Chapter 18

The soul of the stern but generous warrior filled with ire and the spirit of vengeance, as he poured out his feelings in the emphatic language of his people. "Not so spoke the Abnakis to the weary, naked, and hungry, men who came to their shores, and besought them to grant them shelter," said he. "We gave them the food from our own mouths, and took the skins which fenced our wigwams to protect them from the winds of the cold moon." Nor did he cease speaking till he had denounced upon the pale faces the wrath of the Great Spirit for the injuries they had inflicted upon the Indians.

Ah, what is that which draws tears to the eyes of the dreamer, and brings sighs to his labouring heart? He beholds an Indian mother lying dead in the skirts of the forest. Upon her arm is laid a little child, and beside them, leaning on a bow, is the husband of the one and the father of the other. Sorrow has bowed him down, as far as the soul of an Indian may be bowed--there are no tears in his eyes, yet distress is written on the features of his face, in letters of enduring agony. For a while he surveys the scene of death in stern silence, but soon the memory of his wrongs weighs upon his soul and rouses him to action. He springs upon his feet, and his shrill war-whoop rings through the forest, like the echo of the tap of the woodpecker on the hollow beech. His eye flashes fire as he grasps his war spear, and his laugh, when he examines his good ash bow, is like the cry of a hungry panther. Is not vengeance his? Look at yonder flames! He hath kindled them. Listen to that wail of many over the slaughtered corpses of their friends, who lay down to rest at the beginning of darkness, and woke ere the sun came over the hills in the shades of the valley of death. Bitterly, deeply, deadly, has the son of Alknomook revenged his own, and the wrongs of his race.

Again the dreamer saw, and still his dream was of the land where he dwelt. He saw the two sister Genii sitting in the same spot where he had at first beheld them. She who was of the far clime still retained the beauty and grace which were her's when her little foot first touched the greensward of the hitherto, by her, untrodden island. Still around her head was bound the grape-vine laden with rich, ripe, clusters, amongst which were intermingled locks of hair, of a hue resembling the yellow leaf. Still were her round and plump arms bound with the shining bracelets, and her long and slender fingers adorned with the glittering rings. The sheaf of nodding grain was still an emblem of her power, and the shell and sceptre another. But she wore no more the suppliant air which at first distinguished her. Pride and haughtiness, and command and oppression, were now written on her face, and ruled her gestures.

By her side stood the other Genius, the spirit of the land, her elder sister--but oh, how changed! Her once glossy black locks now hung uncombed upon a shoulder once beautifully rounded, but rounded no longer; her mocassins were torn and soiled; and missing from her wrists and ancles the gay ornaments of bead and shell-work which adorned them in the day of her prosperity and pride. The feathers of the canieu or war-eagle, and the painted vulture, towered above her head no more, and gone from her shoulder was the emblem of the race over which she had borne rule, the bow and the arrow.

Anon these two sisters entered into speech with each other. She who was of the land, from the moment that the Bird of Ages planted it in the bosom of the waters, said to the other,

"Thou hast a most beautiful land."

"It is indeed a most beautiful land," answered the other, casting her eye proudly over the space beneath her feet.

"It has lofty mountains."

"Its mountains are very lofty."

"It has many rapid and beautiful rivers."

"It has."

"Its suns--"

"Are bright as the eyes of a dove in the moon of buds."

"Its winds--"

"Soft and balm-scented as the breath of a young maiden."

"I should like to live in thy cabin, to range uncontrolled through thy green glades, and to listen in dreaming repose to the music of thy merry waterfalls."

"Ah, no doubt thou wouldst, but dost thou think I would permit thee?" replied she, who was once a stranger in the land, but was a stranger no longer.

"Knowest thou not that we are sisters?" asked the dark Genius timidly.

"Nay, I knew it not," replied the other.

"We are, and so thou didst say when thou camest in the white cloud, and I gave thee hills, and mountains, and rivers, and lakes, and glades, and a part of the sea."

"The more fool thou, for admitting one to wrest from thee thy fair possessions."

"I deemed thee in want, and then wert thou not my sister?"

"If thou wert I have forgotten it," replied the other haughtily. "If thou didst me favours, thine impertinence in remembering them hath more than cancelled the obligation. Depart from me, and let me behold thy face no more."

The dark Genius withdrew at the bidding of her haughty sister, and the chief of the Abnakis awoke, and related his dream to his tribe. Hath it not come to pass? Look abroad on the land, and make answer. The race of the red man hath disappeared from the earth, as the snows disappear before the beams of a spring sun, or the hues of purple and gold on the western sky, at the approach of darkness. It is only in the regions of the Hunter's Star, where the pale face dare not venture, that the red man may now be found.

NOTES.

(1) _Foretell the coming of tempests and storms._--p. 308.

The Indian jugglers--I am not now speaking of those who pretend to cure disease--are sometimes successful in their legerdemain, to a degree, which almost makes a convert of the sceptic. The following story is related by the interesting Carver.

"One day, whilst we were all expressing our wishes for this desirable event, (the arrival of the traders with provisions) and looking from an eminence in hopes of seeing them come over the lake, the chief priest, belonging to the band of the Killistinoes, told us, that he would endeavour to obtain a conference with the Great Spirit, and know from him when the traders would arrive. I paid little attention to this declaration, supposing that it would be productive of some juggling trick, just sufficiently covered to deceive the ignorant Indians. But the king of that tribe telling me that this was chiefly undertaken by the priests, to alleviate my anxiety, and, at the same time, to convince me how much interest he had with the Great Spirit, I thought it necessary to restrain my animadversions on his design.

"The following evening was fixed upon for this spiritual conference. When every thing had been properly prepared, the king came to me and led me to a capacious tent, the covering of which was drawn up, so as to render what was transacting within visible to those who stood without. We found the tent surrounded by a great number of the Indians, but we readily gained admission, and seated ourselves on skins laid on the ground for that purpose. In the centre, I observed that there was a place of an oblong shape, which was composed of stakes stuck in the ground, with intervals between, so as to form a kind of chest or coffin, large enough to contain the body of a man. These were of a middle size, and placed at such a distance from each other, that whatever lay within them was readily to be discerned. The tent was perfectly illuminated by a great number of torches, made of splinters cut from the pine or birch tree, which the Indians held in their hands.

"In a few minutes the priest entered; when an amazing large elk's-skin being spread on the ground, just at my feet, he laid himself down upon it, after having stripped himself of every garment, except that which he wore close about his middle. Being now prostrate on his back, he first laid hold of one side of the skin, and folded it over him, and then the other, leaving only his head uncovered. This was no sooner done, than two of the young men who stood by took about forty yards of strong cord, made also of an elk's hide, and rolled it tight round his body, so that he was completely swathed within the skins. Being thus bound up like an Egyptain Mummy, one took him by the heels and the other by the head, and lifted him over the pales into the enclosure. I could also now discern him as plain as I had hitherto done, and I took care not to turn my eyes a moment from the object before me, that I might the more readily detect the artifice; for such, I doubted not, but that it would turn out to be.

"The priest had not lain in this situation more than a few seconds, when he began to mutter. This he continued to do for some time, and then by degrees grew louder and louder, till at length he spoke articulately; however, what he uttered was in such a mixed jargon of the Chippewas, Ottawas, and Killistinoe languages, that I could understand but very little of it. Having continued in this tone for a considerable while, he at last exerted his voice to its utmost pitch, sometimes raving and sometimes praying, till he had worked himself into such an agitation, that he foamed at his mouth.

"After having remained nearly three quarters of an hour in the place, and continued his vociferation with unabated vigour, he seemed to be quite exhausted, and remained speechless. But in an instant he sprang upon his feet, notwithstanding, at the time he was put in, it appeared impossible for him to move either his legs or arms; and, shaking off his covering as quick as if the bands with which it had been bound were burned asunder, he began to address those who stood around, in a firm and audible voice. 'My brothers,' said he, 'the Great Spirit has deigned to hold a talk with his servant, at my earnest request. He has not, indeed, told me when the persons we expect will be here; but to-morrow, soon after the sun has reached his highest point in the heavens, a canoe will arrive, and the people in that will inform us when the traders will come.'

"Having said this, he stepped out of the enclosure, and, after he had put on his robes, dismissed the assembly.

"I own I was greatly astonished at what I had seen; but as I observed that every eye in the company was fixed on me with a view to discover my sentiments, I carefully concealed every emotion.

"The nest day the sun shone bright, and long before noon all the Indians were gathered together on the eminence that overlooked the lake. The old king came to me and asked me whether I had so much confidence in what the priest had foretold, as to join his people on the hill, and wait for the completion of it? I told him I was at a loss what opinion to form of the prediction, but that I would readily attend him. On this we walked together to the place where the others were assembled. Every eye was again fixed by turns on me and on the lake; when, just as the sun had reached his zenith, agreeable to what the priest had foretold, a canoe came round a point of land about a league distant. The Indians no sooner beheld it, than they set up a universal shout, and by their looks seemed to triumph in the interest their priest thus evidently had with the Great Spirit."

It is related by a Madame de Marson, that she was one day very uneasy about her husband, who commanded at that time a post in Acadia; he was still absent, though the time be had fixed for his return was already past. An Indian woman, seeing Madame de Marson uneasy, asked her the reason of it, and, having learned it, told her, after musing some time on it, not to vex herself, that her husband would return such a day at such an hour, naming both, with a grey hat on his head. As she perceived the lady gave no credit to her prediction, she returned to her at the day and hour she had assigned, and asked her whether she would not come to see her husband arrive, and pressed her so strongly to follow her, that at last she led her to the bank of the river. They had scarcely arrived there, when Mons. de Marson appeared in a canoe, with a grey hat on his head, and being told what had passed, assured them that he was utterly at a loss to conceive which way the Indian woman could know the day and hour of his arrival.

Another well attested story of successful jugglery is related in a History of Virginia, the second edition of which appeared in 1722. "Some years ago," says the author, "there happened a very dry time, towards the heads of the rivers, and especially on the upper parts of James River, where Colonel Byrd had several quarters of negroes. This gentleman has been for a long time extremely respected and feared by all the Indians round about, who, without knowing the name of any governor, have ever been kept in order by him. During this drought, an Indian, well known to one of the Colonel's overseers, came to him, and asked if his tobacco was not like to be spoiled. The overseer answered, yes, if they had not rain very suddenly. The Indian, who pretended great kindness for his master, told the overseer, if he would promise to give him two bottles of rum, he would bring him rain enough. The overseer did not believe anything of the matter, not seeing at that time the least appearance of rain, nor so much as a cloud in the sky; however, he promised to give him the rum when his master came thither, if he would be as good as his word; upon this the Indian went immediately a _pauwawing_, as they call it; and in about half an hour there came up a black cloud into the sky, that showered down rain enough upon this gentleman's corn and tobacco, but none at all upon any of the neighbours, except a few drops of the skirts of the shower."

With a belief that these tales of Indian _diablerie_ will not be uninteresting to the reader, I will relate one more. It is copied from Long's Expedition to the Source of St. Peter's River. "About twenty years ago, a large party of Indians, collected near Lake Travers, were quite destitute of tobacco; not knowing how to procure any, they applied to Tatankanaje (Standing Buffalo), a prophet of some distinction, and the uncle of the present chief of the Kahras. This man usually carried about him a little stone idol, carved into a human shape; this he called his little man, and to it he always applied when consulted in the way of his profession. Tatankanaje, being requested to advise the best means of obtaining tobacco, made answer to them, that if they would go to a certain place which he pointed out to them, they would find his idol, and, by examining it, they would observe in its hand a piece of tobacco. They did as he bade them, and found in the little fellow's hand a piece about four inches long; this was brought to the camp, and was thought to redound much to the credit both of the prophet and the idol; but Tatankanaje then observed that he would consult the little man, and ascertain where he had found the tobacco, and how he came by it. This he did by putting interrogatories to him, to which he pretended that audible answers were returned, though of the many present not one heard them beside himself. The purport of these answers, however, as he subsequently informed them, was, that at a spot on the St. Peter, near to Redwood River, there was a boat loaded with goods; that her commander, a French trader, having been murdered by the Sioux, the crew had been alarmed, and had run away, leaving the boat unguarded, together with her cargo, consisting principally of tobacco; that the little man had seen her, and finding a piece of tobacco on a keg, had brought it up. The prophet having invited them to seek for it, they repaired to the spot, found the boat, took the tobacco, and returned the rest of the goods to the first French traders that passed up the river. This event happened, as we were informed, in the presence of Renville and Freniers, two French traders of reputation, both considered as intelligent and enlightened men; they were the fathers of the two half-breed traders, with whom we were acquainted. The story is given with all the particulars that might be wished for; the name of the owner of the boat was Benjamin La Goterie, a name well known in that country. The story has been current ever since. The traders, who appear to credit it, state that it was impossible for the prophet to have visited the spot and returned without his absence being known, as the distance exceeds one hundred miles; from whom he received his intelligence they never knew. As to the Dahcotahs themselves, they never considered it possible that it might be a knavery of the prophet's, but attributed it altogether to his mystic lore.

"On another occasion, Tatankanaje acquired great reputation in consequence of a prediction that he would lead a war party; that, on the day which he appointed, and at a particular spot which he described, he would fall in with a camp of fifteen Assiniboin lodges; that he would attack and defeat them, kill a certain number of the enemy, and make a stated amount of prisoners: he predicted, in like manner, the loss of lives which would attend this victory. The event justified, as it is said, the prediction; not only as to the general results, but even as to the circumstances of time, place, number of killed and wounded on both sides, and amount of prisoners taken from the enemy. Of course, so valuable a prophet was constantly resorted to for the recovery of stolen property, or of goods that were lost, for a knowledge of the fate of persons that were travelling, for the cure of diseases, and for all such other important points, upon which the credulity both of civilized and savage man induces them to lend a willing ear to the impositions of knaves. Of his talent in recovering property, we regret that we can only mention a circumstance in which the object at stake was very trifling. Some one had ventured to steal away the prophet's bridle; it was concealed in a lodge that formed one in a camp of one hundred lodges. The prophet took a mirror in his hand, and walked round the village, until, as he said, he saw the lost bridle reflected in his mirror: he entered the adjoining lodge, and recovered his property.

"Not only do they prophesy, but they perform tricks of legerdemain, all which they ascribe to the success of their incantations. We are indebted to Mr. Charles Hess, a French trader, with whom Mr. Say had several conferences at Fort St. Anthony, for the account of a trick performed by an Assiniboin. The magician asserted, in Mr. Hess's presence, as well as in that of many Indians, that he could cause water to flow into an empty keg, though he might at that time be upon a dry prairie, and at a distance from any spring or stream. Mr. Hess having told him that he did not believe him, but that, if he succeeded, he would give him a keg of whiskey, the Indian offered to repeat the trick. He exhibited to them his keg, which they examined, and all judged to be empty. The bung was removed, the cask turned over, and no liquid issued from it. The Indian then commenced his incantations, raising his keg towards the heavens, dancing and performing many unmeaning gestures; after which he presented it to the Indian chief that was present, bidding him to drink of the water which it contained; the latter drank of it, found it very good, and passed it to his neighbour; the cask was circulated, to the great satisfaction of all the Indians, who drank of its contents, and even Mr. Hess was convinced that the keg really held pure water."

(2) _Tattooed Warrior._--p. 316.

This expression may be hardly used of the tribes to which the tale relates. Tattooing, in the sense in which it is commonly spoken of, was never, as far as I have learnt, in use among the Indians, occupying the tract of country which is now called New England.

Among those tribes with whom the practice is in use, the process of tattooing is performed by persons who make it a business of profit. Their instrument consists of three or four needles, tied to a truncated and flattened end of a stick, in such an arrangement, that the points may form a straight line; the figure desired is traced upon the skin, and some dissolved gunpowder, or pulverised charcoal, is pricked in with the instrument, agreeably to the figure. It is said not to be painful, but it is sometimes accompanied by inflammation and fever, and has been known to terminate fatally.

(3) _Disgraced Woman._--p. 319.

Not to have borne children is one of the deepest and most indelible disgraces that can be endured by an Indian wife. She becomes a standing theme of ridicule to those of her own sex who are blest with children. The pride and honour of parents among them depend upon the number of their family. Another reason why barrenness is disgraceful, is, that it is considered to be brought on by incontinence or wilful abortions.

END OF THE SECOND VOLUME.

LONDON: F. SHOBERL, JUN., LAZENBY COURT, LONG ACRE.