A Brief Guide to Native American Myths and Legends (22 page)

The Iroquois believed that in early days there existed a malignant race of giants whose bodies were fashioned out of stone. It is difficult to say how the idea of such beings arose, but it is possible that the generally distributed conception of a gigantic race springing from Mother Earth was in this instance fused with another belief that stones and rocks composed the earth’s bony framework. We find an example of this belief in the beautiful old Greek myth of Deucalion and Pyrrha, which much resembles that of Noah. When after the great flood which submerged Hellas the survivors’ ship grounded upon Mount Parnassus they inquired of the oracle of Themis in what manner the human race might be restored. They were bidden by the oracle to veil themselves and to throw the bones of their mother behind them. These they interpreted to mean the stones of the earth. Picking up loose pieces of stone, they cast them over their shoulders, and from those thrown by Deucalion there sprang men, while those cast by Pyrrha became women.

These Stone Giants of the Iroquois, dwelling in the far west, took counsel with one another and resolved to invade the Indian territory and exterminate the race of men. A party of Indians just starting on the war-path were apprised of the invasion, and were bidden by the gods to challenge the giants to combat. This they did, and the opposing bands faced each other at a spot near a great gulf. But as the monsters advanced upon their human enemies the god of the west wind, who was lying in wait for them, swooped down upon the Titans, so that they were hurled over the edge of the gulf, far down into the dark abyss below, where they perished miserably.

In contradistinction to their belief in giants, the Iroquois imagined the existence of a race of pigmies, who had many of the attributes of the Teutonic gnomes. They were responsible for the beauty of terrestrial scenery, which they carved and
sculptured in cliff, scar, and rock, and, like the thunder-gods, they protected the human race against the many monsters which infested the world in early times.

The Iroquois belief in witchcraft was very strong, and the following tale is supposed to account for the origin of witches and sorcery. A boy who was out hunting found a snake the colours of whose skin were so intensely beautiful that he resolved to capture it. He caught it and tended it carefully, feeding it on birds and small game, and housing it in a little bowl made of bark, which he filled with water. In the bottom of the bowl he placed down, small feathers, and wood fibre, and on going to feed the snake he discovered that these things had become living beings. From this he gathered that the reptile was endowed with supernatural powers, and he found that other articles placed in the water along with it soon showed signs of life. He procured more snakes and placed them in the bowl. Observing some men of the tribe rubbing ointment on their eyes to enable them to see more clearly, he used some of the water from the bowl in which the snakes were immersed upon his own, and lo! he found on climbing a tall tree that nothing was hidden from his sight, which pierced all intervening obstacles. He could see far into the earth, where lay hidden precious stones and rich minerals. His sight pierced the trunks of trees; he could see through mountains, and could discern objects lying deep down in the bed of a river.

He concluded that the greater the number of reptiles the snake-liquid contained the more potent would it become. Accordingly he captured several snakes, and suspended them over his bowl in such a manner that the essential oil they contained dropped into the water, with the result that the activity of the beings which had been so strangely bred in it was increased. In course of time he found that by merely placing one of his fingers in the liquid and pointing it at any person he could instantly bewitch him. He added some roots
to the water in the bowl, some of which he then drank. By blowing this from his mouth a great light was produced, by rubbing his eyes with it he could see in the dark, and by other applications of it he could render himself invisible, or take the shape of a snake. If he dipped an arrow into the liquid and discharged it at any living being it would kill it although it might not strike it. Not content with discovering this magic fluid, the youth resolved to search for antidotes to it, and these he collected.

A similar legend is told by the Senecas to account for the origin of their ‘medicine’. Nearly two hundred years ago – in the savage estimation this is a very great period of time – an Indian went into the woods on a hunting expedition. One night while asleep in his solitary camp he was awakened by a great noise of singing and drum-beating, such as is heard at festivals. Starting up, he made his way to the place whence the sounds came, and although he could not see anyone there he observed a heap of corn and a large squash vine with three squashes on it, and three ears of corn which lay apart from the rest. Feeling very uneasy, he once more pursued his hunting operations, and when night came again laid himself down to rest. But his sleep was destined to be broken yet a second time, and awaking he perceived a man bending over him, who said in menacing tones:

‘Beware: what you saw was sacred. You deserve to die.’

A rustling among the branches denoted the presence of a number of people, who, after some hesitation, gathered round the hunter, and informed him that they would pardon his curiosity and would tell him their secret. ‘The great medicine for wounds,’ said the man who had first awakened him, ‘is squash and corn. Come with me and I will teach you how to make and apply it.’

With these words he led the hunter to the spot at which he had surprised the ‘medicine’-making operations
on the previous night, where he beheld a great fire and a strange-looking laurel-bush, which seemed as if made of iron. Chanting a weird song, the people circled slowly round the bush to the accompaniment of a rattling of gourd-shells. On the hunter’s asking them to explain this procedure, one of them heated a stick and thrust it right through his cheek. He immediately applied some of the ‘medicine’ to the wound, so that it healed instantly. Having thus demonstrated the power of the drug, they sang a tune that they called the ‘medicine-song’, which their pupil learned by heart.

The hunter then turned to depart, and all at once he saw that the beings who surrounded him were not human, as he had thought, but animals – foxes, bears, and beavers – who fled as he looked at them. Surprised and even terrified at the turn matters had taken, he made his way homeward with all speed, conning over the prescription which the strange beings had given him the while. They had told him to take one stalk of corn, to dry the cob and pound it very fine, then to take one squash, cut it up and pound it, and to mix the whole with water from a running stream, near its source. This prescription he used with very great success among his people, and it proved the origin of the great ‘medicine’ of the Senecas. Once a year at the season when the deer changes his coat they prepare it as the forest folk did, singing the weird song and dancing round it to the rhythmic accompaniment of the gourd-shell rattles, while they burn tobacco to the gods.

It was commonly believed among the Iroquois Indians that there existed a curious and malevolent being whom they called Great Head. This odd creature was merely an enormous head poised on slender legs. He made his dwelling on a rugged rock, and directly he saw any living person approach he would growl fiercely in true ogre fashion: ‘I see thee, I see thee! Thou shalt die.’

Far away in a remote spot an orphaned family of ten boys
lived with their uncle. The older brothers went out every day to hunt, but the younger ones, not yet fitted for so rigorous a life, remained at home with their uncle, or at least did not venture much beyond the immediate vicinity of their lodge. One day the hunters did not return at their usual hour. As the evening passed without bringing any sign of the missing youths the little band at home became alarmed. At length the eldest of the boys left in the lodge volunteered to go in search of his brothers. His uncle consented, and he set off, but he did not return.

In the morning another brother said: ‘I will go to seek my brothers.’ Having obtained permission, he went, but he also did not come back. Another and another took upon himself the task of finding the lost hunters, but of the searchers as well as of those sought for there was no news forthcoming. At length only the youngest of the lads remained at home, and to his entreaties to be allowed to seek for his brothers the uncle turned a deaf ear, for he feared to lose the last of his young nephews.

One day when uncle and nephew were out in the forest the latter fancied he heard a deep groan, which seemed to proceed from the earth exactly under his feet. They stopped to listen. The sound was repeated – unmistakably a human groan. Hastily they began digging in the earth, and in a moment or two came upon a man covered with mould and apparently unconscious.

The pair carried the unfortunate one to their lodge, where they rubbed him with bear’s oil till he recovered consciousness. When he was able to speak he could give no explanation of how he came to be buried alive. He had been out hunting, he said, when suddenly his mind became a blank, and he remembered nothing more till he found himself in the lodge with the old man and the boy. His hosts begged the stranger to stay with them, and they soon discovered that he was no ordinary mortal, but a powerful magician. At times he behaved very strangely. One night, while a great storm raged
without, he tossed restlessly on his couch instead of going to sleep. At last he sought the old uncle.

‘Do you hear that noise?’ he said. ‘That is my brother, Great Head, who is riding on the wind. Do you not hear him howling?’

The old man considered this astounding speech for a moment; then he asked: ‘Would he come here if you sent for him?’

‘No,’ said the other, thoughtfully, ‘but we might bring him here by magic. Should he come you must have food ready for him, in the shape of huge blocks of maple-wood, for that is what he lives on.’

The stranger departed in search of his brother Great Head, taking with him his bow, and on the way he came across a hickory-tree, whose roots provided him with arrows. About midday he drew near to the dwelling of his brother, Great Head. In order to see without being seen, he changed himself into a mole, and crept through the grass till he saw Great Head perched on a rock, frowning fiercely. ‘I see thee!’ he growled, with his wild eyes fixed on an owl. The man-mole drew his bow and shot an arrow at Great Head. The arrow became larger and larger as it flew toward the monster, but it returned to him who had fired it, and as it did so it regained its natural size. The man seized it and rushed back the way he had come. Very soon he heard Great Head in pursuit, puffing and snorting along on the wings of a hurricane. When the creature had almost overtaken him he turned and discharged another arrow. Again and again he repulsed his pursuer in this fashion, till he lured him to the lodge where his benefactors lived. When Great Head burst into the house the uncle and nephew began to hammer him vigorously with mallets. To their surprise the monster broke into laughter, for he had recognized his brother and was very pleased to see him. He ate the maple-blocks they brought him with a hearty appetite, whereupon they told him the story of the missing hunters.

‘I know what has become of them,’ said Great Head. ‘They
have fallen into the hands of a witch. If this young man,’ indicating the nephew, ‘will accompany me, I will show him her dwelling, and the bones of his brothers.’

The youth, who loved adventure, and was besides very anxious to learn the fate of his brothers, at once consented to seek the home of the witch. So he and Great Head started off, and lost no time in getting to the place. They found the space in front of the lodge strewn with dry bones, and the witch sitting in the doorway singing. When she saw them she muttered the magic word which turned living people into dry bones, but on Great Head and his companion it had no effect whatever. Acting on a prearranged signal, Great Head and the youth attacked the witch and killed her. No sooner had she expired than her flesh turned into birds and beasts and fishes. What was left of her they burned to ashes.

Their next act was to select the bones of the nine brothers from among the heap, and this they found no easy task. But at last it was accomplished, and Great Head said to his companion: ‘I am going home to my rock. When I pass overhead in a great storm I will bid these bones arise, and they will get up and return with you.’

The youth stood alone for a little while till he heard the sound of a fierce tempest. Out of the hurricane Great Head called to the brothers to arise. In a moment they were all on their feet, receiving the congratulations of their younger brother and each other, and filled with joy at their reunion.

A striking story is told of a Seneca youth who for many years and through a wearisome captivity nourished the hope of vengeance so dear to the Indian soul. A certain tribe of the Senecas had settled on the shores of Lake Erie, when they were surprised by their ancient enemies the Illinois, and in spite of a stout resistance many of them were slain, and a woman and a boy taken prisoner. When the victors halted for the night they built a great fire, and proceeded to celebrate
their success by singing triumphant songs, in which they commanded the boy to join them. The lad pretended that he did not know their language, but said that he would sing their song in his own tongue, to which they assented; but instead of a paean in their praise he sang a song of vengeance, in which he vowed that if he were spared all of them would lose their scalps. A few days afterward the woman became so exhausted that she could walk no farther, so the Illinois slew her. But before she died she extracted a promise from the boy that he would avenge her, and would never cease to be a Seneca.

In a few days they arrived at the Illinois camp, where a council was held to consider the fate of the captive lad. Some were for instantly putting him to death, but their chief ruled that should he be able to live through their tortures he would be worthy of becoming an Illinois. They seized the wretched lad and held his bare feet to the glowing council-fire, then after piercing them they told him to run a race. He bounded forward, and ran so swiftly that he soon gained the Great House of the tribe, where he seated himself upon a wild-cat skin.