Monedowa prepared himself early in the morning by oiling his limbs, and decorating himself so as to appear to advantage, and having procured leave for his brother to attend him, they repaired to the Manito's race ground. The Manito's lodge stood on an eminence, and a row of other lodges stood near it, and as soon as the young man and his companion came near it, the inmates cried out, "We are visited." At this cry he came out, and descended with them to the starting post on a plain. From this, the course could be seen, as it wound around the lake, and as soon as the people assembled, he began to speak of the race, then belted himself up, and pointed to the knife which hung on the post, and said it was to be used by the winner. "But before we start," said the old man, "I wish it to be understood, that when men run with me, I make a bet, and expect them to abide by it. Life against life." He then gave a yell, casting a triumphant glance on the piles of human bones that were scattered about the stake. "I am ready," replied the stranger, as he was called, (for no one knew the widow's son-in-law,) and they all admired the symmetry and beauty of his limbs, and the fine and bold air which he assumed before his grim antagonist. The shout was given, and they went off with surprising speed, and were soon out of sight. The old man began to show his power by changing himself into a fox, and passing the stranger with great ease, went leisurely along. Monedowa now exerted his magic powers by assuming the shape of a partridge, and lighting a distance ahead of his antagonist, resumed his former shape. When the Manito spied his opponent ahead, "Whoa! whoa!" he exclaimed involuntarily, "this is strange," and immediately changed himself into a wolf, and repassed him. As he went by, he heard a whistling noise in the Manito's throat. He again took flight as a partridge, ascending some distance into the air, and then suddenly coming down with great velocity, as partridges do, lit in the path far ahead. As he passed the wolf, he addressed him thus: "My friend, is this the extent of your speed." The Manito began to have strong forebodings, for, on looking ahead, he saw the stranger in his natural shape, running along very leisurely. He then assumed alternately the shapes of various animals noted for speed. He again passed the stranger in the shape of a reindeer.[53] They had now got round the circle of the lake, and were approaching the point of starting, when the stranger again took his flight as a partridge, and lit some distance in advance. To overtake him, the Manito at last assumed the shape of a buffalo, and again got ahead; but it appears this was the last form he could assume, and it was that, in which he had most commonly conquered. The stranger again took his flight as a partridge, and in the act of passing his competitor saw his tongue hanging out from fatigue. "My friend," said he, "is this all your speed?" The Manito answered not. The stranger had now got within a flight of the winning post, when the fiend had nearly caught up to him. "Bakah! bakah! neejee," he vociferated. "Stop, my friend, I wish to talk to you," for he felt that he should be defeated and lose his life, and it was his purpose to beg for it. The stranger laughed, as he replied, "I will speak to you at the starting post. When men run with me, I make a bet, and expect them to abide by it. Life against life." And immediately taking his flight, alighted so near to the goal, that he could easily reach it in his natural form. The Manito saw the movement, and was paralyzed. The people at the stake shouted. The stranger ran with his natural speed, his limbs displaying to great advantage, and the war eagle's feathers waving on his head. The shouts were redoubled, hope added to his speed, and amid the din, he leaped to the post, and grasping the shining blade, stood ready to despatch his adversary the moment of his arrival. The Manito came, with fear and cowardice depicted in his face. "My friend," said he, "spare my life," and then added in a low voice, as if he did not wish others to hear it, "give me to live," and began to move off, as if the request was granted. "As you have done to others," replied the noble youth, "so shall it be done to you;" and his bleeding head rolled down the sloping hill. The spectators then drew their knives, and cut his body into numberless pieces. The conqueror then asked to be led to the Manito's lodge, the interior of which had never been seen. Few had ever dared even to ascend the eminence on which it stood. On entering, they saw that it consisted of several apartments. The first was arranged and furnished as Indian lodges usually are. But horror struck upon his mind as they entered the second,—it was entirely surrounded by a wall of human skulls and bones, with pieces of human flesh scattered about. Upon a scaffold, the dead bodies of two human beings were hanging, cut open, for the purpose of drying the flesh. The third apartment had its sides beautifully decorated, but horrid to behold, two monsters in the form of black snakes, lay coiled up, one on each side of the lodge. It appears that one of them was the wife, and the other the child of the Manito. They were Mishegenabikoes, or Devils. This was also the natural shape of the Manito, but he had assumed the human form only to deceive. The orifice by which they had originally come out of the earth was closed, and escape for them was impossible. The magic knife still glittered in the stranger's hand, and without a moment's delay, he severed both their heads. He then commanded the people to bring together combustibles, which they set fire to, and consumed their remains. When the fire reached their carcasses, a dark smoke, ascended from the lodge, and the hideous forms of fiery serpents were seen curling amid the flames.
The mysterious stranger, who had thus proved their deliverer, then commanded them to bring together all the human bones scattered around, and after making due preparations, he chose three magic arrows, and shooting the first into the air, cried, "Arise!" He then shot the second, repeating the cry, and immediately shot the third, uttering aloud, "Arise!" And the bones arose, and stood up covered with flesh, in their natural forms. And they instantly raised a loud and joyous shout of thanks to their deliverer.
The Genius of Benevolence (for such we must now regard him), motioned to all the people to keep silence, and addressed them as follows; "My friends, the Great Spirit who lives above the skies, seeing the cruelties of the Manito I have destroyed, was moved with pity for you, and determined to rid the earth of such a monster. I am the creation of His thinking mind, and therein first appeared, and he gave me such power, that when the word was spoken, it was done. When I wished to have the swiftness of a bird, I flew, and whatever power I wanted was given me. You are witnesses of it, and have seen the Mudjee Monedo killed and burned, and the bones of his victims get up and shout. This is as nothing with Him. It was done to restore your friends. And this will be the way when the earth has an end, for all people will arise again, and friends unite in going to the happy hunting grounds, when they will see who directs all things. My stay with you will be short, for I must return whence I came. During this brief time, I will, however, instruct you, and teach you to live happy."
The whole multitude then followed him to the widow's lodge, where he taught them what to do. They built their lodges around him, forming a very large town. They dug up the earth and planted—they built large houses, and learned many new arts, and were happy. Not as it is now—for all the Indians have forgotten it. Having done this, he ascended into the clouds, leaving his wife the future mother of a son, to whom he referred the people assembled to witness his departure, for subsequent counsel.
Note.—How much of the present fiction is due to ideas communicated to the Indian mind, since the discovery of America, it would be impossible to determine.
It has been found by the examination of the skull of a Saginaw, [made by Mr. J. Toulmin, Smith,] that the organ of destructiveness is very largely developed, exceeding by an inch, in the posterior breadth of the head, that of exhibited specimens of the Caucasian race. This skull, however, exhibited benevolence strongly marked, and the entire groups of the anterior organs, exceeded as 6 to 5-1/2 those of the posterior groups, indicating, so far as the theory is followed, that favourable effects might be anticipated to result from education.
FOOTNOTES:
[51] The term Neejee, is restricted in its use by males to males, and cannot, with propriety, be applied by males to females, or by females to males.
[52] No indeed!