310 TRANSACTIONS OF THE CANADIAN INSTITUTE. [VoL. VI. 
Among the legends of the Redmen of North America none are more 
numerous than those relating to the personage called variously, Mana- 
bozho, Nanahbosu or Nanabush, Schectac or Wesaketchak, Michabo 
and Messou ; and our North country has many places sacred to him or 
connected with this mythical character by legend.(ee) He is regarded 
as the spirit of the northwest tempests, the personification of strength 
and wisdom. On the north shore of Lake Superior eastward from 
Thunder Bay Point, is his grave, according to a legend given by the late 
Peter Jacobs, while Alexander Henry in 1767 gave his burial place as 
an island on the east side of Michipocoten Bay called Nanibosu, held in 
much reverence by the natives. A mountain and point of land in that 
region also have his name. Ona small rock on the Ottawa river are 
the prints of human footsteps and a round hole near by, the shape and 
size of a kettle. The Ottawas and Chippewas make offerings by 
throwing tobacco as they pass, saying they are tracks of Manabozho and 
the place where he dropped his kettle. 
All the tribes referred to are, according to the late Sir Daniel Wilson, 
prehistoric, that is, had no written memoirs or records. The giving of 
one or more belts of wampum marked the consummation of each treaty, 
and these belts were carefully preserved. Young men of good memories 
were also chosen to act as custodians of tribal secrets and bearers of im- 
portant messages, and the substance of treaties and historical matters 
was so preserved from generation to generation. The stories that old 
men, such as J-and-wah-wah, the Cree, can tell, were tales that had been 
recited for ages in the lodges and around prairie camp fires. Mrs. 
Jameson in her charming book referred to, gives some _ beautiful 
allegories, love and war songs, taken from the lips of the venerable 
vulnerable part of his body. Iagoo the boaster is ‘‘from the mythology of the Chippewas.” It was 
doubtless in deference to New Jersey feelings that one of his stories is not told by Longtellow. One 
wing of a mosketoe, which Iagoo saw ona mush-keeg or great bog, was sufficient for a sail to his canoe, 
and the proboscis as big as his wife’s shovel. 
“‘Tagoo seems to hold the relative rank in Algic oral relation, which our written literature awards to 
Baron Munchausen, Jack Falstaff and Captain Lemyel Gulliver.’ His hunting stories are incredulous 
marvels. Pauguk, the personation of death, is Ojibway, as is the story of Mondamin descending from the 
sky, but the mythical origin of Indian corn was a legend common to the North American: tribes. 
‘*Manabozho, the great incarnation of the North, an Algic legend,” contains most otf the stories 
attributed to Hiawatha, including the love of the arrow maker’s daughter. His last journey was to the 
Northland, where he is understood to direct the storms which proceed from points west of the pole, 
while the legendary Hiawatha departed to find the Islands of the Blessed in the west, although the 
historical Hiawatha returned eastward in old age to end his days in his native country. Shawandasee is 
also, says Schoolcraft, vol. 2, 214, from Ojibway mythology. His sighs produced the balmy summer airs, 
the Indian. Summer, and scattered the snowy hairs of the prairie dandelion. (Schoolcraft's ‘‘Algic Re- 
searches,” Vols. 1 and 2, Oneota, pp. 32 and 83). And as to the character of Iroquois music and poetry 
and Hiawatha, see Archeological Report, Ontario, for 1898, pp. 66 and 85. 
(ee) The term Nanahbosu is used by the Plain Crees from Manitoba to the Rocky Mountains. 
Wesaketchak is the name applied to the demi-god along the Red River of the North, and thence north to 
Hudson Bay, The Abenakis and Micmacs have their legendary Glooscap. 
