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.
ONONDAGA TALES.
GRANDMOTHER O-NE-HA-TAH, MOTHER OO-KWA-E, AND THE LOST BOY.
I had this story of the Lost Boy from the Rev. Albert Cusick, a native Onondaga, and the first part is very nearly as he wrote it out. The latter part he told me, and I took it down.
A long time ago, among the Onondaga Indians, were several families who went off to camp near the wildwood streams, where fish, deer, bear, otter, beaver, and other like game could be caught for winter use. These Onondagas, or People of the Hill, journeyed several days, and finally came to the hunting-grounds. The hunting-ground where they stopped was a very beautiful place, with its little hills and the river with high banks. Not far from their camp was a beautiful lake, with high rocky banks, and with little islands full of cedar-trees. When they came there it was in the moon or month of Chut-ho-wa-ah, or October. Some of these Indians made their camps near the river, and some near the lake. As it was quite early in the season for hunting, some of the Indians amused themselves by making birch-bark canoes. With these they could go up and down the river and on the lakes, fishing and trapping, or making deadfalls for smaller game.
In the party were five little boys, who had their own bows and arrows, and would go hunting, imitating their fathers and uncles. Among them was one much smaller than the rest, who was greatly teased by the older boys. Sometimes they would run away from him and hide themselves in the woods, leaving him crying; then they would come back and show themselves, and have a great laugh over the little boy’s distress. Sometimes they would run for the camp, and would tell him that a bear or a wolf was chasing them, leaving the little boy far behind, crying with all his might. Many a time he sought his father’s camp alone, when the other boys would leave him and hide themselves in the woods.