Although contrary to the bet, he immediately commenced skinning him, when suddenly something red tinged all the air around him.He rubbed his eyes, thinking he was perhaps deceived; but without effect, for the red hue continued.At length he heard a strange noise at a distance.It first appeared like a human voice, but after following the sound for some distance, he reached the shores of a lake, and soon saw the object he was looking for.At a distance out in the lake sat a most beautiful Red Swan, whose plumage glittered in the sun, and who would now and then make thesame noise he had heard.He was within long bow-shot, and, pulling the arrow from the bowstring up to his ear, took deliberate aim and shot.The arrow took no effect; and he shot and shot again till his quiver was empty.Still the swan remained, moving round and round, stretching its long neck and dipping its bill into the water, as if heedless of the arrows shot at it.Odjibwa ran home, and got allhis own and his brother's arrows and shot them all away.He thenstood and gazed at the beautiful bird.While standing, he remembered his brother's saying that in their deceased father's medicine-sack were three magic arrows.Off he started, his anxiety to kill the swan overcoming all scruples.At any other time, he would have deemed it sacrilege to open his father's medicine-sack;but now he hastily seized the three arrows and ran back, leaving the other contents of the sack scattered over the lodge.The swan was still there.He shot the first arrow with great precision, and came very near to it.The second came still closer; as he took the last arrow, he felt his arm firmer, and, drawing it up with vigor, saw it pass through the neck of the swan a little above the breast.
Still it did not prevent the bird from flying off, which it did, however, at first slowly, flapping its wings and rising gradually into theairs and teen flying off toward the sinking of the sun." -- pp.
10-
12.
When I think of my beloved.
The original of this song may be found in Oneota, p.15.
Sing the mysteries of Mondamin.
The Indians hold the maize, or Indian corn, in great veneration.
"They esteem it so important and divine a grain," says Schoolcraft, "that their story-tellers invented various tales, in which this idea is symbolized under the form of a special gift from the Great Spirit.The Odjibwa-Algonquins, who call it Mon-da-min, that is,the Spirit's grain or berry, have a pretty story of this kind, inwhich the stalk in full tassel is represented as descending from the sky, under the guise of a handsome youth, in answer to the prayers of a young man at his fast of virility, or coming to manhood.
"It is well known that corn-planting and corn-gathering, at leastamong all the still uncolonized tribes, are left entirely to the females and children, and a few superannuated old men.It is notgenerally known, perhaps, that this labor is not compulsory, and that it is assumed by the females as a just equivalent, in their view, for the onerous and continuous labor of the other sex, in providing meats, and skins for clothing, by the chase, and in defending their villages against their enemies, and keeping intruders off their territories.A good Indian housewife deems this a part of her prerogative, and prides herself to have a store of corn to exercise her hospitality, or duly honor her husband's hospitality, in the entertainment of the lodge guests." --Oneota, p.82.
Thus the fields shall be more fruitful.
"A singular proof of this belief, in both sexes, of the mysterious influence of the steps of a woman on the vegetable and in sect creation, is found in an ancient custom, which was related to me,respecting corn-planting.It was the practice of the hunter's wife, when the field of corn had been planted, to choose the first dark or overclouded evening to perform a secret circuit, sans habillement, around the field.For this purpose she slipped out of the lodge in the evening, unobserved, to some obscure nook, where she completely disrobed.Then, taking her matchecota, or principal garment, in one hand, she dragged it around the field.This was thought to insure a prolific crop, and to prevent the assaults of insects and worms upon the grain.It was supposed they could not creep over the charmedline." -- Oneota, p.83.
With his prisoner-string he bound him.
"These cords," says Mr.Tanner "are made of the bark of the elm-tree, by boiling and then immersing it in cold water....The leader of a war party commonly carries several fastened about hiswaist, and if, in the course of the fight, any one of his young men take a prisoner, it is his duty to bring him immediately to the chief, to be tied, and the latter is responsible for his safe keeping." -- Narrative of Captivity and Adventures, p.412.
Wagemin, the thief of cornfields, Paimosaid, who steals the maize-ear.
"If one of the young female huskers finds a red ear of corn, it is typical of a brave admirer, and is regarded as a fitting present to some young warrior.But if the ear be crooked, and tapering to apoint, no matter what color, the whole circle is set in a roar, and wa-ge-min is the word shouted aloud.It is the symbol of a thief in the cornfield.It is considered as the image of an old man stooping as he enters the lot.Had the chisel of Praxiteles been employed to produce this image, it could not more vividly bring to the minds of the merry group the idea of a pilferer of their favorite mondamin..
..
"The literal meaning of the term is, a mass, or crooked ear of grain; but the ear of corn so called is a conventional type of a little old man pilfering ears of corn in a cornfield.It is in this manner that a single word or term, in these curious languages, becomes the fruitful parent of many ideas.And we can thus perceive why it is that the word wagemin is alone competent to excite merriment in the husking circle.
