LEGEND OF THE RED STONE.
On the river flat at the mouth of one of the ravines at Lethbridge, and not many yards distant from the coal mine, lies a stone, which oftentimes I have seen painted and surrounded by numerous Indian trinkets which had been given to it by the Indians. The Blood Indians call it “Mikiotoûqse” (The Red Stone). Tradition states that a long time ago a young man lay down beside this stone and fell asleep, and as he lay there he dreamed that the stone spoke to him and said, “Am I the Red Stone?” And the young man said, “Yes, you are the Red Stone.” When he awoke he felt that this must be a mysterious stone that could thus converse with him, and he made offerings to it. Until the present day these offerings are made, the Indians believing that by giving to it reverence they will be blessed in all things that concern them in this life.
Among the Blackfeet there are several traditions which the writer was unable to obtain, as only a few of the older men possessed the knowledge sufficient to relate them accurately, and they seemed to be unwilling at the time to impart the information. The following were mentioned as myths of the people: the Myth of Asinakopi, or the Great Snake; the Great Bear Myth; the Lesser Bear; the Morning Star; the Man and Woman in the Moon.
There are also songs of historical importance, some relating to love, war, and one of traditional significance. The writer learned from Jerry Potts, a Piegan Indian, who is government interpreter, and from some of the Blood Indians, that there was a historical song which from the account given concerning it resembled the Song of Hiawatha. An aged chief named Manistokos, the Father of Many Children, was said to know it thoroughly, but never at any time was the author able to obtain possession of it. Joe Healey, a Blood Indian, who speaks English well, having lived when a boy with an Indian trader, who sent him to school, informed the writer that there were several secret societies among the Blackfoot tribes, the members of which had traditions of interest relating to their people. Only those who were initiated could obtain the revelation of these stories of mythological import. In relation to their social organization, the taboos of the gentes reveal facts of special significance to the mythology of the Blackfeet. The stories relating to the origin of the names of the gentes shed light upon the migrations and religious ideas of the people, but this phase of their traditions comes properly under the study of their social organization. Such names as Netsepoye, the people who speak the same language, the name of the Blackfoot Confederacy, Kaina, the name of the Blood Indians, the origin and significance of which is unknown, and Apikûnĭ, the name of the Piegans, are of traditional importance. The separation of the tribes in late years has modified their mythology, but the basis of the myths remains the same.
John Maclean.
Port Arthur, Ontario, Canada.