After the rushing waters had subsided, the Lenâpé of the Turtle were close together, in hollow houses, living together there.
It freezes where they abode: it snows where they abode: it storms where they abode: it is cold where they abode.
At this northern place, they speak favourably of mild, cool lands, with many deer and buffaloes.
As they journeyed, some being strong, some rich, they separated into house-builders and hunters:
The strongest, the most united, the purest were the hunters.
The hunters showed themselves at the north, at the east, at the south, at the west.
In that ancient country, in that northern country, in that Turtle country, the best of Lenâpé were the Turtle-men. [That is, probably, men of the Turtle totem.]
All the cabin fires of that land were disquieted, and all said to their priest: "Let us go."
To the Snake land, to the east, they went forth, going away, earnestly grieving.
Split asunder, weak, trembling, their land burned: they went, torn and broken, to the Snake Island.
Those from the north being free, without care, went forth from the land of snow, in different directions.
The fathers of the Bald Eagle and the White Wolf remain along the sea, rich in fish and strength.
Floating up the streams in their canoes, our fathers were rich, they were in the light, when they were at those islands.
Head Beaver and Big Bird said: "Let us go to Snake Island," they said.
All say they will go along to destroy all the land.
Those of the north agreed,
Those of the east agreed.
Over the water, the frozen sea,
They went to enjoy it.
On the wonderful slippery water,
On the stone-hard water all went,
On the great tidal sea, the muscle-bearing sea.
Ten thousand at night,
All in one night,
To the Snake Island, to the east, at night,
They walk and walk, all of them.
The men from the north, the east, the south:
The Eagle clan, the Beaver clan, the Wolf clan,
The best men, the rich men, the head men,
Those with wives, those with daughters, those with dogs.
They all come, they tarry at the land of the spruce-pines:
Those from the west come with hesitation,
Esteeming highly their old home at the Turtle land.
There was no rain, and no corn, so they moved farther seaward.
At the place of caves, in the Buffalo land, they at last had food, on a pleasant plain.
The Lenâpé come to the Place of Caves
Modern Education and Culture
After the establishment of the United States Government a number of Christian and lay bodies undertook the education and enlightenment of the aborigines. Until 1870 all Government aid for this object passed through the hands of missionaries, but in 1775 [Transcriber's note: 1875?] a committee on Indian affairs had been appointed by Congress, which voted funds to support Indian students at Dartmouth and Princeton Colleges. Many day-schools were provided for the Indians, and these aimed at fitting them for citizenship by inculcating in them the social manners and ethical ideas of the whites. The school established by Captain R. H. Pratt at Carlisle, Pa., for the purpose of educating Indian boys and girls has turned out many useful members of society. About 100 students receive higher instruction in Hampton Institute. There are now 253 Government schools for the education of Indian youth, involving an annual expenditure of five million dollars, and the patient efforts of the United States Government may be said to be crowned with triumph and success when the list of cultured Indian men and women who have attended these seminaries is perused. Many of these have achieved conspicuous success in industrial pursuits and in the higher walks of life.
1. The Migration from Shinar, by Captain G. Palmer (London).
2. Payne, History of the New World, ii. 87-88, summarizing the investigations of Peschel and Tylor.
3. Rafn, Antiquitates Americana, xxix. 17-25.
4. See Eric Rothens Saga, in Mueller, Sagenbibliothek, p. 214.
5. Bulletin 30, Bureau of American Ethnology.
6. Footprints of Vanished Races, p. 18.
7. Bulletin 30, Bureau of American Ethnology.
8. See the map, p. 361.
9. This name has been adopted to distinguish the family from the tribal name, 'Algonquin' or 'Algonkin,' but is not employed when speaking of individuals. Thus we speak of 'the Algonquian race,' but, on the other hand, of 'an Algonquin Indian.'
10. Bulletin 30, Bureau of American Ethnology.
11. Brinton, Myths of the New World.
12. Bulletin 30, Bureau of American Ethnology.
13. J. G. Kohl, Kitchi-gami (1860).
14. Perhaps their personal or tribal totems. See "Totemism," pp. 80-86.
15. Hence the expression 'Indian file.'
16. Historical and Statistical Information respecting the Indian Tribes.
Chapter II:
The Mythologies of the North American Indians
Animism
All mythological systems spring from the same fundamental basis. The gods are the children of reverence and necessity. But their genealogy stretches still farther