Traditions of the North American Indians Volume I Part 6

The Indians who inhabit the country which extends from the Rocky Mountains to the South Sea, use in fight a warlike instrument that is very uncommon. Having great plenty of horses, they always attack their enemies on horse-back, and enc.u.mber themselves with no other weapon than a stone of middling size, curiously wrought, which they fasten, by a string about a yard and a half long, to their right arms, a little above the elbow. These stones they conveniently carry in their hands till they reach their enemies, and then, swinging them with great dexterity as they ride full speed, never fail of doing execution. Some of these western tribes make use of a javelin, pointed with bone, worked into different forms; but their general weapons are bows and arrows, and clubs. The club is made of a very hard wood, and the head of it fas.h.i.+oned round like a ball, about three inches and a half in diameter.

In this rotund part is fixed an edge resembling that of a tomahawk, either of steel or flint. The dagger is peculiar to the Naudowessie nation. It was originally made of flint or bone, but since they have had communication with the European traders they have formed it of steel.

The length of it is about ten inches, and that part close to the handle nearly three inches broad. Its edges are keen, and it gradually tapers towards a point. They wear it in a sheath made of deer leather, neatly ornamented with porcupine quills; and it is usually hung by a string decorated in the same manner, which reaches as low as the breast.

Among the Delawares the offensive weapons formerly in use were bows, arrows, and clubs. The latter were made of the hardest wood, not quite the length of a man's arm, and very heavy, with a large round k.n.o.b at one end. For other descriptions of Indian weapons of war, see Long, Loskiel, and Mackenzie--especially the latter.

(3)_Since he chewed the bitter root, and put on the new moca.s.sins._--p.

6.

The ceremony of initiation into manhood is one of the most important that occurs among the Indians, and displays in a remarkable degree the power which superst.i.tion has acquired over their minds. It varies essentially among the different tribes, but the following description will briefly exhibit the custom which has obtained in the tribes named in the tradition, and will give a tolerable idea of that in use among the more remote bands.

"At the age of from fifteen to seventeen years, this ceremony (that of initiating youth into manhood) is usually performed. They take two handfuls of a very bitter root, and eat it during a whole day; then they steep the leaves and drink the water. In the dusk of the evening, they eat two or three spoonfuls of boiled corn. This is repeated for four days, and during this time they remain in a house. On the fifth day they go out, but must put on a pair of new moca.s.sins. During twelve moons, they abstain from eating bucks, except old ones, and from turkey-c.o.c.ks, fowls, bears, and salt: During this period they must not pick their ears, or scratch their heads with their fingers, but use a small stick.

For four moons they must have a fire to themselves to cook their food with; the fifth moon, any person may cook for them, but they must serve themselves first, and use one spoon and pan. Every new moon they drink for four days a decoction of the bitter snake-root, an emetic, and abstain from all food, except in the evening, when they are permitted to eat a little boiled corn. The twelfth moon they perform for four days what they commenced with on the first four days; the fifth day they come out of their house, gather corn cobs, burn them to ashes, and with these rub their bodies all over. At the end of the moon they undergo a profuse perspiration in the Sweating-house, then go into the water, and thus ends the ceremony. This ceremony is sometimes extended to only four, six, or eight, months, but the course is the same."

After this they are at liberty to a.s.sume the arms of a man, and take upon themselves the quest of glory. And they have adopted one at least of the maxims of civilized life--"none but the brave deserve the fair."

They are not deemed worthy to attempt the siege of the forest maiden's heart till they have been received into the fraternity of warriors.

There can be no doubt whatever that this is essentially an Order of Knighthood; and as such the custom is ent.i.tled to receive a more lengthened notice than I am permitted to give it in this place.

(4) _Beaver-Moon._--p. 6.

With the Indians every month has a name expressive of its season. The appellations will vary of course as the circ.u.mstance which gives the month its name is more or less hastened or deferred. The "_corn-moon_"

of the Iroquois, on the northern lakes, would hardly be the _corn-moon_ of the Creeks in Georgia. The Northern Indians call March, (the month in which their year begins,) the _worm-month_, because in this month the worms quit their retreats in the bark of the trees, where they have sheltered themselves during the winter.

April is the _moon of plants_.

May the _moon of flowers_.

June _the hot moon_.

July the _buck-moon_.

August is called the _sturgeon-moon,_ because that fish becomes abundant in this month.

September, the _corn-moon_, because the corn is gathered in that month.

October, the _travelling-moon_; as at this time they leave their villages, and travel towards the place where they intend to spend the winter.

November, the _beaver-moon_; the month of commencing their hunts for the beaver.

December, the _hunting-moon_, because they employ this month in pursuit of game.

January, the _cold moon_, as this month has the most intense cold of any month.

February, the _snow-moon_, because most snow falls in this month.

The Delawares, while they lived on the Atlantic coast, called March the _shad-moon_; after they removed to the interior they called it the _sap-moon_; October was their _corn-moon_, &c.

It may be remarked, that the designations given to the months are derived from some remarkable trait of character, peculiarity of season, or extraordinary event. Were they in England, they would suit those names to the prominent circ.u.mstance occurring in the month. The March of the present year would probably have been the "Month of the Silver Cross," i.e. "The Catholic Month;" and, were they living at the West End, and frequenters of the Park, at the season when it is crowded with beautiful faces, that season would undoubtedly receive the name of the "Season of Starflowers," or the "Month of the Rainbow birds."

(5) _Master of Life_.--p. 7.

The belief entertained by savage nations respecting the Supreme Being, and a future state, is always ent.i.tled to a most respectful consideration, because, when it admits the existence of a supreme, over-ruling, almighty intelligence, it furnishes the believer with an unanswerable argument for his creed. I have, therefore, devoted a few pages to the subject, which I presume no one will think misapplied.

Hearne says, "Religion has not as yet begun to dawn among the Northern Indians--I never found any of them that had the least idea of futurity."--(_Hearne's Journey to the Northern Ocean.)_ And Colden, in his History of the Five Nations, says, "It is certain they have no kind of public wors.h.i.+p, and I am told they have no radical word to express G.o.d, but use a compound word signifying the Preserver, Sustainer, or Master of the Universe; neither could I ever learn what sentiments 'they have of future existence."--(_Colden's History of the Five Nations,_ p.

15.) I have found no other writer who has advanced a like opinion to the two quoted above, and little importance has been attached to their opinions with respect to Indians. Charlevoix, the most accurate observer of Indian manners who has yet committed his thoughts to paper, says, "Nothing is more certain, than that the savages of this continent have an idea of a First Being, but, at the same time, nothing is more obscure." They agree in general in making Him the First Spirit, the Lord and Creator of the world. "Every thing," says be, "appears to be the object of a religious wors.h.i.+p."--(_A Voyage to North America, by Father Charlevoix_, vol. ii. 107.) Heckewelder affirms, that "Habitual devotion to the Great First Cause, and a strong, feeling of grat.i.tude for the benefits which He confers, is one of the prominent traits which characterise the mind of the untutored Indian."--(_Heck. Hist. Ace._ p.

84.) Loskiel says, (_History of the Mission of the United Brethren_, p.

33) "The prevailing opinion of all these nations is, that there is one G.o.d, or, as they call Him, one Great and Good Spirit, who has created the heavens and the earth, and made man and every other creature."

Mackenzie affirms that they believe in a future state of rewards and punishments. I have observed that they had not any particular form of religious wors.h.i.+p, but, as they believe in a good and evil spirit, and a state of future rewards and punishments, they cannot be devoid of religious impressions.--(_Mackenzie's General History of the Fur Trade_, vol. i p. 145, 156.) The religion of the Mandans, say Lewis and Clarke, (vol. i. p. 138,) consists in the belief of one Great Spirit. As their belief in a Supreme Being is firm and sincere, so their grat.i.tude to Him is fervent and unvarying. They are tormented by no false philosophy, led astray by no recondite opinions of controversialists, whether _He is all in all_, or shares a "divided throne." Simple and unenlightened sons of nature, they hold the belief which has never failed to present itself to such, _that there is a G.o.d_, and to be grateful and wors.h.i.+p that G.o.d is the second innate principle of our nature. There are no people more frequent and fervent in their acknowledgments of grat.i.tude to G.o.d. Their belief in Him is universal, and their confidence in his goodness and mercy almost exceeds belief. Their Almighty Creator is always before their eyes on all important occasions. They feel and acknowledge, his supreme power. They also endeavour to propitiate Him by outward wors.h.i.+p or sacrifices. These are religious solemnities, intended to make themselves acceptable to the Great Spirit, to find favour in His sight, and to obtain His forgiveness for past errors and offences.

In Winslow's "Good News from England, or a relation of remarkable things in that plantation," anno. 1622, occur the following remarks on the subject of the belief of the Indians of that country in a Supreme Being.

"A few things I thought meete to add heereunto, which I have observed amongst the Indians, both touching their religion, and sundry other customes among them. And first, _whereas myselfe and others, in former letters_, (which came to the presse against my wille and knowledge,) _wrote_ that the Indians about us, are a _people without any religion, or knowledge of any G.o.d, therein I erred, though wee could then gather no better, for as they conceive of many divine powers, so of one whom they call Kietan to be the princ.i.p.all maker of all the rest, and to be made by none. Hee (they say) created the heavens, earth, sea, and all creatures contained therein."_

Long says, the tribes in the shade of the rocky mountains believe the Wahconda to be "the greatest and best of beings, the creator," &c.

In conclusion it may be affirmed, that a constant, abiding, and unwavering belief in the existence of a Supreme Being, and in his goodness, is that entertained by the Western Indians.

(6)_Take care of the old men_.--p. 8.

The American Indians pay great respect to old age. They will tremble before a grandfather, and submit to his injunctions with the utmost alacrity. With them, especially with the young, the words of the ancient part of the community are esteemed as oracles, and their sayings regarded with the veneration paid of yore to the leaves of the Sybil. If they take during their hunting parties any game that is reckoned by them uncommonly delicious, it is immediately presented to the eldest of their relations.

From their infancy they are taught to be kind and attentive to aged persons, and never let them suffer for want of necessaries and comforts.

The parents spare no pains to impress upon the minds of their children the conviction that they would draw down upon themselves the anger of the Great Spirit, were they to neglect those whom in his goodness he had permitted to attain such an advanced age. It is a sacred principle among the Indians, that the Great Spirit made it the duty of parents to maintain and take care of their children until they should be able to provide for themselves, and that, having while weak and helpless received the benefits of maintenance, education, and protection, they are bound to repay them by a similar care of those who are labouring under the infirmities of old age. They do not confine themselves to acts of absolute necessity; it is not enough that the old are not suffered to starve with hunger or perish with cold, but they must be made as much as possible to share in the pleasures and comforts of life.(_Heck. 152, 153_.) He goes on to remark that they are frequently carried to the chase on a horse, or in a canoe, that their spirits may be revived by the sight of a sport in which they can no longer partic.i.p.ate. 153. "At home the old are as well treated, and taken care of, as if they were favourite children. They are cherished, and even caressed, indulged in health, and nursed in sickness, and all their wishes and wants attended to. Their company is sought by the young, to whom their conversation is considered an honour. Their advice is asked on all occasions, their words are listened to as oracles, and their occasional garrulity, nay even the second childhood often attendant on extreme old age, is never with the Indians a subject of ridicule or laughter."

Age is every where much respected, for, according to their ideas, long life and wisdom are always connected together.

Young Indians endeavour by presents to gain instruction from the aged, and to learn from them how to attain to old age. _Loskiel_, part I, p.

15

Age seemed to be an object of great veneration among these people, for they carried an old woman by turns on their backs, who was quite blind and infirm, from the very advanced period of her life. _Mackenzie_, 293.

(7) _G.o.d of War_.--p. 8.

The terms, Great Spirit and G.o.d of War, are synonimous with many of the Indian tribes, but not with all. The Hurons call him Areskoui; the Iroquois, by a slight deviation, Agreskoui. Other nations have adopted other names.

(8) _He went to the woman, laid his hand on her, and wept_.--p. 14.

Being then out of all hopes of surprising their enemies, three or four of the eldest of them laid their hands on my head, and began to weep bitterly, accompanying their tears with such mournful accents as can hardly be expressed; while I, with a very sorry handkerchief I had left, made s.h.i.+ft to dry up their tears; to very little purpose however, for, refusing to smoke in our calumet, they thereby gave us to understand that their design was still to murder us. (_Hennepin's Voyage_, printed in Transactions of American Ant. Soc. Vol. I. page 83, and see page 85 of the same vol.)

This "imposition of hands," accompanied with tears, was for the purpose of exciting compa.s.sion for the recent loss of their relations in conflict, and thus procuring revenge.

I am by no means certain that the above is a correct explanation of the practice, though, in the tale or tradition in which I have introduced it, I have considered it so. Tonti, in his relation of De La Salle's Expedition, supposes it to arise from a more subdued feeling. The pa.s.sage, as the reader will see, is replete with poetical beauty. His words are--"We arrived in the midst of a very extraordinary nation, called the _Biscatonges_, to whom we gave the name of weepers, in regard that upon the first approach of strangers, all these people, as well men as women, usually fall a-weeping bitterly: the reason of this practice is very particular; for these poor people imagining that their relations or friends deceased are gone a journey, and continually expecting their return, the remembrance of 'em is renewed upon the arrival of new pa.s.sengers; but forasmuch as they do not find in their persons those whose loss they lament, it only serves to increase their grief. That which is yet more remarkable, and perhaps even very reasonable, is that they weep much more at the birth of their children than at their death, because the latter is esteemed only by 'em, as it were a journey or voyage, from whence they may return after the expiration of a certain time, but they look upon their nativity as an inlet into an ocean of dangers and misfortunes."

(9) _A great man whose head nearly reached the sky._--p. 26.

The G.o.d of the Indians has always a corporeal form, and is generally of immense stature. He is chiefly represented as a man possessed of great dimensions and mighty corporeal strength. Sometimes however he takes the shape of a beast. Charlevoix says: "Almost all the Algonquin nations have siren the name of the _Great Hare_ to the first spirit. Some call him _Michabou_, _i.e._ G.o.d of the Waters; others _Atoacan_, the meaning of which I do not know. The greatest part say that, being supported on the waters with all his court, all composed of _four-footed creatures like himself_, he formed the earth out of a grain of sand taken from the bottom of the ocean, &c. Some speak of a G.o.d of the Waters, who opposed the design of the _Great Hare_, or at least refused to favour it. _This G.o.d is, according to some, the Great Tiger_." _Charlevoix_, ii, 107, 108.

And see tradition _supra_. The Hurons believe him to be the sun. _Ibid_.

The same author remarks (_page_ 109) that "the G.o.ds of the savages have, according to their notions, bodies and live much in the same manner as we do," &c.

Carver says "the Indians appear to fas.h.i.+on to themselves corporeal representations of their G.o.ds, and believe them to be of a human form."