Supernatural Beings

Supernatural beings of North American Indian Legend

Often we read or hear of different types of supernatural beings from the eastern hemisphere, but this is not about them, Instead I will speak of those ones who are known by various tribes. Some have been documented in text and many are still a part of tribal oral tradition.

A type that have always held my interest are the Wanagemeswak from northeast Algonquian legend. Small and hatchet faced, they are so flat and thin, they can only be seen in profile. Dwelling in rivers, streams and pools, they make and leave clay figurines on the banks which are considered good luck to any human who finds them.

The Apci’lnic of Montagnais, Micmac and other northeastern Algonquians are another type of little people that can magically disappear and reappear. Human encounters with the Apci’lnic are said to be a sign of impending danger. They have also been known to steal children.

[WhiteWarrior]

Interesting. What tribe are you from?

Originally Posted by WhiteWarrior

Interesting. What tribe are you from?

Greetings WhiteWarrior. So you have an interest in supernatural beings ?

I am of a southern people. Not to be directly blunt, may I ask what tribe you are from ?

[WhiteWarrior]

I have an association with the Cherokee, the elders gave me a name although I have never been born among them - they say I helped them in a previous life. Also I have a connection with White Buffalo Woman and am working on a task for her, and have a Cherokee spirit guide.

Osiyo.

Know a few Cherokee myself down in Qualla(Eastern Band)

This is a really nice and interesting story about the beauties to many unseeable....

A Micmac Legend

There was once a large Indian village situated on the border of a lake, Nameskeek' oodun Kuspemku. At the end of the place was a lodge, in which dwelt a being who was always invisible. He had a sister who attended to his wants, and it was known that any girl who could see him might marry him. Therefore there were indeed few who did not make the trial, but it was long ere one succeeded.

And it passed in this wise. Towards evening, when the Invisible One was supposed to be returning home, his sister would walk with any girls who came down to the shore of the lake. She indeed could see her brother, since to her he was always visible, and beholding him she would say to her companions, "Do you see my brother?" And they would mostly answer, "Yes," though some said, "Nay," -- alt telovejich, aa alttelooejik. And then the sister would say, "Cogoowa' wiskobooksich?" "Of what is his shoulder-strap made?" But as some tell the tale, she would inquire other things, such as, "What is his moose-runner's haul?" or, "With what does he draw his sled?" And they would reply, "A strip of rawhide," or "A green withe," or something of the kind. And then she, knowing they had not told the truth, would reply quietly, "Very well, let us return to the wigwam!"

As they entered the place she would bid them not to take a certain seat, for it was his. After they had helped to cook the supper they would wait with great curiosity to see him eat. Truly he gave proof that he was a real person, for as he took off his moccasins they became visible, and his sister hung them up; but beyond this they beheld nothing not even when they remained all night, as many did.

There dwelt in the village an old man, a widower, with three daughters. The youngest of these was very small, weak, and often ill, which did not prevent her sisters, especially the eldest, treating her with great cruelty. The second daughter was kinder , and sometimes took the part of the poor abused little girl, but the other would burn her hands and face with hot coals; yes, her whole body was scarred with marks made by torture, so that people called her Oochigeaskw (the rough-faced girl). And when her father, coming home, asked what it meant that the child was so disfigured, her sister would promptly say that it was the fault of the girl herself, for that, having been forbidden to go near the fire, she had disobeyed and fallen in.

Now it came to pass that it entered the heads of the two elder sisters of this poor girl that they would go and try their fortune at seeing the Invisible One. So they clad themselves in their finest and strove to look their fairest; and finding his sister at home when with her to the wonted walk down to the water. Then when He came, being asked if they saw him, they said, "Certainly," and also replied to the question of the shoulder-strap or sled cord, "A piece of rawhide." In saying which, they lied, like the rest, for they had seen nothing, and got nothing for their pains.

When their father returned home the next evening, he brought with him many of the pretty little shells from which weiopeskool, or wampum, was made, and they were soon engaged napawejik (stringing them).

That day poor little Oochigeaskw', the burnt-faced girl, who had always run barefoot, got a pair of her father's old moccasins, and put them into water that they might become flexible to wear. And begging her sisters for a few wampum shells, the eldest did but call her "a lying little pest," but the other gave her a few. And having no clothes beyond a few rags, the poor creature went forth and got herself from the woods a few sheets of birch bark, of which she made a dress, putting some figures on the bark. And this dress she shaped like those worn of old. So she made a petticoat and a loose gown, a cap, leggings, and handkerchief, and, having put on her father's great old moccasins,--whcih came nearly up to her knees,--she went forth to try her luck. For even this little thing would see the Invisible One in the great wigwam at the end of the village.

Truly her luck had a most auspicious beginning, for there was one long storm of ridicule and hisses, yells and hoots, from her own door to that of which she went to seek. Her sisters tried to shame her, and bade her to stay home, but she would not obey; and all the idlers, seeing this strange little creature in her odd array, cried, "Shame!" But she went on, for she was greatly resolved; it may be that some spirit inspired her.

Now this poor small wretch in her mad attire, with her hair singed off and her little face as full of burns and scars as there are holes in a sieve, was, for all this, mostly kindly received by the sister of the Invisible One; for this noble girl knew more than the mere outside of thins as the world knows them. And as the brown of the evening sky became black, she took her down to the lake. And erelong the girls knew that He had come. Then the sister said, "Do you see him?" And the other replied in awe, "Truly I do, --and He is wonderful." "And what is his sled string?" "It is," she replied, "the Rainbow." And great fear was on her. "But, my sister," said the other, "what is his bow-string?" "His bow-string is Ketaksoowowcht: (the Spirit's Road, the Milky Way).

"Thou hast seen him, said the sister. And, taking the girl home, she bathed her, and as she washed all the scars disappeared from face and body. Her hair grew again; it was very long, and like a blackbird's wing. Her eyes were like stars. In all the world was no such beauty. Then from her treasures she gave her a wedding garment, and adorned her. Under the comb, as she combed her, her hair grew. It was a great marvel to behold.

Then, having done this, she bade her take the wife's seat in the wigwam,--that by which her brother sat, the seat next the door. And when He entered, terrible and beautiful, he smiled and said, "Wajoolkoos!" "So we are found out!" "Alajulaa." "Yes," was her reply. So she became his wife.

An old tale recounted in such a beautiful descriptive way, Mayflow.

Originally Posted by Wisa'ka

An old tale recounted in such a beautiful descriptive way, Mayflow.

Namaste my friend.

Originally Posted by Mayflow

Namaste my friend.

Wewossakie, Mayflow

The Great Spirit, a fallacy created by non-Indians ?

Often in literature, on television or motion pictures we hear - “The Great Spirit”, but is/was there a supreme being concept in the beliefs of Indian tribes ? I’ve read where this erroneous notion was created by 19th century American writers attempting to romanticize the noble 'red man’s' lifestyle and spirituality, thus fictionally fabricaing an supreme male deity comparable if not similar to their own god. Writers and entertainers portraying the Indian in a good light of their own design.

The spirituality of many tribes, no matter their culture or geographical location, included a good number of supernatural beings or spirits that affected hunting, farming, gambling, healing, witchcraft, courtship, peace and war. Offerings were necessary in appeasing spirits, many who were considered neither good or bad, great or small, sometimes both, other times neither. Although reverence would be shown to one particular spirit at a harvest ceremony, did not mean that spirit would have anything to do with a raid into enemy territory, or keep strong winds from blowing down a lodge.

There are many who believe in a American Indian great spirit including some Indians themselves. Perhaps an overall way of describing what the Lakota call - ****a Tanka, The Great Mystery.

Among many other spirits and supernatural beings, I am very beholden to a powerful grandmother spirit.