never been to war, though belonging to a family of peculiarly warlike
propensities. The reason was, that, in his initiatory fast, he had
dreamed of an antelope,--the peace-spirit of his people.

Women fast, as well as men,--always at the time of transition from
childhood to maturity. In the Narrative of John Tanner, there is an
account of an old woman who had fasted, in her youth, for ten days,
and throughout her life placed the firmest faith in the visions which had
appeared to her at that time. Among the Northern Algonquins, the
practice, down to a recent day, was almost universal. ]

[ 2 The author has seen a Dahcotah warrior open his medicine-bag,
talk with an air of affectionate respect to the bone, feather, or horn
within, and blow tobacco-smoke upon it as an offering. "Medicines"
are acquired not only by fasting, but by casual dreams, and otherwise.
They are sometimes even bought and sold. For a curious account of
medicine-bags and fetich-worship among the Algonquins of Gaspe, see Le
Clerc, Nouvelle Relation de la Gaspesie, Chap. XIII. ]

Indian belief recognizes also another and very different class of beings.
Besides the giants and monsters of legendary lore, other conceptions may
be discerned, more or less distinct, and of a character partly mythical.
Of these the most conspicuous is that remarkable personage of Algonquin
tradition, called Manabozho, Messou, Michabou, Nanabush, or the Great
Hare. As each species of animal has its archetype or king, so, among the
Algonquins, Manabozho is king of all these animal kings. Tradition is
diverse as to his origin. According to the most current belief, his
father was the West-Wind, and his mother a great-granddaughter of the
Moon. His character is worthy of such a parentage. Sometimes he is a
wolf, a bird, or a gigantic hare, surrounded by a court of quadrupeds;