Algonquin Indian Tales (Young, Egerton R.)

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Algonquin Indian Tales

Egerton R. Young

Table of Contents

Algonquin Indian Tales......................................................................................................................................1

Egerton R. Young....................................................................................................................................1

CHIEF BIG CANOE'S LETTER............................................................................................................2

INTRODUCTORY NOTE......................................................................................................................2

CHAPTER I. The Children Carried Off by the Indians—The Feast in the Wigwam—Souwanas,

the Story−teller—Nanahboozhoo, the Indian Myth—How the Wolves Stole His Dinner, and Why

the Birch Tree Bark is Scarred—Why the Raccoon has Rings on His Tail...........................................4

CHAPTER II. The Children's Return—Indignation of Mary, the Indian Nurse—Her Pathetic

History—Her Love for the Children—The Story of Wakonda, and of the Origin of Mosquitoes.........9

CHAPTER III. More about Mary and the Children—Minnehaha Stung by the Bees—How the

Bees Got Their Stings—What Happened to the Bears that Tried to Steal the Honey..........................13

CHAPTER IV. The Love Story of Wakontas—His Test of the Two Maidens—His Choice—The

Transformation of Misticoosis..............................................................................................................17

CHAPTER V. The Startling Placard—What Happened to the Little Runaways—The

Rescue—Mary Tells Them the Legend of the Swallows—How Some Cruel Men were Punished

who Teased an Orphan Boy..................................................................................................................20

CHAPTER VI. Souwanas Tells of the Origin and Queer Doings of Nanahboozhoo—How He

Lost His Brother Nahpootee, the Wolf—Why the Kingfisher Wears a White Collar..........................25

CHAPTER VII. The Legend of the Bad Boy—How He was Carried Away by Annungitee, and

How He was Rescued by His Mother...................................................................................................27

CHAPTER VIII. Happy Christmas Holidays—Indians Made Glad with Presents—Souwanas

Tells How Nanahboozhoo Stole the Fire from the Old Magician and Gave It to the Indians..............30

CHAPTER IX. Kinnesasis—How the Coyote Obtained the Fire from the Interior of the Earth..........33

CHAPTER X. The Christmas Packet—The Distribution of Gifts—A Visit by Dog Train, at

Fifty−five Below Zero—Souwanas Tells How the Indians first Learned to Make Maple Sugar........37

CHAPTER XI. Mary Relates the Legend of the Origin of Disease—The Queer Councils Held by

the Animals Against Their Common Enemy, Man..............................................................................41

CHAPTER XII. The Naming of the Baby—A Canoe Trip—The Legend of the Discovery of

Medicine—How the Chipmunk Carried the Good News.....................................................................44

CHAPTER XIII. In the Wigwam of Souwanas—How Gray Wolf Persecuted Waubenoo, and

How He was Punished by Nanahboozhoo............................................................................................47

CHAPTER XIV. The Pathetic Love Story of Waubenoo—The Treachery of Gray Wolf—The

Legend of the Whisky Jack...................................................................................................................50

CHAPTER XV. A Novel Race: the Wolverine and the Rock—How the Wolverine's Legs were

Shortened—A Punishment for Conceit................................................................................................54

CHAPTER XVI. The Legend of the Twin Children of the Sun—How They Rid the Earth of

Some of the Great Monsters—Their Great Battle with Nikoochis, the Giant......................................56

CHAPTER XVII. Souwanas Tells of the Queer Way in which Nanahboozhoo Destroyed

Mooshekinnebik, the Last of the Great Monsters.................................................................................60

CHAPTER XVIII. Welcome Springtime in the Northland—How Nanahboozhoo Killed the Great

White Sea Lion, the Chief of the Magicians—The Revenge—The Flood—Escape of

Nanahboozhoo and the Animals on the Raft—The Creation of a New World....................................65

CHAPTER XIX. Among the Briers and Wild Roses—Why the Roses have Thorns—Why the

Wild Rabbits are White in Winter........................................................................................................68

CHAPTER XX. Passing Hunters and Their Spoils—The Vain Woman—Why the Marten has a

White Spot on His Breast......................................................................................................................74

CHAPTER XXI. Shooting Loons—Why the Loon has a Flat Back, Red Eyes, and Such Queer

Feet—Nanahboozhoo Loses His Dinner—Origin of Lichens—Why Some Willows are

Algonquin Indian Tales

Table of Contents

Algonquin Indian Tales

Red—The Partridge..............................................................................................................................77

CHAPTER XXII. Nanahboozhoo's Ride on the Back of the Buzzard, who Lets Him Fall—A

Short−lived Triumph—Why the Buzzard has No Feathers on His Head or Neck...............................81

CHAPTER XXIII. A Moonlight Trip on the Lake—The Legend of the Orphan Boy—His Appeal

to the Man in the Moon—How He Conquered His Enemies...............................................................84

CHAPTER XXIV. Souwanas's Love for Souwanaquenapeke—How Nanahboozhoo Cured a

Little Girl Bitten by a Snake—How the Rattlesnake got Its Rattle—The Origin of

Tobacco—Nanahboozhoo in Trouble...................................................................................................87

CHAPTER XXV. The Dead Moose—The Rivalry Between the Elk and the Moose People, and

Their Various Contests—The Disaster that Befell the Latter Tribe—The Haze of the Indian

Summer.................................................................................................................................................90

GLOSSARY..........................................................................................................................................95

Algonquin Indian Tales

Egerton R. Young

http://www.blackmask.com

CHIEF BIG CANOE'S LETTER.• INTRODUCTORY NOTE.• CHAPTER I. The Children Carried Off by the Indians—The Feast in the Wigwam—Souwanas, the

Story−teller—Nanahboozhoo, the Indian Myth—How the Wolves Stole His Dinner, and Why the Birch

Tree Bark is Scarred—Why the Raccoon has Rings on His Tail.

•

CHAPTER II. The Children's Return—Indignation of Mary, the Indian Nurse—Her Pathetic History—Her

Love for the Children—The Story of Wakonda, and of the Origin of Mosquitoes.

•

CHAPTER III. More about Mary and the Children—Minnehaha Stung by the Bees—How the Bees Got

Their Stings—What Happened to the Bears that Tried to Steal the Honey.

•

CHAPTER IV. The Love Story of Wakontas—His Test of the Two Maidens—His Choice—The

Transformation of Misticoosis.

•

CHAPTER V. The Startling Placard—What Happened to the Little Runaways—The Rescue—Mary Tells

Them the Legend of the Swallows—How Some Cruel Men were Punished who Teased an Orphan Boy.

•

CHAPTER VI. Souwanas Tells of the Origin and Queer Doings of Nanahboozhoo—How He Lost His

Brother Nahpootee, the Wolf—Why the Kingfisher Wears a White Collar.

•

CHAPTER VII. The Legend of the Bad Boy—How He was Carried Away by Annungitee, and How He

was Rescued by His Mother.

•

CHAPTER VIII. Happy Christmas Holidays—Indians Made Glad with Presents—Souwanas Tells How

Nanahboozhoo Stole the Fire from the Old Magician and Gave It to the Indians.

•

CHAPTER IX. Kinnesasis—How the Coyote Obtained the Fire from the Interior of the Earth.• CHAPTER X. The Christmas Packet—The Distribution of Gifts—A Visit by Dog Train, at Fifty−five

Below Zero—Souwanas Tells How the Indians first Learned to Make Maple Sugar.

•

CHAPTER XI. Mary Relates the Legend of the Origin of Disease—The Queer Councils Held by the

Animals Against Their Common Enemy, Man.

•

CHAPTER XII. The Naming of the Baby—A Canoe Trip—The Legend of the Discovery of

Medicine—How the Chipmunk Carried the Good News.

•

CHAPTER XIII. In the Wigwam of Souwanas—How Gray Wolf Persecuted Waubenoo, and How He was

Punished by Nanahboozhoo.

•

CHAPTER XIV. The Pathetic Love Story of Waubenoo—The Treachery of Gray Wolf—The Legend of

the Whisky Jack.

•

CHAPTER XV. A Novel Race: the Wolverine and the Rock—How the Wolverine's Legs were

Shortened—A Punishment for Conceit.

•

CHAPTER XVI. The Legend of the Twin Children of the Sun—How They Rid the Earth of Some of the

Great Monsters—Their Great Battle with Nikoochis, the Giant.

•

CHAPTER XVII. Souwanas Tells of the Queer Way in which Nanahboozhoo Destroyed Mooshekinnebik,

the Last of the Great Monsters.

•

CHAPTER XVIII. Welcome Springtime in the Northland—How Nanahboozhoo Killed the Great White

Sea Lion, the Chief of the Magicians—The Revenge—The Flood—Escape of Nanahboozhoo and the

Animals on the Raft—The Creation of a New World.

•

CHAPTER XIX. Among the Briers and Wild Roses—Why the Roses have Thorns—Why the Wild Rabbits

are White in Winter.

•

Algonquin Indian Tales 1

CHAPTER XX. Passing Hunters and Their Spoils—The Vain Woman—Why the Marten has a White Spot

on His Breast.

•

CHAPTER XXI. Shooting Loons—Why the Loon has a Flat Back, Red Eyes, and Such Queer

Feet—Nanahboozhoo Loses His Dinner—Origin of Lichens—Why Some Willows are Red—The

Partridge.

•

CHAPTER XXII. Nanahboozhoo's Ride on the Back of the Buzzard, who Lets Him Fall—A Short−lived

Triumph—Why the Buzzard has No Feathers on His Head or Neck.

•

CHAPTER XXIII. A Moonlight Trip on the Lake—The Legend of the Orphan Boy—His Appeal to the

Man in the Moon—How He Conquered His Enemies.

•

CHAPTER XXIV. Souwanas's Love for Souwanaquenapeke—How Nanahboozhoo Cured a Little Girl

Bitten by a Snake—How the Rattlesnake got Its Rattle—The Origin of Tobacco—Nanahboozhoo in

Trouble.

•

CHAPTER XXV. The Dead Moose—The Rivalry Between the Elk and the Moose People, and Their

Various Contests—The Disaster that Befell the Latter Tribe—The Haze of the Indian Summer.

•

GLOSSARY.•

Produced by Juliet Sutherland, Andrea Ball and the Online Distributed

Proofreading Team

ALGONQUIN INDIAN TALES

COLLECTED BY EGERTON R. YOUNG

AUTHOR OF “BY CANOE AND DOG−TRAIN,” “THE APOSTLE OF THE NORTH,” “THREE BOYS IN

THE WILD NORTH LAND,” ETC.

[Illustration: The rabbit tells Nanahboozhoo of his troubles.]

1903

CHIEF BIG CANOE'S LETTER.

GEORGINA ISLAND, LAKE SIMCOE. REV. EGERTON R. YOUNG.

DEAR FRIEND: Your book of stories gathered from among my tribe has very much pleased me. The reading

of them brings up the days of long time ago when I was a boy and heard our old people tell these tales in the

wigwams and at the camp fire.

I am very glad that you are in this way saving them from being forgotten, and I am sure that many people will

be glad to read them.

With best wishes, KECHE CHEMON (Charles Big Canoe), Chief of the Ojibways.

INTRODUCTORY NOTE.

In all ages, from the remotest antiquity, the story−teller has flourished. Evidences of his existence are to be

found among the most ancient monuments and writings in the Orient. In Egypt, Nineveh, Babylon, and other

ancient lands he flourished, and in the homes of the noblest he was ever an honored guest.

The oldest collection of folklore stories or myths now in existence is of East Indian origin and is preserved in

the Sanskrit. The collection is called Hitopadesa, and the author was Veshnoo Sarma. Of this collection, Sir

Algonquin Indian Tales

CHIEF BIG CANOE'S LETTER. 2

William Jones, the great Orientalist, wrote, “The fables of Veshnoo are the most beautiful, if not the most

ancient, collection of apologues in the world.” As far back as the sixth century translations were made from

them.

The same love for myths and legends obtains to−day in those Oriental lands. There, where the ancient and

historic so stubbornly resist any change—in Persia, India, China, and indeed all over that venerable East—the

man who can recite the ancient apologues or legends of the past can always secure an audience and command

the closest attention.

While the general impression is that the recital of these old myths and legends among Oriental nations was for

the mere pastime of the crowds, it is well to bear in mind that many of them were used as a means to convey

great truths or to reprove error. Hence the recital of them was not confined to a merely inquisitive audience

that desired to be amused. We have a good example of this in the case of the recital by Jotham, as recorded in

the book of Judges, of the legend of the gathering of the trees for the purpose of having one of them anointed

king over the rest. Of this legend Dr. Adam Clarke, the commentator, says, “This is the oldest and, without

exception, the best fable or apologue in the world.”

The despotic nature of the governments of those Oriental nations caused the people often to use the fable or

myth as an indirect way to reprove or censure when it would not have been safe to have used a direct form of

speech. The result was that it attained a higher degree of perfection there than among any other people. An

excellent example is Nathan's reproof of David by the recital of the fable of the poor man's ewe lamb.

The red Indians of America have justly been famous for their myths and legends. We have never heard of a

tribe that did not have a store of them. Even the hardy Eskimo in his igloo of ice is surprisingly rich in

folklore stories. A present of a knife or some other trifle that he desires will cause him to talk by the hour to

his guest, whether he be the daring trader or adventurous explorer, on the traditions that have come down to

him. The interchange of visits between the northern Indians and the Eskimos has resulted in the discovery that

quite a number of the myths recited in Indian wigwams are in a measure, if not wholly, of Eskimo origin. On

the other hand, the Eskimo has not failed to utilize and incorporate into his own rich store some that are

undoubtedly of Indian origin.

For thirty years or more we have been gathering up these myths and legends. Sometimes a brief sentence or

two of one would be heard in some wigwam—just enough to excite curiosity—then years would elapse ere

the whole story could be secured. As the tribes had no written language, and the Indians had to depend

entirely upon their memory, it is not to be wondered at that there were, at times, great divergences in the

recital of even the most familiar of their stories. We have heard the same legend given by several story−tellers

and no two agreed in many particulars. Others, however, were told with very slight differences.

We have adopted the course of recording what seemed to us the most natural version and most in harmony

with the instincts and characteristics of the pure Indian. The close scientific student of Indian folklore will see

that we have softened some expressions and eliminated some details that were non−essential. The crude

Indian languages, while absolutely free from blasphemy, cannot always be literally translated. Verbum sat

sapienti.

The method we have adopted, in the presentation of these myths and legends in connection with the chatter

and remarks of our little ones, while unusual, will, we trust, prove attractive and interesting. We have

endeavored to make it a book for all classes. Here are some old myths in new settings, and here are some, we

venture to think, that have never before been seen in English dress. These will interest the student of such

subjects, while the general style of the book will, we hope, make it attractive to young readers.

Algonquin Indian Tales

CHIEF BIG CANOE'S LETTER. 3

Nanahboozhoo, the personage who occupies the principal part in these myths, is the most widely known of all

those beings of supposed miraculous birth who played such prominent parts in Indian legends. He does not

seem to have been claimed by any one particular tribe. Doubtless legends of him were transmitted down from

the time when the division of tribes had not so extensively taken place; when perhaps the Algonquin, now so

subdivided, was one great tribe, speaking one language.

The variety of names by which he is known is accounted for by these tribal divisions and the rapid changes

which took place in the language owing to its having no written form to maintain its unity.

What his original name was, when legends about him first began to be told, is of course unknown. However,

since the white race began to gather up and record these Indian myths he has been known as Misha−wabus,

Manabush, Jous−ke−ha, Messou, Manabozho, Nanahboozhoo, Hiawatha, Chiabo, Singua−sew—and even

some other names have been heard. We have given him in this volume the name of Nanahboozhoo as that was

the one most frequently used by the Indians among whom we lived or visited.

There is more unanimity about his origin, among the tribes, than about his name. The almost universal report

is that he was the son of Mudjekeewis, the West Wind. His mother was Wenonah, the daughter of Nokomis.

The author desires very gratefully to record his indebtedness, for assistance or hints received in the pleasant

work of here clustering these Indian folklore stories, to many friends, among them such Indian missionaries as

Revs. Peter Jones, John Sunday, Henry Steinham, Allan Salt, and also to his Indian friends and comrades at

many a camp fire and in many a wigwam. He also wishes in this way to express his appreciation of and

indebtedness to the admirable Reports of the Smithsonian Institution. He has there obtained verification of

and fuller information concerning many an almost forgotten legend.

In regard to a number of the finest of the photographic illustrations in the volume the author gratefully

acknowledges his obligations to the Canada Pacific Railway Company, without whose assistance it would

have been impossible to reach many of the sublime and romantic places here portrayed; until very recently

known only to the adventurous red Indian hunter, but now brought within the reach of any enterprising tourist.

Algonquin Indian Tales

CHAPTER I. The Children Carried Off by the Indians—The Feast in the

Wigwam—Souwanas, the Story−teller—Nanahboozhoo, the Indian

Myth—How the Wolves Stole His Dinner, and Why the Birch Tree Bark is

Scarred—Why the Raccoon has Rings on His Tail.

Without even knocking at the door there noiselessly entered our northern home two large, unhandsome

Indians. They paid not the slightest attention to the grown−up palefaces present, but in their ghostly way

marched across the room to the corner where the two little children were playing on the floor. Quickly but

gently picking them up they swung them to their shoulders, and then, without a word of salutation or even a

glance at the parents, they noiselessly passed out of that narrow door and disappeared in the virgin forest.

They were pagan Saulteaux, by name Souwanas and Jakoos.

The Indian names by which these two children were called by the natives were “Sagastaookemou,” which

means the “Sunrise Gentleman,” and “Minnehaha,” “Laughing Waters.”

To the wigwam of Souwanas, “South Wind,” these children were being carried. They had no fear of these big

Indians, though the boy was only six years old, and his little sister but four. They had learned to look with

laughing eyes even into the fiercest and ugliest of these red faces and had made them their friends.

Algonquin Indian Tales

CHAPTER I. The Children Carried Off by the Indians—The Feast in the Wigwam—Souwanas, the Story−teller—Nanahboozhoo, the Indian Myth—How the Wolves Stole His Dinner, and Why the Birch Tree Bark is Scarred—Why the Raccoon has Rings on His Tail.4

So even now, while being carried away among the dense trees, they merrily laughed and shouted to each

other. The bright patches of sunshine on the ground, the singing birds, and the few brilliant−hued summer

flowers, brought forth their exclamations of delight, while all the time the grave, silent Indians hurried them

on deeper and deeper into the forest. Yet carefully they guarded their precious loads, and as the antlered deer

in passing through the thick woods and under the low branches never strike trunk or bough, so these sons of

the forest glided swiftly on without allowing any hurt to come to the children of the paleface, even if at times

the faint trail led them over slippery rocks and under low intertwining branches.

The wigwam of Souwanas was pitched in a beautiful spot at the edge of the great forest near the sandy, rocky

eastern shore of Lake Winnipeg. This great lake is well called The Sea, which is the meaning of its Indian

name. It is about as long as Lakes Ontario and Erie combined and in some places is eighty miles wide.

At the entrance of the wigwam, which was made of a couple of tanned reindeerskins, the children were

carefully lifted down from the men's shoulders and then taken into this Indian abode. Coming in suddenly

from the bright sunshine it was some time before they could see distinctly. The door flap of deerskin had

dropped like a curtain behind them. All the light there was came in through the hole in the top, where the

poles of the wigwam crossed each other. Presently, however, they were able to see a circle of Indian children

gathered around a small fire that smoldered on the ground in the center of the tent. It was now in the pleasant

summer time, but the fire was needed for something else than warmth, as the little Sagastao and Minnehaha

discovered before long. They were soon seated in the circle with the red children, who, young though they

were, were a wee bit startled at seeing these little palefaces. The white children, however, simply laughed with

glee. This outward demonstration seemed very improper to the silent red children, who were taught to refrain

from expressions of their gladness or sorrow.

The Indians had brought the white children for a characteristic reason. They had said among themselves, “If

the white father and mother love us as they say they do we will test them by taking away their children

without asking permission.” They also wished to show their own love for the children, and so had really

brought them to a children's feast.

It was perhaps as queer a tea party as you ever heard of. There was no table on which to put the good things

prepared for the feast. No plates, no cups and saucers, no knives, no spoons, not even a chair! There were no

cakes, no tarts, no jam, no pies, not even any bread and butter!

“Well, what a feast!” you say. “Without any place to sit, or good things to eat!” Not too fast! There were both

of these. There was the lap of mother earth, and so down on the ground, with bearskins and deerskins on it for

rugs, the children sat. Then the deerskin door was again opened and in came Indians with birch−bark dishes,

called rogans, in which were nicely prepared wild ducks, rabbits, and partridges. But as they were uncooked

they could not yet be eaten by the now expectant, hungry children.

Then began the preparation of the feast. Some of the Indians added dry wood to the fire until there was a hot,

smokeless blaze. Others took out their sharp hunting knives and cleverly cut up the ducks, rabbits, and

partridges. Then these pieces were spitted on the ends of sharp points of hard wood and skillfully broiled or

toasted in the hot flames. As fast as the dainty bits of meat were cooked and a little cooled they were given to

the children in their fingers, and in that way the little ones had their feast.

Now, please don't turn up your noses at such a feast. Think of it: out in a wigwam in the lovely forest, where

the wild birds sing and the squirrels chatter, where is heard the music of the waves playing on the shore but a

few yards away, with great friendly Indians as your waiters! The very air of that northern summer gives you

an appetite ready for anything.

Algonquin Indian Tales

Those little people, red and white, soon became the jolliest of friends, and as the white children could speak

the Indian language as well as their own they were soon all chattering away most merrily while they daintily

picked the bones. Of course this way of eating was hard upon their hands, faces, and clothing, but what

healthy child ever gave a second thought—if a first—to any of these things?

After a time this feast, as all feasts must, came to an end. Then the question was, “What shall we do next for

the children?” for the whole day had been planned by the grown−up Indians for the entertainment of the little

people. Canoes had been collected on the shore of Winnipeg, handy if it should be decided that they all should

go for an afternoon outing on the water. However, Souwanas, who had gone out to look at the sky and observe

the winds and waves, now came in and reported that he thought they would better put off the canoe trip to

some time when the lake was more calm. It was then suggested that the children be asked what would please

them most. The little folks, white and red, were not slow in giving their decision.

“Tell us a story about Nanahboozhoo.”

“Who shall be the story−teller?”

There was a hearty call for “Souwanas!”

On coming in from investigating the weather, but a few minutes before, Souwanas had seated himself on a

robe and was now enjoying his calumet, or pipe. Stoical though he was, his dark eyes flashed with pleasure at

the unanimous call of the children, but, Indianlike, it would have been a great breach of manners if he had let

his delight be known. Then, again, Indianlike, it would never have done to have seemed to be in a hurry. The

Indian children well knew this, but who ever heard of white children that could sit like statues, grave and

dignified, while the story−teller took time to finish smoking a large pipe of tobacco?

So it was in this case. In their wild excitement and eagerness to have the story begin, both Sagastao and

Minnehaha sprang up and, rushing toward Souwanas, vied with each other in seeing which could first pluck

the half−smoked calumet from his mouth. Such audacity appalled the Indian children and fairly took the

breath away from the older Indians. For was not Souwanas a chief, and the calumet almost a sacred thing

while between his lips?

Souwanas, however, was greatly delighted. Here was a new experience, and the very boldness of the children

of the palefaces was an evidence of their unbounded confidence and love. To little Sagastao the calumet was

surrendered, and, with the children cuddled around him, Souwanas began his story:

[Illustration: “With the children cuddled around him Souwanas began his story.”]

“Now, you must know that Nanahboozhoo was a queer fellow. He could make himself as tall as a tree or as

small as a turtle or snake. Nothing could kill him. He could not be drowned even if dropped hundreds of feet

into the lake, nor burned to death even if he tumbled into the fire. He often met with accidents, but he always

came up right again and was ready for some other adventure in some new shape. He has left his marks on the

rocks and trees, leaves and flowers. Almost anywhere we look we see signs that Nanahboozhoo has been

around. As his temper was very uncertain he sometimes caused trouble and injured the appearance of things

which were once more beautiful than they are now. But in general he was the friend of our race and worked

changes that were for our good.

“One day, as Nanahboozhoo was walking along on a sandy shore, he felt very hungry. It was now in the

autumn of the year. As he wandered on he saw an object moving toward him. He had not long to wait before

he saw that this object was a great black bear. He pulled up a young tree by the roots and hid himself,

preparing to kill the bear when he should come near. When the bear came near Nanahboozhoo made a big

Algonquin Indian Tales

jump out of his hiding place and killed the bear with one blow. Then he built a big fire, and having singed all

the hair off the bear he cut him up and nicely roasted him. When the meat was cooked Nanahboozhoo cut it up

into fine pieces, for he intended to enjoy his feast by eating leisurely.

“While he was thus busy preparing his feast he was annoyed by a strange sound among the tree tops that

rubbed together when the wind blew. Nanahboozhoo was very quick−tempered, and as the noise continued he

determined to stop it. So he left his feast on the ground and climbed away up one of those trees to the spot

where the other pressed against it. He was endeavoring to pull the two great trees apart when one of his hands

got caught between them and was firmly held. While struggling to get loose he heard a pack of wolves

running toward his bear meat. This made him struggle the harder to get his hand free. The fierce wolves soon

scented the food and had a good time devouring it, in spite of the shoutings of Nanahboozhoo.

“When Nanahboozhoo at length got his hand free and came down he found nothing left of his feast but the

skull of the bear. He was very angry, not only at the wolves that had eaten his feast but also at the trees that

had held him, the great Nanahboozhoo, in so tight a grip. As the wolves had run away he could not, at present,

punish them, but he resolved that he would so punish these great birch trees that they would never give him

such a squeeze again. So he prepared a great whip and with it he severely thrashed the trees. Up to this time

the birch had been the most beautiful of trees. Its great trunk was of the purest white, without any blemish or

blotch upon it. But ever since the thrashing Nanahboozhoo gave it it has had to carry the marks of that terrible

whipping; and that is why the white birch tree is so covered with scars.

“When Nanahboozhoo had ceased thrashing the trees he found himself so very hungry that he resolved to eat

the brains that were in the head of the bear, that had been overlooked by the wolves. However, he found the

skull very hard. So he transformed himself into a little snake, and in this way got inside of the bear's skull and

enjoyed his feast. In fact he enjoyed it too much, for when he was through with his eating he could not get out

of the skull, he was so full. However, he was able to roll along, skull and all, but as he could not see where he

was going he bumped along in a very erratic manner until at length he tumbled into a big lake and sank at first

deep down under the waves.

“When he came up to the surface he just put a part of the head of the bear out of the water, as does the bear

when swimming. Then he listened intently. It was not long before Nanahboozhoo heard voices saying:

“'Look! There is a bear swimming. Let us kill him.”

“So there was a chase on the lake, and it was not long before the Indians came up, in their canoe, and one of

them with his stone ax struck the bear's head such a blow that he split open the skull.

“This just suited Nanahboozhoo, and instantly he sprang out and made for the shore.

“Then Nanahboozhoo journeyed on and again he began to feel very hungry. The brains of the bear were not

much to one who had had his mind set on eating the whole carcass. It was not long before he met the raccoon

awkwardly carrying a birch rogan that he had stolen from a couple of blind men. Seeing the merry smile on

the raccoon's face, Nanahboozhoo bade him a good day, and asked him what was amusing him.

“The raccoon, who did not know that it was Nanahboozhoo with whom he was talking, told him how he

obtained the dish. When Nanahboozhoo heard this he was very angry at the raccoon for his heartless trick.

“It seems that there was quite a large settlement of people who had among them a couple of blind men. As

these Indians were hunters they had to be on the move a good deal of the time following the game. As the

other people were kind−hearted, instead of killing these old blind men, now that they were unable to hunt,

they arranged for them a wigwam in a safe, quiet place, near the lake. Then they gave them a kettle and bowl

Algonquin Indian Tales

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Algonquin Indian Tales (Young, Egerton R.)

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