Part 7

[1] This plant is much used by an Indian tribe in Lower California who are said to live to a great age, one hundred and eighty years being no uncommon term of life with them. It is not now known to exist among the Eastern Indians. It grew like maize, about two feet high, and was always in motion, even when boiling in the pot. Louis Mitchell’s mother, whom I knew well, received it from an Indian who wished to marry, and to whom she gave in return enough goods to set up housekeeping. She divided it with her four sisters, but at their death no trace of it was found. It gave him who drank it great length of life.

[2] C. G. Leland gives a similar story in his “Algonquin Legends of New England.”

[3] Magician.

[4] A pack kettle made of birch bark, used by the Indian before the days of trunks. I have a toy one a hundred years old or more.

[5] Grandmother.

[6] This incident occurs in several tales.

[7] Stones were heated in a fire on the ground, when red-hot, cold water was thrown on them to make a steam.

[8] A different version of this story is given in C. G. Leland’s “Algonquin Legends of New England,” Houghton & Mifflin, Boston, 1884.

[9] Red-headed duck.

[10] Leather pouch.

[11] A kiawākq’s little finger possesses the power of speech, and always warns him of approaching danger.

[12] C. G. Leland gives similar stories in his “Algonquin Legends of New England.”

[13] See also C. G. Leland’s “Algonquin Legends of New England,” Houghton & Mifflin, for similar stories.

[14] An evil witch, see Leland’s “Algonquin Legends of New England.”

[15] Willow saplings, covered with fungus growth, found about marshy places where frogs live.

[16] Friend.

[17] The Southwest Wind usually brings warm rain, which brightens the face of Nature.

[18] The Southwest Wind blows hither and thither, very capriciously, like the tossing of a ball.

[19] A mythical bird whose wings are so large as to darken the sun when he flies between it and the earth. Indians believe that they must fall on their faces when he flies by, or be blind till sunset.

[20] When Passamaquoddy Indians catch a grasshopper, they hold him in the palm of the hand and say, “Give me a chew of tobacco.” The liquid that the insect spits looks like tobacco juice.

[21] Wampum.

[22] The skin of a white bear is very powerful in magic.

[23] The Indian who told this tale explained it as being the story of the white man and the red man. The white man is the Porcupine who came from afar with an army of swords. He promised fairly; he had everything; the Indian had only his arrows and his land. He thought it was wisest to say: “Take what you will.” But the white man killed him, and took all his land.

[24] Wood worms.

[25] This version of “The Fox and the Crane” shows how the Indian changed the fables of Æsop and La Fontaine, told him by French missionaries, to suit his own native surroundings.

[26] Old Māli Dana, the Passamaquoddy squaw, when asked to explain these words, replied: “That what Squirrel say when he get frightened or cross.”

[27] This bird seems to be the robin.

[28] This appears to have no meaning, but to be only an attempt on the part of the Indian story-teller to imitate the notes of the bird.

[29] K’mūsamīs’n.

[30] Rabbits ever since have had short tails.

[31] These words are in an ancient tongue whose meaning is now known to none of the Indians, the words only being retained.

[32] The Indians formerly used this with flint to light their fires.

[33] Mīko had made good his escape before the fire got to burning well; but his beautiful silky coat of brown fur was scorched red by the heat, and has remained so ever since.

[34] Woodpeckers devour the wood worms.

[35] A worm, of course, could not fly.