In the course of many years of seclusion in scenes and situations very favorable for making observations on the Race, whose traits and character constitute the chief topics of remark, his portfolios had become crowded with materials and notes, sometimes hastily accumulated, which, it was hoped, there would be a suitable occasion, at some future period, to prepare for the press. But these accumulations in the various departments of oral legends, customs, language, history, picture-writing, antiquities, geographical names, &c., assumed such a shape as to require much leisure for their consideration, and rendered it less and less probable, every year, that this amount of leisure could be had. Besides, he doubted in the end, and as years advanced, whether he should not be doing better to print the rough materials of this part of his collection, than to attempt to give a polish and elementary completeness to them, which, after all his best efforts, it might be found more appropriately the vocation of another to execute.

Some exceptions to this remark there were, arising from several causes:

1. That branch of the inquiry consisting of the geographical names of the native tribes for the local divisions and features of the continent, in all its length and breadth, it had been a long cherished object with him to make as full and complete as possible, and the results have been, to a great extent, prepared under the title of a Cyclopedia, or Ethnographical Gazetteer and Geographical and Historical Dictionary.

2. The topic of Philology had also appeared to him a suitable one, with his means of original inquiry, and study of the various dialects of the Algonquin, for a separate treatise.

3. Very few persons have been much abroad in the Indian territories, without observing evidences of the skill of the native tribes in picture-writing-a subject, which, on inquiry, revealed an art of mnemonics, chiefly cultivated by the Indian metais and prophets, while it opened a curious avenue to their religious views and opinions.

4. To these topics thus suggested from his materials, the writer has added,-or rather, it was one of the earliest themes which arrested his attention, their curious oral fictitious legends, tales and fables, which are told for the amusement of the lodge circle, and thus handed down by tradition, from generation to generation. A part only of his observations in each of these departments has been published.*

Abstracting the consideration of these four topics, from his MS. materials, there still remained a large amount of miscellaneous matter, which he deemed it best to preserve, and yet felt but little disposition to re-compose and classify. It is to this residuary portion of his materials, that he refers as the origin of the publication of ONEÓTA. The papers inserted in this work often bring out traits of the people, with a freshness which they could hardly retain in more elaborate essays. Above all, they are deemed to abound in "characteristics" of the Race, and this secondary title has, therefore, been adopted. The amount of this species of miscellaneous matter, in his hands, is still unexhausted. How far the volume, now put forth, may be approved, it is for the public to judge.

NEW YORK, June 1st, 1845.

HENRY R. SCHOOLCRAFT.

* Cyclopedia Indianensis. Prospectus No. N. York. 1841. Also, Letter A. herein from ab to ap. Indian Language. Appendix No. 2. Expedition to the Actual Source of the Mississippi in Itasca Lake. N. Y. Harper & Brothers. 1 Vol. 8vo. 1834. Also, Lectures on the Adjective and Noun herein.

Considerations on the Art of Picture-Writing, &c., herein. Chap. I.

Algic Researches, com. Tising inquiries respecting the Mental Characteristics of the North American Indians. First Series. Indian Tales and Legends. 2 Vols. 8vo. N. Y. Harper & Brothers. 1839

TALES OF A WIGWAM.

TALE FIRST.

THE WHITE STONE CANOE.

He was

From the

THERE was once a very beautiful young girl, who died suddenly on the day she was to have been married to a handsome young man. also brave, but his heart was not proof against this loss. hour she was buried, there was no more joy or peace for him. He went often to visit the spot where the women had buried her, and sat musing there, when, it was thought, by some of his friends, he would have done better to try to amuse himself in the chase, or by diverting his thoughts in the war-path. But war and hunting had both lost their charms for him. His heart was already dead within him. He pushed aside both his war-club and his bow and arrows.

He had heard the old people say, that there was a path, that led to the land of souls, and he determined to follow it. He accordingly set out, one morning, after having completed his preparations for the journey. At first he hardly knew which way to go. He was only guided by the tradition that he must go south. For a while, he could see no change in the face of the country. Forests, and hills, and vallies, and streams had the same looks, which they wore in his native place. There was snow on the ground, when he set out, and it was sometimes seen to be piled and matted on the thick trees and bushes. At length, it began to diminish, and finally disappeared. The forest assumed a more cheerful appearance, the leaves put forth their buds, and before he was aware of the completeness of the change, he found himself surrounded by spring. He had left behind him the land of snow and ice. The air became mild, the dark clouds of winter had rolled away from the sky; a pure field of blue was above him, and as he went he saw flowers beside his path, and heard the songs of birds. By these signs he knew that he was going the right way, for they agreed with the traditions of his tribe. At length he spied a path. It led him through a grove, then up a long and elevated ridge, on the very top of which he came to a lodge. At the door stood an old man, with white hair, whose eyes, though deeply sunk, had a fiery brilliancy. He had a long robe of skins thrown loosely around his shoulders, and a staff in his hands.

The young Chippewayan began to tell his story; but the venerable chief arrested him, before he had proceeded to speak ten words. I have expected you, he replied, and had just risen to bid you welcome to my abode. She, whom you seek, passed here but a few days since, and being fatigued with her journey, rested herself here. Enter my lodge and be seated, and I will then satisfy your enquiries, and give you directions for your journey from this point. Having done this, they both issued forth to the lodge door. "You see yonder gulf, said he, and the wide stretching blue plains beyond. It is the land of souls. You stand upon its borders, and my lodge is the gate of entrance. But you cannot take your body along. Leave it here with your bow and arrows, your bundle and your dog. You will find them safe on your return." So saying, he re-entered the lodge, and the freed traveller bounded forward, as if his feet had suddenly been endowed with the power of wings. But all things retained their natural colours and shapes. The woods and leaves, and streams and lakes, were only more bright and comely than he had ever witnessed. Animals bounded across his path, with a freedom and a confidence which seemed to tell him, there was no blood shed here. Birds of beautiful plumage inhabited the groves, and sported in the waters. There was but one thing, in which he saw a very unusual effect. He noticed that his passage was not stopped by trees or other objects. He appeared to walk directly through them. They were, in fact, but the souls or shadows of material trees. He became sensible that he was in a land of shadows. When he had travelled half a day's journey, through a country which was continually becoming more attractive, he came to the banks of a broad lake, in the centre of which was a large and beautiful island. He found a canoe of shining white stone, tied to the shore. He was now sure that he had come the right path, for the aged man had told him of this. There were also shining paddles. He immediately entered the canoe, and took the paddles in his hands, when to his joy and surprise, on turning round, he beheld the object of his search in another canoe, exactly its counterpart in every thing. She had exactly imitated his motions, and they were side by side. They at once pushed out from shore and began to cross the lake. Its waves seemed to be rising and at a distance looked ready to swallow them up; but just as they entered the whitened edge of them they seemed to melt away, as if they were but the images of waves. But no sooner was one wreath of foam passed, than another, more threatening still, rose up. Thus they were in perpetual fear; and what added to it, was the clearness of the water, through which they could see heaps of beings who had perished before, and whose bones laid strewed on the bottom of the lake. The Master of Life had, however, decreed to let them pass, for the actions of neither of them had been bad. But they saw many others struggling and sinking in the waves. Old men and young men, males and females of all ages and ranks, were there; some passed, and

some sank. It was only the little children whose canoes seemed to meet no waves. At length, every difficulty was gone, as in a moment, and they both leapt out on the happy island. They felt that the very air was food. It strengthened and nourished them. They wandered to gether over the blissful fields, where every thing was formed to please the eye and the ear. There were no tempests-there was no ice, no chilly winds-no one shivered for the want of warm clothes: no one suffered for hunger-no one mourned for the dead. They saw no graves. They heard of no wars. There was no hunting of animals; for the air itself was their food. Gladly would the young warrior have remained there forever, but he was obliged to go back for his body. He did not see the Master of Life, but he heard his voice in a soft breeze: "Go back, said this voice, to the land from whence you came. Your time has not yet come. The duties for which I made you, and which you are to perform, are not yet finished. Return to your people, and accomplish the duties of a good man. You will be the ruler of your tribe for many days. The rules you must observe, will be told you by my messenger, who keeps the gate. When he surrenders back your body, he will tell you what to do. Listen to him, and you shall afterwards rejoin the spirit, which you must now leave behind. She is accepted and will be ever here, as young and as happy as she was when I first called her from the land of snows." When this voice ceased, the narrator awoke. It was the fancy work of a dream, and he was still in the bitter land of snows, and hunger and tears.

THE

LYNX AND THE HARE.

A FABLE FROM THE OJIBWA-ALGONQUIN.

*

A LYNX almost famished, met a hare one day in the woods, in the wint season, but the hare was separated from its enemy by a rock, upon which it stood. The lynx began to speak to it in a very kind manner. "Wabose! Wabose!" said he, "come here my little white one, I wish to talk to you." "O no," said the hare, "I am afraid of you, and my mother told me never to go and talk with strangers." "You are very pretty," replied the lynx, "and a very obedient child to your parents; but you must know that I am a relative of yours; I wish to send some word to your lodge; come down and see me." The hare was pleased to be called pretty, and when she heard that it was a relative, she jumped down from the place where she stood, and immediately the lynx pounced upon her and tore her to pieces.

This word appears to be a derivation from the radix WAWB, white. The termination in o is the objective sign. The term is made diminutive in s.

TALE SECOND.

THE WORSHIP OF THE SUN.

AN OTTOWA TRADITION,

A LONG time ago, there lived an aged Odjibwa and his wife, on the shores of Lake Huron. They had an only son, a very beautiful boy, whose name was O-na-wut-a-qut-o, or he that catches the clouds. The family were of the totem of the beaver. The parents were very proud of him, and thought to make him a celebrated man, but when he reached the proper age, he would not submit to the We-koon-de-win, or fast. When this time arrived, they gave him charcoal, instead of his breakfast, but he would not blacken his face. If they denied him food, he would seek for birds' eggs, along the shore, or pick up the heads of fish that had been cast away, and broil them. One day, they took away violently the food he had thus prepared, and cast him some coals in place of it. This act brought him to a decision. He took the coals and blackened his face, and went out of the lodge. He did not return, but slept without; and during the night, he had a dream. He dreamed that he saw a very beautiful female come down from the clouds and stand by his side. "Ono-wut-a-qut-o," said she, "I am come for you-step in my tracks." The young man did so, and presently felt himself ascending above the tops of the trees-he mounted up, step by step, into the air, and through the clouds. His guide, at length, passed through an orifice, and he, following her, found himself standing on a beautiful plain.

A path led to a splendid lodge. He followed her into it. It was large, and divided into two parts. On one end he saw bows and arrows, clubs and spears, and various warlike implements tipped with silver. On the other end, were things exclusively belonging to females. This was the home of his fair guide, and he saw that she had, on the frame, a broad rich belt, of many colours, which she was weaving. She said to him: "My brother is coming and I must hide you." Putting him in one corner, she spread the belt over him. Presently the brother came in, very richly dressed, and shining as if he had had points of silver all over him. He took down from the wall a splendid pipe, together with his sack of apa-ko-ze-gun, or smoking mixture. When he had finished regaling himself in this way, and laid his pipe aside, he said to his sister: "Nemissa," (which is, my elder sister,) "when will you quit these practices? Do you forget that the Greatest of the Spirits has commanded that you should not