The light chased and toyed with the dark shadows that lurked2, assassin-like, in the corners of the Indian lodge3.
Ke-ne-ha-ha, with a resolute4 but gloomy brow, looked upon the old Indian, who sat like a vampire5 by the embers.
“My father will keep his word?” the chief said, after a silence of long duration.
The Shawnee brave gazed upon the Great Medicine in wonder.
“My father is a Great Medicine, to be able to call the white man’s devil.”
“The Great Spirit wills that the Wolf Demon should come; the Medicine Man does not bring him. He only knows that he is coming.”
“Can my father tell me one thing more?” asked the chief, after thinking for a moment.
“Let the Shawnee brave speak; then the Great Medicine can answer,” returned the old Indian, ambiguously.
“The chief will speak,” said Ke-ne-ha-ha, decidedly. “The Wolf Demon has slain7 many a great brave of the Shawnee nation. He is only seen by the banks of the Scioto. He strikes only at the Shawnees. Why does not the white man’s devil kill also the Wyandot and Mingo warriors8? Why does Shawnee blood alone stain the edge of his tomahawk?”
“The chief is anxious to know why?”
“Yes; can my father tell?”
“The Great Medicine of the Shawnees can tell all things, either in life or death. Let the chief open his ears, and he shall hear.”
[28]
“The Wolf Demon is a white devil, and he hates the Shawnees. He does not hate the Mingo warrior9 or the Wyandot brave, only the Shawnee.”
“But why should he hate the warriors of Ke-ne-ha-ha?”
“Because when the Wolf Demon was on earth they did him wrong.”
The chief started.
“The Wolf Demon has lived, then, a human?”
“Yes.”
“Will my father tell how that can be?”
“Yes; listen.” The Great Medicine paused for a moment, as if to collect his thoughts, then again he spoke11:
“Twelve moons ago a song-bird dwelt in the wigwams of the Shawnees, in the village of Chillicothe, by the side of the Scioto. She was as fair as the rosy12 morn, as gentle as the summer wind, as lithe13 and graceful14 as the brown deer. She was called the Red Arrow.”
“The Great Medicine speaks with a straight tongue—the Red Arrow was the daughter of the great fighting-man of the Shawnee nation. The chief now mourns for the loss of his flower.” Ke-ne-ha-ha spoke sadly, and a gloomy cloud was on his brow as the words came from his lips.
“The Singing Bird was called the Red Arrow—a name fit more for a chief and a warrior than a bounding fawn—because when she was born the Great Spirit marked a red arrow—His totem—on her breast. Over her heart blazoned15 the mystic sign, yet her nature was as gentle as the pigeon’s, though she bore the totem of slaughter16.”
“What my father says is true,” said the chief. “All the Shawnee tribe know of the daughter of Ke-ne-ha-ha and of the mystic totem that she bore on her breast.”
“But do all the Shawnee chiefs know of the manner of her death?”
The great chief started at the question and cast a searching glance into the face of the Great Medicine; that is, he would have looked into the face of the old Indian had not the blankets, wrapped around his head, hid it from the gaze of the chief.
“Does not my father know how the daughter of Ke-ne-ha-ha died?” asked the chief, slowly.
“Perhaps the Great Medicine has heard, but his memory is bad—he is an old man. Will the great chief tell him?”
“The Red Arrow left the wigwams of her people to wander in the forest. There she was eaten up by a bear. Ke-ne-ha-ha and a few of his chosen warriors searched for her and discovered her fate.”
“The great chief lies to the Medicine Man,” said the old Indian, calmly.
Fire flashed from the eyes of the chief, and he advanced a step with a threatening gesture toward the old Indian.
“Does the chief come with lies in his mouth into the sacred wigwam and then dare to raise his hand in violence to the Great Medicine Man because the Great Spirit bids his oracle17 speak the truth?” said the old Indian, sternly.
With an exclamation18 of anger, Ke-ne-ha-ha stepped back to his former position.
“The chief forgot himself—he did not mean to offer harm to the Great Medicine Man.”
“It is well. Mortal man cannot harm the tongue of the Great Spirit. The Spirit-fires that flash from the storm-cloud would strike unto death the warrior that dares to lift his hand in menace to the Great Medicine of the Shawnee tribe,” said the aged19 oracle, impressively.
“Let my father forgive and forget,” Ke-ne-ha-ha said, slowly.
“The Great Medicine will tell the Shawnee chief the fate of the Red Arrow. She wandered from the wigwams of her people because she had fallen in love with a pale-face—a hunter, whose cabin was by the Ohio and Muskingum. She left home, kindred, all, for the sake of the long-rifle. She became his squaw. Does the Great Medicine speak truth?”
“Yes,” Ke-ne-ha-ha answered, slowly and reluctantly.
“It is good. Does the chief see that it is useless to deceive the Great Medicine, who can look into men’s hearts and read what is written there?”
“My father is wise.”
“The Great Spirit has made him so,” answered the old Indian, solemnly.
“The Great Medicine knows the fate of the Red Arrow?” Ke-ne-ha-ha asked.
“Yes; the Shawnees found her in the lodge of the pale-face. They asked her to return to her people. She refused, for she loved the white hunter. Then the red chiefs went away, but when the sky grew dark, covered by Manitou’s mantle21, again the Shawnee warriors stood by the lodge of the pale-face who had stolen from her home the singing-bird of the Shawnees. The brands were in their hands, the keen-edged scalping-knives in their belts. They gave to the fire the lodge of the pale face, and while the flames roared and crackled, they shot the Red Arrow dead in their midst.”
“The Shawnee woman who forsakes22 her tribe for a pale-face stranger deserves to die,” said the chief, sternly.
“The chief speaks straight, for with his own hand he killed his daughter, the Red Arrow.”
“And would also kill Le-a-pah, his other singing-bird, if she left the village of her fathers to sing in the wigwam of a white-skin,” exclaimed Ke-ne-ha-ha, with stern accents.
“It is good.”
“Why has my father told of the death of the bird who flew from her nest to dwell with the stranger?”
“Does not the chief wish to know why the Wolf Demon kills only the Shawnee warriors?”
“Yes; but what has that to do with the dead singing-bird?” Ke-ne-ha-ha said, puzzled.
“Does not the Wolf Demon leave as his totem on the breast of his victims a Red Arrow?”
The chief started. For the first time the thought that the mark of the Wolf Demon and the name of his murdered daughter were alike, flashed across his mind.
“Why does the Wolf Demon take for his totem a Red Arrow?” demanded the chief.
“Let the chief open his ears and he shall hear,” said the old Indian, gravely. “When the lodge of the white hunter was burnt to the ground, and the body of the singing-bird lay before the warriors disfigured by the flames, they looked for the white hunter, but could not find him.”
“He was not in the lodge when my braves attacked it,” interrupted the chief.
“Ke-ne-ha-ha is wrong. The white hunter was in the lodge. He saw the singing-bird fly from life to death, and was wounded by the bullets of the Shawnee warriors; then, when the lodge fell, he was buried beneath the ruins. The eyes of the red braves were sharp, but they did not discover the wounded and helpless white-skin under the blackened logs. The red chiefs went away, satisfied with their vengeance23. The white brave lay between life and death. A huge gray wolf came from the forest. He found the senseless man under the logs. The forest beast was hungry; he thirsted for human blood. The great gray wolf eat up the wounded white-skin. The body of the white went into the stomach of the wolf; it died, but the soul of the white hunter lived. It did not fly from the body but went with it. The soul of the wolf was small, the soul of the white hunter large, and the large soul eat up the little one. The wolf became a wolf with a human soul. The soul remembered the wrong that the Shawnee warriors had done its body; it burned for revenge. It made the wolf walk erect24 like a human; it taught him to carry in his paw the tomahawk of the red-man—to steal upon the Shawnee chiefs in the forest—to give their souls to the dark spirit and to graven on their breasts the totem of the Red Arrow. Thus the soul keeps alive the memory of the squaw that the Shawnee warriors killed.”
“How long will the wolf, who has a human soul, be an avenging26 angel to give to the death the warriors of my tribe?” the chief asked.
“How many warriors were with Ke-ne-ha-ha when he killed the Red Arrow?”
“Ten.”
“Where are they now?”
The chief started. Of the ten warriors not one was living. All were dead, killed by the Wolf Demon. Each one bore the mark of the Red Arrow.
“Only one remains27, Ke-ne-ha-ha, the great chief of the Shawnee nation. He will die by the tomahawk of the human wolf, and then the Demon will go to the land of shadows.”
With a sharp crack, the green stick snapped in twain. The fire had eaten to the core. The Medicine Man arose.
“Let the chief prepare. The Wolf Demon is near.”
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收听单词发音
收听单词发音 |
1
sputtered
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| v.唾沫飞溅( sputter的过去式和过去分词 )；发劈啪声；喷出；飞溅出 | |
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2
lurked
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| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
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3
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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4
resolute
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| adj.坚决的，果敢的 | |
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5
vampire
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| n.吸血鬼 | |
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6
demon
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| n.魔鬼，恶魔 | |
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7
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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8
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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9
warrior
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| n.勇士，武士，斗士 | |
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10
curtly
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| adv.简短地 | |
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11
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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12
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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13
lithe
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| adj.(指人、身体)柔软的，易弯的 | |
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14
graceful
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| adj.优美的，优雅的；得体的 | |
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15
blazoned
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| v.广布( blazon的过去式和过去分词 )；宣布；夸示；装饰 | |
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16
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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17
oracle
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| n.神谕，神谕处，预言 | |
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18
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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19
aged
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| adj.年老的，陈年的 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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21
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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22
forsakes
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| 放弃( forsake的第三人称单数 )； 弃绝； 抛弃； 摒弃 | |
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23
vengeance
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| n.报复，报仇，复仇 | |
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24
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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25
amazement
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| n.惊奇，惊讶 | |
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26
avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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27
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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