A LEGEND OF DEVIL'S LAKE
 AFTER the death of Smoky Day, old Weyuha was regarded as the greatest story-teller among the
"Tell me, good Weyuha, a legend of your father's country," I said to him one evening, for I knew the
country which is now known as North Dakota and Southern Manitoba was their ancient hunting-ground. I
was prompted by Uncheedah to make this request, after the old man had eaten in our lodge.
"Many years ago," he began, as he passed the pipe to uncle, "we traveled from the Otter-tail to
Minnewakan (Devil's Lake). At that time the mound was very distinct where Chotanka lies buried. The
people of his immediate band had taken care to preserve it.
"This mound under which lies the great medicine man is upon the summit of Minnewakan Chantay, the
highest hill in all that region. It is
 shaped like an animal's heart placed on its base, with the apex upward.
"The reason why this hill is called Minnewakan Chantay, or the Heart of the Mysterious Land, I will
now tell you. It has been handed down from generation to generation, far beyond the memory of our
great-grandparents. It was in Chotanka's line of descent that these legends were originally kept,
but when he died the stories became everybody's, and then no one believed in them. It was told in
I sat facing him, wholly wrapped in the words of the story-teller, and now I took a deep breath and
settled myself so that I might not disturb him by the slightest movement while he was reciting his
tale. We were taught this courtesy to our elders, but I was impulsive and sometimes forgot.
"A long time ago," resumed Weyuha, "the red people were many in number, and they inhabited all the
land from the coldest place to the region of perpetual summer time. It seemed that they were all of
one tongue, and all were friends.
"All the animals were considered people in those days. The buffalo, the elk, the antelope, were
tribes of considerable importance. The bears were a smaller band, but they obeyed the mandates of
the Great Mystery and were his favorites, and for
 this reason they have always known more about the secrets of medicine. So they were held in much
honor. The wolves, too, were highly regarded at one time. But the buffalo, elk, moose, deer and
antelope were the ruling people.
"These soon became conceited and considered themselves very important, and thought no one could
withstand them. The buffalo made war upon the smaller tribes, and destroyed many. So one day the
Great Mystery thought it best to change the people in form and in language.
"He made a great tent and kept it dark for ten days. Into this tent he invited the different bands,
and when they came out they were greatly changed, and some could not talk at all after that.
However, there is a sign language given to all the animals that no man knows except some medicine
men, and they are under a heavy penalty if they should tell it.
"The buffalo came out of the darkened tent the clumsiest of all the animals. The elk and moose were
burdened with their heavy and many-branched horns, while the antelope and deer were made the most
defenseless of animals, only that they are fleet of foot. The bear and the wolf were made to prey
upon all the others.
"Man was alone then. When the change
 came, the Great Mystery allowed him to keep his own shape and language. He was king over all the
animals, but they did not obey him. From that day, man's spirit may live with the beasts before he
is born a man. He will then know the animal language but he cannot tell it in human speech. He
always retains his sympathy with them, and can converse with them in dreams.
"I must not forget to tell you that the Great Mystery pitched his tent in this very region. Some
legends say that the Minnewakan Chantay was the tent itself, which afterward became earth and
stones. Many of the animals were washed and changed in this lake, the Minnewakan, or Mysterious
Water. It is the only inland water we know that is salt. No animal has ever swum in this lake and
"Tell me," I eagerly asked, "is it dangerous to man also?"
"Yes," he replied, "we think so; and no Indian has ever ventured in that lake to my knowledge. That
is why the lake is called Mysterious," he repeated.
"I shall now tell you of Chotanka. He was the greatest of medicine men. He declared that he was a
grizzly bear before he was born in human form." Weyuha seemed to become very earnest
 when he reached this point in his story. "Listen to Chotanka's life as a grizzly bear."
"As a bear," he used to say, "my home was in sight of the Minnewakan Chantay. I lived with my
mother only one winter, and I only saw my father when I was a baby. Then we lived a little way from
the Chantay to the north, among scattered oak upon a hillside overlooking the Minnewakan.
"When I first remember anything, I was playing outside of our home with a buffalo skull that I had
found near by. I saw something that looked strange. It walked upon two legs, and it carried a
crooked stick, and some red willows with feathers tied to them. It threw one of the willows at me,
and I showed my teeth and retreated within our den.
"Just then my father and mother came home with a buffalo calf. They threw down the dead calf, and
ran after the queer thing. He had long hair upon a round head. His face was round, too. He ran and
climbed up into a small oak tree.
"My father and mother shook him down, but not before he had shot some of his red willows into their
sides. Mother was very sick, but she dug some roots and ate them and she was well again." It was
thus that Chotanka was first taught
 the use of certain roots for curing wounds and sickness," Weyuha added.
"One day"—he resumed the grizzly's story —"when I was out hunting with my
mother—my father had gone away and never came back —we found a buffalo cow with her calf
in a ravine. She advised me to follow her closely, and we crawled along on our knees. All at once
mother crouched down under the grass, and I did the same. We saw some of those queer beings that we
called "two legs," riding upon big-tail deer (ponies). They yelled as they rode toward us. Mother
growled terribly and rushed upon them. She caught one, but many more came with their dogs and drove
us into a thicket. They sent the red willows singing after us, and two of them stuck in mother's
side. When we got away at last she tried to pull them out, but they hurt her terribly. She pulled
them both out at last, but soon after she lay down and died.
"I stayed in the woods alone for two days then I went around the Minnewakan Chantay on the south
side and there made my lonely den. There I found plenty of hazel nuts, acorns and wild plums. Upon
the plains the teepsinna were abundant, and I saw nothing of my enemies.
"One day I found a footprint not unlike my
 own. I followed it to see who the stranger might be. Upon the bluffs among the oak groves I
discovered a beautiful young female gathering acorns. She was of a different band from mine, for she
wore a jet black dress.
"At first she was disposed to resent my intrusion; but when I told her of my lonely life she agreed
to share it with me. We came back to my home on the south side of the hill. There we lived happy for
a whole year. When the autumn came again Woshepee, for this was her name, said that she must make a
warm nest for the winter, and I was left alone again."
"Now," said Weyuha, "I have come to a part of my story that few people understand. All the long
winter Chotanka slept in his den, and with the early spring there came a great thunder storm. He was
aroused by a frightful crash that seemed to shake the hills; and lo! a handsome young man stood at
his door. He looked, but was not afraid, for he saw that the stranger carried none of those red
willows with feathered tips. He was unarmed and smiling.
"I come," said he, "with a challenge to run a race. Whoever wins will be the hero of his kind, and
the defeated must do as the winner says thereafter. This is a rare honor that I have brought
 you. The whole world will see the race. The animal world will shout for you, and the spirits will
cheer me on. You are not a coward, and therefore you will not refuse my challenge."
"No," replied Chotanka, after a short hesitation. The young man was fine-looking, but lightly
"We shall start from the Chantay, and that will be our goal. Come, let us go, for the universe is
waiting!" impatiently exclaimed the stranger.
"He passed on in advance, and just then an old, old wrinkled man came to Chotanka's door. He leaned
forward upon his staff.
"My son," he said to him, "I don't want to make you a coward, but this young man is the greatest
gambler of the universe. He has powerful medicine. He gambles for life; be careful! My brothers and
I are the only ones who have ever beaten him. But he is safe, for if he is killed he can resurrect
himself—I tell you he is great medicine.
"However, I think that I can save you—listen! He will run behind you all the way until you
are within a short distance of the goal. Then he will pass you by in a flash, for his name is
Zig-Zag Fire! (lightning). Here is my medicine." So speaking, he gave me a rabbit skin and the gum
 of a certain plant. "When you come near the goal, rub yourself with the gum, and throw the rabbit
skin between you. He cannot pass you."
"And who are you, grandfather?" Chotanka inquired.
"I am the medicine turtle," the old man replied. "The gambler is a spirit from heaven, and those
whom he outruns must shortly die. You have heard, no doubt, that all animals know beforehand when
they are to be killed; and any man who understands these mysteries may also know when he is to die."
The race was announced to the world. The buffalo, elk, wolves and all the animals came to look on.
All the spirits of the air came also to cheer for their comrade. In the sky the trumpet was
sounded—the great medicine drum was struck. It was the signal for a start. The course was
around the Minnewakan. (That means around the earth or the ocean.) Everywhere the multitude cheered
as the two sped by.
"The young man kept behind Chotanka all the time until they came once more in sight of the Chantay.
Then he felt a slight shock and he threw his rabbit skin back. The stranger tripped and fell.
Chotanka rubbed himself with the gum, and ran on until he reached the goal. There was a great shout
 that echoed over the earth, but in the heavens there was muttering and grumbling. The referee
declared that the winner would live to a good old age, and Zig-Zag Fire promised to come at his
call. He was indeed great medicine," Weyuha concluded.
"But you have not told me how Chotanka became a man," I said.
"One night a beautiful woman came to him in his sleep. She enticed him into her white teepee to see
what she had there. Then she shut the door of the teepee and Chotanka could not get out. But the
woman was kind and petted him so that he loved to stay in the white teepee. Then it was that he
became a human born. This is a long story, but I think, Ohiyesa, that you will remember it," said
Weyuha, and so I did.
IT was in the winter, in the Moon of Difficulty (January). We had eaten our venison roast for
supper, and the embers were burning brightly. Our teepee was especially cheerful. Uncheedah sat near
the entrance, my uncle and his wife upon the opposite side, while I with my pets occupied the
 Wabeda, the dog, lay near the fire in a half doze, watching out of the corners of his eyes the tame
raccoon, which snuggled back against the walls of the teepee, his shrewd brain, doubtless,
concocting some mischief for the hours of darkness. I had already recited a legend of our people.
All agreed that I had done well. Having been generously praised, I was eager to earn some more
compliments by learning a new one, so I begged my uncle to tell me a story. Musingly he replied:
"I can give you a Sioux-Cree tradition," and immediately began:
"Many winters ago, there were six teepees standing on the southern slope of Moose mountain in the
Moon of Wild Cherries (September). The men to whom these teepees belonged had been attacked by the
Sioux while hunting buffalo, and nearly all killed. Two or three who managed to get home to tell
their sad story were mortally wounded, and died soon afterward. There was only one old man and
several small boys left to hunt and provide for this unfortunate little band of women and children.
"They lived upon teepsinna (wild turnips) and berries for many days. They were almost famished for
meat. The old man was too feeble to hunt successfully. One day in this desolate camp a
 young Cree maiden—for such they were—declared that she could no longer sit still and
see her people suffer. She took down her dead father's second bow and quiver full of arrows, and
begged her old grandmother to accompany her to Lake Wanagiska, where she knew that moose had
oftentimes been found. I forgot to tell you that her name was Manitoshaw.
This Manitoshaw and her old grandmother, Nawakewee, took each a pony and went far up into the woods
on the side of the mountain. They pitched their wigwam just out of sight of the lake, and hobbled
their ponies. Then the old woman said to Manitoshaw:
"Go, my granddaughter, to the outlet of the Wanagiska, and see if there are any moose tracks there.
When I was a young woman, I came here with your father's father, and we pitched our tent near this
spot. In the night there came three different moose. Bring me leaves of the birch and cedar twigs; I
will make medicine for moose," she added.
Manitoshaw obediently disappeared in the woods. It was a grove of birch and willow, with two good
springs. Down below was a marshy place. Nawakewee had bidden the maiden look for nibbled birch and
willow twigs, for the moose loves
 to eat them, and to have her arrow ready upon the bow-string. I have seen this very place many a
time," added my uncle, and this simple remark gave to the story an air of reality.
"The Cree maiden went first to the spring, and there found fresh tracks of the animal she sought.
She gathered some cedar berries and chewed them, and rubbed some of them on her garments so that the
moose might not scent her. The sun was already set, and she felt she must return to Nawakewee.
"Just then Hinhankaga, the hooting owl, gave his doleful night call. The girl stopped and listened
"I thought it was a lover's call," she whispered to herself. A singular challenge pealed across the
lake. She recognized the alarm call of the loon, and fancied that the bird might have caught a
glimpse of her game.
"Soon she was within a few paces of the temporary lodge of pine boughs and ferns which the
grandmother had constructed. The old woman met her on the trail.
"Ah, my child, you have returned none too soon. I feared you had ventured too far away; for the
Sioux often come to this place to hunt.
 You must not expose yourself carelessly on the shore."
"As the two women lay down to sleep they could hear the ponies munch the rich grass in an open spot
near by. Through the smoke hole of the pine-bough wigwam Manitoshaw gazed up into the starry sky,
and dreamed of what she would do on the morrow when she should surprise the wily moose. Her
grandmother was already sleeping so noisily that it was enough to scare away the game. At last the
maiden, too, lost herself in sleep.
"Old Nawakewee awoke early. First of all she made a fire and burned cedar and birch so that the
moose might not detect the human smell. Then she quickly prepared a meal of wild turnips and
berries, and awoke the maiden, who was surprised to see that the sun was already up. She ran down to
the spring and hastily splashed handsful of the cold water in her face; then she looked for a moment
in its mirror-like surface. There was the reflection of two moose by the open shore and beyond them
Manitoshaw seemed to see a young man standing. In another moment all three had disappeared.
"What is the matter with my eyes? I am not fully awake yet, and I imagine things. Ugh,
 it is all in my eyes," the maiden repeated to herself. She hastened back to Nawakewee. The vision
was so unexpected and so startling that she could not believe in its truth, and she said nothing to
the old woman.
"Breakfast eaten, Manitoshaw threw off her robe and appeared in her scantily cut gown of buckskin
with long fringes, and moccasins and leggings trimmed with quills of the porcupine. Her father's bow
and quiver were thrown over one shoulder, and the knife dangled from her belt in its handsome
sheath. She ran breathlessly along the shore toward the outlet.
"Way off near the island Medoza the loon swam with his mate, occasionally uttering a cry of joy.
Here and there the playful Hogan, the trout, sprang gracefully out of the water, in a shower of
falling dew. As the maiden hastened along she scared up Wadawasee, the kingfisher, who screamed
"Stop, Wadawasee, stop—you will frighten my game!"
"At last she had reached the outlet. She saw at once that the moose had been there during the night.
They had torn up the ground and broken birch and willow twigs in a most disorderly way."
 "Ah!" I exclaimed, "I wish I had been with Manitoshaw then!"
"Hush, my boy; never interrupt a story-teller."
I took a stick and began to level off the ashes in front of me, and to draw a map of the lake, the
outlet, the moose and Manitoshaw. Away off to one side was the solitary wigwam, Nawakewee and the
"Manitoshaw's heart was beating so loud that she could not hear anything," resumed my uncle. "She
took some leaves of the wintergreen and chewed them to calm herself. She did not forget to throw in
passing a pinch of pulverized tobacco and paint into the spring for Manitou, the spirit.
"Among the twinkling leaves of the birch her eye was caught by a moving form, and then another. She
stood motionless, grasping her heavy bow. The moose, not suspecting any danger, walked leisurely
toward the spring. One was a large female moose; the other a yearling.
As they passed Manitoshaw, moving so naturally and looking so harmless, she almost forgot to let fly
an arrow. The mother moose seemed to look in her direction, but did not see her. They had fairly
passed her hiding-place when she stepped forth and sent a swift arrow into the side of the
 larger moose. Both dashed into the thick woods, but it was too late. The Cree maiden had already
loosened her second arrow. Both fell dead before reaching the shore."
"Uncle, she must have had a splendid aim, for in the woods the many little twigs make an arrow bound
off to one side," I interrupted in great excitement.
"Yes, but you must remember she was very near the moose."
"It seems to me, then, uncle, that they must have scented her, for you have told me that they
possess the keenest nose of any animal," I persisted.
"Doubtless the wind was blowing the other way. But, nephew, you must let me finish my story.
"Ovedoyed by her success, the maiden hastened back to Nawakawee, but she was gone! The ponies were
gone, too, and the wigwam of branches had been demolished. While Manito-shaw stood there, frightened
and undecided what to do, a soft voice came from behind a neighboring thicket:
"Manitoshaw! Manitoshaw! I am here!"
She at once recognized, the voice and found it to be Nawakeewee, who told a strange story.
 That morning a canoe had crossed the Wanagiska carrying two men. They were Sioux. The old
grandmother had seen them coming, and to deceive them she at once pulled down her temporary wigwam,
and drove the ponies off toward home. Then she hid herself in the bushes near by, for she knew that
Manitoshaw must return there.
THE COURTSHIP OF MANITOSHAW
"Come, my granddaughter, we must hasten home by another way," cried the old woman.
"But the maiden said, "No, let us go first to my two moose that I killed this morning and take some
meat with us."
"No, no, my child; the Sioux are cruel. They have killed many of our people. If we stay here they
will find us. I fear, I fear them, Manitoshaw!"
"At last the brave maid convinced her grand-mother, and the more easily as she too was hungry for
meat. They went to where the big game lay among the bushes, and began to dress the moose."
"I think, if I were they, I would hide all day. I would wait until the Sioux had gone; then I would
go back to my moose," I interrupted for the third time.
"I will finish the story first; then you may tell
 us what you would do," said my uncle reprovingly.
"The two Sioux were father and son. They too had come to the lake for moose; but as the game usually
retreated to the island, Chatansapa had landed his son Kangiska to hunt them on the shore while he
returned in his canoe to intercept their flight. The young man sped along the sandy beach and soon
discovered their tracks. He followed them up and found blood on the trail. This astonished him.
Cautiously he followed on until he found them both lying dead. He examined them and found that in
each moose there was a single Cree arrow. Wishing to surprise the hunter if possible, Kangiska lay
hidden in the bushes.
"After a little while the two women returned to the spot. They passed him as close as the moose had
passed the maiden in the morning. He saw at once that the maiden had arrows in her quiver like those
that had slain the big moose. He lay still.
"Kangiska looked upon the beautiful Cree maiden and loved her. Finally he forgot himself and made a
slight motion. Manitoshaw's quick eye caught the little stir among the bushes, but she immediately
looked the other way and
Kan-  giska believed that she had not seen anything, At last her eyes met his, and something told both
that all was well. Then the maiden smiled, and the young man could not remain still any longer. He
arose suddenly and the old woman nearly fainted from fright. But Manitoshaw said:
"Fear not, grandmother; we are two and he is only one."
"While the two women continued to cut up the meat, Kangiska made a fire by rubbing cedar chips
together, and they all ate of the moose meat. Then the old woman finished her work, while the young
people sat down upon a log in the shade, and told each other all their minds.
"Kangiska declared by signs that he would go home with Manitoshaw to the Cree camp, for he loved
her. They went home, and the young man hunted for the unfortunate Cree band during the rest of his
"His father waited a long time on the island and afterward searched the shore, but never saw him
again. He supposed that those footprints he saw were made by Crees who had killed his son."
"Is that story true, uncle?" I asked eagerly.
"Yes, the facts are well known. There are some Sioux mixed bloods among the Crees to this day who
are descendants of Kangiska."
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