Chapter 16

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[A], 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.

[Footnote A: Many of the Indians suppose that the God of the Waters (Michabou) resides in the Cataract of St. Anthony.]

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.