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2-1
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Improving Performance and
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Chapter 02
Job Performance
True / False Questions
1. Evaluating an employee's performance based on results alone gives an accurate picture of which
employees are worth more to an organization.
True False
2. Job performance is formally defined as the value of the set of employee behaviors that contribute,
either positively or negatively, to organizational goal accomplishment.
True False
3. Task performance includes employee behaviors that are directly involved in the transformation of
organizational resources into the goods or services that the organization produces.
True False

2-2
4. Task performance is the set of explicit obligations that an employee must fulfill to receive
compensation and continued employment.
True False
5. Routine task performance can involve employee responses to task demands that are novel,
unusual, or, at the very least, unpredictable.
True False

2-3
6. Adaptive task performance involves employee responses to task demands that are novel,
unusual, or, at the very least, unpredictable.
True False
7. Employees' performance of routine task behaviors is becoming increasingly important as
globalization, technological, advances, and knowledge-based work increase the pace of change
in the workplace.
True False
8. Creative task performance is the degree to which individuals develop ideas or physical outcomes
that are both novel and useful.
True False
9. Creative task performance is a behavior that is only valuable in jobs such as artist and inventor.
True False
10. The first step in conducting a job analysis is to generate a list of all the activities involved in a job.
True False
11. The O*NET is an online government database that describes the results of task performance
behaviors that must be reported by firms to the government on an annual basis.
True False
12. O*NET captures the "numerous small decisions" that separate the most effective organizations
from their competitors.
True False

2-4
13. Creative ideas that are not implemented do not count toward positive job performance.
True False
14. Citizenship behavior is defined as voluntary employee activities that may or may not be
rewarded.
True False
15. Courtesy refers to keeping coworkers informed about matters that are relevant to them.
True False
16. Sportsmanship involves maintaining a good attitude with coworkers, even when they've done
something annoying or when the unit is going through tough times.
True False
17. When employees work in small groups or teams, interpersonal citizenship behavior is not
important.
True False
18. Organizational citizenship behaviors benefit the larger organization by supporting and defending
the company, working to improve its operations, and being especially loyal to it.
True False
19. Boosterism involves speaking up and offering constructive suggestions for change.
True False
20. Counterproductive behavior is defined as employee behaviors that unintentionally hinder
organizational goal accomplishment.
True False

2-5
21. Property deviance refers to behaviors that harm the organization's assets and possessions.
True False
22. Wasting resources is the most common form of production deviance.
True False
23. Substance abuse is a form of political deviance.
True False
24. Political deviance refers to behaviors that intentionally harm the organization's assets and
possessions.
True False
25. Gossiping is communication that is rude, impolite, discourteous, and lacking in good manners.
True False
26. Personal aggression is defined as hostile verbal and physical actions directed toward other
employees.
True False
27. People who engage in one form of counterproductive behavior do not usually engage in other
forms.
True False
28. Sometimes the best task performers also engage in counterproductive behavior.
True False

2-6
29. There is a positive correlation between task performance and counterproductive behavior.
True False
30. In addition to being more cognitive, knowledge work tends to be more structured and static in
nature.
True False
31. Service work involves direct verbal or physical interaction with customers.
True False
32. Service work contexts place a greater premium on high levels of citizenship behavior and low
levels of counterproductive behavior.
True False
33. The MBO approach involves collecting performance information not just from the supervisor but
from anyone else who might have firsthand knowledge about the employee's performance
behaviors.
True False
34. BARS emphasizes the results of job performance as much as it does the performance behaviors
themselves.
True False
35. Feedback from BARS can help an employee develop and improve over time.
True False

2-7
36. Very few 360-degree feedback systems ask the employee to provide ratings of his/her own
performance.
True False
37. Despite its popularity, 360-degree feedback is not well suited for developing employee talent.
True False
38. In a 360-degree rating system, when participants believe the information will be used for
compensation, rather than for skill development, there is a very low level of bias.
True False
39. A company that tells managers that only 10 percent of their subordinates can receive excellent
performance ratings and an additional 12 percent must receive unacceptable rankings is using a
percentage ranking system.
True False
40. Forced ranking systems can force managers to give bad evaluations to good performers.
True False
41. Social networking sites and their applications can be used to monitor employee performance.
True False
Multiple Choice Questions

2-8
42. The value of the set of employee behaviors that contribute, either positively or negatively, to
organizational goal accomplishment is known as .
A. citizenship behavior
B. task orientation
C. job satisfaction
D. job performance
E. organizational commitment
43. includes employee behaviors that are directly involved in the transformation of
organizational resources into the goods or services that the organization produces.
A. Task performance
B. Citizenship behavior
C. Counterproductive behavior
D. Job orientation
E. Organizational commitment
44. When an athletic director at State University evaluates how much time a coach spends with the
team, the coach's ethical impact on team member behaviors, and the clarity of the coach's
explanations of new plays, the manager is assessing the coach's .
A. job performance
B. team commitment
C. organizational commitment
D. productivity
E. leadership

2-9
45. Dr. Hogan, Dean of the College of Business, evaluates the performance of Dr. Maskulka, a
faculty member in the college, by looking at student and peer evaluations of Dr. Maskulka's
teaching, the number and quality of her research publications, and her service to the university,
all of which are described in the job description of a faculty member's responsibilities. She also
pays attention to Dr. Maskulka's willingness to take on extra tasks that are not required, such as
recruiting new faculty members and contacting local businesses to involve them with student
project teams for her marketing class. She is assessing the faculty member's:
A. task performance.
B. job performance.
C. citizenship behavior.
D. counterproductive behavior.
E. commitment.
46. The explicit obligations that an employee must fulfill to receive compensation and continued
employment are referred to as .
A. job orientation
B. citizenship behavior
C. organizational commitment
D. task performance
E. counterproductive behavior
47. Charles finds an advertisement for an accountant's position at a local office. The advertisement
mentions preparing, examining, and analyzing accounting records for accuracy and
completeness as job responsibilities of the position. This job description refers to:
A. comprehension skills.
B. task performance.
C. counterproductive behavior.
D. citizenship behaviors.
E. organizational commitment.

2-10
48. involves well-known responses to normal job demands that occur in a predictable way.
A. Job enhancement
B. Adaptive task performance
D. Routine task performance
E. Citizenship behavior
49. Paul, a ticket collector, performs his duty robotically every day. This refers to .
A. sportsmanship
B. adaptive task performance
C. routine task performance
D. counterproductive behavior
E. citizenship behavior
50. Sandy works in a factory where employees are expected to complete 14 widgets each hour. The
managers are very strict and frequently check to make sure employees are actually completing at
least this base number of widgets each hour. The employees are being assessed on their
.
A. routine task performance
B. pacing
C. interpretive task performance
D. work ability
E. creative task performance

2-11
51. involves employee responses to job demands that are novel, unusual, or unpredictable.
A. Job dissonance
D. Routine task performance
E. Citizenship behavior
52. For a kindergarten teacher, assisting her students out of a smoke-filled elementary school is an
example of .
A. citizenship behavior
B. routine task performance
C. job dissonance
D. counterproductive behavior
E. adaptive task performance
53. Adaptability involves all of the following except:
A. handling work stress.
B. solving problems creatively.
C. handling emergencies.
D. performing daily routine work.
E. responding to unpredictable demands.

2-12
54. Which of the following behaviors involved in adaptability deals with anticipating change in the
work demands and searching for and participating in assignments or training to prepare for these
changes?
A. Handling work stress
B. Solving problems creatively
C. Dealing with uncertain and unpredictable work situations
D. Learning work tasks, technologies, and work situations
E. Demonstrating interpersonal adaptability
55. Riya has become famous creating new styles in women's formal wear. Her assistants copy the
patterns she creates, cut pieces of cloth, and sew them into garments. The work done by Riya is
a type of whereas the work done by her assistants is a type of .
A. routine task performance; creative task performance
B. creative task performance; counterproductive behavior
C. citizenship behavior; counterproductive behavior
D. counterproductive behavior; creative task performance
E. creative task performance; routine task performance
56. Managers know what behaviors to emphasize in training programs and to assess when doing
performance evaluations by referring to a(n) .
A. job analysis
B. performance contract
C. cultural evaluation
D. organizational chart
E. structural analysis

2-13
57. Which of the following statements concerning job analysis is incorrect?
A. The first step in job analysis is to generate a list of all job activities.
B. A subject matter expert is consulted regarding the frequency and importance of all job
activities.
C. A list of all job activities is generated using various sources of data such as surveys, employee
interviews, and observations.
D. Activities with the lowest ratings are used to define job responsibilities.
E. Job analysis is used by many organizations to identify task performance behaviors.
58. The electronic database used to identify the set of behaviors needed to define task performance
is known as the:
A. behaviorally anchored ratings scale network.
B. employment analysis network.
C. occupational information network.
D. task performance analysis network.
E. job responsibilities network.
59. Which of the following statements about the O*NET is false?
A. It captures the "numerous small decisions" that separate the most effective organizations from
their competitors.
B. It is an online database.
C. It is involved in figuring out the important tasks for a given job.
D. It includes the characteristics of most jobs in terms of tasks.
E. It includes the required knowledge, skills, and abilities to perform a task.

2-14
60. is defined as voluntary employee activities that may or may not be rewarded but that
contribute to the organization by improving the overall quality of the setting in which work takes
place.
A. Creative task performance
D. Citizenship behavior
E. Routine task performance
61. Citizenship behaviors can be divided into the two main categories of:
A. intrapersonal and organizational.
B. interpersonal and intrapersonal.
C. organizational and political.
D. interpersonal and political.
E. interpersonal and organizational.
62. Which of the following behaviors benefits coworkers and colleagues and involves assisting,
supporting, and developing other organizational members in a way that goes beyond normal job
expectations?
A. Intrapersonal citizenship behavior
B. Interpersonal citizenship behavior
C. Organizational citizenship behavior
D. Production citizenship behavior
E. Political citizenship behavior

2-15
63. Interpersonal citizenship behaviors consist of all the following except:
A. helping.
B. courtesy.
C. sportsmanship.
D. boosterism.
E. respect for others.
64. Interpersonal citizenship behavior includes:
A. voice.
B. civic virtue.
C. sportsmanship.
D. boosterism.
E. secrecy.
65. Don always maintains a good attitude with coworkers even when the department goes through
tough times. Don's behavior is an example of:
A. helping.
B. courtesy.
C. sportsmanship.
D. civic virtue.
E. boosterism.

2-16
66. Which of the following is false about interpersonal citizenship behavior?
A. A team whose members have good interpersonal citizenship behavior is likely to have a
positive team atmosphere.
B. Interpersonal citizenship behavior is most important when employees work in small groups.
C. Interpersonal citizenship behavior is most important when employees work in large groups.
D. Behaviors that commonly fall under the "teamwork" heading are examples of interpersonal
citizenship behavior.
E. Team members with good interpersonal citizenship behavior tend to work toward achieving
common goals.
67. Which of the following is an organizational citizenship behavior?
A. Civic virtue
B. Courtesy
C. Representing self-interests in a positive way to the public
D. Sportsmanship
E. Behaviors that benefit employees with excess workloads
68. Some people react to bad rules or policies by constructively trying to change them, instead of
passively complaining about them. This positive characteristic refers to:
A. helping.
B. sportsmanship.
C. voice.
D. civic virtue.
E. boosterism.

2-17
69. Natalie, Rose, and Charles are three dental hygienists who work for Dr. Doris at Healthy White.
All three hygienists perform almost the same tasks every day. On average, they see 12 people
every day for regular teeth cleaning, which involves cleaning, flossing, rinsing, and a normal
checkup. Dr. Doris, on the other hand, has quite an unpredictable job. She has to respond to all
types of dental emergencies, including situations involving surgery. All three hygienists always try
to help each other out, have a very good attitude toward each other, and keep each other
informed about matters that are relevant to them and to Dr. Doris. Natalie specifically takes on the
role of attending all community-related voluntary meetings and functions where Healthy White
may have a stake or is asked to be present. She makes sure that she is up to date with all dental
regulations and business-related news that may have an impact on Healthy White. Rose and
Charles, on the other hand, can be described as the unofficial publicists of Healthy White. They
always represent the clinic in a very positive way away from work. Dr. Doris couldn't be happier to
have such wonderful people working with her.
Natalie, Rose, and Charles contribute most directly to the business goals of the Healthy White
clinic through their:
A. creative task performance and interpersonal citizenship behaviors.
B. routine task performance and organizational and interpersonal citizenship behaviors.
C. interpersonal task performance and counterproductive behaviors.
D. intrapersonal task performance and intrapersonal citizenship behaviors.
E. adaptive task performance and creative citizenship behaviors.

2-18
Dr. Doris contributes most directly to the business goals of the Healthy White through:
A. creative task performance.
B. routine task performance.
C. interpersonal task performance.
D. intrapersonal task performance.
E. adaptive task performance.

2-19
The three hygienists interact with one another in a manner that reflects high levels of .
A. boosterism
B. interpersonal citizenship behavior
C. routine task performance
D. adaptive task performance
E. centralized behavior

2-20
Natalie's acts of attending events on behalf of Healthy White and keeping abreast of dental
regulations and business related news during her personal time refer to:
A. counterproductive behavior.
B. boosterism.
C. civic virtue.
D. sportsmanship.
E. voice.

2-21
Which of the following citizenship behaviors does Charles exhibit?
A. Voice
B. Feminism
C. Civic virtue
D. Boosterism
E. Political deviance
74. Delux Services was celebrating the 20th anniversary of its operations in more than 17 countries.
Linda, a junior assistant in the Human Resources department, was not interested in attending this
celebratory event. The senior HR managers overheard Linda asking her friends the reason for
this party. Back at the office, after a review, it was found that Linda never attended any of the
meetings with the local business heads. Her lack of interest and knowledge about the company
would make her someone who displays .
A. high self-esteem
B. low civic virtue
C. "A" player characteristics
D. low self-worth
E. positive boosterism

2-22
75. James is a junior level manager with the Palm Green Hotels. He is also a freelance journalist for a
local travel magazine. James keeps himself updated with news about his company and always
features the hotel in his weekly columns. He promotes his hotel to such an extent that the number
of visitors to the hotel has considerably increased. Which of the following characteristics does
James portray?
A. Edginess
B. Political deviance
C. Sportsmanship
D. Civic virtue
E. Boosterism
76. Employee behaviors that intentionally hinder organizational goal accomplishment are referred to
as:
A. mistaken errors.
B. omissions.
C. erroneous identities.
D. counterproductive behaviors.
E. counteractive mistakes.
77. Which of the following is a type of serious interpersonal counterproductive behavior?
A. Sabotage
B. Harassment
C. Incivility
D. Gossiping
E. Wasting resources

2-23
78. Which of the following is a minor organizational counterproductive behavior?
A. Sabotage
B. Harassment
C. Incivility
D. Gossiping
E. Wasting resources
79. Which of the following is a serious organizational counterproductive behavior?
A. Incivility
B. Wasting resources
C. Gossiping
D. Sabotage
E. Substance abuse
80. Which of the following behaviors is a type of minor interpersonal counterproductive behavior?
A. Sabotage
B. Harassment
C. Incivility
D. Substance abuse
E. Theft

2-24
81. Terry works doing oil changes and is sick and tired of rude customers. Terry decides to purposely
use the wrong type of oil for the next rude customer knowing that it will harm the customer's
engine in the long run but won't be traceable or noticed immediately. If Terry does this, his
behavior would be a form of .
A. counterproductive behavior
B. citizenship behavior
C. creative property deviance
D. collateral theft
E. production deviance
82. Behaviors that intentionally harm the organization's assets and possessions are referred to as:
A. production deviance.
B. political deviance.
C. property deviance.
D. personal aggression.
E. organizational aggression.
83. All of the following are forms of counterproductive behaviors except:
A. political deviance.
B. personal aggression.
C. property deviance.
D. production deviance.
E. conflict management.

2-25
84. Which of the following behaviors is a type of production deviance?
A. Wasting resources and substance abuse
B. Sabotage and theft
C. Gossiping and incivility
D. Harassment and abuse
E. Interpersonal and organizational behaviors
85. Property deviance includes .
A. interpersonal and organizational behaviors
B. sabotage and theft
C. gossiping and incivility
D. harassment and abuse
E. wasting resources and substance abuse
86. Behaviors that intentionally disadvantage other individuals rather than the larger organization are
referred to as .
A. property deviance
B. organizational aggression
C. wasting resources
D. personal aggression
E. political deviance
87. Which of the following behaviors are forms of production deviance?
A. Wasting resources and substance abuse
B. Sabotage and theft
C. Gossiping and incivility
D. Harassment and abuse
E. Interpersonal and organizational behaviors

2-26
88. Behaviors that focus specifically on reducing the efficiency of work output are known as .
A. political deviance
B. property deviance
C. personal aggression
D. political aggression
E. production deviance
89. is the most common form of production deviance.
A. Theft
B. Incivility
C. Wasting resources
D. Sabotage
E. Harassment
90. represents communication that is rude, impolite, discourteous, and lacking in good
manners.
A. Abuse
B. Incivility
C. Harassment
D. Property deviance
E. Gossiping

2-27
91. Behavior that involves hostile verbal and physical actions directed toward other employees is
referred to as .
A. boosterism
B. incivility
C. personal aggression
D. sabotage
E. political deviance
92. Which of the following occurs when employees are subjected to unwanted physical contact or
verbal remarks from a colleague?
A. Harassment
B. Abuse
C. Incivility
D. Production deviance
E. Boosterism
93. Which of the following occurs when an employee is assaulted or endangered such that physical
and psychological injuries may occur?
A. Boosterism
B. Sabotage
C. Incivility
D. Abuse
E. Gossiping

2-28
94. Which of the following is false about counterproductive behaviors?
A. People who engage in one form of counterproductive behavior also tend to engage in other
forms of counterproductive behavior.
B. Counterproductive behavior is relevant to any job.
C. There is a strong positive correlation between task performance and counterproductive
behavior.
D. Counterproductive behaviors tend to represent a pattern of behavior rather than isolated
incidents.
E. Sometimes the best task performers are the ones who can best get away with
counterproductive actions.
95. There is correlation between task performance and counterproductive behavior.
A. a weak negative
B. a weak positive
C. a strong negative
D. a strong positive
E. no
96. Historically, research on OB has focused on the aspects of job performance.
A. educational
B. knowledge
C. interpersonal
D. physical
E. theoretical

2-29
97. Which of the following statements about knowledge work is false?
A. By the early 1990s, the majority of new jobs required employees to apply analytical knowledge
acquired through formal education and continuous learning.
B. The tools used to do knowledge work change quickly.
C. Statistics from the U.S. Department of Labor confirm the rise of knowledge work.
D. Jobs involving cognitive activity are becoming more prevalent than jobs involving physical
activity.
E. Knowledge work tends to be less fluid and dynamic in nature than physical work.
98. Which of the following is one of the jobs that represent the bulk of the service job growth in the
United States?
A. Maintenance workers
B. Repair sheet metal workers
C. Retail salespersons
D. Construction industry laborers
E. Production jobs
99. Which of the following statements about management by objectives (MBO) is false?
A. It is a management philosophy that bases an employee's evaluations on whether the
employee achieves specific performance goals.
B. Employee involvement is high in MBO.
C. It is a set of mutually agreed-upon objectives that are measurable and specific.
D. It is best suited for managing the performance of employees who work in contexts in which
subjective measures of performance can be quantified.
E. Employee performance can be gauged by referring to the degree to which the employee
achieves results that are consistent with the objectives.

2-30
100.Which of the following performance appraisal systems refers to a philosophy that bases an
employee's evaluations on whether the employee achieves specific performance goals?
A. Behaviorally anchored rating scales
B. Management by objectives
C. 360-degree feedback
D. Benchmarking
E. Behavioral observation scales
101.The management technique that assesses an employee's performance by directly assessing job
performance behaviors is known as .
A. behaviorally anchored rating scales
B. management by objectives
C. 360-degree feedback
D. behaviorally applicable rating scales
E. 180 degree feedback
102.The approach uses critical incidents to create a measure that can be used to evaluate
employee performance.
A. management by objectives
B. 360-degree feedback
C. behaviorally anchored rating scales
D. benchmarking
E. behavioral observation scales

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182
And now, that I have introduced my hero to the reader, it is meet
that we should mention what we know of his actual condition. He is
a miser—a narrow-minded and mean miser, who can count his
dollars by tens of thousands. If the reader doubts my word, let him,
when next he meets the miserable man in the public highway, ask
him the time of day, and he will be promptly answered, on the
authority of a superb gold watch, hidden in his filthy vestments. A
dry crust of bread, and a cast-off bone constitute his daily food, and
yet this man carries the deeds in his pocket which prove him to be
the proprietor of at least five handsome dwelling houses,
located in a fashionable part of the city; certificates of bank
stock and other valuable papers are also hidden in his pockets. He is
a widower, but the father of an only daughter, whom he has
established over a superbly furnished house as the sole mistress and
only tenant. She has all she needs in the way of household things,
and every luxury of the season, and, though her servants may
prepare a sumptuous feast, none participate with her in its
enjoyment. Though it would add to her happiness on such occasion
to call in a neighboring friend, yet the privilege of giving an invitation
is denied by her father in the most positive and imperative manner.
In the rear of this daughter’s dwelling is located a rickety shell of a
cabin, resembling more the appearance of a sty than a human
habitation, and this is the only dwelling-place of our miser; and here
he spends the precious hours of his leisure life, counting his gold
and examining the signatures of his deeds by the light which rests
upon his oaken table, and seldom is it extinguished until after the
hour of midnight; and when exhausted with his strange vigils,
carefully does he fasten, with heavy iron bolts, the door of his den,
and sink to sleep upon his bed of rags.

THE FATAL VALENTINE.
Mary Marlowe was a beautiful girl, and the only child of devoted
parents. Her father was a merchant in moderate circumstances, and
resided in one of the more secluded streets of the great emporium
of our land. The society to which they belonged was of the highest
respectability, but the life led by each member of this family was
distinguished for its peacefulness.
All the young men who were acquainted with the only daughter,
were charmed by her accomplished mind, personal beauty, and the
sweetness of her voice. But among those who aspired to win her
hand and heart, was one who had been received as an accepted
lover. The parties were worthy of each other, and the love which was
daily uniting them almost into one being, was eminently refined and
pure. Charming beyond compare were the scenes which the lover
was constantly picturing to his mind, but the smiles of his lady
constituted the sunlight of every scene; and she, too, cherished
many a vision of unalloyed happiness, and the thought never
entered her mind that the world contained a single cloud that could
possibly cast a shadow over her heart. Like a young and vigorous
tree of the forest, the young man stood among his fellows; and like
a flower in a remote dell dwelt the heroine of our story, in her quiet
home.
It was the evening of St. Valentine’s Day, and Mary Marlowe was
seated before a comfortable fire; now thoughtfully peering into the
glowing grate, and anon enjoying some of the fine passages of her
favorite authors. Her father was absent from home on some

183
charitable errand, while her mother and a country cousin, who was
making her a winter visit, were spending the evening with a
neighboring family. And it so happened, too, that Mary’s lover was
absent from the city, so the beautiful damsel was entirely alone. Yes,
she was indeed alone, but far from being in a lonely mood, for her
thoughts were with her lover, and she amused herself by
dwelling upon the treasures of her newly-discovered ideal
world.
But now the damsel is startled by the sudden ringing of the street
door bell, and the servant presently makes his appearance in the
parlor with a note addressed to Mary Marlowe. She recognizes the
hand-writing—it is from her lover, and quickly does she fix herself
comfortably in the old arm-chair to enjoy the anticipated luxury. She
opens the letter, and reads as follows:—
“My dear Mary—You are indeed dear to me, but at the same time I
think you are a cold-hearted girl, and I fear that you possess a
timid and bashful disposition, which would never be reconciled to
my sterner nature. In view of this deeply-rooted belief, I have
conceived the idea of bringing our intimacy of half a year to an
immediate close. And what more appropriate season could be
selected for our separation than the present, when, as I doubt
not, you are well-nigh overwhelmed with the missives of St.
Valentine, and can, in a moment, select a worthy lover from the
many who have sought your hand? And now that I may be in the
fashion, I subscribe myself,
Your Friend and Valentine.”
The cruel arrow has pierced the maiden’s heart, and by the calm
despair now resting on her brow, we tremble for her fate. Tears
come not to her relief—the crimson current in her veins has ceased
to flow, and she falls into the hollow of her chair in a deep swoon.
And now she is visited by a dream, and if we are to believe the story
of her countenance, strange and fearful must be the character of
that dream.

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* * * * * * * *
It is now ten o’clock; the family have all returned, and our Mary has
recovered from her swoon. Laughingly does her mother talk to her
about her housekeeping duties, for her drooping eyelids intimate the
idea that she has enjoyed a comfortable nap. To this a pleasant reply
is returned, accompanied with a kiss for all present, but none, save
our poor Mary, can see the heavy cloud brooding upon the
household. A few moments more, and the family have all
retired to their several apartments, and the house is
shrouded in silence.
As usual, Mary and her cousin are to occupy the same bed, and the
latter, being uncommonly drowsy, is soon lost in a sweet slumber.
And now let us watch with care the movements of her companion,
who, when last noticed by the sleeper, was poring over the pages of
her Bible. Noiselessly do her footsteps fall upon the carpet, as she
goes to a closet for a small vial, which she examines, and then
places upon her dressing-case. Drawer after drawer is opened, and
on one or two chairs are displayed the various articles which
compose the dress of a bride. And now the lady retires to her bath,
and then comes forth with a ruddy glow upon her cheek; her flowing
hair is bound into its beautiful folds, and in a short time she stands
before her mirror decked in spotless white, as if for a virgin festival.
What does all this mean? Alas! our Mary is “the queen of a fantastic
realm.”
But, lo! another change. The lamp has been extinguished, and our
Mary is upon her knees at prayer, with her hands closely clasped,
and her full liquid eyes turned heavenward. The mellow moonlight
steals sweetly through the open curtains, adding an unwonted
brightness, as it were, to the figure of the praying girl. Not a sound
is there to break the holy silence of the place—no sound save the
almost inaudible words of this strange prayer:—

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187
“Father in heaven, I cannot understand the decree of thy
Providence, but I submit to thy dispensation without a murmur. I
knew that in my womanly idolatry I was forgetting thee, and I now
beseech thee, in thine infinite love, to have mercy upon me, and
wash my soul from every transgression. Have mercy also, O God,
upon him who has broken my heart; comfort my parents in their
declining years, and answer my prayer through the merits of thy
Son, the Redeemer of the world. I come to dwell with Thee, if thou
wilt receive me to thy bosom. Amen and Amen.”
* * * * * * * *
Morning dawned, and the pleasant sunshine was flooding the world
with beauty. Our Mary’s cousin was the first to awaken from slumber,
when she encircled her bedfellow with her arms, and imprinted an
affectionate kiss upon her lips; one moment more, and she
was petrified with horror—for Mary Marlowe was numbered
with the dead.
On the third day after that of St. Valentine, the lover of the unhappy
suicide returned to the city. He found not his beloved in the pleasant
parlor of her father, but a sleeper in the voiceless and desolate tomb.
The fatal valentine was found and submitted to his inspection. He
avowed his utter ignorance of it, and having fallen into a settled
melancholy, is now a raving maniac. As to the thoughtless and
wicked man who wrote the foolish valentine, his name and purpose
are alike unknown.
Note.—The prominent features of this incident actually occurred in the city of
New York in February, 1847.

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INDIAN LEGENDS.
NOTE PRELIMINARY.
The following romantic but authentic legends have been collected by
the writer from a variety of sources, and are now presented to the
public as an addition to the aboriginal lore, already published in his
several books of travel.

INDIAN LEGENDS.
THE SHOOTING METEORS.
Among the Indians who live upon the north-eastern shore of Lake
Huron, a remnant of the Iroquois, it is believed that the heavens
contain only four meteors which have the power of shooting through
the sky. It is thought they severally occupy the four quarters of the
compass, and that they never perform their arrowy journey
excepting for the purpose of warning the Huron Indians of
approaching war. The meteors in question, or Pun gung-nung, are
recognized by their peculiar brilliancy, and universally considered the
Manitoes or guardian spirits of the entire Indian race. They came
into existence at the same period of time which witnessed the
creation of Lake Huron itself, and the legend which accounts for their
origin is distinguished for the wild and romantic fancies of the
aborigines. I obtained it from a chief named On qwa-sug, or Floating
Wood.
It was the winter time, and an Indian with his wife and two children,
a daughter and a son, were living in a wigwam on a bleak peninsula
of the Great Lake. The game of that section of country had nearly all
disappeared, and the fish were spending the season in such deep
water, that it was quite impossible to secure any of them for food.
Everything seemed to go wrong with the poverty-stricken Indian,
and he was constantly troubled with the fear that the Master of Life
intended to annihilate his family and himself by starvation. He
expressed his anxiety to his wife, and was surprised to hear her
answer him with a song.

190
Nearly half a moon had passed away, and the sufferings of this
unfortunate family were melancholy in the extreme. Whole days did
the father spend roaming through the forests, with his bow and
arrows, and on four several evenings had he returned without even
a pair of tiny snow-birds for a supper. The ill-luck which attended
him in his expeditions made him very miserable, but he was
frequently astonished and alarmed, on such occasions, by the
conduct of his wife and children. When he gave them an
account of his ill-luck in obtaining game, instead of manifesting any
anxiety, they usually ran about the wigwam with their fingers on
their mouths, and uttering a singular moan. He noticed with fear
that they were becoming greatly emaciated for the want of food. So
deeply grieved was the poor man, that he almost resolved to bury
himself in the snow and die. He made a better resolution and again
went out to hunt.
On one occasion he had wandered into the woods to an unusual
distance, and, as fortune would have it, was successful in finding
and shooting a single rabbit. With the speed of a deer did he return
to his cabin (with his braided shoes over the crusted snow), but he
now met with a new disappointment. On entering his lodge he found
the fire entirely out, and the simple utensils for cooking all scattered
about in great confusion; but what was far more melancholy, his
wife and children were gone, and he knew not where to find them.
The more he thought upon what had happened for many days past,
the more bewildered did he become. He threw down his game
almost in despair, and hurried out of his cabin in search of his
missing family. He looked in every direction, but could see no signs
of their appearing, and the only noise that he could possibly hear
was a singular and most doleful moan, resembling the wail of a loon,
which seemed to come from the upper air. By a natural instinct he
raised his eyes towards the heavens, and beheld perched upon the
dry limb of a tall tree which stood a short distance off, all the
members of his family. He shouted with delight at the unexpected
spectacle, and, rushing towards the tree, told his wife and children
that they must come down, for he had killed a rabbit and they would

191
now have a good feast. But again was he astonished to find his
words unheeded. Again did he beseech them to come down, but
they replied not a single word, and looked upon him with eyes that
seemed made of fire. And what was still more wonderful it was
evident that they had thrown aside their beaver and deer-skin
dresses, and were now decked out in newly fashioned robes made of
the fur of the white fisher and the white fox. All this was utterly
inexplicable, and the poor husband re-entered his lodge, bewildered
and perplexed to a marvelous degree.
Then it was that the idea entered his head that he would try
an experiment, by appealing to the hunger of his obstinate
wife and children. He therefore cleaned the rabbit and boiled a
sweet soup which he carried out, and with which he endeavored to
allure his friends to the earth. But this attempt was all in vain. The
mother and her children expressed no desire for the food, and still
remained upon the tree, swaying to and fro like a flock of large
birds. Again in his wretchedness was he about to destroy himself,
but he took the precaution to appropriate the soup to its legitimate
purpose. Soon as this business was accomplished, he relapsed into
his former state of melancholy, from which he was suddenly aroused
by the moans of his wife, which he was sure had an articulate tone.
Again was he riveted to his standing place under the magic tree, and
from the moaning of his wife he gathered the following intelligence.
She told him that the Master of Life had fallen in love with her and
her two children, and had therefore transformed them all into spirits,
with a view of preparing them for a home in the sky. She also told
him that they would not depart for their future home until the
coming spring, but would in the meantime roam in distant countries
till the time of his own transportation should arrive. Having finished
her communication, she and her children immediately commenced a
song, which resembled the distant winds, when they all rose
gracefully from the tree, and leaning forward upon the air, darted
away across the lake toward the remote South.

192
A cheerless and forlorn moon did the poor Indian spend in his lonely
lodge on the margin of the Great Lake. Spring came, and just as the
last vestige of snow had melted from the woods, and at the quiet
evening hour, his spirit-wife again made her appearance,
accompanied by her two children. She told her husband that he
might become a spirit by eating a certain berry. He was delighted
with the idea, and, complying with her advice, he suddenly became
transformed into a spirit, and having flown to the side of his wife
and children, the party gradually began to ascend into the air, when
the Master of Life thought proper to change them into a family of
Shooting Stars. He allotted to each a particular division of the
heavens, and commanded them to remain there forever, as the
guardians of the great nation of Lake Huron.
THE MAIDEN OF THE MOON.
The following legend was obtained from the lips of a Chippeway woman named
Penaqua, or the Female Pheasant, and I hardly know which to admire most, the
simple beauty of the plot, or the graphic and unique manner of the narrative, of
which, I regret to say, I can hardly give a faithful translation.
Among the rivers of the North, none can boast of more numerous
charms than the St. Louis, and the fairest spot of the earth which it
waters is that where now stands the trading post of Fond du lac.
Upon this spot, many summers ago, there lived a Chippeway chief
and his wife, who were the parents of an only daughter. Her name
was Weesh—Ko-da-e-mire, or the Sweet Strawberry, and she was
acknowledged to be the most beautiful maiden of her nation. Her
voice was like that of the turtle-dove, and the red deer was not more
graceful and sprightly in its form. Her eyes were brilliant as the star
of the northern sky, which guides the hunter through the wilderness,
and her dark hair clustered around her neck like grape vines around
the trunk of the tree they loved. The young men of every nation had
striven to win her heart, but she smiled upon none. Curious presents
were sent to her from the four quarters of the world, but she

193
received them not. Seldom did she deign to reply to the many
warriors who entered her father’s lodge, and when she did, it was
only to assure them that while upon earth she would never change
her condition. Her strange conduct astonished them, but did not
subdue their affection. Many and noble were the deeds they
performed, not only in winning the white plumes of the eagle, but in
hunting the elk and the black bear. But all their exploits availed them
nothing, for the heart of the beautiful girl was still untouched.
The snows of winter were all gone, and the pleasant winds of spring
were blowing over the land. The time for making sugar had arrived,
though the men had not yet returned from the remote hunting
grounds, and in the maple forests bright fires were burning,
and the fragrance of the sweet sap filled all the air. The
ringing laugh of childhood and the mature song of women were
heard in the valley, but in no part of the wilderness could be found
more happiness than on the banks of the St. Louis. But the Sweet
Strawberry mingled with the young men and maidens of her tribe in
a thoughtful mood and with downcast eyes. She was evidently
bowed down by some mysterious grief, but she neglected not her
duties; and though she spent much of her time alone, her buchère-
bucket was as frequently filled with the sugar juice as any of her
companions.
Such was the condition of affairs when a party of young warriors
from the far North came upon a frolic to the St. Louis River. Having
seen the many handsome maidens of this region, the strangers
became enamored of their charms, and each one succeeded in
obtaining the love of a maiden, who was to become his bride during
the marrying season of summer.
The warriors had heard of the Sweet Strawberry, but, neglected by
all of them, she was still doomed to remain alone. She witnessed the
happiness of her old playmates, and, wondering at her own strange
fate, spent much of her time in solitude. She even became so
unhappy and bewildered that she heeded not the tender words of

194
her mother, and from that time the music of her voice was never
heard.
The sugar making season was now rapidly passing away, but the
brow of the Sweet Strawberry was still overshadowed with grief.
Everything was done to restore her to her wonted cheerfulness, but
she remained unchanged. Wild ducks in innumerable numbers
arrived with every southern wind, and settled upon the surrounding
waters, and proceeded to build their nests in pairs, and the Indian
maiden sighed over her mysterious doom. On one occasion she
espied a cluster of early spring flowers peering above the dry leaves
of the forest, and, strange to say, even these were separated into
pairs, and seemed to be wooing each other in love. All things
whispered to her of love, the happiness of her companions, the birds
of the air, and the flowers. She looked into her heart, and, inwardly
praying for a companion whom she might love, the Master of Life
took pity upon her lot and answered her prayer.
It was now the twilight hour, and in the maple woods the
Indian boys were watching their fires, and the women were
bringing in the sap from the surrounding trees. The time for making
sugar was almost gone, and the well-filled mokucks, which might be
seen in all the wigwams, testified that the yield had been abundant.
The hearts of the old women beat in thankfulness, and the young
men and maidens were already beginning to anticipate the pleasures
of wedded life and those associated with the sweet summer time.
But the brow of the Sweet Strawberry continued to droop, and her
friends looked upon her as the victim of a settled melancholy. Her
duties, however, were performed without a murmur, and so
continued to be performed until the trees refused to fill her buchère-
bucket with sap, when she stole away from the sugar camp and
wandered to a retired place to muse upon her sorrows. Her
unaccountable grief was very bitter, but did not long endure; for, as
she stood gazing upon the sky, the moon ascended above the hills
and filled her soul with a joy she had never felt before. The longer
she looked upon the brilliant object, the more deeply in love did she

195
become with its celestial charms, and she burst forth into a song—a
loud, wild, and joyous song. Her musical voice echoed through the
woods, and her friends hastened to ascertain the cause. They
gathered around her in crowds, but she heeded them not. They
wondered at the wildness of her words, and the airy-like appearance
of her form. They were spell-bound by the scene before them, but
their astonishment knew no limits when they saw her gradually
ascend from the earth into the air, where she disappeared, as if
borne upward by the evening wind. And then it was that they
discovered her clasped in the embraces of the moon, for they knew
that the spots which they saw within the circle of that planet were
those of her robe, which she had made from the skins of the spotted
fawn.
Many summers have passed away since the Sweet Strawberry
became the Maiden of the Moon, yet among all the people of her
nation is she ever remembered for her beauty and the mystery of
her being.
THE GHOSTLY MAN-EATER.
There is an idea existing among the Chippeway Indians, which
corroborates a statement made by the early travelers on this
continent relative to the belief that there once existed among the
aboriginal tribes, a species of vampire, or ghostly man-eater. The
Chippeways do not assert that there ever lived more than one of
these unearthly beings; but they pretend that such an one did, and
does exist, and that he has his residence upon an island in the
centre of Lake Superior—which island can never be seen by mortal
man, excepting when darkness has settled upon the world. The
stories they relate of his appearance and deeds, are horrible in the
extreme, and resemble much the creations of a mind suffering under
the influence of the nightmare. For example, they describe this
monster as possessing the material appearance of the human form—

196
but of such a nature as not to be susceptible to the touch. He is said
to have the body of a serpent, with human legs and arms—all
supplied with immense nails, which he employs for the double
purpose of digging up the earth, and dissecting the bodies upon
which he feeds; his head is like that of the wolf, and his teeth of a
peculiar sharpness.
The deeds which he performs are worthy of his personal appearance
—and some of them are as follows: When the Indian mother, during
a long journey, has lost her infant child, and placed it on the rude
scaffold, that she may return to it at some future day, the Ghostly
Man-Eater only waits until she is fairly out of his sight, and then
proceeds to the sacred place, and feasts himself upon the tender
flesh and blood of his victim. And therefore it is, that the traveler
sometimes sees, in the remote wilderness, fragments of human
bones scattered on the ground, as if a wolf had been suddenly
interrupted, while devouring his prey. But the Man-Eater sometimes
enters the house, or half-buried receptacle of the dead; and, after
digging his way to the decaying body, coils himself up, as if in
delight, and gluts his appetite with the unholy food. How it is
that he travels, with lightning speed, from one distant place to
another, has never been ascertained; but the strange sounds which
the Indian occasionally hears, high in the air above his wigwam, is
thought to be the song of the Man-Eater, as he hurries upon the
wings of the wind, from a recent banquet, to his mysterious island
on the lake.
But I once heard a legend in the Chippeway country, which
accounted for the origin of the man-eating monster—and I now
record it in the English tongue, for the benefit of those who feel an
interest in the mythology of the Indian, and the peculiarities of his
mind. The individual from whom I obtained this story was named
Ka-yon-kee-me, or the Swift Arrow; and his words, as near as we
can remember them, were as follows:—

197
I ask the white man to listen. At an early period in the history of the
world, an old Indian hunter and a little boy who was his grandson,
lived in an isolated cabin on the north shore of Lake Superior. They
were the only remnants of a once powerful tribe of Indians, whose
name is not now remembered. It was the middle of a long and
dreary winter, and the entire country was covered with snow, to the
height of the tallest wigwam. The section of country where resided
the hunter and child was particularly desolate, and destitute of
almost every species of game; and whilst the former was too feeble
to wander far, after the necessary food, the latter was too young and
inexperienced. The very wood which the unequal pair collected to
keep them warm, was brought to their cabin with the greatest
difficulty; and the thought occasionally entered the old man’s mind,
that the Great Spirit was about to give him up to the pains of
starvation. He uttered not a murmur, however; but, as he reflected
upon his impending fate, he bit his lips with a scornful smile.
One, two, and three days had passed away and the old man, as well
as the child, had not tasted a particle of food. But, on the evening of
the fourth day, the boy came tottering into the comfortless lodge
and threw at the feet of his grandfather the lifeless body of a white
partridge, which he had fortunately killed with his own arrow.
Immediately was the bird divested of its feathers—and, while yet its
very blood was warm, it was devoured by the starving man
and child.—Sweet was the slumber of the noble boy on that
night—but, as the story goes, that aged man was visited by a
dreadful dream at the same time, which made him a maniac.
Another day was nearly gone, and the unhappy pair were standing
in front of their wigwam watching the western sky, as the sun
enlivened it with his parting beams. The old man pointed to the
bright picture, and told the boy that there was the gateway to the
Spirit Land, where perpetual summer reigned, and game was found
in great abundance. He spoke too of the child’s father and mother,
and of his little brother, whom he described as decked out in the
most beautiful of robes, as they wandered through the forests of

198
199
that distant, shadowy land. The boy, though suffering with the pangs
of hunger, clapped his little hands in glee, and told his grandfather
that it would make him very happy if he could go to the land of
perpetual summer. And then it was that the old man patted the boy
upon his head, and told him that his desires should be realized
before the sun again made its appearance above the snow-covered
mountains and plains of the east.
It was now the hour of midnight. Intensely cold was the wind which
swept over the wilderness, but the sky was very blue, and studded
with many stars. No sound broke upon the air, save the occasional
groan of the ice along the lake shore, and the hissing whisper of the
frost. Within the Indian lodge, which was the very home of
desolation, the child was sweetly sleeping, enveloped in his robes,
while the old man bent over the burning embers as if in despair.
Some inhuman thought had crazed his brain, and he was nerving
himself for an unheard of crime. One moment more, and in the dim
light of that lonely lodge, gleamed the polished blade of a flinty
weapon—a sudden groan was heard—and the Indian maniac was
feeding upon the body of his child.
I have given the white man a sorrowful history, but it is one which
the Chippeway nation believe. On the morning which followed the
event I have now narrated, a party of Indian hunters came to the
cabin of the unknown man, and they found him lying dead upon the
ground, with the mangled remains of the boy at his side. This was
the most terrible deed which ever happened in the Chippeway
country—and the one which so greatly offended the Great
Spirit, that he pronounced a curse upon the man who had
destroyed his child for food—and he, therefore, doomed him to live
upon the earth forever, tormented with an appetite which nothing
can ever appease, but the decaying flesh of the human race.
THE FIRE-WATER SACRIFICE.

200
The historical tradition which I am now to narrate, is said to have
occurred at an early day on the extreme western point of what is
now called Drummond’s Island, in the northern waters of Lake
Huron. I obtained it from the lips of Kah-ge-ga-gah-bowh, or Upright
Standing, a young chief of the Chippeway nation, who assured me
that it commemorated the first introduction of the baneful Fire-water
into the Indian country.
It was the afternoon of a pleasant day in the autumn-time, when a
trading canoe landed on Drummond’s Island, in the immediate
vicinity of a Chippeway village. It belonged to a French trader, and
was laden with a barrel of whisky, which he had brought from the
lower country. Soon as he had deposited his barrel upon the beach,
he called together the men of the village, and told them that he had
it in his power to supply them with a beverage which would make
them exceedingly happy, and that he was willing to supply them with
what they wanted, provided they would give into his hands all the
furs they had in their possession. A bargain was consequently made,
and while the entire population of the village were quaffing the
baneful fire-water, the trader packed away his treasures in the
canoe, and under cover of the night, started upon his return to
Detroit.
The moon and stars came forth in the northern sky, and the only
sound which broke the solitude of the wilderness issued from the
Indian village, where the medicine man and the chief, the Indian
mother and her infant, were shouting and dancing and fighting in a
delirium of madness. The carousal did not end until the break of day,
and soon as the sun was fairly risen above the horizon, it was
rumored in every wigwam that a young hunter named Ne-mo-a-Kim,
or Purple Shell, had taken the life of a brother hunter, who happened
to be his dearest friend, An apparent gloom rested upon every
countenance, and as the more aged Indians reflected upon
the sudden disappearance of the trader, and upon the
headache which many of them endured, they became greatly
enraged, and attributed the calamity which had befallen them to the

201
burning water. But the trader who had brought it to them was
beyond their reach; so they buried the murdered man with
appropriate honors, and then announced that a council should be
immediately held to decide upon the fate of the murderer. Blood for
blood was demanded by the relatives of the deceased; the time-
honored law of the Chippeways could not be evaded, and a
delegation was appointed to prepare Ne-mo-a-Kim for the sacrifice.
His lodge was entered by the ministers of death, but Ne-mo-a-Kim
was not there. They hunted for him in all the wigwams of the village,
but nowhere could he be found. The old men who had suffered with
him in the remote wilderness, and had never known him to be guilty
of a cowardly deed, now shook their heads in sorrow and
disappointment. Another council was held, another ancient law
remembered, and it was again decided that the only relative and
brother of Ne-mo-a-Kim should suffer in his stead. The name of that
brother was Ma-Ko-nah, or The Unbending Pine, and when they
informed him of his fate, he uttered not a murmur, but demanded
that his execution should take place on the following night at the
rising of the moon.
And now for another scene in our strange story. The sun has long
been absent from the western sky, and once more has the solemn
midnight settled upon the world. The inhabitants of the Indian
village have assembled upon a level green. Firmly in the earth have
they planted a stake, on either side of which are burning a couple of
huge fires, while at the distance of about one hundred feet may be
discerned a crowd of eight or ten young men, who are bending their
bows and straightening their arrows for the cruel deed. A small
white cloud makes its appearance above the horizon, and a murmur
of excitement issues from the crowd of human beings. The proud
form of an Indian is now seen marching across the green, when the
name of Ma-Ko-nah is whispered from ear to ear, and an unearthly
shout ascends into the upper air. The heroic man stands before the
stake, and looks with scorn upon the withes lying at his feet. The
people have confided in his bravery, and they will not humble
his proud spirit by resorting to the disgraceful implements of

security. Upon his naked breast has the Indian hero painted the
uncouth figure of a swan, as a certain mark for the arrows which are
to deprive him of life. Around his waist has he carefully adjusted his
richest robe, and by a motion of his hand, has signified his intention
of delivering a speech; an intense silence reigns throughout the
surrounding multitude, and Ma-Ko-nah thus addresses his cowardly
brother, whose spirit he imagines to be hovering near.
“Willingly do I die for you, my brother, but you have disgraced your
nation. Your name will hereafter be hissed at by the little boys, when
they pick up the purple shells on the lake shore. I am going to the
Spirit Land, and while I shall be happy in the possession of every
good, you will be despised by all who learn your history. Your food
will be bitter, and the ground upon which you will have to sleep will
always be uneven, and covered with thorns and stones. You are a
coward, my brother; but Ma-Ko-nah is a brave man, and not afraid
to die.”
Loud and long was the shout which replied to this proud speech. All
things were now ready, and the fatal moment, when the rim of the
moon should appear above the distant waters, was nigh at hand.
Another snowy cloud floated into view, and just as the signal to fire
was about to be given by the great medicine man, Ne-mo-a-Kim
suddenly burst through the crowd, and threw himself upon the
ground before his brother Ma-Ko-nah. To describe the confusion
which followed were quite impossible. It were sufficient to know that
Ma-Ko-nah was released from his obligation, and while he was to
continue in the land of the living, his repentant brother was to
perish. But though he now yielded himself as a willing sacrifice, his
integrity had been doubted, and the lately untouched thongs were
used to bind him to the stake. All things were again ready, the signal
was given, the loud twang of the bow-strings pulled at the same
instant was heard, and the Chippeway murderer was weltering in his
own blood.

202
203
The night was far spent, the silence of the grave rested upon the
wilderness village, and all the Indians, save one, were asleep in their
wigwams. But Ma-Ko-nah was filled with grief, and the
remaining hours of that night did he spend in his lodge,
mourning over the body of his unfortunate and only brother. His
father and mother were both dead, and so also was his wife, and the
heart of Ma-Ko-nah was very desolate. So endeth the story of The
Fire-Water Sacrifice.
ORIGIN OF THE CATAWBA INDIANS.
There was a time when the world was an unbroken waste of rocks,
hills, and mountains, save only one small valley, which was
distinguished for its luxuriance, and where reigned a perpetual
summer. At that time, too, the only human being who inhabited the
earth was a woman, whose knowledge was confined to this valley,
and who is remembered among the Catawbas as the mother of
mankind. She lived in a cavern, and her food consisted of the honey
of flowers, and the sweet berries and other fruits of the wilderness.
Birds without number, and the wild streams which found a resting
place in the valley, made the only music which she ever heard.
Among the wild animals, which were very numerous about her
home, she wandered without any danger; but the beaver and the
doe were her favorite companions. In personal appearance she was
eminently beautiful, and the lapse of years only had a tendency to
increase the brightness of her eyes and the grace of her movements.
The dress she wore was made of those bright green leaves which
enfold the water lilies, and her hair was as long as the grass which
fringed the waters of her native vale. She was the ruling spirit of a
perennial world, for even the very flowers which bloomed about her
sylvan home were never known to wither or die. In spite of her
lonely condition, she knew not what it was to be lonely; but ever
and anon a strange desire found its way to her heart, which impelled
her to explore the wild country which surrounded her home. For

204
many days had she resisted the temptation to become a wanderer
from her charming valley, until it so happened, on a certain morning,
that a scarlet butterfly made its appearance before the door of her
cave, and by the hum of its wings invited her away. She obeyed the
summons, and followed the butterfly far up a rocky ravine, until she
came to the foot of a huge waterfall, when she was deserted by her
mysterious pilot, and first became acquainted with the emotion of
fear. Her passage of the ravine had been comparatively
smooth; but when she endeavored, in her consternation, to
retrace her steps, she found her efforts unavailing, and fell to the
ground in despair. A deep sleep then overcame her senses, from
which she was not awakened until the night was far spent; and then
the dampness of the dew had fallen upon her soft limbs, and for the
first time in her life did she feel the pang of a bodily pain. Forlorn
and desolate indeed was her condition, and she felt that some great
event was about to happen, when, as she uncovered her face and
turned it to the sky, she beheld, bending over her prostrate form,
and clothed in a cloud-like robe, the image of a being somewhat
resembling herself, only that he was more stoutly made, and of a
much fiercer aspect. Her first emotion at this strange discovery was
that of terror; but as the mysterious being looked upon her in
kindness, and raised her lovingly from the ground, she confided in
his protection, and listened to his words until the break of day.
He told her that he was a native of the far off sky, and that he had
discovered her in her forlorn condition while traveling from the
evening to the morning star. He told her also that he had never
before seen a being so soft and beautifully formed as she. In coming
to her rescue he had broken a command of the Great Spirit, or the
Master of Life, and, as he was afraid to return to the sky, he desired
to spend his days in her society upon earth. With joy did she accept
this proposal; and, as the sun rose above the distant mountains, the
twain returned in safety to the luxuriant vale, where, as man and
woman, for many moons, they lived and loved in perfect tranquillity
and joy.

205
206
In process of time the woman became a mother; from which time
the happiness of the twain became more intense, but they at the
same time endured more troubles than they had ever known before.
The man was unhappy because he had offended the Master of Life,
and the mother was anxious about the comfort and happiness of her
newly-born child. Many and devout were the prayers they offered to
the Great Spirit for his guidance and protection, for they felt that
from them were to be descended a race of beings more numerous
than the stars of heaven. The Great Spirit had compassion on these
lone inhabitants of the earth; and, in answer to their prayers, he
caused a mighty wind to pass over the world, making the mountains
crowd closely together, and rendering the world more useful
and beautiful by the prairies and valleys and rivers which now
cover it, from the rising to the setting sun. The Master of Life also
told his children that he would give them the earth and all that it
contained as their inheritance; but that they should never enjoy their
food without labor, should be annually exposed to a season of bitter
cold, and that their existence should be limited by that period of
time when their heads should become as white as the plumage of
the swan. And so endeth the words of the Catawba.
THE LONG CHASE.
It was a summer day, and my birchen canoe, paddled by a party of
Chippeway Indians, was gliding along the southern shore of Lake
Superior. We had left the Apostle Islands, and were wending our way
towards the mouth of the Ontonagon, where we intended to spend
the night. Behind us reposed in beauty the Emerald Islands, in our
front appeared the Porcupine Mountains, the sky above was without
a cloud, and the waste of sleeping waters was only broken by the
presence of a lonely swan, which seemed to be following in our
wake, apparently for the sake of our companionship. I was delighted
with the scene which surrounded me, and having requested my
comrades to refill their pipes from my tobacco-pouch, I inquired for

207
an adventure or a story connected with this portion of the lake. I
waited but for a moment, when the chief of the party, O-gee-maw-
ge-zhick, or Chief of the Sky, signified his intention by a sudden
exclamation, and proceeded with the following historical tradition:
The Indian warrior of other days seldom thought that distance ought
to be considered when he went forth to battle against his enemies,
provided he was certain of winning the applause of his fellow men.
Fatigue and hunger were alike looked upon as unimportant
considerations, and both endured without a murmur.
The white man had not yet become the owner of this wilderness,
and our nation was at war with the Iroquois, who had invaded our
territory. At this time it was that a party of six Iroquois runners had
been sent by their leading chiefs from Ke-wa-we-non, on the
southern shore of Lake Superior, to examine the position of the
Chippeways, who were supposed to be on an island called Moo-ne-
quah-na-kon-ing. The spies having arrived opposite to the island
where their enemies were encamped (which island was about three
miles from the main shore), they built a war-canoe out of the bark of
an elm-tree, launched it at the hour of midnight, and, having
implored the god of war to smile upon them and keep the
lake in peace, they landed on the island, and were soon prowling
through the village of the unconscious Chippeways.
They were so cautious in all their movements, that their footsteps
did not even awaken the sleeping dogs. It so happened, however,
that they were discovered, and that, too, by a young woman, who,
according to ancient custom, was leading a solitary life previous to
becoming a mother. In her wakefulness she saw them pass near her
lodge and heard them speak, but could not understand their words,
though she thought them to be of the Na-do-was tribe. When they
had passed, she stole out of her own wigwam to that of her aged
grandmother, whom she informed of what she had seen and heard.
The aged woman only reprimanded her daughter for her
imprudence, and did not heed her words. “But, mother,” replied the

208
girl, “I speak the truth; the dreaded Na-do-was are in our village;
and if the warriors of the Buffalo Race do not heed the story of a
foolish girl, their women and their children must perish.” The words
of the girl were finally believed, and the warriors of the Crane and
Buffalo tribes prepared themselves for the capture. The war-whoop
echoed to the sky; and the rattling of bows and arrows was heard in
every part of the island. In about an hour, the main shore was lined
with about eight hundred canoes, whose occupants were anxiously
waiting for the appearance of the spies. These desperate men,
however, had made up their minds to try the mettle of their oars to
the utmost, and, as the day was breaking, they launched their canoe
from a woody cove, shot round the island, and started in the
direction of the Porcupine Mountains, which were about sixty miles
distant. Soon as they came in sight of the Chippeways, the latter
became quite frantic, and, giving their accustomed yell, the whole
multitude started after them swift as the flight of gulls. The mighty
lake was without a ripple; and the beautiful fish in its bosom
wandered about their rocky haunts in perfect peace, unconscious of
the dreadful strife which was going on above. The canoes of the
pursued and the pursuers moved with magic speed. The Iroquois
were some two miles ahead, and while they strained every nerve for
life, one voice rose high into the air, with a song of invocation
to the spirits of their race for protection; and, in answer to
their petition, a thick fog fell upon the water, and caused great
confusion. One of the Chippeway warriors laid down his paddle,
seized his mysterious rattle (made of deer’s hoof), and, in a strange,
wild song, implored the spirits of his race to clear away the fog, that
they might only see their enemies. The burthen of the song was:—
“Mon e-tou ne bah bah me tah wah
Ke shig ne bah bah me tah goon
Ah bee ne nah wah goom me goon
Men ke che dah awas—awas.”
Which may be translated as follows:—

209
“Spirit! whom I have always obeyed,
Here cause the skies now to obey,
And place the waters in our power.
We are warriors—away, away.”
Just as the last strain died upon the air, the fog quickly rolled away,
and the Iroquois spies were discovered hastening towards the shore,
near Montreal river. Then came the fog again, and then departed, in
answer to the conflicting prayers of the nations. Long and awfully
exciting was the race. But the Great Spirit was the friend of the
Chippeway, and just as the Iroquois were landing on the beach, four
of them were pierced with arrows, and the remaining two taken
prisoners. A council was then called, for the purpose of deciding
what should be done with them; and it was determined that they
should be tortured at the stake. They were fastened to a tree, and
surrounded with wood, when, just as the torch was to be applied, an
aged warrior stepped forth from the crowd of spectators, and thus
addressed the assembly:—
“Why are you to destroy these men? They are brave warriors, but
not more distinguished than we are. We can gain no benefit from
their death. Why will you not let them live, that they may go and tell
their people of our power, and that our warriors are numerous as the
stars of the northern sky.” The council pondered upon the old man’s
advice, and there was a struggle between their love of revenge and
love of glory; but both became victorious. One of the spies
was released, and, as he ascended a narrow valley, leading
to the Porcupine Mountains, the fire was applied to the dry wood
piled round the form of the other; and in the darkness of midnight,
and amid the shouting of his cruel enemies, the body of the Iroquois
prisoner was consumed to ashes. The spot where the sacrifice took
place has been riven by many a thunderbolt since then, for the god
of war was displeased with the faintheartedness of the Chippeway,
in valuing a name more highly than the privilege of revenge; and the
same summer, of the following year, which saw the humane

210
Chippeway buried on the shore of Superior, also saw the remains of
the pardoned spy consigned to the earth on the shore of Michigan.
Thus endeth the legend of Shah-gah-wah-mik, one of the Apostle
Islands, which the French named La Pointe, and which was originally
known as Moo-ne-quah-na-kon-ing. The village stood where the old
trading establishment is now located; and among the greenest of
the graves in the hamlet of La Pointe is that where lie the remains of
the Indian girl who exposed herself to reproach for the purpose of
saving her people.
THE LONE BUFFALO.
Among the legends which the traveler frequently hears, while
crossing the prairies of the Far West, I remember one which
accounts in a most romantic manner for the origin of thunder. A
summer-storm was sweeping over the land, and I had sought a
temporary shelter in the lodge of a Sioux, or Dahcotah Indian on the
banks of the St. Peters. Vividly flashed the lightning, and an
occasional peal of thunder echoed through the firmament. While the
storm continued my host and his family paid but little attention to
my comfort, for they were all evidently stricken with terror. I
endeavored to quell their fears, and for that purpose asked them a
variety of questions respecting their people, but they only replied by
repeating, in a dismal tone, the name of the Lone Buffalo. My
curiosity was of course excited, and it may be readily imagined that I
did not resume my journey without obtaining an explanation of the
mystic words; and from him who first uttered them in the Sioux
lodge I subsequently obtained the following legend:—
There was a chief of the Sioux nation whose name was the Master
Bear. He was famous as a prophet and hunter, and was a particular
favorite with the Master of Life. In an evil hour he partook of the
white man’s fire-water, and in a fighting broil unfortunately took the
life of a brother chief. According to ancient custom blood was

211
demanded for blood, and when next the Master Bear went forth to
hunt, he was waylaid, shot through the heart with an arrow, and his
body deposited in front of his widow’s lodge. Bitterly did the woman
bewail her misfortune, now mutilating her body in the most heroic
manner, and anon narrating to her only son, a mere infant, the
prominent events of her husband’s life. Night came, and with her
child lashed upon her back, the woman erected a scaffold on the
margin of a neighboring stream, and with none to lend her a helping
hand, enveloped the corpse in her more valuable robes, and
fastened it upon the scaffold. She completed her task just as
the day was breaking, when she returned to her lodge, and shutting
herself therein, spent the three following days without tasting food.
During her retirement the widow had a dream, in which she was
visited by the Master of Life. He endeavored to console her in her
sorrow, and for the reason that he had loved her husband, promised
to make her son a more famous warrior and medicine man than his
father had been. And what was more remarkable, this prophecy was
to be realized within the period of a few weeks. She told her story in
the village, and was laughed at for her credulity.
On the following day, when the village boys were throwing the ball
upon the plain, a noble youth suddenly made his appearance among
the players, and eclipsed them all in the bounds he made and the
wildness of his shouts. He was a stranger to all, but when the
widow’s dream was remembered, he was recognized as her son, and
treated with respect. But the youth was yet without a name, for his
mother had told him that he should win one for himself by his
individual prowess.
Only a few days had elapsed, when it was rumored that a party of
Pawnees had overtaken and destroyed a Sioux hunter, when it was
immediately determined in council that a party of one hundred
warriors should start upon the war-path and revenge the injury.
Another council was held for the purpose of appointing a leader,
when a young man suddenly entered the ring and claimed the

212
privilege of leading the way. His authority was angrily questioned,
but the stranger only replied by pointing to the brilliant eagle’s
feathers on his head, and by shaking from his belt a large number of
fresh Pawnee scalps. They remembered the stranger boy, and
acknowledged the supremacy of the stranger man.
Night settled upon the prairie world, and the Sioux warriors started
upon the war-path. Morning dawned, and a Pawnee village was in
ashes, and the bodies of many hundred men, women, and children
were left upon the ground as food for the wolf and vulture. The
Sioux warriors returned to their own encampment, when it was
ascertained that the nameless leader had taken more than twice as
many scalps as his brother warriors. Then it was that a feeling of
jealousy arose, which was soon quieted, however, by the
news that the Crow Indians had stolen a number of horses
and many valuable furs from a Sioux hunter as he was returning;
from the mountains. Another warlike expedition was planned, and as
before, the nameless warrior took the lead.
The sun was near his setting, and as the Sioux party looked down
upon a Crow village, which occupied the centre of a charming valley,
the Sioux chief commanded the attention of his braves and
addressed them in the following language:
“I am about to die, my brothers, and must speak my mind. To be
fortunate in war is your chief ambition, and because I have been
successful you are unhappy. Is this right? Have you acted like men? I
despise you for your meanness, and I intend to prove to you this
night that I am the bravest man in the nation. The task will cost me
my life, but I am anxious that my nature should be changed and I
shall be satisfied. I intend to enter the Crow village alone, but before
departing, I have one favor to command. If I succeed in destroying
that village, and lose my life, I want you, when I am dead, to cut off
my head and protect it with care. You must then kill one of the
largest buffaloes in the country and cut off his head. You must then
bring his body and my head together, and breathe upon them, when

213
I shall be free to roam in the Spirit-land at all times, and over our
great prairie-land wherever I please. And when your hearts are
troubled with wickedness remember the Lone Buffalo.”
The attack upon the Crow village was successful, but according to
his prophecy the Lone Buffalo received his death wound, and his
brother warriors remembered his parting request. The fate of the
hero’s mother is unknown, but the Indians believe that it is she who
annually sends from the Spirit land the warm winds of spring, which
cover the prairies with grass for the sustenance of the Buffalo race.
As to the Lone Buffalo, he is never seen even by the most cunning
hunter, excepting when the moon is at its full. At such times he is
invariably alone, cropping his food in some remote part of the
prairies; and whenever the heavens resound with the moanings of
the thunder, the red man banishes from his breast every feeling of
jealousy, for he believes it to be the warning voice of the Lone
Buffalo.
LEGENDS OF MACKINAW.
The original Indian name of this island was Mich-il-i-mack-i-nack,
signifying the mammoth turtle. It is a beautiful spot of earth, and its
origin is accounted for by the following Ottaway legend:—
When the world was in its infancy, and all the living creatures were
wandering over its surface from their several birth-places, for a
permanent home, it so happened that a multitude of turtles came to
the southern shore of Lake Erie. They found the country generally
level, and were delighted with the muddy waters of the lake, and
also with the many stagnant rivers and ponds which they discovered
in its vicinity. But while the race were generally satisfied with their
discoveries, and willing to remain where they were, the mammoth
leader of the multitude resolved upon extending his journey to the
north. He was allured to this undertaking by a strange light of
exceeding loveliness (supposed to be the Aurora Borealis), which he

214
had frequently observed covering the horizon. He endeavored to
obtain a few companions for his intended pilgrimage, but without
success. This disappointment did not dishearten him, however, and
as he remembered that the summer was only half gone, he
determined to depart alone. Long and very circuitous was his
journey, and many, beautiful and lonely, the bayous and swamps
where he frequently tarried to rest himself and obtain refreshment.
Summer, and nearly the whole of autumn were now passed, and the
traveling turtle found himself on a point of land which partially
divided the two lakes of Huron and Michigan. Already he had been
numbed by chilly winds, but his ambition was so great that he still
persisted in his foolish pilgrimage. The day on which he made his
final launch upon the waters, was particularly cold and desolate, and
it so happened that in the course of a few days his career was
stopped by the formation of an icy barrier, which deprived
him of life and left him, a little black spot, on the waste of
frozen waters.
Spring returned once more, but while the ice gradually dissolved
itself into beautiful blue waves, the shell of the turtle was fastened
to a marine plant or tall reed, and in process of time became an
island, which the Indians appropriately named Mich-il-i-mack-i-nack,
or the Mammoth Turtle.
The individual from whom I obtained the above story was an
Ottaway Indian; and he told it to me as we sat together on the brow
of the arched rock which has, from time immemorial, been
considered the principal natural curiosity of Mackinaw. The following
legend I obtained from the same source, and, like the majority of
Indian stories, it is uncouth and unnatural; but interesting for the
reason that it bears a curious analogy to a certain passage in the Old
Testament. But this remark is applicable, I believe, to the early
traditions of nearly all the aboriginal nations of North America. But to
the tradition:—

215
Very many winters ago, the sun was regularly in the habit of
performing his daily circuit across the heavens, and when the stars
made their appearance in the sky, he invariably descended into an
immense hole supposed to be located in the remote west. But in
process of time it so happened that a chief of the Ottaways
committed an unheard of crime against the person of his only
daughter, and the Master of Life became so offended, that he caused
a mighty wind to come upon the earth, whereby the rocky hills were
made to tremble, and the waters which surrounded them to roar
with a dreadful noise. During this state of things, which lasted for
one whole day, the sun shot through the heavens with an unsteady
motion, and when it had reached the zenith suddenly became fixed,
as if astonished at the red man’s wickedness. All the people of the
Ottaway nation were greatly alarmed at this phenomenon, and while
they were gazing upon the luminary, it gradually changed into the
color of blood, and with a dreadful noise, as if in a passion, it fell
upon the earth. It struck the northern shore of Mackinaw, formed
the cavity of the Arched Rock, and so entered the earth, from which
it issued in the far east, at an early hour on the following morning,
and then resumed its usual journey across the heavens.
Many, very many winters have passed away since the last
mentioned incident occurred, and it is true that even the
present race of Indians can seldom be persuaded to approach the
brow of the Arched Rock. Never have I heard of one who was
sufficiently bold to walk over the arch, though the feat might be
easily accomplished by any man with a steady nerve. The shores of
the island of Mackinaw are almost entirely abrupt—and their general
altitude is about one hundred and fifty feet; but the summit of the
Arched Rock has been estimated to be at least two hundred feet
above the water. In connection with the above stories, I might
introduce a description of the island they commemorate, but such a
description has already been published in my “Summer in the
Wilderness.”

216
217
GREEN-CORN CEREMONIES OF THE CHEROKEES.
My main object in the present paper is to record a complete account
of the ceremonies which were once practised by the Cherokee
Indians, in connection with their principal agricultural pursuit of
raising maize or Indian corn. For the great majority of my facts I am
indebted to Mr. Preston Starritt, of Tennessee. While this is the case,
however, I beg my readers to understand that I shall speak of the
tribe in question as it existed in the times of old, when its members
were the sole proprietors of the southern Alleghanies. Let us, then,
banish from our minds the unhappy relations which brood over the
Cherokees at the present time, and, by the aid of our fancy, mingle
with the nation as it existed when in its pristine glory.
The snows of winter have melted from the mountain peaks, the
rains are over and gone, the frosts are out of the ground, and the
voice of the turtle is heard in the land. The beautiful valley to which
we have journeyed is entirely surrounded with mountains, about five
miles square, watered by a charming stream, and inhabited by two
thousand aborigines, who are divided into seven clans, and located
in seven villages. The ruling men of the tribe have signified to their
people that the period for planting corn has arrived, and that they
must gather themselves together for the purpose of submitting to
the annual ceremonies of purification. For doing this they have a
double object: they would, in the first place, expunge from their
bodies every vestige of all the colds and diseases with which they
may have been afflicted during the past winter; and, in the second
place, they would propitiate the Great Spirit, so as to secure his
blessing upon the crops which they are about to deposite in the
ground. The moon being now at its full, and a fitting location having
been selected, the chiefs and magicians congregate together, and
the preliminary measures are thus managed. A magic circle is made
to keep out all evil spirits and enemies, and the medicine
men then proceed to walk in single file, and with measured

steps, completely around the spot which they would render sacred,
and which is generally half a mile in diameter, marking their route by
plucking a single leaf from every tree or bush which they may
happen to pass, all these leaves being carefully deposited in a pouch
carried for the purpose. In the mean time, the brotherhood of chiefs
have not been unemployed, for while the most aged individual of all
has been making a collection of roots, the remainder have built a
rude dam, and thereby formed a pond or pool of water on the creek
which invariably waters the sacred enclosure. The entire population
of the valley are now summoned to the outskirts of the sacred
enclosure, and a general invitation extended to all to approach and
join the chiefs and magicians in the rite they are about to perform; it
being understood, however, that no man, under penalty of death,
shall venture to participate who has left a single wrong unrevenged
or committed any unmanly deed, and no woman who has given birth
to a child since the preceding full moon. In the centre of the sacred
ground, and in the vicinity of the pool, a large fire is now made,
around which the multitude are congregated. The night is clear, and
the moon and stars are flooding the earth with light. An earthen pot
is now placed upon the fire, the roots gathered by the old chief,
numbering seven varieties, are placed therein, also the leaves
plucked by the magicians, when the pot is filled with water by seven
virgins, who are promoted to this honor by the appointment of the
senior chief. After the contents of the pot have been thoroughly
boiled, and a most bitter but medicinal beverage been made, all the
persons present are called upon to take seven sips of the bitter
liquid, and then directed to bathe no less than seven times in the
neighboring pool, the waters of which have been rendered sacred by
the incantations of the priests. All these things being done, the
multitude assemble around the fire once more, and, to the music of
a strange wild singing, they dance until the break of day, and then
disperse to their several homes. The friendship of the Great Spirit
has now been secured, and therefore, as opportunity offers, the
Indians proceed to loosen their ground, as best they may, and then
plant their corn. This labor is performed chiefly by the women, and
the planted fields are considered as under their especial charge.

218
Though planted in the greatest disorder, they keep their
cornfields entirely free of weeds, and the soil immediately
around the corn in a loose condition. At every full moon they are
commonly apprehensive that some calamity may befall their crop,
and, by way of keeping the Great Spirit on their side, the women
have a custom of disrobing themselves, at the dead hour of night,
and of walking entirely around the field of corn.
And now that the sunshine and showers of summer are performing
their ministry of good in bringing the corn to its wonted perfection, it
may be well to make the reader acquainted with the following facts:
As the Indians purify themselves and perform all their religious rites
only when the moon is at its full, so do they refrain from plucking a
single ear of corn until they have partaken of their annual harvest or
green-corn feast. This feast occurs on that night of the full moon
nearest to the period when the corn becomes ripe; and, by a time-
honored law of the nation, no man, woman, or child is ever
permitted, under penalty of death, to pluck a single roasting-ear. So
rigidly enforced is this law that many Cherokees are known to have
lost their lives for disobeying it, while many families have suffered
the pangs of hunger for many days, even while their fields were
filled with corn, merely because the harvest moon had not yet
arrived, and they had not partaken of their annual feast. If a full
moon should occur only one week after the corn has become
suitable to pluck, the Indians will not touch a single ear until the
next moon, even if it should then be so hard as to require pounding
before becoming suitable for food. During the ripening period the
cornfields are watched with jealous care, and the first stalk that
throws out its silken plume is designated by a distinguishing mark.
In assigning reasons for this peculiar care, the Indians allege that
until the harvest feast has taken place the corn is exclusively the
property of the Great Spirit, and that they are only its appointed
guardians; and they also maintain that, when the corn is plucked
before the appointed moon has arrived, the field which has thus
been trespassed upon is sure to be prostrated by a storm or be
afflicted with the rot; and wherefore it is that they are always greatly

alarmed when they discover that a cornfield has been touched, as
they say, by the Evil One.

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Test Bank for Organizational Behavior: Improving Performance and Commitment in the Workplace 5th Edition