--- title: In the Measure of Hiawatha, part 5 — Legends of the Northwest · full text with trees description: In the Measure of Hiawatha, part 5, «Legends of the Northwest» by Hanford Lennox Gordon: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: E-né-pee--vapor bath is used as a purification preparatory to the sacred feasts. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg8122/22/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Legends of the Northwest](https://md.mova.elamur.ai/free/en/corpora/tales/pg8122/) / In the Measure of Hiawatha, part 5 # In the Measure of Hiawatha, part 5 In the Measure of Hiawatha, part 5 of «Legends of the Northwest» by Hanford Lennox Gordon: the whole text, 57 sentences and 1155 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. E-né-pee--vapor bath is used as a purification preparatory to the sacred feasts.[1](1/ "tree and pragmatics") The vapor bath is taken in this way: "A number of poles the size of hoop-poles or less are taken, and their larger ends being set in the ground in a circle, the flexible tops are bent over and tied in the centre.[2](2/ "tree and pragmatics") This frame work is then covered with robes and blankets, a small hole being left on one side for an entrance.[3](3/ "tree and pragmatics") Before the door a fire is built, and round stones about the size of a man's head are heated in it.[4](4/ "tree and pragmatics") When hot, they are rolled within, and the door being closed, steam is made by pouring water on them.[5](5/ "tree and pragmatics") The devotee, stripped to the skin, sits within this steam-tight dome, sweating profusely at every pore, until he is nearly suffocated.[6](6/ "tree and pragmatics") Sometimes a number engage in it together and unite their prayers and songs." "[7](7/ "tree and pragmatics") Tâhkoo Wakan," p. 83.[8](8/ "tree and pragmatics") Father Hennepin was subjected to the vapour-bath at Mille Lacs by Chief Aqui-pa-que-tin, two hundred years ago.[9](9/ "tree and pragmatics") After describing the method Hennepin says: "When he had made me sweat thus three times in a week, I felt as strong as ever."[10](10/ "tree and pragmatics") Shea's Hennepin, p. 228.[11](11/ "tree and pragmatics") For a very full and accurate account of the Medicine men of the Dakotas, and their rites etc., see Chap.[12](12/ "tree and pragmatics") II, Neill's Hist.[13](13/ "tree and pragmatics") Minnesota.\][14](14/ "tree and pragmatics") \[Footnote 82: The sacred \_O-zu-ha\_--or Medicine-sack must be made of the skin of the otter, the coon, the weasel, the squirrel, the loon, a certain kind of fish or the skins of serpents.[15](15/ "tree and pragmatics") It must contain four kinds of medicine (or magic) representing birds, beasts, herbs and trees, viz: The down of the female swan colored red, the roots of certain grasses, bark from the roots of cedar trees, and hair of the buffalo. "[16](16/ "tree and pragmatics") From this combination proceeds a Wakân influence so powerful that no human being unassisted can resist it."[17](17/ "tree and pragmatics") Wonderful indeed must be the magic power of these Dakota Druids to lead such a man aa the Rev. S. R. Riggs to say of them: "By great shrewdness, untiring industry, and more or less of \_actual demoniacal possession\_, they convince great numbers of their fellows, and in the process are convinced \_themselves\_, of their sacred character and office."[18](18/ "tree and pragmatics") Tahkoo Wakân, pp.[19](19/ "tree and pragmatics") 88-9: \][20](20/ "tree and pragmatics") \[Footnote 83: Gâh-ma-na-tek-wâhk--\_the river of many falls\_--is the Ojibway name of the river commonly called Kaministiguia, near the mouth of which is situate Fort William, on the site of DuLuth's old fort.[21](21/ "tree and pragmatics") The view on Thunder-Bay is one of the grandest in America.[22](22/ "tree and pragmatics") Thunder-Cap, with its sleeping stone-giant, looms up into the heavens.[23](23/ "tree and pragmatics") Here \_Ka-be-bon-ikka\_--the Ojibway's god of storms, flaps his huge wings and makes the Thunder.[24](24/ "tree and pragmatics") From this mountain he sends forth the rain, the snow, the hail, the lightning and the tempest.[25](25/ "tree and pragmatics") A vast giant, turned to stone by his magic, lies asleep at his feet.[26](26/ "tree and pragmatics") The island called by the Ojibways the \_Mak-i-nak\_ (the turtle) from its tortoise-like shape, lifts its huge form in the distance.[27](27/ "tree and pragmatics") Some "down-east" Yankee, called it "Pie-Island," from its (to his hungry imagination) fancied resemblance to a pumpkin pie, and the name, like all bad names, \_sticks\_.[28](28/ "tree and pragmatics") McKay's Mountain on the main-land, a perpendicular rock more than a thousand feet high, up-heaved by the throes of some vast volcano, and numerous other bold and precipitous head lands, and rock-built islands, around which roll the sapphire-blue waters of the fathomless bay, present some of the most magnificent views to be found on either continent.\][29](29/ "tree and pragmatics") \[Footnote 84: The Mission of the Holy Ghost--at La Pointe on the isle Waug-a-bá-me--(winding view) in the beautiful bay of Cha-quam-egon—was founded by the Jesuits about the year 1660, and Father Renè Menard was the first priest at this point.[30](30/ "tree and pragmatics") After he was lost in the wilderness, Father Glaude Allouëz permanently established ihe mission in 1665.[31](31/ "tree and pragmatics") The famous Father Marquette, who took Allouëz's place, Sept. 13.[32](32/ "tree and pragmatics") 1669, writing to his Superior, thus describes the Dakotas: "The Nadouessi are the Iroquois of this country, beyond La Pointe, \_but less faithless, and never attack till attacked.[33](33/ "tree and pragmatics") \_ Their language is entirely different from the Huron and Algonquin.[34](34/ "tree and pragmatics") They have many villages, but are widely scattered.[35](35/ "tree and pragmatics") They have very extraordinary customs.[36](36/ "tree and pragmatics") They principally use the calumet.[37](37/ "tree and pragmatics") They do not speak at great feasts, and when a stranger arrives give him to eat of a wooden fork, as we would a child.[38](38/ "tree and pragmatics") All the lake tribes make war on them, but with small success.[39](39/ "tree and pragmatics") They have false oats, (wild rice) use little canoes, \_and keep their word strictly\_."[40](40/ "tree and pragmatics") Neill's Hist.[41](41/ "tree and pragmatics") Minn., p. 111.\][42](42/ "tree and pragmatics") \[Footnote 85: Michâbo--the Good, Great Spirit of the Algonkins.[43](43/ "tree and pragmatics") In Autumn, in the moon of the falling leaf, ere he composes himself to his winter's sleep, he fills his great pipe and takes a god-like smoke.[44](44/ "tree and pragmatics") The balmy clouds from his pipe float over the hills and woodland, filling the air with the haze of "Indian Summer."[45](45/ "tree and pragmatics") Brinton's Myths of the New World, p. 163.\][46](46/ "tree and pragmatics") \[Footnote 86: Pronounced \_Kah-thah-gah\_--literally, \_the place of waves and foam\_.[47](47/ "tree and pragmatics") This was the principal village of the Isantee band of Dakotas two hundred years ago, and was located at the Falls of St. Anthony, which the Dakotas called the \_Ha-ha\_--pronounced \_Rhah-rhah\_--the \_loud, laughing waters\_.[48](48/ "tree and pragmatics") The Dakotas believed that the Falls were in the centre of the earth.[49](49/ "tree and pragmatics") Here dwelt the Great Unktéhee, the creator of the earth and man; and from this place a path led to the Spirit-land.[50](50/ "tree and pragmatics") DuLuth undoubtedly visited Kathága in the year 1679.[51](51/ "tree and pragmatics") In his "Memoir" (Archives of the Ministry of the Marine) addressed to Seignelay, 1685, he says: "On the 2nd of July, 1679, I had the honor to plant his Majesty's arms in the great village of the Nadouecioux called Izatys, where never had a Frenchman been, etc." \_Izatys\_ is here used not as the name of the village, but as the name of the band--the Isantees.[52](52/ "tree and pragmatics") \_Nadouecioux\_ was a name given the Dakotas generally by the early French traders and the Ojibways.[53](53/ "tree and pragmatics") See Shea's Hennepin's Description of Louisiana pp.[54](54/ "tree and pragmatics") 203: and 375.[55](55/ "tree and pragmatics") The villages of the Dakotas were not permanent towns.[56](56/ "tree and pragmatics") They were hardly more than camping grounds, occupied at intervals and for longer or shorter periods, as suited the convenience of the hunters: yet there were certain places, like Mille Lacs, the Falls of St. Anthony, Kapóza (near St. Paul), Remnica, (where the city of Red Wing now stands), and Keúxa (or Keóza) on the site of the city of Winona, so frequently occupied by several of the bands as to be considered their chief villages respectively.\][57](57/ "tree and pragmatics") - ← previous: [In the Measure of Hiawatha, part 4](https://md.mova.elamur.ai/free/en/corpora/tales/pg8122/21/) - next →: [Footnotes to the Sea-gull:](https://md.mova.elamur.ai/free/en/corpora/tales/pg8122/23/) - ↑ back to [Legends of the Northwest](https://md.mova.elamur.ai/free/en/corpora/tales/pg8122/)