This is a tale the old men tell around the fire, when the stars are blown clean on a windy night, and the coyotes are howling on the Cree Jump. And when, sometimes, over the wind, comes clearly the sound of running horses, their hearers move a little closer to one another and pile more wood on the fire.

This is a story from a long time ago, say the Old Ones. What the man’s name was, no one knows now, and so they call him “The Traveler”.

Long ago, The Traveler was a wealthy chief. A warrior in his young days, he had taken many scalps, many horses, and many another trophy of value. And he had increased his possessions by hard dealings with that less fortunate, and by gambling with younger men who were no match for his cunning.

His fellow tribesmen did not love him although they admired his bravery, for in times of hardship, when other chiefs shared freely whatever they had, he drove hard bargains and generally prospered from the ills of others. His wives he had abused till their parents took them away; his children hated him, and he had no love for them.

There was only one thing he cared for: his horses. They were fine horses, beautiful horses, for he kept only the best; and when a young warrior returned from a raid with a particularly good horse, The Traveler never rested until (whether by fair means or not) he had it in his possession. At night, when the dance drum was brought out, and the other Indians gathered round it, The Traveler went alone to the place where his horses were picketed, to gloat over his treasures. He loved them. But he loved only the ones that were young, and handsome, and healthy a horse that was old, or sick, or injured, received only abuse.

One morning, when he went to the little valley in which his horses were kept, he found in the herd an ugly white stallion. He was old, with crooked legs, and a matted coat, thin, and tired looking.

The Traveler flew into a rage. He took his rawhide rope, and caught the poor old horse. Then, with a club, he beat him unmercifully. When the animal fell to the ground, stunned, The Traveler broke his legs with the club, and left him to die. He returned to his lodge, feeling not the slightest remorse for his cruelty.

Later, deciding he might as well have the hide of the old horse, he returned to the place where he had left him. But, to his surprise, the white stallion was gone. That night, as The Traveler slept, he had a dream. The white stallion appeared to him, and slowly turned into a beautiful horse, shining white, with long mane and tail – a horse more lovely than any The Traveler had ever seen.

Then the Stallion spoke: “If you had treated me kindly,” the stallion said, “I would have brought you more horses. You were cruel to me, so I shall take away the horses you have!”

When The Traveler awoke, he found his horses were gone. All that day, he walked and searched, but when at nightfall he fell asleep exhausted, he had found no trace of them. In his dreams, the White Stallion came again, and said, “Do you wish to find your horses? They are north, by a lake. You will sleep twice, before you come to it.”

As soon as he awakened in the morning, The Traveler hastened northward. Two days’ journey, and when he came to the lake there were no horses. That night, the Ghost Stallion came again. “Do you wish to find your horses?” he said. “They are east, in some hills. There will be two sleeps before you came to the place.’

When the sun had gone down on the third day, The Traveler had searched the hills, but had found no horses. And so it went night after night the Stallion came to The Traveler, directing him to some distant spot, but he never found his horses. He grew thin, and foots sore. Sometimes he got a horse from some friendly camp; sometimes he stole one, in the night. But always, before morning, would come a loud drumming of hoofs, the Ghost Stallion and his band would gallop by, and the horse of The Traveler would break its picket, and go with them.

And never again did he have a horse; never again did he see his own lodge. And he wanders, even to this day, the old men say, still searching for his lost horses.

Sometimes, they say, on a windy autumn night when the stars shine very clearly, and over on the Cree Jump the coyote’s howl, above the wind you may hear a rush of running horses, and the stumbling footsteps of an old man. And, if you are very unlucky, you may see the Stallion and his band, and The Traveler, still pursuing them, still trying to get back his beautiful horses.

http://www.indigenouspeople.net/stallion.htm

Once, Rabbit lived with Frog. Rabbit ran around hunting. He found a beaver lodge along a creek. He thought it was an evil cannibal emerging from the snow. Rabbit was really terrified. He ran home very frightened. Frog said to Rabbit, “Are you out of your mind? It was probably just a beaver lodge.” She told him, “Let’s go over there.” She told him to take his ice chisel along. They left.

Here was a beaver lodge standing there. Frog told her husband, “Let’s try to kill the beavers.” She told him, “Make a hole in the ice there.” Rabbit chiseled a hole in the ice. Frog ordered Rabbit to scoop out all the ice from the hole. Frog ran towards the hole and jumped in. Rabbit stood there and waited.

Frog surfaced and said, “Break open your beaver lodge now.” Rabbit broke open the lodge. Here were all the beaver that were in the lodge that she had killed. Both Frog and Rabbit dragged their beaver’s home.

Rabbit skinned the beaver and cooked them. After he had cooked them, he ate. Rabbit didn’t give any of the beaver meat to his wife, Frog. She told him, “Feed me.” He didn’t. Frog got annoyed and threatened him by saying, “Hey, I’m going to tell Owl that you’re not feeding me.” Rabbit still didn’t feed Frog. Frog got angry and said, “Owl, Rabbit isn’t feeding me his beavers.” They could hear Owl hooting. Now, Rabbit was really frightened. He gave Frog the beaver meat she was asking for. She said, “Owl, it’s OK. He is feeding me now.”

After living together for a while, I guess they finished off eating their beavers. Rabbit went to look for food again. He saw the large tracks of someone. He was really frightened again. Rabbit ran home. That is also why a rabbit is very cowardly today. He said, “I have seen the large tracks of someone.” Frog said, “It must be a moose because I had heard that a moose is walking around.” She must have heard that a moose was walking around. She said, “Let’s go track it.” They left.

It was the tracks of a moose. They tracked the moose. Then they reached it standing there. Frog and Rabbit creeped towards the moose. Frog told Rabbit, “Stand here.” Frog approached the moose. When she got close to it, she burrowed into the snow. She emerged at the leg of the moose. She carefully climbed up the leg and entered into the anus of the moose. She went to the heart of the moose and that was where she started biting and chewing at the heart.

Rabbit was just watching the moose standing there. Then the moose, who just stood there not noticing anything, suddenly collapsed. Rabbit just stood there. Then Frog emerged from the nostril of the moose. They butchered it and took all the meat home. They had plenty of food.

Then one night, they heard a cannibal screaming. They could hear the evil being coming closer. Then it reached them. Rabbit jumped into the food that was on the platform. That was where he hid. Frog jumped into the pot of blood. The evil cannibal barged into their lodge and began eating their food. Then Frog heard the cannibal enjoying itself as it ate her husband, Rabbit. The cannibal ate Rabbit.

The monstrous cannibal turned over the pot of blood where Frog had jumped in. She burrowed into the boughs and burrowed into the ground. The evil creature didn’t find out about her. It didn’t know where she was. Frog couldn’t be killed. That is how long the legend is.

Told by Florrie Mark-Stewart Eastmain
http://www.creeculture.ca/e/traditional/frogandrabbit.html

Warriors of the Rainbow

Last century an old wise woman of the Cree Indian nation,
named “Eyes of Fire”, had a vision of the future.

She prophesied that one day, because of the white mans’ or Yo-ne-gis’ greed, there would come a time, when the earth being ravaged and polluted, the forests being destroyed, the birds would fall from the air, the waters would be blackened, the fish being poisoned in the streams, and the trees would no longer be, mankind as we would know it would all but cease to exist.

There would come a time when the “keepers of the legend, stories, culture rituals, and myths, and all the Ancient Tribal Customs” would be needed to restore us to health, making the earth green again. They would be mankind’s key to survival, they were the “Warriors of the Rainbow”. There would come a day of awakening when all the peoples of all the tribes would form a New World of Justice, Peace, Freedom and recognition of the Great Spirit.

The “Warriors of the Rainbow” would spread these messages and teach all peoples of the Earth or “Elohi”. They would teach them how to live the “Way of the Great Spirit”. They would tell them of how the world today has turned away from the Great Spirit and that is why our Earth is “Sick”.

The “Warriors of the Rainbow” would show the peoples that this “Ancient Being” (the Great Spirit), is full of love and understanding, and teach them how to make the “Earth or Elohi” beautiful again. These Warriors would give the people principles or rules to follow to make their path light with the world. These principles would be those of the Ancient Tribes. The Warriors of the Rainbow would teach the people of the ancient practices of Unity, Love and Understanding. They would teach of Harmony among people in all four corners of the Earth.

Like the Ancient Tribes, they would teach the peoples how to pray to the Great Spirit with love that flows like the beautiful mountain stream, and flows along the path to the ocean of life. Once again, they would be able to feel joy in solitude and in councils. They would be free of petty jealousies and love all mankind as their brothers, regardless of color, race or religion. They would feel happiness enter their hearts, and become as one with the entire human race. Their hearts would be pure and radiate warmth, understanding and respect for all mankind, Nature and the Great Spirit.

They would once again fill their minds, hearts, souls, and deeds with the purest of thoughts. They would seek the beauty of the Master of Life -the Great Spirit! They would find strength and beauty in prayer and the solitude of life.

Their children would once again be able to run free and enjoy the treasures of Nature and Mother Earth. Free from the fears of toxins and destruction, wrought by the Yo-ne-gi and his practices of greed. The rivers would again run clear, the forests be abundant and beautiful, the animals and birds would be replenished. The powers of the plants and animals would again be respected and conservation of all that is beautiful would become a way of life.

The poor, sick and needy would be cared for by their brothers and sisters of the Earth. These practices would again become a part of their daily lives.

The leaders of the people would be chosen in the old way – not by their political party, or who could speak the loudest, boast the most, or by name calling or mud slinging, but by those whose actions spoke the loudest. Those who demonstrated their love, wisdom and courage and those who showed that they could and did work for the good of all, would be chosen as the leaders or Chiefs. They would be chosen by their “quality” and not the amount of money they had obtained. Like the thoughtful and devoted “Ancient Chiefs”, they would understand the people with love, and see that their young were educated with the love and wisdom of their surroundings. They would show them that miracles can be accomplished to heal this world of its ills, and restore it to health and beauty.

The tasks of these “Warriors of the Rainbow” are many and great. There will be terrifying mountains of ignorance to conquer and they shall find prejudice and hatred. They must be dedicated, unwavering in their strength, and strong of heart. They will find willing hearts and minds that will follow them on this road of returning “Mother Earth” to beauty and plenty – once more.

The day will come, it is not far away.

The day that we shall see how we owe our very existence to the people of all tribes that have maintained their culture and heritage. Those that have kept the rituals, stories, legends and myths alive. It will be with this knowledge, the knowledge that they have preserved, that we shall once again return to “harmony” with Nature, Mother Earth and mankind. It will be with this knowledge that we shall find our “Key to our Survival”.

This is the story of the “Warriors of the Rainbow”.

Cree (contracted from Kristinaux, French form of Kenistenoag, given as one of their own names).

An important Algonquian tribe of British America whose former habitat was in Manitoba and Assiniboia, between Red and Saskatchewan rivers. They ranged northeastward down Nelson river to the vicinity of Hudson Bay, and northwestward almost to Athabasca lake. When they first became known to the Jesuit missionaries a part of them resided in the region of James Bay, as it is stated as early as 1640 that “they dwell on the rivers of the north sea where Nipissings go to trade with them”; but the Jesuit Relations of 1661 and 1667 indicate a region farther to the northwest as the home of the larger part of the tribe. A portion of the Cree, as appears from the tradition given by Lacombe (Diet. Lang. Cris), inhabited for a time the region about Red river, intermingled with the Chippewa and Maskegon, but were attracted to the plains by the buffalo, the Cree like the Chippewa being essentially a forest people. Many bands of Cree were virtually nomads, their movements being governed largely by the food supply. The Cree are closely related, linguistically and of otherwise, to the Chippewa. Hayden regarded them as an offshoot of the latter, and the Maskegon another division of the same ethnic group.

At some comparatively recent time the Assiniboin, a branch of the Sioux, in consequence of a quarrel, broke away from their brethren and sought alliance with the Cree. The latter received them cordially and granted them a home in their territory, thereby forming friendly relations that have continued to the present day. The united tribes attacked and drove southwestward the Siksika and allied tribes who formerly dwelt along the Saskatchewan. The enmity between these tribes and both the Siksika and the Sioux has ever since continued. After the Cree obtained firearms they made raids into the Athapascan country, even to the Rocky mountains. and as far north as Mackenzie river, but Churchill river was accounted the extreme north limit of their territory, and in their cessions of land to Canada they claimed nothing beyond this line. Mackenzie, speaking of the region of Churchill river, says the original people of this area, probably Slaves, were driven out by the Cree.

As the people of this tribe have been friendly from their first intercourse with both the English and the French, and until quite recently were left comparatively undisturbed in the enjoyment of their territory, there has been but little recorded in regard to their history. This consists almost wholly of their contests with neighboring tribes and their relations with the Hudson Bay Co. In 1786, according to Hind, these Indians, as well as those of surrounding tribes, were reduced to less than half their former numbers by smallpox. The same disease again swept off at least half the prairie tribes in 1838. They were thus reduced, according to Hind, to one-sixth or one-eighth of their former population. In more recent years, since game has become scarce, they have lived chiefly in scattered bands, depending largely on trade with the agents of the Hudson Bay Co. At present they are gathered chiefly in bands on various reserves in Manitoba, mostly with the Chippewa.
Their dispersion into bands subject to different conditions with regard to the supply and character of their food has resulted in varying physical characteristics; hence the varying descriptions given by explorers. Mackenzie, who describes the Cree comprehensively, says they are of moderate stature, well proportioned, and of great activity. Their complexion is copper-colored and their hair black, as is common among Indians. Their eyes are black, keen, and penetrating; their countenance open and agreeable. In regard to the women he says: “Of all the nations which I have seen on this continent, the Knisteneaux women are the most comely. Their figure is generally well proportioned, and the regularity of their features would be acknowledged by the inure civilized people of Europe. Their complexion has less of that dark tinge which is common to those savages who have less cleanly habits.” Umfreville, from whom Mackenzie appears to have copied in part what is here stated, says that they are more inclined to be lean of body than otherwise, a corpulent Indian being “a much greater curiosity than a sober one.” Clark (Sign Language, 1885) describes the Cree seen by him as wretchedly poor and mentally and physically inferior to the Plains Indians; and Harmon says that those of the tribe who inhabit the plains are fairer and more cleanly than the others.

Their hair was cut in various fashions, according to the tribal divisions, and by some left in its natural state. Henry says the young men shaved off the hair except a small spot on the crown of the head. Their dress consisted of tight leggings, reaching nearly to the hip, a strip of cloth or leather about 1 ft. wide and 5 ft. long passing between the legs and under a belt around the waist, the ends being allowed to hang down in front and behind; a vest or shirt reaching to the hips; sometimes a cap for the head made of a piece of fur or a small skin, and sometimes a robe thrown over the dress. These articles, with moccasins and mittens, constituted their apparel. The dress of the women consisted of the same materials, but the shirt extended to the knees, being fastened over the shoulders with cords and at the waist with a belt, and having a flap at the shoulders; the arms were covered to the wrist with detached sleeves.

Umfreville says that in trading, fraud, cunning, Indian finesse, and every concomitant vice was practiced by them from the boy of 12 years to the octogenarian, but where trade was not concerned they were scrupulously honest. Mackenzie says that they were naturally mild and affable, as well as just in their dealings among themselves and with strangers; that any deviation from these traits is to be attributed to the influence of the white traders. He also describes them as generous, hospitable, and exceedingly good natured except when under the influence of spirituous liquor. Chastity was not considered a virtue among them, though infidelity of a wife was sometimes severely punished. Polygamy was common; and when a man’s wife died it was considered his duty to marry her sister, if she had one. The arms and utensils used before trade articles were introduced by the whites were pots of stone, arrow-points, spearheads, hatchets, and other edged tools of flint, knives of buffalo rib, fishhooks made out of sturgeon hones, and awls from bones of the moose. The fibrous roots of the white pine were used as twine for sewing their bark canoes, and a kind of thread from a weed for making nets. Spoons and pans were fashioned front the horns of the moose (Hayden). They sometimes made fishhooks by inserting a piece of bone obliquely into a stick and sharpening the point. Their lines were either thongs fastened together or braided willow bark. Their skin tipis, like those of the northern Athapascans, were raised on poles set up in conical form, but were usually more commodious. They occasionally erect a larger structure of lattice work, covered with birch bark, in which 40 men or more can assemble for council, feasting, or religious rites.

The dead were usually buried in shallow graves, the body being covered with a pile of stones and earth to protect it from beasts of prey. The grave was lined with branches, some of the articles belonging to the deceased being placed in it, and in some sections a sort of canopy was erected over it. Where the deceased had distinguished himself in war his body was laid, according to Mackenzie, on a kind of scaffolding; but at a later date Hayden says they did not practice tree or scaffold burial. Tattooing was almost universal among the Cree before it was abandoned through the influence of the whites. The women were content with having a line or two drawn from the corners of the month toward the angles of the lower jaw; but some of the men covered their bodies with lines and figures. The Cree of the Woods are expert canoe men and the women lighten considerably their labors by the use of the canoe, especially where lakes and rivers abound. A double-head drum and a rattle are used in all religious ceremonies except those which take place in the sweat house. Their religious beliefs are generally similar to those of the Chippewa.

In 1776, before smallpox had greatly reduced them, the population of the Cree proper was estimated at about 15,000. Most of the estimates during the last century give them from 2,500 to 3,000. There are now about 10,000 in Manitoba (7,000 under agencies) and about 5,000 roving in Northwest Territory; total, 15,000.

Handbook of American Indians (1906) ~ Frederick W. Hodge

Long ago there was no earth, only water. Coyote was floating around on a small raft when he met the ducks. They were the only other creatures. “My brothers,” he said, “there is no one else around. It is no good to be alone like this. You must get me some earth so I can make things right.” He turned to the red-headed mallard. “Dive beneath this water and try to bring up some earth. We’ll use it as a means of living.” The red-headed mallard dived. He remained down for a long time but came up without bringing any earth. Coyote turned to the pinto duck, “I sent the older one, but he was not able to get any earth. Now I will let you try.” The pinto duck came up after a long time and said, “My brother, I was not able to get any.” “How is that? I thought surely you would bring some.” Then Coyote asked a smaller, blue-feathered duck to dive. “If you do not bring up any, we will have no land to live on.” He dived down, but he came up with no earth. Coyote did not know what to do. Then the grebe spoke up. “My older brother, you should have asked me to go before you asked these others. The are my superiors, but they are helpless.” He took his turn diving and stayed down a long time. When he came up Coyote said, “What sort of luck did you have?” “I have brought some.” He had a little dirt between his webbed feet. Coyote said, “To every undertaking there are always four trials. You have achieved it.” Then he took the mud and said, “I will make this into the earth. You will live in the ponds and streams and multiply there where you can build your nests. Now, I an going to make this earth.” Coyote took the mud in his hand and he started in the east. “I will make it large so we have plenty of room.” As he traveled along he spread the mud around and made the earth. He traveled like this for a long time going toward the west. When he had finished he said, “Now that we have this earth, there are some things that want to be here.” They heard a wolf howling. “Already there is one howling,” said Coyote. He pointed toward the Sun, which was going down, and said, “Listen, there is another one out there now.” It was a coyote. “That coyote has attained life by his own powers,” said Coyote. “He is great.” Then they all went for a walk. Out on the plains they saw some shining objects. When they got up close they saw that theses were medicine stones. “This is part of the earth,” said Coyote, picking up one of the stones which looked like a buffalo, “the oldest part. There shall be stones like this everywhere. They are separate beings.” When they had gone on some ways they saw a person standing near a hill. “Look.” said Coyote, “there is a human being. He is one of the Stars, but now he is down here standing on the ground. Let’s go look at him.” When they got up close, the star-person changed himself into a plant. It was the t0obacco plant. There were no other plants around at the time. It was the first. Coyote said, “From now on all people will have this plant, take it in the spring and raise it. It is the Stars up above that have come down like this. They will take care of the people. Take care of this plant. It will be the means of your living. Use it in dancing. When you plant it in the spring, sing this song: Female comrade, the earth, where shall I plant it?” After that , Coyote found there was no grass. “This is no good.” He made it. “Let us make some mountains, hills and trees.” He made them all. He saw there were no fish in the creeks, so he put some there. This is the way he started the whole thing.