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ALGONQUIN
INDIAN TALES
COLLECTED BY
EGERTON R. YOUNG
AUTHOR OF "BY CANOE AND DOG-TRAIN," "THE APOSTLE OF THE NORTH,"
"THREE BOYS IN THE WILD NORTH LAND," ETC.
[Illustration: The rabbit tells Nanahboozhoo of his troubles.]
1903
CHIEF BIG CANOE'S LETTER
GEORGINA ISLAND, LAKE SIMCOE.
REV. EGERTON R. YOUNG.
DEAR FRIEND: Your book of stories gathered from among my tribe has very
much pleased me. The reading of them brings up the days of long time ago
when I was a boy and heard our old people tell these tales in the wigwams
and at the camp fire.
I am very glad that you are in this way saving them from being forgotten,
and I am sure that many people will be glad to read them.
With best wishes,
KECHE CHEMON (Charles Big Canoe),
Chief of the Ojibways.
INTRODUCTORY NOTE
In all ages, from the remotest antiquity, the story-teller has flourished.
Evidences of his existence are to be found among the most ancient monuments
and writings in the Orient. In Egypt, Nineveh, Babylon, and other ancient
lands he flourished, and in the homes of the noblest he was ever an honored
guest.
The oldest collection of folklore stories or myths now in existence is of
East Indian origin and is preserved in the Sanskrit. The collection is
called _Hitopadesa_, and the author was Veshnoo Sarma. Of this collection,
Sir William Jones, the great Orientalist, wrote, "The fables of Veshnoo are
the most beautiful, if not the most ancient, collection of apologues in the
world." As far back as the sixth century translations were made from them.
The same love for myths and legends obtains to-day in those Oriental lands.
There, where the ancient and historic so stubbornly resist any change--in
Persia, India, China, and indeed all over that venerable East--the man who
can recite the ancient apologues or legends of the past can always secure
an audience and command the closest attention.
While the general impression is that the recital of these old myths and
legends among Oriental nations was for the mere pastime of the crowds, it
is well to bear in mind that many of them were used as a means to convey
great truths or to reprove error. Hence the recital of them was not
confined to a merely inquisitive audience that desired to be amused. We
have a good example of this in the case of the recital by Jotham, as
recorded in the book of Judges, of the legend of the gathering of the trees
for the purpose of having one of them anointed king over the rest. Of this
legend Dr. Adam Clarke, the commentator, says, "This is the oldest and,
without exception, the best fable or apologue in the world."
The despotic nature of the governments of those Oriental nations caused the
people often to use the fable or myth as an indirect way to reprove or
censure when it would not have been safe to have used a direct form of
speech. The result was that it attained a higher degree of perfection there
than among any other people. An excellent example is Nathan's reproof of
David by the recital of the fable of the poor man's ewe lamb.
The red Indians of America have justly been famous for their myths and
legends. We have never heard of a tribe that did not have a store of them.
Even the hardy Eskimo in his igloo of ice is surprisingly rich in folklore
stories. A present of a knife or some other trifle that he desires will
cause him to talk by the hour to his guest, whether he be the daring trader
or adventurous explorer, on the traditions that have come down to him. The
interchange of visits between the northern Indians and the Eskimos has
resulted in the discovery that quite a number of the myths recited in
Indian wigwams are in a measure, if not wholly, of Eskimo origin. On the
other hand, the Eskimo has not failed to utilize and incorporate into his
own rich store some that are undoubtedly of Indian origin.
For thirty years or more we have been gathering up these myths and legends.
Sometimes a brief sentence or two of one would be heard in some
wigwam--just enough to excite curiosity--then years would elapse ere the
whole story could be secured. As the tribes had no written language, and
the Indians had to depend entirely upon their memory, it is not to be
wondered at that there were, at times, great divergences in the recital of
even the most familiar of their stories. We have heard the same legend
given by several story-tellers and no two agreed in many particulars.
Others, however, were told with very slight differences.
We have adopted the course of recording what seemed to us the most natural
version and most in harmony with the instincts and characteristics of the
pure Indian. The close scientific student of Indian folklore will see that
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