Indian Corn Stories and Customs

Author(s): W. M. Beauchamp
Source: The Journal of American Folklore, Vol. 11, No. 42 (Jul. - Sep., 1898), pp. 195-202
Published by: American Folklore Society
Stable URL: http://www.jstor.org/stable/533262
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Indian Corn Stories and Customs.

I95

INDIAN CORN STORIES AND CUSTOMS.

THE origin of Indian corn or maize has been a sub

with many men; the Indian disposed of it very sim
to Roger Williams's story in 1643, "the crowe brought
an Indian graine of corne in one eare, and an Indi
beane in another, from the great God Kautantowit
southwest, from whence, they hold, come all thei

beanes."

Van der Donck, in 1656, wrote that " they say that their corn

and beans were received from the southern Indians, who received

their seed from a people who resided still farther south." Other
traditions, simple or fantastic, are to the same purpose. They often
linked these two together, as will appear in a farther quotation, as
well as in a pretty story to be related, which I had from the Onondagas. The native beans were of various forms and colors. Van der

Donck said: "They have a peculiar way of planting them, which

our people have learned to practice: when the Turkish wheat, or,
as it is called, maize, is half a foot above the ground, they plant the

beans around it, and let them grow together. The coarse stalk

serves as a bean-prop, and the beans run upon it."

Among the Iroquois they, with the pumpkin, are known as Our
Life, or Our Supporters, collectively, and Morgan gives the Seneca

word for this as De-o-ha-ko. The Onondagas call them Tune-hakwe (Those we live on), and they are the special gift of Hawenneyu,

having a proper place in their thanksgiving feasts. Morgan also

mentions a story that corn was originally of easy culture, abundant

yield, and rich in oil. The envious Evil Spirit cast a blight upon it,

and the yield became small and poor. This may be a reminiscence
of the time when the Iroquois lived farther west and south. In
Canassatego's story, the Great Spirit gives corn to the Mohawks,
squashes to the Onondagas, and beans to the Senecas, thus dividing
the three among the three Elder Brothers. The others have less
important gifts. In Clark's story of Hiawatha, none of the three are

mentioned in this way, but the Senecas are commended for their
skill in raising corn and beans. Their crops of these were large

indeed.

As has been said, corn was raised on a large hill, on which beans
and squashes, or pumpkins, were planted later. The bean clung
closely to the corn, while the pumpkin vine rambled over the field.
On this fact is founded the Onondaga story which I one day received,
and in this the three do not appear as sisters; indeed, one is a young

man, while no relationship appears between the other two. The

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I96

7ournal of American Folk-Lore.

foliage
foliage and
andflowers
flowersrepresent
represent
their
their
dresses,
dresses,
andand
habits
habits
of life
of life
are are
simply
simply brought
broughtout.
out.The
Thestory
story
used
used
to to
be be
toldtold
by by
Joseph
Joseph
Lyon,
Lyon,
or or
Ka-no-wah-yen-ton,
Ka-no-wah-yen-ton," "See
Seethe
the
backs
backs
of of
prostrate
prostrate
people."
people."
A fine
fine young
youngman
manlived
livedonon
a small
a small
hill,
hill,
andand
being
being
there
there
alonealone
he he
wished
wished to
to marry.
marry.He
Hehad
hadflowing
flowing
robes,
robes,
andand
wore
wore
longlong
and and
nodding
nodding

plumes,
plumes, so
sothat
thathe
hewas
wasvery
very
beautiful
beautiful
to to
behold.
behold.
Every
Every
morning
morning
and
and evening
eveninghe
hecame
cameout
outofof
hishis
quiet
quiet
house,
house,
andand
three
three
times
times
he sang,
he sang,

"Che
"Che hen,
hen, Che
Chehen.
hen.Sone
Sonekeke
kwah
kwah
nono
wah
wah
ho ho
tenten
ah you
ah you
ke neah.
ke neah.
Say
Say it,
it, Say
Sayit.
it.Some
Someone
oneI will
I will
marry;"
marry;"
andand
he he
thought
thought
he cared
he cared
not
not at
at all
all who
whoititmight
mightbe.
be.
For
For
a long
a long
time
time
he he
kept
kept
thisthis
up, every
up, every
morning
morning and
andnight,
night,and
andstill
still
hehe
was
was
a lonesome
a lonesome
young
young
man.man.
At
At last
last aa tall
tallyoung
youngwoman
woman
came,
came,
with
with
long
long
hairhair
neatly
neatly
braided
braided

behind,
behind, as
asisisthe
theIndian
Indianstyle.
style.
Her
Her
beads
beads
shone
shone
likelike
drops
drops
of dew,
of dew,

and
and her
her flowing
flowinggreen
greenmantle
mantle
was
was
adorned
adorned
with
with
large
large
golden
golden
bells.bells.

The
The young
youngman
manceased
ceasedtotosing,
sing,
and
and
sheshe
said,
said,
"I am
"I am
the the
one one
for for
whom
whom you
youhave
havebeen
beenlooking
looking
so so
long,
long,
andand
I am
I am
come
come
to marry
to marry
you."you."

But
But he
he looked
lookedatather
herand
andsaid,
said,
"No
"No
! you
! you
areare
notnot
the the
one.one.
You You

wander
wander so
so much
muchfrom
fromhome,
home,
and
and
run
run
over
over
thethe
ground
ground
so fast,
so fast,
that that
I
I

cannot
cannot keep
keepby
byyour
yourside.
side.
I cannot
I cannot
have
have
you."
you."
So the
So the
pumpkin
pumpkin
maiden
maiden went
wentaway,
away,and
andthe
the
young
young
man
man
waswas
stillstill
alone,
alone,
but but
keptkept
on on
singing
singing morning
morningand
andnight,
night,
hoping
hoping
hishis
bride
bride
would
would
come.
come.
One
One day
day there
thereappeared
appeareda aslender
slender
young
young
woman,
woman,
of graceful
of graceful
form
form
and
and fair
fair of
offace.
face.Her
Herbeautiful
beautiful
mantle
mantle
waswas
spotted
spotted
herehere
and and
there
there
with
with lovely
lovelyclusters
clustersofofflowers,
flowers,
and
and
groups
groups
of bangles
of bangles
hung
hung
uponupon
it. it.

She
She heard
heard the
thesong
songand
anddrew
drew
near
near
thethe
singer.
singer.
Then
Then
she she
said said
she she

could
could love
love dearly
dearlyone
onesosomanly,
manly,
and
and
would
would
marry
marry
himhim
if he
ifwould
he would
love
love her
her in
inturn.
turn.The
Thesong
song
ceased;
ceased;
he he
looked
looked
at her
at her
and and
was was
pleased,
pleased,
and
and said
said she
shewas
wasjust
justthe
theone
one
hehe
wished,
wished,
andand
forfor
whom
whom
he had
he had
waited
waited

so long.
long. They
Theymet
metwith
witha aloving
loving
embrace,
embrace,
andand
everever
since
since
the the

slender
slender bean
beantwines
twinesclosely
closely
around
around
thethe
corn,
corn,
he supporting
he supporting
her her
and and

she
she cherishing
cherishinghim.
him.Perhaps
Perhaps
it it
might
might
be be
added
added
thatthat
theythey
are not
are not

divided
divided in
in death,
death,for
forbeans
beans
make
make
a part
a part
of of
Indian
Indian
corncorn
bread.
bread.
Of
Of course
course the
theculture
cultureofofcorn
corn
hashas
changed.
changed.
TheThe
shell
shell
hoeshoes
of the
of the
New
New England
EnglandIndians,
Indians,the
thewooden
wooden
hoes
hoes
of of
thethe
Mohawk,
Mohawk,
havehave
disapdisap-

peared,
peared, but
butthe
theantique
antiquepestle
pestle
and
and
mortar
mortar
often
often
maintain
maintain
their
their
ground.
ground. The
TheOnondagas
Onondagassay
say
that
that
only
only
in in
this
this
wayway
can can
theythey
get get
good
good corn-meal.
corn-meal.InInthe
theJesuit
Jesuit
Relation
Relation
of of
I635
I635
is aiscurious
a curious
French
French
testimony
testimonyto
tothis.
this.The
Themissionaries
missionaries
hadhad
a hand
a hand
mill,
mill,
a great
a great
novelty
novelty

to the
the Hurons.
Hurons.They
Theysaid:
said:"There
"There
hashas
notnot
come
come
a person
a person
whowho
has has
not
not wished
wishedto
toturn
turnthe
themill,
mill,
yet
yet
wewe
ourselves
ourselves
have
have
not not
usedused
it much,
it much,

inasmuch
inasmuch as
aswe
wehave
haveseen
seenbyby
experience
experience
that
that
ourour
sagamites
sagamites
are are

better,
better, having
havingbeen
beenpounded
pounded
inin
thethe
wooden
wooden
mortars
mortars
of the
of the
savages,
savages,

than
than ground
groundin
inthe
themill.
mill.I believe
I believe
that
that
thethe
cause
cause
is that
is that
the the
mill mill

makes the meal too fine."

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Indian Corn Stories and Customs.

I97

A large part of the Onondaga Indian corn is still braided and

hung in festoons about the house to dry. One day I saw an old
squaw walking between the rows of corn with a basket on her back.
As she went on she plucked the corn on either side, alternately
throwing it over each shoulder into the basket. Corn-husk mats,
bottles, etc., are yet made, and I have had from the Onondagas

several corn-husk dolls. The green-corn dance is now the most

noted feast of the year. A grain of corn summons guests to a dead

feast, and it has other uses.

The Western tradition of the origin of maize, as given by Schoolcraft, differs from any Eastern stories, and in fact there are but few
of the latter. I have given the only one I have heard in New York,
and the one related by Mrs. E. A. Smith is but a variant of an
European tale. Schoolcraft's story is evidently aboriginal, and his
account of corn customs is of great interest. He says that the
Ottawas had their name from their custom of trading in corn. In
the Relation of I670, however, it is said that the name of Ottawa
was then commonly given to the Upper Algonquins, because, out of
more than thirty nations of these, the real Ottawas were the first to

come to the French settlements to trade. In I665 they were

described as more traders than soldiers, and they were the people
called Cheveux-Relevez by Champlain, from the way in which they
wore their hair. It does not appear that corn was a prominent
article with them.

The story, as related by Nabunwa to George Johnston, is made

modern in date, being placed after the expulsion of the Ottawas
by the Iroquois -a curious feature. The great magician called
Masswaweinini, or the Living Statue, remained on the Manitoulin
Islands after his friends had left. While hunting one day, he came
suddenly to a wide prairie, across which he proceeded. There he
met a small man, wearing a red feather on his head, and they
smoked together. A wrestling match followed, with doubtful fortunes, but at last the small man was thrown. As directed, the

victor cried out, "I have thrown you; wa ge me na;" and his

opponent at once disappeared. In his place there lay on the ground

a crooked ear of mondamin, or Indian corn, with a red hairy tassel
at the top. A voice was heard, directing him to strip the body and
throw the fragments all around. The spine, which gave these parts
support, was also to be broken up and scattered near the edge of
the wood. In one moon he was to return. This he did, and found

the plain filled with growing corn. From the broken cob grew
luxuriant pumpkin vines. At the end of summer he was on the
wrestling ground again, where the corn was in full ear and the
pumpkins of great size. Of these he gathered a good store, and

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I98

yournal of American Folk-Lore.

the
the voice
voice was
washeard
heardagain:
again:"Masswaweinini,
"Masswaweinini,
you
you
have
have
conquered
conquered
me,
me, and
and thus
thussaved
savedyour
yourown
ownlife.
life.
Victory
Victory
hashas
crowned
crowned
your
your
efforts,
efforts,

and
and now
now my
my body
bodyshall
shallforever
forevernourish
nourish
thethe
human
human
race."
race."
Thus
Thus

came
came the
the gift
giftof
ofcorn
cornand
andpumpkins,
pumpkins,
and
and
thethe
gift
gift
of of
wampum
wampum
fol-followed
lowed closely,
closely,brought
broughtabout
aboutbybythe
the
good
good
fairies
fairies
of of
that
that
enchanted
enchanted

land.

Some customs related by Schoolcraft are worthy of note. An old

Odjibwa custom was to have the wife, some dark night, divest
herself of clothing, and drag her principal garment around the corn-

field. This was a safeguard against pests, and insured an abundant

crop. If a young woman found a red ear in husking, this was
typical of a brave lover, and a fit present for some young warrior.
If it was crooked and tapered to a point, it was the symbol of an old
man thievishly entering the field. Every one laughed and shouted
"Wa ge min ! "
I once attended the Onondaga planting feast, but it had no very
remarkable features. After the religious exercises of the morning
the young men sallied forth to secure what small game they could
for the banquet. The green-corn feast is one of the most important
of all, formerly lasting four days, when large quantities of corn,
beans, and squashes were consumed. It has now degenerated into
a public show, as the warm summer time brings many curious
visitors. In connection with this, Mr. Morgan mentions a Seneca
legend, relating how " the corn plant sprang from the bosom of the
mother of the Great Spirit after her burial." I have not met with
this, nor do I recall any mention of such a mother.

While this paper is intended to treat of maize in but a limited

way, there may be quoted a few early references to it. The Rela-

tion of 1633 says, in speaking of the Lower Algonquins: " I will say
here that the savages like sagamite very much; the word sagamiteou
in their language signifies properly water, or warm thin broth: now

they extend its significance to every kind of soup, of pap, and

such things. The sagamite, which they love much, is made of the
flour of Indian corn." Sagard gave good descriptions of the uses
and preservation of Indian corn in Canada, but said nothing of its
legendary origin. Other early writers are in substantial agreement,
telling of its culture, and the care taken in storing it in caches and

bark boxes. When charred, it would keep long uninjured, and

preserve its form for hundreds of years, as I have seen.

Incidentally Clark mentions that Hiawatha taught the Iroquois

how to cultivate corn and beans, which they had not before done.
Again, a date of three centuries past is too recent, as it was found
almost everywhere long before that time, the early stone pestles
antedating the Iroquois occupation of New York.

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Indian Corn Stories and Customs.

199

As the spirits of the dead were but shades and of little strength,

the Onondagas assigned them a peculiar food. Maize and other

substantial provisions well prepared were given them at the dead
feasts, but popular opinion assigned them two species of Dicentra,
the squirrel corn and Dutchman's breeches, as ghost or spirit corn.

The Algonquins of Canada believed in a less pleasant food.

I have alluded to an Iroquois story obtained by the late Mrs. E.
A. Smith, the origin of which seems European. The old uncle
picked up an ear of corn, but did not eat it, and the young nephew

was surprised. He watched the old man while seeming asleep, and

saw him take a small kettle out of a hole and put a little corn in it.
With a magic wand he tapped the kettle until it became big; then

he ate some corn, and made the kettle small again. Next day the
boy tried it while his uncle was away, but the kettle grew continually larger, and he could not stop it. His uncle was angry, as they
would be able to get no more corn, but the boy said he knew where

it grew, and would secure some more. So he goes to the witches'

lake, with the customary safeguards and perils, passes the guards,
obtains the corn, is pursued by the witches, and reaches home in
safety. The general features will be found in the folk-lore of other
lands, and among the Indians of the West. The truth is, that some
of our old tales have been adopted and conformed to Indian ideas.
On the other hand, we are sometimes delighted to find a story
essentially what it was three centuries ago. Among these, Mr.
Schoolcraft relates the story of the boy who caught the sun in a
snare, much as it appeared in the Jesuit Relation of I637, but
without the important prefix of a kind of Jack and the Beanstalk
story found in that Relation.
The parents of a child had been killed by a bear and a great hare,

and the infant was adopted by a woman who called him her little
brother, and gave him the name of Tchakabech. He always remained a child in size, but had prodigious strength. Trees served

for arrows for his bow, and he killed the bear and hare which had
destroyed his parents. Then he desired to do something more.

" In short, this Tchakabech, wishing to go to heaven, mounted

upon a tree; being almost at the top, he blew against this tree,
which rose and increased at the blowing of this little dwarf; the
higher he mounted the more he blew, and the more the tree kept
rising and increasing, so that he arrived at last at the sky, where he
found the most beautiful country in the world. Everything there
was delightful; the earth was excellent and the trees beautiful.
Having well observed everything, he came to bring back the news
of all this to his sister, in order to induce her to ascend to the sky
and remain there forever. He then descends by this tree, erecting in

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200

yournal of American Folk-Lore.

its
its branches
branches
cabins
cabins
at certain
at certain
distances,
distances,
where he
where
mighthe
lodge
might
his lodge his
sister
sisterininmounting
mounting
again.
again.
His sister
His sister
at firstatopposed
first opposed
him, but him,
he
but he
represented
represented
thethe
beauty
beauty
of that
of that
country
country
so forcibly
so forcibly
to her that
to she
her that she
resolved
resolvedtoto
surmount
surmount
the difficulty
the difficulty
of the of
way.
the
Sheway.
takesShe
withtakes
her with her
aa little
littlenephew
nephew
of of
hershers
and climbs
and climbs
upon this
upon
tree,
this
Tchakabech
tree, Tchakabech
folfollowing,
lowing,for
for
thethe
purpose
purpose
of catching
of catching
them if
them
they if
fell.
they
At each
fell.restAt each rest-

ing-place
ing-placethey
they
always
always
found
found
their their
cabin made,
cabin which
made,comforted
which comforted
them
them

much.
much.At
Atlast
last
they
they
arrived
arrived
at theatsky,
theand,
sky,
in and,
orderin
that
order
no one
that no one

should
shouldfollow
follow
them,
them,
thisthis
childchild
brokebroke
off theoff
endthe
of the
end
tree
of quite
the tree quite
low
lowdown,
down,
so so
that
that
no one
no one
couldcould
reach reach
from there
fromtothere
heaven.
to heaven.
"After
"Afterhaving
having
sufficiently
sufficiently
admired
admired
the country,
the country,
Tchakabech
Tchakabech
went
went
away
awaytotostretch
stretch
some
some
bow-strings,
bow-strings,
or, as others
or, as call
others
them,
call
snares,
them, snares,
hoping
hopingpossibly
possibly
to take
to take
somesome
animal.
animal.
The night
Thedeparting
night departing
while he while he
was
wasgoing
going
toto
seesee
to his
to his
snares,
snares,
he sawhethem
sawall
them
on fire,
all on
and fire,
did not
and did not

dare
daretotoapproach.
approach.
He returns
He returns
to histo
sister
his and
sister
saysand
to her:
says'My
to her: 'My

sister,
sister,I Idodo
not
not
know
know
whatwhat
therethere
is in my
is in
snares
my ; snares
I see only
; I asee
great
only a great
fire,
fire,which
which
I do
I do
notnot
daredare
to approach.'
to approach.'
His sister,
His suspecting
sister, suspecting
what
what

it
it was,
was,says
says
to to
him:
him:
'Ah,'Ah,
my brother,
my brother,
what a what
misfortune!
a misfortune!
Surely
Surely
you
youmust
musthave
have
taken
taken
the the
Sun in
Sun
theinsnare.
the Go
snare.
quickly
Go to
quickly
set himto set him
free.
free.Perhaps,
Perhaps,
walking
walking
in the
in night,
the night,
he has he
thrown
has thrown
himself into
himself
it
into it
without
withoutthinking.'
thinking.'
Tchakabech
Tchakabech
returned,
returned,
much astonished,
much astonished,
and, hav- and, having
ing well
wellconsidered,
considered,
found
found
that in
that
truth
in truth
he had taken
he had
thetaken
Sun inthe
a Sun in a

snare.
snare.He
Hetried
tried
to free
to free
him,him,
but did
but
not
did
dare
not
to dare
approach.
to approach.
By
By

chance
chancehehe
met
met
a little
a little
mouse,
mouse,
blew it,
blew
andit,
made
andit made
becomeitsobecome
great so great
that
thathe
heused
used
it to
it slacken
to slacken
his snares
his snares
and setand
the set
Sun the
free,Sun
who,free,
find-who, find-

ing
ing himself
himself
at at
liberty,
liberty,
continued
continued
his course
his course
as usual.as
While
usual.
he While he
was
wascaught
caught
in in
these
these
snares,
snares,
the day
thefailed
day here
failed
upon
here
theupon
earth the
be- earth be-

low."
low."

In
In this
thisOdjibwa
Odjibwa
story,
story,
as related
as related
by Schoolcraft,
by Schoolcraft,
the boy catches
the boy catches
the
the sun
sunintentionally,
intentionally,
and and
the account
the account
of its release
of itsisrelease
more elabois more elabo-

rate.
rate.Among
Among
thethe
Hurons
Hurons
and Iroquois
and Iroquois
the sunthe
is personified,
sun is personified,
and
and

is
is usually
usuallybeneficent,
beneficent,
though
though
not always
not always
so.
so.
Both
Boththese
these
nations
nations
heldheld
that that
the soul
thedoes
soulnot
does
immediately
not immediately
leave
leave

the
the body
bodyafter
after
death.
death.
In the
In Relation
the Relation
of I636of
weI636
are told
we that
are told
in
that in

the
the Huron
Huron
country
country
it walks
it walks
before,
before,
when the
when
body
the
is carried
body is
tocarried
the
to the
tomb,
tomb,and
and
remains
remains
in the
in cemetery
the cemetery
until the
until
feast
the
of feast
the dead.
of By
the dead. By
night
nightititgoes
goes
among
among
the the
cabins,
cabins,
takingtaking
its partits
in part
feastsin
andfeasts
eatingand eating
of that which remains in the kettles. At the feast of the dead the

souls leave the cemeteries, and some think they become turtle-doves.
Most of the Hurons, however, thought they went away in troops to

the land of souls, arrayed in the presents made at the feast. The

old men and children were too feeble to go so far, and remained in

the country. " They sow some grain in its season, and make use
of the fields which the living have abandoned. If any village is

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Indian Corn Stories and Customs.

201

burned,
burned, which
whichoften
oftenhappens
happens
in in
this
this
country,
country,
they
they
taketake
care care
to pick
to pick
up
up the
the roasted
roastedcorn
cornfrom
from
the
the
midst
midst
of of
thethe
conflagration,
conflagration,
and and
makemake
it
it
a part
part of
of their
theirprovisions."
provisions."
AA
young
young
man,
man,
who
who
went
went
to the
to the
land land
of of
souls
souls to
to bring
bringhis
hissister
sister
back,
back,
saw
saw
herher
apparition
apparition
daily
daily
for for
the three
the three

months
months he
hespent
spenton
onthe
the
way.
way.
She
She
came
came
to him
to him
"with
"with
a dish
a dish
of of
meal
meal cooked
cookedin
inwater,
water,according
according
to to
thethe
fashion
fashion
of the
of the
country,
country,
which
which she
shegave
gavehim,
him,and
and
disappeared
disappeared
just
just
as he
as wished
he wished
to put
to his
put his
hand
hand upon
uponher
herand
andstop
stop
her."
her."
Other
Other
kinds
kinds
of spirit
of spirit
foodfood
there
there

were,
were, and
andamong
amongthem
thema marvelous
a marvelous
flower.
flower.

In
In his
his "" Study
Studyof
ofSiouan
Siouan
Cults,"
Cults,"
our
our
lamented
lamented
friend,
friend,
the the
Rev.Rev.
James
James O.
O. Dorsey,
Dorsey,spoke
spokeofof
customs
customs
hereditary
hereditary
in families
in families
because
because
of
of early
early dreams.
dreams.Fire
FireChief
Chief
had
had
a tent
a tent
decorated
decorated
with
with
cornstalks,
cornstalks,

because
because he
hewas
wasa achief,
chief,but
but
knew
knew
no no
further
further
reason.
reason.
In his
In clan,
his clan,
part part
ate
ate no
no small
smallbirds;
birds;but
butthey
they
also
also
feared
feared
to eat
to eat
the the
first
first
ears ears
of corn,
of corn,

lest
lest the
the small
smallbirds,
birds,and
and
especially
especially
blackbirds,
blackbirds,
should
should
devour
devour
the the
rest
rest of
of the
thecrop.
crop.InInhis
his"Omaha
"Omaha
Sociology
Sociology
" he
" describes
he describes
the prethe preparation
paration of
ofcalumets
calumetsand
and
their
their
disposition.
disposition.
Among
Among
other
other
things,
things,
two
two sticks
sticksnear
nearthe
thepipes
pipes
were
were
connected
connected
by by
a sacred
a sacred
ear of
earcorn.
of corn.

"It
"It must
must be
beaaperfect
perfectear;
ear;
the
the
grains
grains
must
must
notnot
be rough
be rough
or or
shriveled.
shriveled. If
Ifgrains
grainsare
arewanting
wanting
onon
oneone
row
row
or side,
or side,
the the
ear is
ear is

rejected.
rejected. All
Allthe
thepeople
peopleeat
eat
the
the
corn,
corn,
so so
it is
it regarded
is regarded
as a as
mother."
a mother."
The
The sticks
sticksare
arecolored,
colored,and
and
while
while
thethe
lower
lower
part
part
of the
of the
ear is
ear
white,
is white,

the
the upper
upperisispainted
paintedgreen.
green.
After
After
feasts
feasts
andand
songs
songs
the the
calumet
calumet

dance follows.

The Hanga clan regulates corn-planting. Corn is a mother, and

the buffalo is a grandfather, and in the Osage tale corn was the gift

of four buffalo bulls. In the harvest, one of the keepers of the

sacred tents selects a number of perfect red ears, and lays them by
for the spring planting. In the spring a Hanga crier is sent through
the village announcing the planting time, and carrying the sacred

corn. This has been shelled, and two or three grains are given to
each household to be mixed with the ordinary seed. Then all may

plant, but some of the people never eat red corn. It is prepared for

food much as in the East.

In his "Osage Traditions" we have the origin of corn. The

people came from the lower world and took different roads, having

many adventures. Four buffalo bulls came near. The first one

rolled, and, as he arose, "an ear of red corn and a red pumpkin fell

from his left hind leg." A young man was told to pick them up,
and his elder brother said, "These will be good for the children to
eat. Their limbs will stretch and increase in strength." The second bull rolled, and as he came to his feet "an ear of spotted corn
and a spotted pumpkin dropped from his left hind leg." These
were approved. From the third bull came dark corn and a dark
pumpkin, and from the fourth these were white.

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202

yournal of American Folk-Lore.

Agriculture
Agriculture
naturally
naturally
affected
affected
the religious
the religious
customs customs
of those of those
aboriginal
aboriginal
nations
nations
which
which
practised
practised
it to any
it great
to any
extent,
greatand
extent,
they and they

had
hadfeasts
feasts
and
and
rites
rites
proportioned
proportioned
to its importance.
to its importance.
This plainly
This plainly
appears
appearsamong
among
thethe
Iroquois,
Iroquois,
but those
but of
those
the far
of West
the far
had West
their had their
own
ownsignificant
significant
observances.
observances.
In theIn
more
theelaborate
more elaborate
ceremoniesceremonies
shelled
shelledcorn
corn
andand
thatthat
in the
in ear
thehave
eara have
prominent
a prominent
place, while
place,
the while th
sacred
sacredmeal
meal
is also
is also
conspicuous.
conspicuous.
Few legends
Few legends
are related
areofrelated
these, of these,
however,
however,
and
and
attempts
attempts
at personification
at personification
are rarely
aremade.
rarely
Those
made.
of Those of

the
theIroquois
Iroquois
areare
thethe
mostmost
poetic,
poetic,
although
although
Longfellow
Longfellow
made good made good
use
use of
ofthe
the
Odjibwa
Odjibwa
tale.tale.
It is It
embalmed
is embalmed
in his story
in his
of story
Hiawatha,
of Hiawatha

and
andwill
willlong
long
survive.
survive.
In
In Colonel
Colonel
Mallery's
Mallery's
story
story
of the
ofPipe
theMaiden,
Pipe Maiden,
corn is still
corn
a gift,
is still a gift,
but
butof
ofa apeculiar
peculiar
kind.
kind.
The girl
Theisgirl
the is
white
theBuffalo
white Cow,
Buffalo
bringing
Cow, bringing

with
withthe
thepipe
pipe
four
four
grains
grains
of corn
of of
corn
different
of different
colors. This
colors.
came This cam

from the milk which fell from her udder. The snakes about her

waist and ankles were the leaves of the plant. The Indians were
taught to call her grandmother, and corn and buffalo meat became

their food. There are other stories where the grain appears as a

gift or an early possession, but with no very remarkable features.

Mr. J. W. Fewkes, in his paper on "Tusayan Snake Ceremonies,"
identifies the Snake Maid with the Corn Maid, with many interest-

ing particulars. White Corn, one of seven brothers named after

corn of different colors, marries one of the Snake people, and her

prayers for rain are efficacious. A Flute youth marries a Corn

maiden. He connects the Antelope dance also with corn celebra
tions, and concludes that ophiolatry has little to do with the noted

Snake dance, but that it "has two main purposes, the making of
rain and the growth of corn." His interesting facts and reasonin
cannot be given now.

The instances of ancient Mexican superstitions, given by Zelia

Nuttall from Sahagun, are of interest. Scattered corn must be
picked up, or it would complain to God. It must be breathed upon
before cooking, that it might not dread the heat. After the birt

of a child corncobs must not be burned, lest the face of the child

should be pitted like them. There are other fancies of varying

kinds, but these will suffice.

W. M. Beauchamp.

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