By some of the wakan-men, it is said that there are four varieties of the form of their external manifestation. In essence, however, they are but one.
One of the varieties is black, with a long beak, and has four joints in his wing. Another is yellow, without any beak at all, with wings like the first, only that he has but six quills in each wing. The third is of scarlet color, and remarkable, chiefly, for having eight joints in each of its enormous pinions. The fourth is blue and globular in form, and is destitute both of eyes and ears. Immediately over where the eyes should be, is a semi-circular line of lightning resembling an inverted half-moon, from beneath which project downward two chains of lightning, zigzaging and diverging from each other as they descend. Two plumes, like soft down, coming out near the roots of the descending chains of lightning serve for wings.
These thunderers, of course, are of terrific proportions. They created the wild rice and a variety of prairie grass, the seed of which bears some resemblance to that of the rice.
At the western extremity of the earth, which is presumed to be a circular plain surrounded by water, is a high mountain, on the summit of which is a beautiful mound. On this mound is the palace of this family of gods. The palace opens towards each of the four cardinal points, and at each doorway is stationed a watcher. A butterfly stands at the east entrance, a bear at the west, a reindeer at the north, and a beaver at the south. Except the head, each of these wakan sentries is enveloped with scarlet down of the most exquisite softness and beauty. (Indians are great admirers of scarlet, and to induce a child to take some nauseous drug, the mother has but to assure it that it is red.)
The Wakinyan gods are represented as ruthless, cruel and destructive in their disposition, and ever exert their powers for the gratification of this, their ruling propensity, at the expense of whatever may come in their way. They are ever on the “war path,” and are “sharp shooters.”
Once for all, it may be here stated, that a mortal hatred exists between the different families of the gods, like that which exists between Indians of different tribes and languages. The two families already mentioned, like the Dakota and the Chippewa, are always in mortal strife. Neither has power to resist the tonwan of the other, if it strikes him. Their attacks are never open, and neither is safe, except as he eludes the vigilance of the other. The fossil remains of the mastodon are confidently believed to be the bones of the Onktehi which have been killed by the Wakinyan. These relics of the gods are carefully preserved and held in awful esteem, for their wakan virtues. The Wakinyan, in his turn, is often surprised and killed by the Onktehi. Many stories are told of the mortal combats of these divinities. The writer listened to the relation, by an eye witness, of a story in substance as follows: “A Wakinyan god was killed, and fell on the bank of the Blue Earth river, which was twenty-five or thirty yards between the tips of the wings.”
From the Wakinyan god, the Dakotas have received their war implements, (spear and tomahawk,) and many of those pigments, which, if properly applied will shield them from the weapons of their enemies. Dressed in these pigments, they feel as secure as did the fabled Greek, protected by the vulcanian shield.
It almost seems as if it were becoming to offer an apology before proceeding, but it is ventured to presume on the good nature of the reader and introduce
THE TAKU SKAN SKAN.
The signification of the term is, that which stirs. This god is too subtle in essence to be perceived by the human senses, and is as subtle in his disposition as in his being. Though invisible, he is ubiquitous. He is supposed to have a controlling influence over intellect, instinct and passion. His symbol is the boulder; and, hence, boulders are universally worshipped by the Dakotas. He lives, also, in what is termed “the four winds,” and the consecrated spear and tomahawk are animated by his spirit. He is much gratified to see men in trouble, and is particularly glad when they die in battle or otherwise.