LEGENDS OF THE HAPPY HUNTING-GROUNDS.

LEGENDS OF THE HAPPY HUNTING-GROUNDS.

I.—AKKEEWAISEE, THE AGED.

Let my brother listen to my words, and ponder deeply. Let him remain mute, and his question shall be answered. He has asked the opinion which the red men of the wilderness entertain of the Country of Souls;—he has asked us whither the spirits of good men repair when the sleep which knows no waking has come over them. Again, I say, let my brother listen deeply, for the words he will hear are concerning the question he has asked. We shall sing in his ears no tale of bloody deeds—of scalps taken from stricken warriors, or of victims bound to a naming stake. Our songs shall be songs of a state far happier than that enjoyed by mortals; we shall tell of worlds, the air of which is purer, the sun brighter, the moon milder, and the stars far more glorious—of the Land of the Happy Hunting-Grounds. As my brother will see, each nation has its own beloved place of rest for the soul. It is well. Could the Chippewas dwell with the Hurons, whose blood they have so frequently shed? Could a man of the Pawnee Loups embrace an Omawhaw, who carried at his back the scalps of his wife and his children? No; and, therefore, as they could not on earth dwell in peace together, so each has in the world of souls his separate hunting-grounds, his own rivers, lakes, valleys, mountains, forests, where no envious hunter may intrude, which no bloody-minded warrior may invade. An insurmountable and eternal barrier is placed between tribes who had formerly been at war, lest they disturb the peace of the blessed shades by a renewal of the quarrel, and shake the glorious mansions with the violence of wars, like those they wage on earth. My brother asks how, the Dahcotahs know these things. I answer, it was seen by one of them in his sleep; it came in the shape of a dream to a very wise man of our nation.

There was among us, in the days that are gone, a priest who was much beloved by his Master, and was taught by him to know the future as he knew the present, and to see and speak truly of things unseen by other eyes. He had been many years on the earth, and was now called "Akkeewaisee," a name signifying his great age. That he might better converse with, and worship his master he had taken up his abode in a hollow hill, near the great village of the Dahcotahs. Thither the tribe resorted, to be taught those things which were necessary to be known in respect to the proper ordering of the hunt or the war expedition, to the season at which the corn should be planted, or the gathering of the tribe at the chosen waters of the salmon should take place. Having never known any thing predicted by him prove false; having ordered, under his guidance, all their hunting and war expeditions right, and never failed, when relying on his presentiments, to go to the haunts of the salmon, at the proper season, and to return from thence with full bellies and glad hearts, they listened to the words of Akkeewaisee, the Aged, and believed the tale which he told them of the Land of Spirits.

Akkeewaisee, the Aged, was sleeping on his bed of skins and soft grass, when the Manitou of Dreams came to him, and led him out of the hollow cave towards the Wanare-tebe, or dwelling-place of the souls of the Dahcotahs, and their kindred tribes. Onward they travelled for many suns, over lofty mountains, up whose rocky sides they were obliged to scramble as a wild goat scrambles; now swimming deep rivers, now threading mazy forests, now frozen in the regions of intense cold, and now burnt in those of great heat, till at length they came to a very high rock, the edge of which was as sharp as the sharpest knife. Waiting, at its hither end, their turn to essay the dangerous test of their good or bad deeds, the unerring trial of their guilt or purity, stood many souls of Dahcotahs, and others whom Akkeewaisee had known on the earth. He stood and beheld the punishment of the bad, and the blessed escape of the good from the dreadful ordeal to which all alike were subjected. He saw a Dahcotah attempt the dangerous passage who had been too lazy to hunt, who had lain whole days stretched out upon his mat, while his wife begged food of the husbands of other women, and his children were clothed with skins, the produce of the labours of other men. He saw him precipitated from the dizzy height into the depths below, where the Evil Spirit received him into ids arms, and condemned him to that—to the criminal—hardest of punishments, a life of labour and fatigue. The great stick of wood was placed upon his shoulders, and a great pail of water in each hand, while the evil creature appointed to be his task-master flogged him incessantly to incite to a quicker walk. Again was the passage attempted by another. A Dahcotah came forward, who had dared to paint his cheeks as a warrior paints, and to shave his crown to the scalp-lock, and to prepare a sheaf of arrows, and to strike the painted pole, that stood by the council fire, and to dance the war-dance, and to utter the whoop of a warrior. Yet, when he came to the field where the hostile Tetons were assembled to do battle with his tribe—when his brothers had rushed like men upon their foes—he wiped the paint from his cheeks, he cut off the scalp-lock, he threw away his sheaf of arrows, he forgot that he had struck the war-pole, or danced, or whooped, and fled from the field as a deer flies from the bark of a dog. Him the master of the fetes of the bad ordained to a ceaseless warfare with the shades of the Tetons, from whom he had fled. He saw a liar attempt the dreadful passage—he fared no better than those who had preceded him; a reviler of the priests, and disbeliever in their power, met with the same fate. He saw the son of the aged Tadeus-kund, who had beaten his mother and spat in the face of his father, double chained to a wheel which moved over the floor of the abyss, at the top of the speed of the unnatural son.

Then came the turn of the good to make the trial of the rock. He saw pass safely over all who had been good to their parents, who had hunted well, fought bravely, told no lies, nor ridiculed, nor doubted, the priests. Having seen them all arrive in safety at the other end of the rode, the spirit conducted Akkeewaisee over also. They had yet a long way to travel, but they were guided by their observation of the encamping places of the souls who had preceded them. At each of these places tents were pitched, and fires always lighted where they could warm themselves, and rest until they had driven away the pains of fatigue, and recovered strength to pursue their journey. After many moons of weary travel, they arrived at the habitation of the Waktan Tanka, or Great Spirit. It was situated in the middle of a flowery vale, watered by cool and refreshing streams, and shaded by groves of larch and cypress. Many villages of the dead were scattered over it; here one, and there one, like single buffaloes feeding on a prairie. Akkeewaisee asked if the souls of his father and mother had reached the happy vale, and was directed to the village in which they dwelt. He found, gathered in this village, the souls of all his race who had passed the rock; the joyful reunion had there taken place for a long succession of ages—of fathers and mothers, husbands and wives, brothers and sisters: they now composed one great family. Their life—the life of all assembled in the valley of the Waktan Tanka—was blissful and happy beyond measure. They planted corn, which never failed to grow tall; they hunted the buffalo through flowery vales, till they pierced his side with a never-varying arrow, Akkeewaisee asked the spirits if it was permitted to them to revisit the land of the living. They answered never, except when children were about to die, and then their departed relatives recrossed the rock of judgment to guide their tender feet to their latest home.

Having lain three moons in the trance, the soul of the Aged Man reanimated his body, and he awoke. He related to the people of the tribe his dream of the Land of departed Spirits, and it has travelled down to my time as I have told it to my brother.

II.—THE DELAWARE HEAVEN.

The stranger has been shown the Dahcotah land of souls—let him behold that of the Delawares. The Delawares, who are the grandfather of nations, believe that the habitation of good spirits is beyond the beautiful sky, which forms the partition between them and those who are doomed yet longer to inhabit the frail, and sickly, and feverish, tenement of flesh. The road to this bright land of spirits leads over a mighty and fearful rock, upon which the sky rolls to and fro with a stupendous sound. I am asked, "How do the Delawares know this?" I will tell you.

There were, once upon a time, in the tribe of the Unamis or Turtles, the most potent and warlike tribe of the Delawares, two valiant warriors, who feared nothing greatly but shame and disgrace. One of them loved and was beloved by a beautiful girl of the same nation, who, in a thoughtless moment, for at no other would she have made her lover incur so great a danger, expressed a wish to know if the soul of her deceased sister remembered the promise she had made her, of feeding with sweet berries, and nursing in her bosom, the spirit of the little bird which dropped dead from the bough of the locust-tree on the evening of her own death. The other warrior had lost his mother, whom he tenderly loved, and he wished to go and see, with his own eyes, if they used her well in the land of spirits, nor bowed her back to heavier burdens than accorded with the faintness of advanced years. They concluded, one to gain a smile from his beloved maiden, and the other to gratify his affectionate regards for his mother, to obtain a view of the Land of departed Souls; but it was not till they had been frequently reminded of their undertaking, and their courage had been repeatedly taxed(1), that, brave as they were, they could make their hearts strong enough to face the spirits of the winds that rove about the sky, or the thunders that leap from the black cloud. They left the village of the Unamis, and travelled for many moons in a path very crooked and difficult to be travelled, till at length they came to a mighty and fearful rock, upon which the sky was rolling to and fro with a tremendous sound, and a motion resembling that of the waves of the Great Lake Superior, when tossed about by a tempest. The winds were gambolling about the pathway, not as upon the earth, invisible to the eye, but in shapes, some of which were the most beautiful ever beheld, and some more frightful than ever entered into the conception of a son of the earth. The stars, which the inhabitants of the world are accustomed to see chained to their allotted bounds, were there floating and dashing about in the thin air, like a boat moving on troubled waters. After travelling with extreme pain and suffering for a long time upon this road, now buffetted by the terrific and angry forms of the north and east winds, and now soothed and comforted by the ministering shapes of the breezes of the west and south—now assisted by the strength of their own hearts, and by turns assailed or protected by the stars, they reached the Land of Souls. It was a beautiful country, they said, and the employments to which souls were there subjected, produced to them all the pleasant consequences they produced on earth to those who followed them, while they were unattended by the labour and difficulties attached to them in the earthly stage of existence. The sky was always cloudless, and a perpetual spring reigned throughout those happy regions. The forests were always full of game, and the lakes of fish, which were taken without the laborious pursuit and painful exertion of skill, which were necessary to secure them in the earthly habitation. The embodied forms of their friends retained the same wishes, inclinations, and habits, which had belonged to them while occupying the terrestrial house. So say the Unamis.

Another tribe of Delawares do not believe as the Unamis do—they think that the land of departed souls lies in another part of the sky, and that the path to it is not over mighty and fearful rocks, through the hideous army of embattled winds, and among the bounds and rebounds of unchained stars. There were once, but the time was many ages ago, in the tribe of the Unalachtas, two fearless and prudent hunters, who had one father, but not one mother, who had never offended the Great Spirit, or the inferior spirits, but duly observed in all their actions a full and unceasing remembrance of the Giver of all good gifts, as well as those who take a lesser part in the government of the world; and, whether in their cabins or in the wild forests, had never failed to offer sacrifices to him of the most valued part of all their acquisitions. When they came to the river or the lake, they threw in a large piece of their tobacco, and cast in birds, whose throats had been cut, and feathers plucked from the tip of the wings, to propitiate and render favourable to their prayers the haughty Michabou, the God of the Waters. When the kind and beneficent sun rose, they were careful to throw into the fire, to which he imparts the heat, a portion of every thing they intended to use that day; and when the mistress of bad spirits, the Moon, came out of the far woods, they took great care to propitiate the evil intelligences which sit upon her horns, plotting mischief to mortals, by liberal gifts of petun, or collars of beads, or ears of maize, or skins of animals. When their feet stood upon the edge of the mighty cataract, then was the most valued dog precipitated, then was the most valued drink poured into the overwhelming torrent, to appease the angry spirit of the abyss. And thus, performing their duties to the Great Master and their fellow-creatures, lived the two good Unalachta hunters.

But death at length at their request came to them. They wished to see the Country of Souls, and to judge with their own eyes if its situation and its delights had been truly told to them. Much had it been talked of, but who were they that talked? They were mortals—men, who had never quitted the corporeal state, nor stood forth disembodied spirits; things with the feelings which attend human nature. They wished to see if thorns and arrows would not wound the flesh of those who had departed hence; nor fire burn, nor cold freeze, nor hunger pinch, nor repletion distress, nor grief draw tears, nor joy produce excitement. Bending low before the Master of Life, with clay upon their heads, one of them, the elder, thus addressed him:

"Spirit of the Happy Lands! Tamenund, and the son of his father's wife, are on their knees before thee, with clay spread on their hair. It is not required that we name our wishes to thee; if thou art, as we think, the all-pervading and all-knowing spirit, thou knowest what they are before we have uttered them; if thou art not gifted with these attributes, why should we pour our words into the ears of one unable to grant us the boon we ask? We wish to die for a time; we wish that our eyes may be enabled to see the Happy Hunting-Grounds, if there be such grounds, and our ears to drink in the music of the streams which our fathers told us welled softly along beside the village of the dead. Master of Life, hear us, and grant our request."

Tamenund, and the son of his father's wife, lay down upon their couch of skins and soft grass, when the dews first began to descend upon the earth, and the deep sleep of death came over them. They found that their prayers had been heard, and themselves released from the thraldom of life and the load of the flesh. The spirit, unchained from the matter that shrivels and becomes dust, danced about like the winds of spring over the bosom of a prairie. It could stand upon the slenderest stalk of grass without bending it, and ascend and descend upon the sunbeams, as a healthy boy rung up and down a slight hill. Soon they found themselves irresistibly impelled by a wish to rise, and travel towards the bright track in the skies, where the light of innumerable stars is mingled in such confusion. They rose, and as a canoe, moving in the vicinity of the dwelling of Michabou[49], is drawn rapidly towards it by the hands of unseen spirits, so were they hurried towards the road of souls, which our white brother calls the Milky Way. They came to it, and found it thronged by innumerable hosts of spirits of all colours, all bound in the same bright path to the same glorious home. After travelling in this path for two suns, they came to a great city surrounded by the shade of a high wall. Within this wall, which was of immense extent, enclosing rivers and lakes, and forests and prairies, and all the things which are found on earth, dwelt the souls of good men; without, hovering around, as a hawk hovers around a dove's nest, into which he dares not pounce, because he sees near it a bent bow in the hands of a practised archer, were the souls of the bad, debarred entrance, and, as often as they approached very near, driven away by the ministering spirits of the Great Master of ail. Within the wall were all the things which give pleasure to the red man; the river filled with fishes disporting in their loved element, the lakes thronged with glad fowls, wheeling in their devious paths, and the woods with beautiful birds, singing their soft songs of love and joy from the flowery boughs of the tulip-tree and the Osage apple. They saw in the open space a panther, fangless and powerless, and heard in the thicket the growl of a fat bear, that could neither bite nor scratch. The speed of the bison was outstripped by that of the spirits; the wings of the wild turkey and soland-goose could not convey them out of the reach of the sprightly inhabitants of the City of Souls. Their corn grew up like trees, with two ears upon every stalk, and the produce of their bean-garden was a thousand for one. But while the souls of the good were so happy, and their joys so many, miserable, miserable was the state of the bad who were excluded from the city. They saw the happiness of the good souls, many of whom had been known to them on the earth, and they gnashed their teeth with impotent rage, and uttered a war-whoop, as a leg-broken bear growls or a chained man threatens, at the sight of the bliss of which they were not permitted to partake.

When they had remained three suns in the Joyful Abodes, the Great Spirit bade them prepare for their return to the earth. He told them there were human duties for them to perform before they could be permitted to take up their residence for ever in the Happy City. He bade Tamenund remember, that he had not taught his little son how to toughen a young ash bow, nor how to splint a shaken arrow. And he told the son of his father's wife that he had suffered the bird of his cabin to sow more corn than she could gather in, and that he must return to the earth, and see that her shoulders were not bowed by the heavy task of the harvest. "There were other duties for them to perform," he said, "and many must yet be their years on the earth."

In obedience to the orders of the Great Master of all, they returned to the Unalachta village, and again re-animated the bodies they had left. Tamenund taught his son how to toughen a young ash bow, and splint a shaken arrow; and the son of his father's wife forgot the dignity of an approved hunter, to assist his beloved woman in harvesting the corn. They lived long, and acted well, and when their years were many, when their limbs had grown feeble and their eyes dark with the mists of age, when they could no longer bend the bow of their youth, nor run the race of vigorous manhood, they were called from the earth, to enjoy that happiness which they had been permitted to behold with the eyes of humanity.

NOTE.

(1) Courage had been repeatedly taxed.—p. 234.

There is nothing which an Indian will not attempt to perform when his courage is taxed, or the honour of his nation called in question. "An Omawhaw," says Long, "being on a visit to the Pawnees, was present at a kind of grand incantation, during which many extraordinary feats were performed. He there saw, for the first time, the mountebank trick of appearing to cut off the tongue, and afterwards replacing the severed portions without a wound. 'There,' said Katterfelto, 'your medicine is not strong enough to enable you to perform this operation. The stranger, jealous of his national honour, and unwilling to be exceeded, unhesitatingly drew forth his knife, and actually cut off nearly the whole of his tongue, and bled to death before their eyes."

III.—THE HUNTING-GROUNDS OF THE BLACKFOOTS.

The Blackfoot believes that his fathers have told him truly, when they told him that the people of his tribe, when released from the load of flesh, come to a steep mountain, up whose huge projecting sides they have to scramble. After many moons of unwearied labour, tired and exhausted, they reach the top, from which they behold the land of the dead. They see stretched out before them an extensive plain, interspersed with new tents, pitched by the sides of beautiful streams, the banks of which resound with the humming of bees and the music of birds, and are shaded from the summer sun by the ever-blooming tree with great white flowers. Some of the tents are pitched upon hills, some in valleys, some to meet the whispering breezes of the Month of Buds, and some the strengthening winds of the Harvest-Moon. While, from the top of the mountain they are absorbed in contemplation of this delightful scene, the inhabitants of the happy land discover them, and come singing and dancing along, clothed in new skins, to meet them, with the blanket of friendship widely spread to the winds (1). Those Indians who have led good lives approach with that fearless step and eye which the recollection of good deeds always inspires, and are received with every demonstration of joy common among Indians; but those who have embrued their hands in the blood of their countrymen, and betray, by their pale cheeks and trembling steps, that they expect and deserve punishment, and those whose foreheads have been in any way blackened by the smoke of the breath of the Spirit of Evil, are told to return whence they came, and without more words are pitched down the sides of the mountain. Women, whose hard hearts have made their feeble hands take the life to which they had given birth, quenching the little spark struck out from the half-burnt brand, never reach the mountain at all, but are compelled by the Master of all to hover around the seats of their crimes, with branches of the mountain pine tied to their legs. The melancholy sounds heard in the still summer evenings, and which ignorant white men think the screams of the goat-sucker, or the groans of the owl, are the moanings of these wicked and unhappy mothers, lamenting the unnatural murder of their helpless little ones. They are trying to recall them to life, that their doom may be revoked, and that they may be permitted to approach the mountain.

In the Blackfoot land of souls, all are treated according as the deeds they have done have been good or evil in their intent or their consequences. If they have truly and faithfully performed those things for which they were sent upon the earth, if they have been good sons, good husbands, good fathers, good friends; if they have fought bravely, hunted well, told no lies, nor spoken evil of the Great Spirit, nor made laugh at his priests, they know neither pain nor sorrow, their time is spent in singing and dancing, and they feed upon mushrooms, which are very abundant and grow without cultivation. They are attended to the Happy Regions by the shades of their dogs and guns, and the shades of their huts and every thing they contained are ready for them the moment they arrive in these happy regions. The souls of bad men, which are not separated from the good save by the different feelings and pursuits which belonged to them in life, wander about, haunted by the phantoms of the persons or things they have injured. If a man has destroyed his neighbour's canoe, or his gun, or his bow and arrows, the phantoms of the wrecks of this property obstruct his passage wherever he goes. He sees every where the bow, self-drawn, ready to impel an arrow pointed at his breast, the gun ready poised, the canoe threatening to sink him. If he has been cruel to his dogs and horses, they also are permitted to torment him, and to hunt him down, as he in his life-time hunted the wolf and the deer. The ghosts of the men whom he injured in life are now permitted to avenge their wrongs, and to inflict on his shade pains commensurate with those he made them suffer. The spirit of the man, from whom he stole the ear of soft maize, now snatches from his hungry lips the red-gilled mushroom, and he, into whose crystal stream he threw impure substances, in revenge, strikes from his lip the gourd of crystal water. The good hunter, whose bowstring he enviously cut, fillips him on the forehead; the warrior whose spear he broke when no human eye beheld him, now, informed of the unmanly deed by the Spirit who sees all, spits in his face, as a coward should be spat upon. The soul of the horse which he overrode, or otherwise maltreated, runs backwards upon him, with elevated heels and a loud neigh; the dog he whipped too much or too often rushes upon him with open mouth, and the growl of bitter and inextinguishable hatred. He steps into the canoe, it sinks beneath him, and, when his chin is level with the water, it rises beyond his reach. Lo, there is a gun before him, and the shade of a stately stag nipping the phantom of a youthful hazel. He makes the attempt to point the gun towards it, and just as he supposes he has attained the object, and puts forth his hand to give vent to the winged weapon of death, he finds the gun has changed its position—the muzzle is pointed towards his own breast. Thus opposed, thwarted, baffled, by every thing around him, despised by all things, whether gifted with life or not, he passes an existence, the horrors of which may be felt but not described.

The soul of the Blackfoot never returns to earth, except to forewarn his friends of their approaching dissolution. When the Great Spirit says to him, "Spirit of a Blackfoot, the son or the daughter of your father is about to leave the green vales of the earth,"—"the foot of your father is shaking off the drowsiness of age, that he may prepare for the long journey of spirits,"—"the babe that was born yesterday will be journeying hither to-day,"—"the heart of your kind mother wants courage to die,"—"the soul of your beloved maiden, much as it longs for the arms of its tender lover, faints at the near prospect of the pang that rends asunder the flesh and the spirit—go, and comfort them,"—then, and then only—always at the bidding of the Great Master, never of its own accord—does the soul revisit the gross and unhappy world it has left. Then does it knock at the ear of the sleeper, whispering, "Take courage, for the Master despises cowards—meet the pang as a brave warrior—as a good hunter—as a wise priest—as a beauteous maiden should meet it, and rejoin the happy souls of thy race, in the valley of the kind and good Waktan Tanka." The sleeper, thus admonished, wakes with the words of the spirit deeply engraved on the green leaf of his memory—that leaf never becomes dry. Is he a warrior, and has he the fate to be taken in the toils of the enemy?—when bound to the stake, and the fire scorches his limbs, and the pincers rend his flesh, and the hot stone sears his eye-balls, and the other torments are inflicted, that serve to feed the revenge of the conqueror, and test the resolution of the captive, no groan can be forced from him, in the utmost extremity of his anguish; he never stains his death-song with grief, but dies as he lived, a man, because he knows that the Great Spirit despises cowards. Is he a hunter?—he enters boldly the den of the black bear, though surrounded by her cubs, and he laughs at the cry of the catamount, though he crouches for his bound. Is he a priest?—he calls louder and more frequently and joyfully than before upon his familiar spirit; he thanks the Master that his prayers are heard; and he is to be permitted to visit the happy lands. And what if the tears of the bright-eyed maiden do drop on the bosom of those who pillow her head in the Hour of Dread, they are not tears of sorrow, but flow from an eye, by the command of Him who made it the window of the soul, fated to the weakness of tears, and a heart prone to irresolution and trembling. The Great Waktan Tanka knows that he made her with the heart of a dove, that shakes at the fall of a leaf, and the soul of a song-sparrow, that utters its cry of fear at the fall of a flake of snow. He will not number tears and sighs, and tremblings and faintings, among the transgressions of a woman.

This is all I have to say.

NOTE.

(1) To meet them with the blanket of friendship widely spread to the winds.—p. 246.

The Indian manner of displaying friendship is very singular; in that mentioned in the second extract, the reader will perceive a strong resemblance to the Oriental practice of saluting a new acquaintance, as depicted in that admirable tale, The Crusaders.

"When they were within a mile of us, the Indian suddenly stopt. Captain Lewis immediately followed his example, took the blanket from his knapsack, and, holding it with both hands at each corner, threw it above his head, and unfolded it as he brought it to the ground, as if in the act of spreading it. This signal, which originates in the practice of spreading a robe or a skin as a seat for guests to whom they wish to show a distinguished kindness, is the universal sign of friendship among the Indians of the Missouri and the Rocky Mountains. It is repeated three times."—Lewis and Clarke, i. 355.

"As our canoes approached the shore, and had reached about three score rods of it, the Indians began a feu-de-joie, in which they fired their pieces loaded with balls, but at the same time they took care to discharge them in such a manner as to cause the balls to fly a few yards above our heads; during this, they ran from one tree or stump to another, shouting and behaving as if they were in the heat of battle. At first I was greatly surprised, and was on the point of ordering my attendants to return their fire, concluding that their intentions were hostile; but, being undeceived by some of the traders, who informed me that this was the usual mode of receiving friends, I happily desisted."—Carver, 15.

"Among the Shoshonees of the Rocky Mountains, they put their left arms over the right shoulder of the person they welcome, clapping his back, and applying their left cheek to his, shouting, 'Ah, hi e! Ah, hie e!' I am much rejoiced, I am much pleased to see you."—Lewis and Clarke, i. 363.

"When two parties of those Indians meet," (the Northern Indians,) says Hearne, "the ceremonies which pass between them are quite different from those made use of in Europe on similar occasions; for, when they advance within twenty or thirty yards of each other, they make a full halt, and in general sit or lie down on the ground, and do not speak for some minutes. At length one of them, generally an elderly man, if any such be in the company, breaks silence, by acquainting the other party with every misfortune that had befallen him, &c. When he has finished his oration, another orator of the other party relates, in like manner, all the bad news."—p. 332.

IV.—THE STONE CANOE.

Where is the land of the Chepewyans? Where have that tribe of valiant warriors and expert hunters built their lodges? I will tell you. It is in the regions of almost perpetual snows; regions whose suns are never warm enough to pierce the frozen earth, which, therefore, produces nothing but moss. No sweet ears of corn grow to reward the toils of the woman; no wild flowers spring up for the youthful maiden to pluck. The child wanders forth to gather no berries; no bird of sweet music sings on the branch; no butterfly flits in the valley. Chill and dreary are the autumns, cold and bitter the winters; men drink melted ice, when in other lands buds are bursting open, and wear for a summer garment the skins of the otter and the beaver. Instead of the mild and whispering breezes of southern skies, we have the wild winds rushing impetuously forth from their caves in the icy north, and the sun of the land of the Chepewyans, knowing his uselessness, and the inability of his beams to rend the fetters which ice has thrown around our bleak hills and verdureless plains, stays with us but for a little season, leaving us for many weary days to be lighted only by the glare of the moon and stars, on the field of ice and snow. Yet the Chepewyan is not without his pleasures, as those who live in the land of the sun have their pains. He may drive from their frozen dens the beasts that make their beds in the bank of snow, and he may pursue the bear on the iceberg, and the musk-ox in the glade. In summer he may strike the salmon as he glides through the waters of the Bear Lake, and send his darts through the brown eagle, and make captive the white owl, hidden in the foliage of the dwarf-pine. In the winter, when the storm of hail rattles around his lodge of ice, stretched out on his bed of moss, he may recount the glories of his nation, and the great deeds of his fathers; And he may solace himself for the privations he endures, in his present state of being, by fancying those he will enjoy in that land of rest upon which he will enter when his spirit goes hence, and returns to the body no more.

A Chepewyan chief sat by the fire of his cabin in the time of winter, and the hour of a fall of snow, and told, in the ears of the listening tribe, a legend of the land of souls, the Chepewyan tradition of the Happy Hunting-Grounds. Let the assembled nations listen, and hear it repeated by the tongue of his son, who sat with open ears at his father's knee, drinking in the beloved words of beloved lips, and engraving them deeply on the core of his heart.

"Once upon a time," my father began, "there lived in our nation a most beautiful maiden, the flower of the wilderness—the delight and wonder of all who saw her. She was called the Rock-rose, and was beloved by a youthful hunter, whose advances she met with an equal ardour. No one but the brave Outalissa was permitted to whisper tales of love by the side of her nocturnal couch in the hour of darkness(1). The rock-moss he gathered was always the sweetest; and the produce of his hunt, however old and tough, was, in her opinion, the youngest and tenderest. They had loved from childhood, and with the deepest affection. But it was not permitted them to become inhabitants of one lodge, the occupants of one conch. Death came to the flower of the Chepewyans, in the morning of her days, and the body of the tender maiden was laid in the dust with the customary rites of burial. First, dressed in the richest garb she possessed, the gay-tinted robe of curiously woven feathers, and decked out with the ornaments bestowed upon her by the youth she loved, they placed her in the grave, lined with pine branches, amidst the groans and lamentations of the whole nation. The men howled loud and long, and the women cut off their hair, and scarred their flesh, and pierced their arms with sharp knives, and blackened their faces with charred wood. When the earth covered her from human sight, then woke their loudest burst of sorrow—all wept, save him who had most cause to weep; he stood motionless as a tree in the hour of calm, as the wave that is frozen up by the breath of the cold wind.

"Joy came no more to the bereaved lover. The chase afforded him no pleasure, for who was to share his spoils? He found no joy in pursuing the salmon, for no one lived to reward his successful quest with the smile of approbation. He told his discontent in the ears of his people, and spoke of his determination, at all events, to rejoin his beloved maiden. She had but removed, he said, to some happier region, as the Arctic birds fly south at the approach of winter; and it required but due diligence on his part to find her. Having prepared himself, as a hunter prepares himself, with a store of pemmican, or dried beef, and armed himself with his war-spear and bow and arrow, he set out upon his journey to the Land of Souls. Directed by the old tradition of his fathers, he travelled south to reach that region, leaving behind him the great star, and the fields of eternal ice. As he moved onwards he found a more pleasant region succeeding to that in which he had lived. Daily, hourly, he remarked the change. The ice grew thinner, the air warmer, the trees taller. Birds, such as he had never seen before, sang in the bushes, and fowls of many kinds, before unknown, were pluming themselves in the warm sun on the shores of the lake. The gay woodpecker was tapping the hollow beech; the swallow and the martin were skimming along the level of the green vales. He heard no more the cracking of branches of trees beneath the weight of icicles and snow;—he saw no more the spirits of departed men dancing wild dances on the skirts of the Northern clouds(2); and the farther he travelled the milder grew the skies, the longer was the period of the sun's stay upon the earth, and the softer, though less brilliant, the light of the moon. Noting these changes as he went with a joyful heart—for they were indications of his near approach to the land of joy and delight—he came at length to a cabin, situated on the brow of a steep hill, in the middle of a narrow road. At the door of this cabin stood a man of a most ancient and venerable appearance. He was bent nearly double with age; his locks were white as snow; his eyes were sunk very far into his head, and the flesh was wasted from his bones till they were like trees from which the bark had been peeled. He was clothed in a robe of white goat-skin, and a long staff supported his tottering limbs whithersoever he walked. The Chepewyan began to tell him who he was, and why he had come thither, but the aged man prevented him, by saying that he knew all. "There had passed," he said, "to the beautiful island, a little while before, the soul of a tender and lovely maiden, well known to the son of the Red Elk. Being fatigued with her long journey, he had rested awhile in his cabin, and had then told him the story of their long and affectionate attachment, and her persuasion that her lover would attempt to follow her to the Lake of Spirits. She had but just passed, and a little more speed on his part would enable him to overtake her. But he could not be permitted to carry his body, nor the body of his dog, nor his bow, nor his war-spear, beyond the door of the cabin, which was the gate of the land. He must leave them in his charge till his return, but he need not fear that harm would happen to them. So saying, he opened the gate, and gave him a glimpse of the wide and spacious road beyond.""

The Chepewyan was not long in disincumbering himself of the deadening clog of mortality. Leaving his body, and the bodies of his dog, and spear, and bow, in the hands of the gatekeeper, with a charge to have them delivered to his friends if he should not return, he entered upon the road to the Blissful Island. He had travelled but a couple of bowshots, when it met his view still more beautiful than his fathers had painted it. He stood upon the brow of a hill, sloping gently away to a smooth lake, which stretched as far as the eye could see. Upon its banks were groves of beautiful trees of all kinds, and many, very many canoes were seen gliding over its waters. A light breeze ruffled its waves—so light that they only reminded him of the opposition which a weak man makes to the will of the strong. Afar, in the centre of the lake, lay the beautiful island appointed for the residence of the good Chepewyan. And scarcely three bowshots from him, leaning upon a bank of flowers, in contemplation of the glorious scene, was the soul of her so fondly loved. Beautiful vision! The sight lends to his steps the fleetness of an antelope; he bounds forward, and is soon at her side. Into his arms she flies, and though they clasp but thin air, embrace but her resemblance, yet the doing so gives a hundred times the joy it could have done, when his spirit was clogged with the grossness of mortality, and he folded to his breast a corporeal form.

At length they reached the lake. They found upon its bank, chained by a rope of sand to the shade of a willow, two canoes made of a white stone that glittered in the sun like a field of ice. There were paddles in each canoe of the same material. The lovers were prepared for this by the tradition of their fathers, which informed them that a canoe of stone was the conveyance by which they were to reach the happy mansions. They also knew that each soul must have its separate conveyance, because the passage was to give rise to the judgment which permitted them to sit down in the happy dwellings, or doomed them to the punishment prepared for the wicked. Casting off the rope of sand, each stepped into a canoe, and committed it to the Water of Judgment. Who can describe their joy and satisfaction, when they found that, though the actions of their life-time had not been entirely pure; though the man had sometimes slaughtered more musk-oxen than he could eat, speared salmon to be devoured by the brown eagle, and gathered rock-moss to rot in the rain; though he had once made mock of a priest, and once trembled at the war-cry of the Knisteneaux, and once forgotten to throw into the fire the tongue of a beaver as an offering to the Being who bade it cross his hunting-path in a season of scarcity; and though the maiden had suffered her father to wear tattered mocassins, and her brothers broken snow-shoes, and thought of her lover when she should have been thinking of the Master of Life—still the canoes did not sink, but floated slowly on, level with the water, towards the Happy Island. They found that the paddles were not needed—once passed the Judgment test, once pronounced fit for the happy lands, the canoe moved, self-impelled, to the appointed harbour. As they floated onwards, their eyes and ears were pained by a thousand sights and sounds of horror. Now they saw a canoe sink from under the person it was appointed to judge—a father, perhaps, with his children in view; a husband, or wife, or friend, with the object dearest to their hearts, to listen to the bubling cry of their agony, as they sank to their chins in the water, there to remain for ever, beholding and regretting the rewards enjoyed by the good, and doomed to struggle, till the stars shall cease to shine, in unavailing endeavours to reach the blissful island. They beheld the lake thick and black with the heads of the unhappy swimmers, as the surface of the Great Bear Lake is dotted in summer with the wild fowl that seek subsistence in its bosom.

At length the happy pair reached the island. It is impossible to tell the delights with which they found it filled. Mild and soft winds, clear and sweet waters, cool and refreshing shades, perpetual verdure, inexhaustible fertility, adorned the retreats of the Island of Souls. There were no tempests of wind laden with snows to smother the unhappy Chepewyan caught at a distance from his cabin; no rains to sweep the hills of ice into the vales where he gathered his rock-moss, or tear his fishing-nets and weirs from their place in the river. Gladly would the son of the Red Elk have remained for ever with his beloved Rock-rose in the happy island, but the words of the Master were heard in the pauses of the breeze, discoursing to him thus:—

"Return to thy father-land, hunter, and tell in the ears of thy nation the things thou hast seen. Paint to them the joys of the Happy Island, but be careful to say that they can be enjoyed by the spirits of those only whose good actions predominate over their evil ones. Say that the Master does not expect perfection in man, but he expects that man will do all he can to deserve his love; he expects that sooner than suffer the wife of his bosom, or the children of his love, to be hungry, he will journey even to the far Coppermine for salmon, and hunt the white bear on the distant shores of the Frozen Sea. He expects from him good temper in his cabin; fearlessness and daring in war; patience and assiduity in the chase, and great and unceasing kindness to the father that begot, and the mother that bore him. What, though he have several times slaughtered more musk-beef than he can eat, speared salmon to be devoured by the brown eagle, and gathered rock-moss to rot in the rain?—what, though he have once made game of a priest, and once trembled at the war-cry of the Knistenaux, and once forgotten to throw into the fire the tongue of the beaver, as an offering to the Being who bade it cross his path in a season of scarcity?—and what though she have suffered her father to wear tattered mocassins, and her brothers broken snow-shoes, and thought of her lover when she should have been thinking of me, yet will I forgive them, and endow them with felicity, if their good deeds outweigh the bad. The Master does not expect that man will never commit folly or error. The clearest stream will sometimes become turbid; the sky cannot always be cloudless; the stars will sometimes become erratic—even snow will fall tinged with a colouring which was not in its nature when I ordered it to be. Man of the Chepewyans, write down these words on the green leaf of thy memory, nor suffer them to fade as the leaf grows dry. Be good, and thy spirit in a few more moons shall rejoin that of thy beloved rock-rose in the blissful island. Depart, son of the Red Elk; the canoe which brought thee hither will waft thee hence. Thou lingerest!—it is well! I know thy thoughts and wishes—clasp her to thy heart then. It is well! The recollection of the embrace will do more to keep thy spirit purified than all the sayings of thy fathers, and the traditional learning of thy priests. Away!"

NOTES.

(1) Nocturnal couch.—p. 257.

One, and the most frequently adopted method of Indian courtship, is that of approaching the couch of the beloved maiden, and whispering tales of love while she is reposing. When an Indian imagines, from the behaviour of the person he has chosen for his mistress, that his suit will be agreeable to her, he pursues the following plan.

As the Indians are under no apprehensions of robbers or secret enemies, they leave the doors of their tents or huts unfastened during the night as well as the day. Two or three hours after sunset, the slaves or old people cover over the fire, that is generally burning in the midst of their apartment, with ashes, and retire to their repose. Whilst darkness thus prevails, and all is quiet, wrapped closely up in a blanket, to prevent his being known, the lover will enter the apartment of his intended mistress. Having first lighted at the smothered fire a small splinter of wood, which answers the purpose of a match, he approaches the place where she reposes, and, gently pulling away the covering from the head, jogs her till she awakes. If she then rises up, and blows out the light, he needs no farther confirmation that his company is not disagreeable; but, if she hides her head, and takes no notice of him, be may rest assured that any farther solicitation will prove vain, and that it is necessary immediately for him to retire.

(2)The skirts the Northern clouds.—p. 250.

"The idea which the Southern Indians have of the Aurora Borealis is very pleasing and romantic. They believe it to be the spirit of their departed friends dancing in the clouds, and when the Aurora Borealis is remarkably bright, at which time it varies most in colour, form, and situation, they say their friends are very merry."—Hearne,346. And see the tradition post.

"The Northern Indians call this meteor by a less romantic name—Ed-thin, that is, "deer;" and, when that meteor is very bright, they say, that deer is plentiful in that part of the atmosphere. Their ideas, in this respect, are founded on a principle one would not imagine them to possess a knowledge of. Experience has shown them, that, when a hairy deer-skin is briskly stroked with a hand in a dark night, it will emit many sparks of electric fire, as the back of a cat will."—Ibid.

V. THE LITTLE WHITE DOVE.

I have heard the words of the son of the Chepewyan, and the tale he has told of the Happy Island, and the Stone Canoe. It is the belief of his fathers, and he does well to treasure it up in his soul. The Knisteneaux have too their land of delight. It is in a different clime from that of the Chepewyan—how could it be, and continue a land of delight? Wars would arise between these ancient and implacable enemies, and the peace and quiet of the blessed regions be destroyed by their cries of hatred and revenge. Ask a Knisteneau to throw away his war-spear with a Chepewyan in his hunting-grounds? Ask a Chepewyan to wipe off his war-paint while there was the print of a Knisteneau mocassin in his war-path? The Great Spirit, knowing the impossibility of reconciling the jarring tribes of the Wilderness, appointed to each tribe or nation its place of happiness, and placed, between each, impassable barriers, that wars enkindled on earth might not be transferred to the Land of Souls.

The "Foot of the Fawn," the most beautiful woman of the nation, and the beloved wife of the great chief, died suddenly of the labour of nature in the Moon of Buds. The body of the deceased mother, dressed in the best garments she possessed, the robe of white fox-skin with the embroidered sandals of dressed deer-skin, the feathers with which she used to deck her long black hair, and the bracelets of pierced bones which encircled her slender wrists, were placed in the grave lined with pine branches. They buried with her all the domestic utensils she had used, and all the articles she was known to have prized. While they were filling in the earth into her grave, and erecting over it the canopy to protect it from the rains and the winds, loud were the lamentations which filled the air. They spoke of her patience, her industry, her care of her family, her love of her husband, her kindness and pity to the sick and afflicted, her benevolence to the stranger. The child, in giving birth to which she had died, was buried, according to the custom of our nation, by the side of the public footpath, or highway, that, having enjoyed but little life, merely seen the light of the sun to have its eye pained by its beams, some woman as she passed by might receive its little soul, and thus it might be born again, and still enjoy its share of existence. With these rites were the wife and child of the great chief of the Knisteneaux laid in the earth from whence they sprung.

It was many suns after the decease of the beloved Fawn's Foot, that two doves, one of which was of the size of a full grown dove, and the other a very little one, were seen sitting upon a spray by the side of the warrior's lodge. Our people, who recollected the tradition of our fathers, that the souls of the good, after their entrance upon the land of never-ceasing happiness, were transformed into doves, and that not always were little children appointed to be received into the bosom of a second mother[50], and to re-enter into another stage of existence, immediately conjectured that they were the spirits of the mother and the child returned to the land of their bodies, on some errand yet to be learned. They knew by the tradition of their fathers, that they had entered on the Land of Souls, for the Festival of the Dead[51] had been celebrated, and all the rites duly observed which release the soul from its compelled attendance on the body, until the baked meats have been eaten, and the howling and the piercing of flesh, and the tearing of hair, and the weeping in secret, have taken place. "They have come! they have come! The Fawn's Foot and her child have returned from the Land of Souls," was shouted through the village. "The beautiful Fawn's Foot and her child, that disdained to be born again, but clung to its first mother, have returned to visit us, and tell us the secrets of the land of departed souls. Now we shall hear from our fathers, mothers, children, sisters, brothers, lovers, and friends. We shall be told the length of the journey to the Cheke Checkecame, and whether the traveller thither must take him stores of provisions, and go armed. We shall know if the soul of the Little Serpent, who was taken prisoner by the Coppermines, and burnt at the stake, is yet subjected to the pinches and goadings of the bad spirits in the place of torment prepared for those who die the death of fire; we shall hear about the Great Dog which stands on the hither bank of the river, over which all must pass who would enter on the land of spirits, to guard it against the approach of those who break from their chains in the place of torment before the expiation is duly made, and attempt, with impure hands, to lay hold of the pleasures of the happy regions." Thus they ran about the village, shouting and singing, until all the people were collected together, and then they moved in a procession towards the tree upon which the doves were perched. They found them—beautiful birds! but they were not birds, but souls changed into the form which betokens innocence and purity; they found them, and long and earnestly did they gaze upon the tenderly beloved beings they had formerly been, the pure souls they now were. The happiness they enjoyed in their present state was seen in their eyes, which were mild and beautiful beyond my power to tell. And great appeared the love subsisting between them. The little dovelet hopped on the back of its parent, who playfully pecked it in return, and often were the eyes of the child turned fondly on its mother, as if thanking her for the existence she had bestowed upon it, at the expense of her own life. Glorious birds with soft eyes, and skyey plumage! never hath aught so beautiful been seen in the land of the Knisteneaux.

At length the bereaved husband and father made his appearance, slowly and with eyes which would have shed tears, had they been other than those of a warrior. No sooner was he in view, than the little wings of the doves were rapidly fanning the air towards him. One, the lesser, and scarce larger than a fly, lighted on his lip, the larger crept to his bosom, as it was wont to do in life, and was fondly pressed to his heart, which loved the form it bore when living, and deeply cherished its memory, and hailed its return to the earth, in a new shape, with inconceivable delight. Having nestled awhile in his bosom, the soul of the good and beautiful Fawn's Foot perched upon his shoulders, and thus addressed the listening Knisteneaux:

"I am one of the souls of the Fawn's Foot, who died of the labour of nature, in the Moon of Buds, and the little dove at my side is the spirit of my child. It is an old tradition of our fathers, and will not therefore surprise you, that every person is gifted by the Great Master of Life with two souls. One of these souls, which is the breath, never leaves the body, but to go into another, which nevertheless seldom happens, save to that of children, which, having enjoyed but little life, is allowed to begin a new one, and live out a second and more protracted term of existence. When the breath departs from the body, the other soul goes to the region which is appointed to be the everlasting abode of the Knisteneaux. It is situated very far towards the setting sun, so far, that even those souls which are pardoned are many moons reaching it. Many dangers are to be encountered before the souls bound thither arrive. They first come to the place of torment, appointed for the souls of those who have been taken prisoners and burnt. They pass a river where many have been wrecked, and at length come to another, at the hither edge of which lies a dog of immense proportions, which attacks indiscriminately every one that attempts to cross. The souls whose good deeds outweigh the bad are assisted by the Good Spirit to overcome the dog, while the bad, conquered by him in the conflict, are incessantly worried by him thereafter. The next place of danger and dread, is the country where the spirits of the beasts, birds, fishes, &c.—all animate nature which is not man—is found. Here are the spirits of bears, and wolves, and snakes, all that is cruel, or bloody, or hideous. And these are sure to give battle to the shades of the human beings, as they cross the lands and waters where they dwell. The punishment they inflict consists alone in the terror they excite, for the jaws, so thickly studded with teeth, are but a shadow, and the claws could only retain in their grasp a shade. The dwelling place of the souls of the brutes has its enjoyments and pleasures suited to their tastes. The snail, that delights to crawl in slime, will have full permission to do so; the tortoise, and the prairie dog, and the mole, may still creep into the earth if they choose, and the squirrel still suspend himself by his tail from the bough of the tree. If the bear choose to suck his claws, none shall say him nay, and the neeshaw may bury himself as deep in the mud as he likes.

"At length the souls arrive at the region where they are destined to spread their tents for ever. I have heard from the lips of our fathers of its pleasures and its joys; all are well and truly described in your old tradition. Happiness and rest are for the good, misery and labour for the bad. Bright skies, eternal springs, and plenty of all things, reward him who did his duty well; continual storms, endless winter, parching thirst, pinching hunger, and crying nakedness, punish him who performed them ill. Men and women of my nation! forsake evil ways, and earn, by so doing, unbounded happiness. Hunter, dread not the bear, and be patient and industrious; warrior, fear not thine enemy, and shouldst thou unhappily fall into his power, bear his torments as a warrior should bear them, and sing thy death-song in the ears of his tribe. And thou, my beloved husband, persevere for a few more moons in the course which made thee the light of my eyes while living, and renders thee not less dear now I inhabit the world of spirits. Thou wilt soon rejoin the souls of thy wife and child in the land of unceasing delights. Till then, farewell."

Having spoken thus, the little doves flung out their skyey wings to catch the breath of the Great Spirit sent to waft them home, and were soon swept away from the sight of the Knisteneaux. Not so their tale, which has resisted the current of time, and survives in the memories of all our nation.

VI. THE TETON'S PARADISE.

If my brother will go abroad in a clear evening in the Moon of Falling Leaves[52], and turn his eyes towards the cold regions of the Hunter's Star, and the north wind, and the never-melting snows, he will often see the skies flushed with a hue like that which mounts to the cheeks of a young maiden, when the name of her lover is whispered in her ear, or when that same lover presses her to his heart in the presence of curious eyes and slandering tongues. At first, he will see a faint beam darting up in the north, like the spray which shoots into the air, when the waters dash upon a rocky frontlet. Gradually he will behold it arise, till half the heavens, and sometimes the whole, is lit up with exceeding brightness. Then will he hear in the skies a noise as of half-suppressed laughter, and sometimes, though more rarely, he will behold the light-winged aërial forms of the merry laughers, as they thread the mazes of their dance among the clustering stars. The sight fills the soul of an Indian with great joy, for he thinks that it is occasioned by the spirits of his departed friends, indulging in the sport they loved so well on earth, and dancing merrily to the music of the stars. The red blush which tinges the face of night with a hue like that which mounts to the cheeks of a beautiful maiden, when the name of her beloved youth is whispered in her ear, is the flame which arises from the fires kindled by the kind spirits of the north, to thaw the frozen mist which impedes their light footsteps across the face of the heavens. And the laugh is the laugh of eager joy, which those spirits utter when, indulging in their loved pastime, they remember the occurrence which led to their glorious destiny, and made the bright and starry north their place of residence after death.

Once upon a time, the tribe of the Burntwood Tetons had assembled to hold a merry feast and joyful dance upon the coming-in of the green corn. It was a season of unusual plenty; the stalks of maize had grown almost to the height and thickness of the surrounding trees, and the ears thereon were many, sound, and sweet. Not only was this best beloved food of the Indian in great plenty, but every thing else which contributes to the enjoyment of Indian life, and makes the red man happy, was in equal abundance. Every bush was loaded with rich, ripe berries; and never, in the memory of the oldest Teton, had the woods been so stocked with game, or the waters so frequently made to ripple with the gambols of the nimble fish. The boy of twelve summers could feed all his father's children with the spoils of his feeble bow and tiny arrows, and the daughter of six would pluck more berries from the prairie and hill-side, in the space of half a sun, than could be eaten in her father's cabin by its hungry inmates for four sleeps. The Moon of Planting saw the Great Spirit in good humour with his children, the Tetons, because they had kept his commands, as laid down by his priests and prophets: the Moon of Green Corn found him equally pleased and gracious. Thence it was that he had showered prosperity upon all the undertakings of our nation, and thence that he had given to our corn to grow up like trees, and made the feet of our young warriors swift in the chase, and their hearts strong in the combat, and had given to our maidens the power to win, by their soft smiles and softer words, and endearing glances, and whispers of affection, the hearts of whomsoever they would. The Great Spirit loves to bestow gifts upon mortals, and to see them happy, and never withholds his blessings from them when they have duly besought his aid, and remembered to walk in the path he has pointed out to them. When our tribe drove the Mahas from their hunting-grounds, and came back with many scalps, it was because they invoked his protection ere they went, and offered him frequent sacrifices—when they left the bones of half their warriors to whiten on the prairies which skirt the distant Wisconsan, it was because, in the pride of their hearts, they remembered him not, and forgot that death and destruction go before the steps of the hardened and contumacious.

I have said, that the warriors of my nation had assembled to the dance and the feast. They had, and there were gathered together with them that part of the tribe which better loved the pursuits of peace than those of war—were better pleased to gather in the maize and nuts of autumn, and to spear the gliding tenants of the waters, and to follow the trail of the deer through the leafy coverts which he makes his hiding-place, than to join in the tumult, and fatigues, and bloodshed, of the strife of men. While the blithe young warriors danced their dance, the crowd around them, from time to time, approved of their performances, by loud and oft-repeated shouts of joy and delight. They said, that more expert and graceful dancers had never been seen in the tribe, and predicted, that limbs so light and agile in the dance, and eyes so true in directing the spear to the painted post, around which they were dancing, must needs show their agility and truth in the first expedition they should undertake against a foe. And the young maidens—those whose praise is sweetest, at least to the ears of youth—were equally loud in their commendations of the sprightly Tetons, who were worshipping the Master of Life in the manner supposed to be the most acceptable to him.

While our people were thus employed in their worship and dance, although it was the hottest month of summer, and the day was one of singular and overpowering heat, they were surprised and terrified by a sudden darkness, accompanied by a great fall of snow and hail. All at once, to their unspeakable consternation and confusion, there stood, in the centre of the space around which the dance was danced, a spirit of the air, wearing the form and proportions of a woman of exceeding beauty. White and pure was her skin, as the snow ere it touches the earth; her hair, which flowed to her knees in many folds, was white as the snow which was falling around her; but her eyes were blue as the sky from which she had taken her flight, and these alone, of all that appertained to her, were of a different hue from the snows which had accompanied her descent to the earth. She was of the usual height of the women of our nation, and more beautiful than any thing that had ever entered into the imagination of mortals. In a moment the dance was suspended, and, throughout the camp of the Tetons, not a voice or sound was heard, save the hushed respiration of the terrified and astonished crowd, as they gazed upon the beautiful and majestic spirit. Awhile it stood in earnest but tranquil look upon the silent warriors, and then spoke in whispers the words which I shall repeat to my brothers:

"Men of the Burntwood Tetons! I am the chief spirit of the Land of Snows—the power which, by the decree of the Great Being, presides over the regions of ice and frost. I have come from my dwelling in the far north, to look upon the brave and good Tetons, and to behold the dances which they are so famed for dancing, and to see with my own eyes their skill in shooting with the bow, and throwing the spear, and their strength in wielding the war-club, and their patience under afflictions, and their endurance of fatigue, and hunger, and cold, and want. I had heard in my dwelling-place in the bright skies that they were the best and bravest of men; I shall see if the report is true. But not for this alone have I left the glorious regions of the north; I have suffered myself to be coaxed to the earth, by a wish to feel in my bosom the workings of that soft passion, which possesses both mortals and immortals—things of the earth, and the air—and sometimes blesses with joy and happiness, but oftener afflicts with pain and misery, and days of anxiety, and nights of anguish, those whose lot it is to make it the all-controlling guest of their bosoms; thou knowest that I mean the almighty passion of love. Although I dwell in the regions of eternal frost and never-melting snows, yet would I that my bosom should feel the gentle flame; though my flesh be of the consistence and coldness of ice, I would feel the raging of a fire like that which exists in the bosoms of those who love to madness. I, who lived in the skies many, very many, ages before the Elder Chappewee brought up the earth from the bottom of the ocean to the present hour, without a touch of human passion—who never knew or wished to know joy or sorrow, hope or despair, pleasure or pain, melancholy, regret, anger, disappointment, or aught that elevates or depresses the souls of mortals—would now partake of all and each in an equal degree with the children of the earth. I would have my bosom torn with the conflicting passions of humanity—be chilled with the horrid doubts of jealousy, and with agonising fears for the duration of the affection which will become a part of my existence."

Here the Spirit of Snow ceased speaking, while her tears fell thick and fast in the shape of frozen rain upon the Tetons. Seeing the emotion of the beautiful Spirit, and fearing that further silence on the part of the tribe whom she had come to visit might be offensive to her, the aged Nikanape, who was wisest of all the men of the land, rose and addressed her thus:

"Beautiful Spirit of the Land of Snows! Thou wouldst feel, thou sayest, the passion of love, and wouldst admit to thy bosom a soft feeling of preference for one dearer than all the other beings of earth. Although thou art a spirit, and shouldst be wise, yet, to judge from thy speech—be not offended—the words of an aged Teton may better thy wisdom. They whose bosoms are not afflicted by the passions of humanity, who know neither love nor hate, nor joy nor sorrow, nor revenge nor pity, nor anger, nor the other passions and emotions which distract human life, and reduce it to a few brief and unhappy years, have only to pray that the Great Spirit would keep them in their happy state of ignorance. Why wouldst thou love?"

"To know its pleasures."

"They are fewer than the throbs of fear in the breast of a true warrior, and shorter lived than the flower that blooms to-day, and to-morrow is blasted by the unwholesome dew."

"I would know its pains."

"They are more numerous than the fire-flies which light up a summer prairie, and die but with the being who entertains the passion upon which they attend."

"I have seen otherwise. Once, while keeping my night-watch in my own clime of snows, I beheld the return of one to the embrace of a maiden from whom he had long been separated. I saw the eager flush of delight on her cheek, as she rushed into his outstretched arms, and beheld the sweet kisses of affection which were interchanged between the enraptured pair, and heard the thrilling words of heartfelt tenderness which these two did murmur in each other's ears. Was not this happiness?"

"It was."

"Would he not do well who should exchange a space of time equal to thrice the years of a brown eagle, of existence so passionless as mine, for one moon of happiness like that which those lovers enjoyed?"

"The great prophet of the Tetons is a man of few words. He sees the Spirit of the Land of Snows determined to become a mortal, and why should he seek to change her mind? May it be the happy lot of a man of his nation to gain the affections of a being so beautiful as thou art! Speak, fair Spirit! my people listen in anxious hope that thou wilt call some Teton youth to thine arms."

Softly, and with a fearful look did the unearthly maiden make reply to the Teton prophet. "I saw from my place in the land of frost one whom I deemed worthy to be the husband of her at whose command the snows descend upon the earth, and the waters are locked up with a chain, the rivets of which can only be unclasped by the warm sun of summer. I beheld him, in my eyes, the bravest of all thy warriors. None hath so fleet a foot, none so sure a hand, none so fair a cheek, none so stately a form."

"Surely thou hast named the pride of our nation—thou has described the Swift Foot," replied the prophet. "Call him hither."

They carried the message to the youthful warrior, who came with the speed of foot for which he was so well known, and stood by the side of the beautiful maiden from the Land of Snows. Though it was evident that she liked the young Brave, yet was not her love shown by the signs which usually give evidence of the existence of that tender passion. No blush lit up her snowy cheek, or flushed her lily neck, as it does the cheek and neck of maidens of the earth when pressed to the enraptured bosoms of those they love. No tear bedewed her eye, no trembling seized her frame, no throb of rapture lifted the snowy mantle that hid her bosom. Her body was bent slightly forward, her snowy lips were parted like a water-lily, about to unfold itself to the face of day, and her arms were extended as if they would press to her heart, all icy as it was, the noble warrior who stood at her side.

"Dost thou love me?" she faintly asked.

"Does the dove love his little mate? does the spring bud love the beams of the sun? does a mother love her first-born? does a warrior love the shout of a foe? I love thee more than words can express; let my actions show the deep affection I bear thee. The Swift Foot will make thee the wife of his bosom."

"Dost thou know who it is that thou wouldst wed?"

"A Spirit."

"Dost thou know that when thou shalt take me to thy bosom thou wilt embrace a form of ice? Thou art warm and impassioned, I chilled and chilling as the winds of winter, and frozen as the ice of the bleak Coppermine."

"Still will I dare the union. My love shall kindle in thy bosom a warmth equal to that which possesses mine own."

"My breath is the breath of the northern blast."

"And mine hath the warmth of the breeze which blows in summer from the land of never-failing verdure. Wilt thou, beautiful Spirit! be the wife of a Teton, who has more scalps in his lodge than fingers on his hands, who has struck dead bodies of six different nations, and stolen half the horses upon which his brother warriors ride to the combat?"

"I will—I am thine, brave warrior!"

"Thou art indeed cold, beautiful Spirit!" said the Teton, as he pressed the consenting maiden to his bosom for a moment, and then, shuddering with an icy chill, his teeth shaking like the rattles of a snake, put her from him. "But thou art mine, though it were death to embrace thee."

Again, summoning all his resolution, he held her to his heart. Then calling the women to him, the warrior bade them prepare a bridal feast. The youth and the maiden then went through the Indian form of marriage, and the beautiful spirit of the Laud of Snows became the wife of the Teton warrior.

With the sun of the next day the whole tribe gathered around the bridal cabin, eager to learn if the Spirit of the North still remained to bless the arms of her husband. Soon she appeared with her beloved Teton. But oh how changed! Her cheek and neck were now suffused with blushes as deep as those which stain the cheeks of mortal maidens; her hair had changed from a snowy whiteness to a glossy brown: she had become to all appearance a beautiful mortal. Ever and anon her eyes were fondly turned on the Swift Foot, who repaid her fond glances by pressing her now warm and ardent bosom to his own. The aged Nicanape again approached the pair, and asked the Spirit if she did not regret that she had left the regions of the skies to assume the attributes of mortality. With a fond glance at the object of her love, she replied that a single moon of bliss like that she now enjoyed was worth an eternity of the cold and passionless existence which was hers before she had quitted the skies. Again was she enfolded in the arms of the doating warrior, and the crowd retired to permit the full, and free, and undisturbed, interchange of those fond attentions, which are wont to occupy the first moon of married life.

And thus passed away the first year after the marriage of the Teton Brave with the beautiful Spirit of the frozen North. Ere that year had passed, there was a stranger in their cabin—a little son, with the wondrous beauty of its mother and the fearless soul of its father. Never was there a being so beloved as the Spirit-wife was by the whole nation. Though she now possessed the soul of a human being, her breast was visited only by the softer and purer passions of human nature; anger, revenge, cruelty, jealousy, and the other turbulent passions and emotions, never came near her gentle bosom. Her love for her husband grew with the growth of years, and strengthened with the progress of time; her pity and compassion for the poor, and hungry, and sick, and fainting, knew no bounds. Ever mild and affectionate, and kind, and humane, never prone to break the quiet of her cabin by those querulous complaints and angry invectives wherewith wives destroy the comfort of their husbands, and bring storms and tempests, hail, rain, thunder, and lightning, into the sky of domestic peace, the Teton loved her better than mortal ever before loved another. Her goodness not only brought joy and happiness to her husband, but benefits to the nation, which made their lives pass as pleasantly and glide along as smoothly as a canoe floating down a quiet stream in the time of summer. When the hunters would go to their forest sports and labours, they asked the wife of the Swift Foot if their hunt should be successful, and as she told them ay or no was their expedition undertaken or abandoned. When she bade the women plant the maize, they might be sure of the fair weather without which the task could not be well accomplished; when she cast her bright eyes on the sheaf of arrows rusting on the wall, the warriors without more ado rose, and prepared the corn and pemmican, and examined the condition of their bows and casse-têtes[53], and painted themselves with the ochre of wrath[54], and sang with a hollow and sepulchral voice their songs of war, and killed the fat dog, sacred to Areskoui[55], for they knew that the keen look of the Spirit-wife upon the instruments of death boded victory and glory to those who should employ them in the strife of warriors. On the contrary, if, tired with a long peace, one rose with the string of wampum(1) in his hand, and said to his brothers, "The blood of him whom our foes slew in such or such a moon is not yet wiped away; his corpse remains above the earth unburied; I go to wash the clotted gore from his breast, to give him the rites of sepulture, and to eat up the nation(2) by whom the base wrongs were done him"—if, having spoken thus, the Spirit-wife but cast her meek blue eye upon him, and suffered a sigh to pass her beautiful bosom, the speaker rose, and washed off the black paint, and effaced from his cheeks all traces of the bloody design by which he had been actuated, and declared that a kind bird had whispered in his ear that the "enemy were gone to the mountain streams for sturgeon," or, "to the plains of the Osage to gather bitter snow[4]," or, "to the prairies of the Wisconsan to hunt the buffalo," or, "to the stormy lake of Michabou(3) to take the fish wherewith the god had so plentifully stocked it." The assembled warriors, knowing that he had a sufficient motive for changing his mind, would follow his example, and lay by the weapons of war to resume those of peace, without any inquiry why he had changed his mind. And thus, more by soft persuasion, and kind entreaties, and wise prophecies, than by stern commands, and bitter denunciations, the beautiful Spirit-wife ruled the Burntwood Tetons to their glory and happiness. [56]

Yet, with all her love for her husband, and her children, of whom in ten springs ten stood in their father's cabin, she appeared at times to be far from happy. It was observed that nothing could induce her to go abroad after darkness had veiled the earth. When the robe of night was thrown over the face of things, then the Spirit-wife would be found seated in the darkest corner of her dwelling, nor could entreaties draw her out. Insensible to fear, while the sun shone, the moment it disappeared, her cheek became pallid as death; and if, during the period of darkness, there happened a high wind from the north, and a fall of hail, her agony knew no bounds, and excessive trembling would for awhile deprive her of the power to move, and almost to utter intelligible sounds. Her husband asked her wherefore this trembling, but could gain no answer. And thus time passed away.

The snows of ten winters had fallen to rush to the embrace of the rivers, and black clouds, and cold winds, and falling leaves, were betokening the near approach of the eleventh, when, upon a clear and starry night, a stranger, wearing a garment which glittered like ice upon which the sun is shining, and whose hair was a body of icicles, entered the village of the Tetons. He was of very small stature, being scarcely taller than the child who has seen twelve harvests: and his limbs and features were proportionably small. The colour of his skin, and the robe which he wore, as well as the shape of the latter, so nearly resembled those of the Spirit-wife on the morning she came to the Teton village, that all deemed they were of the same nation, perhaps brother and sister. When they asked the stranger who he was, and why he had come hither, he made no answer, but to the question said, with a voice that sounded like the wind of the Cold Moon:

"Have you seen my wife?"

"Wife?—What wife?" demanded the chief.

"She who yesterday fled from my arms—the beautiful Spirit of Snow."

"Ten seasons have passed," said the chief, "and the eleventh is near at hand, since there came among us a being, exceedingly beautiful, and habited much like him to whom the great chief of the Tetons is now speaking. She has become the wife of one of my Braves. Was she thine ere she was his?"

"Ten of thy seasons are but a day, nay, but an hour, nay, but a minute, in the eyes of spirits. In my computation, it was yesterday that the fair Spirit of Snow left my bosom."

"And who art thou?"

"The Spirit of Tempests—the ruler over the realms of the bleak north; he who harnesses his horses to the east winds, and drives the furious whirlwind and crashing tempest over the lands of the affrighted Tetons and their forest brothers."

"Thou seemest too small of stature to undertake wrathful purposes, and all unfit to represent the mighty winds that rend the stubborn oak, and the fierce tempests that scatter yet wilder desolation," said the Teton chief, surveying, almost contemptuously, the diminutive form of the strange Spirit.

"Tax but my powers—excite but my ire," said the demon, "and the chief of the Burntwood Tetons may rue the hour that gave birth to his doubts of the strength of the master of the northern blast. But why do I waste words upon thee? Bring hither my wicked wife."

Seeing the angry and ireful Spirit determined upon mischief, the chief departed, his bosom filled with sorrow, to summon the beautiful and beloved Spirit of Snow to the presence of the being who claimed her as his wife. He found her not unapprised of the dreadful fate which awaited her. Bathed in tears, her head reclined on the shoulder of the doting Teton, sat the lovely Spirit, her eyes now bent on him she loved so fondly, and now on their beautiful children, who slept all unconscious of the grief which wrung their fond mother's bosom. At length, with sudden resolution, she rose from her seat, and, folding the beloved warrior to her breast in one long and passionate embrace, she left the cabin.

"I have found thee at last," exclaimed the angry ruler of tempests, as the beautiful woman approached him. "Thou, who fledst from my arms to those of an earthly paramour, how dost thou like the exchange?"

"So well," replied the trembling Spirit, "that if thou wilt consent to let me remain where I am, I will never return to thee or to my clime of snows."

"Base-minded woman! And wilt thou abandon the glorious destiny of ruling the elements for the mean one of sharing in the labours of a Teton cabin?"

"The destiny which thou deemest glorious may be well abandoned for that which thou holdest mean. However well it may once have suited me to dwell in the bleak climes of the north, and be the mistress of the flaky dew, it now more glads my heart to share in the labours of a Teton cabin. I know, from my own brief experience, that the fevers and agues of mortality are to be preferred a thousand times to the unvarying, unchanging, existence of a Spirit without passion, feeling, sympathy, love, or tenderness. I pray thee let me remain as I am, and where I am."

"And so thou preferrest the earth to the sky; sensibility to insensibility; a humble Teton warrior to the mighty Spirit of the clime over which thou wast created to exert thyself a wondrous influence?"

"Let it not displease thee that I do. I have become in love with the pains of human life, and delighted with the anxieties which cling to it, as moist snow clings to a pine in the warm spring."

"Becoming a mortal being thou must die."

"I shall first have lived."

"Thy spirit—"

"Disincumbered of its earthly load, will return to its former starry mansion."

"Once more I ask, dost thou prefer to remain on earth? Rough and noisy though I be, yet will I not exert force to compel thee back to thine own region."

"I would remain. In my cabin is a Teton warrior—him I love; there are ten beautiful children at his side—the Spirit of Snow fed them with her own milk—the Teton warrior is their father. Thou canst not, passionless as thou art, know my feelings; but, believe me, that to part me from them is to banish all peace and joy from my soul, and to drive me into a depth of affliction, which will last till time shall be no more. Nor deem that aught save death can weaken the force of those affections which are now kindled in my bosom."

"I see, I see; and, but that stern pride forbids it, I, too, would, throw off the state of a ruler of tempests and wintry winds, to become the master of a cabin in one of the green vales of the earth, to gather around me children like thine, and to feel the hopes and fears, which have rendered thee so unlike the being thou wast. But we shall meet again. When thou wert invested with the attributes of mortality, death was also appointed to thee—a few years, and thou wilt quit the house of clay, again to rove free and unconfined among the glittering stars, and through the endless realms of space."

With these words, the Spirit of Storms took his departure from the land of the Tetons, and none ever saw him more. Released from his presence, joy again took possession of the bosom of the beautiful wife of the Teton, and the traces of tears were soon removed from her fair cheek. His assurance had quieted her soul, and fear was no longer an inhabitant of her bosom. She no longer sought the gloomy privacy of the cabin at the approach of night, but joined the dance of maidens, herself the most sportive of them all. Every season added a little stranger to the laughing and merry groupe, till twenty and seven sons and daughters were in the cabin of the Teton Swift Foot. Old age came over the husband, but not the wife. When his knees had grown feeble, and his voice faint, and his eye dim, and his heart craven, her faculties were in full perfection—her cheek still wore the blush of youth, and her step was lighter than the fawn of four moons. And, if time had abated nothing of her wondrous beauty and sprightliness, neither had it of her goodness, and kind attention to the wants of the poor Indians. Her care that they should want for nothing was as much exerted as ever—still their hunting-grounds and their rivers were the best stocked of any in all the land, and their war expeditions for forty seasons were invariably blest with success. Let not my brother wonder, then, if the Tetons almost forgot their duty to the Great Spirit, in their affection for the good being whom they deemed his fatherly care had sent among them.

At length, the Teton warrior, overcome by years, lay down and died. Then it was that deep grief visited the bosom of his still beautiful and still youthful wife. In vain, did the priest remind her that all must die—she would not be consoled. They dressed the body of the deceased warrior in his robe of fur, and then laid it, together with his spear, and bow, and war-hatchet, and sheaf of arrows, and pipe, and camp-kettle, in the house of death(4). While they were rendering the last service to the body of the Swift Foot, the wife sat motionless, looking on—when they had finished, she rose, and spoke to them thus:—