, saying: “Be it known to you that we have selected you to tell your people what it is we desire the most, what it is we most need. You must tell your chief that we do not like to have so many among you who are in this place who do not remember Him who has created us. There are indeed many whose thoughts are only of evil things which they desire to do to please themselves. We wish that those among you who have these thoughts should put away evil longings and purposes, and we believe that whoever does not do so will suffer some grave misfortune.

“We further wish you and your people to join with us as a custom in offering thanksgivings to Him who created us when each day shall return to us, and also when each evening comes upon us. We think it is profitable that this should come to pass as I have suggested. You see us when the morning comes making a great tumult, and you hear us all talking while we circle around the place in which we have our roost. The reason for this action is the giving of thanks. We are offering thanksgivings to Him who has created our bodies. In the evening this again takes place; we again offer up thanksgivings to Him; and you see us then making circles around our roosting place, and there is the accompaniment of sound and the confusion of voices which you hear. Now, know this: We are performing the ceremony of the dance, and we are all singing. This signifies that we are happy; we are full of joy.

“We have no remonstrance to make against your coming to this place seeking to obtain the young growing persons of those whose bodies are such as ours. Indeed, you wish that these shall become a source of contentment and satisfaction—these, the offspring of the pigeons. So it is that we have none but the kindest of feelings toward you in this pursuit of your desires. You must know, too, that He who created our bodies has ordained that this (flesh) shall be for the welfare and contentment of human beings dwelling on the earth.

Then the upright young man replied to his pigeon friend: “Your proposition is agreeable to me, and I will fulfill my duty in the matter by telling my people all that you have said to me.”

Without further speaking the white pigeon mounted in the air and flew away. The young man, while watching it fly off, saw a large number of pigeons moving in a circle as they flew along; and he heard the birds sing, making a very loud sound, a tumult of voices. He listened very attentively for a long time and finally learned the songs which the pigeons were so loudly singing. Then he returned to his lodge and his own fireside.

At once he related in every detail all that the white pigeon had said to him. A messenger was sent for the chief of his clan, and when he arrived the upright young man again repeated all that the white pigeon had said to him as to the duties of the people who were there to hunt for squabs. When the chief had heard in great detail all that the young man reported he at once said: “Let this be done at once by us as has been proposed by the white pigeon. Let some one be detailed to make a collection of offerings, and then we shall proceed with the remainder of the ceremony.” Certain headmen were directed to make the collection of offerings. Going from lodge to lodge, they made a collection of various articles presented to them as offerings in the ceremony. Some gave wristlets, some bracelets, some necklaces, while others contributed articles of dress, moccasins, and tobacco of the native variety. When they had visited all the lodges they returned to the lodge of the upright young man, where he and their chief awaited them.

After they had properly arranged the offerings the chief said: “Let us now start; we will go toward the place whereon borders the pigeon roost or nesting place.” Then they two started, the chief and the upright young man. When they had reached the border of the pigeon roost they kindled there a very small fire, and the young man made an offering of native tobacco by casting it into the fire, at the same time asking the Creator for the health and welfare and contentment of all the people while they were at that place. His prayer was long and earnest, and when he ceased his invocation the chief stepped forward to begin his prayer. Bringing all the articles which had been offered and standing before the fire, he said in prayer: “Thou who hast created our bodies, here lie all those things by which we support our message (by which we support its head), all the words of our prayer. We offer these to Thee. Accept them as a testimony of our faith.” Then he laid all the objects which he had brought near the fire. Thereupon the two men returned to the lodge of the upright young man.

When there they went at once from lodge to lodge to call a council of the people. As soon as the people had come together and had seated themselves according to their families and their clans the chief arose and addressed them. He urged them to repent of their evil deeds through self-condemnation and to offer up thanksgivings to their Creator in the morning and also in the evening; he said to them that this custom should continue forever, as it would bring health and prosperity and happiness to all those who practiced it. When he had finished his address on the need of observing faithfully the things which had been taught them by the Pigeon people, he said: “Now let us severally give thanksgivings to the Creator of our bodies, and, moreover, we will dance to the songs of the Pigeon people. Every person should take part in this ceremony.”

Thereupon the upright young man and the chief took their stations at the head of the line of dancers. When all were in line and ready the young man began to sing the songs of the pigeons, and all danced, following the leaders. In dancing they made a circuit of the lodges, moving slowly to the rhythm of the songs as they turned from the right toward the left. When the young man had sung all the songs the head of the line had reached the point of departure.

Then the chief, addressing the people, said: “We have now, indeed, performed this ceremony as it has been taught to us by the people of the pigeons; and when we shall depart from this place we must take back with us this ceremony, which will be of great benefit to us. We have learned these songs here from a superior people, and so we must cherish this ceremony. We have learned, too, that in dancing we must always make the circuit of the fires in one certain direction, namely, from the right toward the left. The reason for this is that you use your right hands either to seize or to release whatever you wish, so it is necessary that the right side at all times be on the outside of the circle of dancers, and that the part of the body in which lies our life shall at all times be on the inside of the line of dancers. Let us now make ready to start for our homes.” With loud shouts of approval and of exuberance of joy the dancers returned to their lodges to make preparations to depart for their homes.