IN THE LODGE OF THE MASTER
Matcikineu, Terrible-eagle, sat dozing in the dusk in his round, rush-mat wigwam. The fire smouldered, but random drafts, slipping in through the swinging mat that covered the door, encouraged little dancing flames to spring up, and these illumined the far interior of the lodge, so that it was possible to observe its furnishings down to the mustiest cranny.
Around the inner circumference of the wigwam, ran a broad rustic bench, supported by forked sticks and thickly strewn balsam boughs on which lay bearskin robes. The inner wall of the home was hung with woven reed mats, bearing designs in color, of angular figures and conventional floral motifs. Over Terrible-eagle’s head, on smoke encrusted poles, swung several mat-covered, oval bundles, festooned with age-blackened gourd rattles, war clubs, and utensils and weapons of unusual portent. These were his sacred war and hunting bundles, packets of charms whose use and accompanying formulæ he had obtained personally from the Gods, while fasting, or purchased at a great price from others more fortunate than he. For Terrible-eagle was a renowned war leader, a hunter, and the greatest of all Mätc Mitäwûk, Masters of the Grand Medicine Society, a secret fraternal and medical organization, to which, in one form or another, nearly every Indian of influence in all the Great Lakes and Central Western region belonged.
The door covering was quietly thrust aside and Anäm, a wolf-like dog, trotted in to curl up by the fire, while after him, first dropping a load of faggots from her shoulders, stumbled Wábano-mitämu, Dawn-woman, wife of Terrible-eagle, who crouched down grumbling to enter the lodge, and turned on her time-gnarled knees to drag the kindlings in after her.
Roused by the noise, Terrible-eagle stretched and yawned, then reached over his head and took down a calabash-shell rattle, which he began to shake gently, while Dawn-woman shoved aside the birch-bark boxes that cluttered the floor, stirred up the fire in the round, shallow pit where it was glowing, and set among the hot embers a large, round, deep, pointed-bottomed kettle of brown earthenware, the base of which she screwed into the ashes by a quick, circular twist of the rim. Into this kettle she poured some water from a birch-bark pail; and, when it began to simmer, added a quantity of wild rice, smoked meat, and dried berries, which she stirred with an elaborate wooden-spoon paddle.
The random swish of Terrible-eagle’s rattle now began to articulate itself in the form of a tune, the motif of which might have been borrowed from the night babblings and murmurings of a woodland brook. It rose like the prattle of water racing down stony riffles; it fell to the purring monotone of a little fall burbling into a deep pool.
Then, suddenly, Terrible-eagle raised his voice in song—a song without meaning to the uninitiated—yet a song potent with the powers of Manitous, and ancient as the pine forests.
“Ni mánituk, häwatûkuk, kê’nêäminûm.”
“You, my gods, I am singing to you!”
“Look you, old fellow,” cried Dawn-woman, squatting beside her cooking, “why do you sing that sacred song? There is no need to rehearse the chants of the Manitous when ice binds the rivers, and snow blankets the land! When new life dawns with the grass blades in the spring, then we will need to refresh our memories; not now, while the gods sleep like bears.”
“Silence, old partner! You do not know everything! Even now there comes one seeking the knowledge of the path our brethren and fellows have trod before us. Listen!”
The lodge was hushed with the heavy silence of the Wisconsin forest in midwinter. Then came the crunch and squeak of approaching snowshoes slipping over the crusted drifts.
“N’hau, Dawn-woman! Prepare the guest place, spread robes behind the fire, dish out a bowl of soup! Some one of our people desires to enter!”
The noise ceased before the doorway, and Terrible-eagle, now hunched before the fire, paused before dropping a hot coal on the tobacco in his red stone pipe, to bid the guest to enter. “Yoh!” came the hearty response, and a tall, dark warrior, bareheaded save for a fillet of otter fur around his brows, ducked under the doorway and silently passed round the fire, on the left, to the guest place, where he seated himself, cross-legged, on a pile of robes. He was clad in a plain shirt of blue-dyed deerskin, deeply fringed on the seams, in flapping, leather leggings, high soft-soled moccasins, and a leather apron handsomely embroidered with colored porcupine quills wrought in delicate, flowered figures. He bore no weapon, and on his swarthy cheeks two round spots of red paint were seen in the firelight.
After the newcomer had eaten a bowl of steaming stew with the aid of a huge, wooden ladle, he lay back among the robes, puffing comfortably on a long-stemmed pipe with bowl of red stone, filled and lighted for him by the old man. As the cheerful odor of tobacco and kinnikinick permeated the lodge, the stranger began to speak. He informed the old people that his name was Muhwäsê, Little-wolf, of the Wave clan of the Menomini, that he had come all the way from Mätc Suamäko, the Great Sand Bar village on the Green Bay of Lake Michigan; that the young men had opened their war bundles, and danced preparatory to going to war against the Sauk, but that the Sauk had heard the news and fled southward. He ended with all the gossip and tittle-tattle of his band.
It was not until Dawn-woman slept, and the stars were visible in the winter sky through the smoke hole of the lodge, that Little-wolf went out abruptly, and returned bearing a huge bundle which he dumped on the floor at the feet of Terrible-eagle, and silently took his place on the lounge once more.
With trembling hands the old man undid the leathern thongs and unwrapped the bearskin with which the bundle was enclosed, and spread before him an array of articles that brought an avaricious sparkle to his red-rimmed eyes.
“Nimá, nékan! Well done, my colleague!” he exclaimed. “These are valuable gifts, and in the proper number. Four hatchets, four spears, and four knives of the sacred yellow rock (native copper), four belts of white wampum, and four garments of tanned deerskin, embroidered with quillwork, with much tobacco. Surely this gift has a meaning?”
“Grandfather! You to whom nothing is hard,” replied the visitor. “It is true that I am nobody. I am poor—the enemy scarcely know my name. Yet I am desirous of eating the food of the Medicine Lodge, as all the brethren have done who have passed this way before me!”
“N’hau, my grandson! I shall call together the three other Pushwäwûk, or masters, for their consent. What you have asked for, may seem as nothing to you—yet it is Life. These songs may appear to partake of the ways of children—yet they are powerful. I understand you well; you desire to imitate the ways of our own ancient Grand Master, Mä’näbus, who was slain and brought to life that we might gain life unending! Good! You have done well. In the morning I shall send invitation-sticks and tobacco to summon the leaders here, that your instruction may begin at once!”
II
THE INSTRUCTION
It was an hour after sunset. In the rear of the lodge sat Terrible-eagle and three other old men, with Little-wolf at their left. Before them lay the pile of valuable gifts, and, on the white-tanned skin of an unborn fawn, stood the sacred towaka or deep drum, hollowed by infinite labor from a short section of a basswood log, holding two fingers’ depth of water to make its voice resonant, and covered with a dampened membrane of tanned, buck hide. Across its head was balanced a crooked drumstick, its
