Chapter 8

In the next visit of the three brothers to the hunter, he pointed out to them the great influence that religion had on the character of any people or country. A false religion brings with it a train of unnumbered evils; while a knowledge of the true God, and a living faith in the Saviour who died for sinners, continually promote among mankind principles of justice and kindness, and communicate to their hearts the blessings of peace and joy. "True it is," said he, "that among professedly Christian people there is much of evil; much of envy, hatred, malice, uncharitableness; of injustice, covetousness and cruelty. But this proceeds not from Christianity, but from the fallen state of human nature, which nothing but the grace of God can renew, and from the great number of those who profess to be Christians, while they are uninfluenced by the gospel of the Redeemer. Christianity will neither allow us to dishonour God by bowing down to idols, nor to injure man by injustice and oppression. The Indians of our country are not found bowing down to numberless idols, as the inhabitants of many countries are: they worship what they call 'the Great Spirit,' with a deep reverence, humbling themselves before him, and undergoing self-imposed torments, to gain his good will, which the generality of Christians, in the manifestation of their faith, would find it hard to endure. They believe also in an Evil Spirit, as well as in a future state; and that they shall be happy or unhappy, just as they have done good or evil, according to their estimate of those qualities, but this belief is mixed up with mysteries and superstitions without number. I speak of Indians in the forest and the prairie, who know nothing of God's word, and who have never heard the voice of a missionary."

_Hunter._ The different tribes believe, that if they are expert in the chase, bold in battle, and slay many of their enemies, they shall live for ever, after death, in beautiful hunting-grounds, enjoying the pleasures of the chase continually. You know that we, as Christians, are enjoined to forgive our enemies; but untutored Indians delight in revenge: they love to boast, and to shed blood; but we are taught, by God's holy word, to be humble and merciful. There is one thing that mingles much with the Indian character; and that is, medicine, or mystery. I must try to make you understand it.

_Austin._ Yes; I should like to know all about it very well.

_Hunter._ Go where you may, among the Choctaws, the Seminoles, the Crows, or the Blackfeet, every Indian has his medicine or mystery bag, which he regards with reverence, and will not part with for any price. He looks upon it as a kind of charm, or guardian spirit, that is to keep him from evil. He takes it with him to battle, and when he dies it is his companion.

_Austin._ But what is it? Is there any thing in the bag? What is it that makes medicine?

_Hunter._ Every thing that is mysterious or wonderful to an Indian, he regards as medicine. I do not mean such medicine as we get from an apothecary; but he regards it as something awful, and connected with spirits. This is a strong superstition, which has laid hold of the red man throughout the whole of his race.

_Brian._ But is there any thing in the medicine bag?

_Hunter._ The medicine bag is usually the skin of some animal, such as the beaver, otter, polecat, or weazel; or of some bird, as the eagle, the magpie, or hawk; or of some reptile, as the snake or the toad. This skin is stuffed with any thing the owner chooses to put into it, such as dry grass, or leaves; and it is carefully sewed up into some curious form, and ornamented in a curious manner. Some medicine bags are very large, and form a conspicuous part of an Indian's appendages; while others are very small, and altogether hidden.

_Basil._ Why, it is very foolish in the red men to carry such things about with them.

_Hunter._ It certainly is so; but their fathers and their tribes have done so for many generations, and it would be a disgrace to them, in their own estimation, if they neglected to do the same. A young Indian, before he has his medicine bag, goes perhaps alone on the prairie, or wanders in the forest, or beside some solitary lake. Day after day, and night after night, he fasts, and calls on the Great Spirit to help him to medicine. When he sleeps, the first animal, or bird, or reptile that he dreams of, is his medicine. If it be a weazel, he catches a weazel, and it becomes his medicine for ever. If it be a toad or snake, he kills it; and if it be a bird, he shoots it, and stuffs its skin.

_Austin._ This is one of the most wonderful things you have told us yet.

_Hunter._ What is called a medicine man, or a mystery man, is one who ranks high in his tribe for some supposed knowledge. He can either make buffaloes come, or cure disease, or bring rain, or do some other wonderful things, or persuade his tribe that he can do them. Indeed, among Indians, hardly any thing is done without the medicine man. A chief, in full dress, would as soon think of making his appearance without his head as without his medicine bag. There is a saying among the Indians, that "a man lying down, is medicine to the grizzly bear;" meaning, that in such a position a bear will not hurt him.

_Basil._ Is it true? Will not the grizzly bear hurt a man when he is lying down?

_Hunter._ So many people say; but I should be very sorry to trust the grizzly bear. I am afraid that he would be paying his respects to me in a very rough way.

_Austin._ What was it that you said about the medicine man bringing rain?

_Hunter._ Some of them are famous for bringing rain in a dry season.

_Austin._ But they cannot really bring rain.

_Hunter._ The matter is managed in this way.--When once they undertake to bring rain, they keep up their superstitious ceremonies, day after day, till the rain comes. Oftentimes it is very long before they succeed. It was in a time of great drought, that I once arrived at the Mandan village on the Upper Missouri. At the different Indian villages, peas and beans, wild rice, corn, melons, squashes, pumpkins, peaches and strawberries were often found in abundance; but, on this occasion, the Mandans had a very poor prospect of gathering any thing that required rain to bring it to perfection. The young and the old were crying out that they should have no green corn.

_Austin._ Why did they not tell the medicine men earlier to make the rain come?

_Hunter._ They did so: but it was not quite convenient to the medicine men; for they saw clearly enough that there was not the slightest appearance of rain. After putting it off, day after day, the sky grew a little cloudy to the west, when the medicine men assembled together in great haste to make it rain.

_Brian._ Ay! they were very cunning.

_Hunter._ No sooner was it known that the medicine men were met together in the mystery lodge, than the village was all in commotion. They wanted rain, and they were very sure that their medicine men could bring it when they pleased. The tops of the wigwams were soon crowded. In the mystery lodge a fire was kindled, round which sat the rain-makers, burning sweet-smelling herbs, smoking the medicine pipe, and calling on the Great Spirit to open the door of the skies, and let out the rain.

_Basil._ That is the way they make it rain, is it?

_Hunter._ At last, one of the rain-makers came out of the mystery lodge, and stood on the top of it with a spear in his hand, which he brandished about in a commanding and threatening manner, lifting it up as though he were about to hurl it up at the heavens. He talked aloud of the power of his medicine, holding up his medicine bag in one hand, and his spear in the other; but it was of no use, neither his medicine nor his spear could make it rain; and, at the setting of the sun, he came down from his elevated position in disgrace.

_Austin._ Poor fellow! He had had enough of rain-making for one day.

_Hunter._ For several days the same ceremony was carried on, until a rain-maker, with a head-dress of the skins of birds, ascended the top of the mystery lodge, with a bow in his hand, and a quiver at his back. He made a long speech, which had in it much about thunder and lightning, and black clouds and drenching rain; for the sky was growing dark, and it required no great knowledge of the weather to foretell rain. He shot arrows to the east and west, and others to the north and the south, in honour of the Great Spirit who could send the rain from all parts of the skies. A fifth arrow he retained, until it was almost certain that rain was at hand. Then, sending up the shaft from his bow, with all his might, to make a hole, as he said, in the dark cloud over his head, he cried aloud for the waters to pour down at his bidding, and to drench him to the skin. He was brandishing his bow in one hand, and his medicine in the other, when the rain came down in a torrent. The whole village was clamorous with applause. He was regarded as a great mystery man, whose medicine was very powerful, and he rose to great distinction among his tribe. You see, then, the power of a mystery man in bringing rain. Does it not astonish you?

_Austin._ No, not a bit. I see that it was all a cheat.

_Brian._ I could make it rain myself as well as he did, for he never shot his arrow to pierce the cloud till it was over his head.

_Hunter._ To be a mystery man is regarded as a great honour; and some Indians are said to have suspended themselves from a pole, with splints through their flesh, and their medicine bags in their hands, looking towards the sun, for a whole day, to obtain it.

_Austin._ When I go among the Indians, I will not be a mystery man.

* * * * *

_Hunter._ Now I will tell you something about Indian marriages. There is very little ceremony in an Indian marriage. The father may be seen sitting among his friends, when the young Indian comes in with presents, to induce him to give him his daughter for a wife. If the presents are not liked, they are not accepted; if they are approved, the father takes the hand of his daughter, and the hand of the young Indian, and slaps them together; after which a little feasting takes place.

_Austin._ Why, that is like buying a wife.

_Hunter._ It is; but the young Indian has already gained the good will of his intended wife: not by his fine clothes and his wealth, for he has neither the one nor the other, but by showing her the skins of the bears he has killed, and the scalps and scalp-locks of the foes he has slaughtered; and by telling her that he will hunt for her, that she may be kept from want, and fight for her, that she may be protected from the enemies of her tribe. Indians have strange customs: some flatten the heads of their young children, by laying them in a cradle, with a pillow for the back of the head, and then pressing the forehead, day after day, with a board, that comes down upon it, till the nose and forehead form a straight line.

_Brian._ I should not like my head to be flattened in that manner.

_Hunter._ Children are carried about in their cradles on the backs of their mothers, wherever they go; and when children die, they are often left, in their cradles, floating on the water of a brook or pool, which their superstition teaches them to regard as sacred. A cluster of these little arks or cradles, or coffins as they may be called, of different forms, in a lone pool, is a very picturesque and affecting sight.

_Basil._ I shall often think of the pool, and the little cradles swimming on it. It would remind me of Moses in the bulrushes.

_Hunter._ There are other singular customs among the Indians. The Kowyas, the Pawnees, the Sacs and Foxes, the Osages, and the Iowas, all shave their heads, leaving a tuft on the crown two or three inches in length, and a small lock in the middle of it, as long as they can make it grow. By means of this small lock of hair braided, they ornament the tuft with a crest of the deer's tail dyed scarlet, and sometimes add to it a war-eagle's feather.

_Austin._ How different from the Crow Indians! They do not shave off their hair; but let it grow till it hangs down to the very ground.

_Hunter._ You have not forgotten that, I see. There is a cruel custom among the Indians, of exposing their aged people, that is, leaving them alone to die. If a party are obliged to remove from one place to another in search of food, and there is among them an aged man, who can no longer fight, nor hunt, nor fish, nor do any thing to support himself, he is liable, although in his time he may have been a war-chief, to be left alone to die. I have seen such a one sitting by a little fire left him by his tribe, with perhaps a buffalo skin stretched on poles over his head, and a little water and a few bones within his reach. I have put my pipe to his mouth, given him pemican, and gathered sticks, that he might be able to recruit his fire; and when, months after, I have returned to the spot, there has been nothing left of him but his skeleton, picked clean by the wolves and bleaching in the winds.

_Austin._ This is one of the worst things we have heard of the Indians.

_Basil._ Oh, it is very sad indeed!

_Hunter._ You would not forsake your father, in old age, in that manner, would you?

_Austin._ No! As long as we could get a bit of bread or a drop of water, he should have part of it, and we would die with him rather than desert him.

_Brian_ and _Basil._ Yes; that we would!

_Hunter._ I hope so. This is, I say, a cruel custom; but it forms a part of Indian manners, so that the old men expect it, and, indeed, would not alter it. Indians have not been taught, as we have, to honour their parents, at least not in the same way; but I can say nothing in favour of so cruel and unnatural a custom. Among the Sioux of the Mississippi, it is considered great medicine to jump on the Leaping Rock, and back again. This rock is a huge column or block, between thirty and forty feet high, divided from the side of the Red Pipe-stone Quarry. It is about seven feet broad, and at a distance from the main rock of about six or eight feet. Many are bold enough to take the leap, and to leave their arrows sticking in one of its crevices; while others, equally courageous, have fallen from the top in making the attempt, and been dashed to pieces.

_Brian._ When you go to Pipe-stone Quarry, Austin, have nothing to do with the Leaping Rock. You must get your medicine in some other way.

_Austin._ I shall leave the Leaping Rock to the leaping Indians, for it will never suit me.

_Hunter._ There is a very small fish caught in the river Thames, called white bait, which is considered a very great luxury; but, to my taste, the white fish, of which the Chippewas take great abundance in the rapids near the Falls of St. Mary's, are preferable. The Chippewas catch them in the rapids with scoop-nets, in the use of which they are very expert. The white fish resemble salmon, but are much less in size.

_Austin._ The white fish of the Chippewas will suit me better than the Leaping Rock of the Sioux.

_Hunter._ Among the Indians, feasting, fasting, and sacrifices of a peculiar kind, form a part of their religious or superstitious observances. Some of the Pawnees, in former times, offered human sacrifices; but this cruel custom is now no more. The Mandans frequently offered a finger to the god, or Evil Spirit; and most of the tribes offer a horse, a dog, a spear, or an arrow, as the case may be. Over the Mandan mystery lodge used to hang the skin of a white buffalo, with blue and black cloth of great value. These were intended as a sacrifice or an offering to the good and evil spirits, to avert their anger and to gain their favour.

_Brian._ How many things you do remember!

_Hunter._ All the chiefs of the tribes keep runners: men swift of foot, who carry messages and commands, and spread among the people news necessary to be communicated. These runners sometimes go great distances in a very short space of time.

_Brian._ You must have your runners, Austin.

_Austin._ Oh yes, I will have my runners: for I shall want pipe-stone from Red Pipe-stone Quarry, and white fish from the Chippewas; and then I shall send messages to the Cherokees and Choctaws, the Camanchees, the Blackfeet and the Crows.

_Hunter._ The squaws, or wives of the Indians, labour very contentedly, seeming to look on servitude as their proper calling. They get in wood and water; they prepare the ground for grain, cook victuals, make the dresses of their husbands, manufacture pottery, dress skins, attend to the children, and make themselves useful in a hundred other ways.

_Brian._ I think the squaws behave themselves very well.

_Hunter._ The smoking of the pipe takes place on all great occasions, just as though the Indians thought it was particularly grateful to the Good and Evil Spirits. In going to war, or in celebrating peace, as well as on all solemn occasions, the pipe is smoked. Oftentimes, before it is passed round, the stem is pointed upwards, and then offered to the four points--east, west, north and south. In the hands of a mystery man, it is great and powerful medicine. If ever you go among the red men, you must learn to smoke; for to refuse to draw a whiff through the friendly pipe offered to you, would be regarded as a sad affront.

_Basil._ What will you do now, Austin? You never smoked a pipe in your life.

_Austin._ Oh, I should soon learn; besides, I need only take a very little whiff.

_Hunter._ You must learn to eat dog's flesh, too; for when the Indians mean to confer a great honour on a chief or a stranger, they give him a dog feast, in which they set before him their most favourite dogs, killed and cooked. The more useful the dogs were, and the more highly valued, the greater is the compliment to him in whose honour the feast is given; and if he were to refuse to eat of the dog's flesh, thus prepared out of particular respect to him, no greater offence could be offered to his hospitable entertainers.

_Brian._ You have something a little harder to do now, I think, Austin; to learn to eat dog's flesh.

_Austin._ You may depend upon it, that I shall keep out of the way of a dog feast. I might take a little whiff at their pipe, but I could not touch their dainty dogs.

_Hunter._ In some of the large lodges, I have seen very impressive common life-scenes. Fancy to yourselves a large round lodge, holding ten or a dozen beds of buffalo skins, with a high post between every bed. On these posts hang the shields, the war-clubs, the spears, the bows and quivers, the eagle-plumed head-dresses, and the medicine bags of the different Indians who sleep there; and on the top of each post the buffalo mask, with its horns and tail, used in the buffalo dance. Fancy to yourselves a group of Indians in the middle of the lodge, with their wives and their little ones around them, smoking their pipes and relating their adventures, as happy as ease and the supply of all their animal wants can make them. While you gaze on the scene, so strange, so wild, so picturesque and so happy, an emotion of friendly feeling for the red man thrills your bosom, a tear of pleasure starts into your eye; and, before you are aware, an ejaculation of thankfulness has escaped your lips, to the Father of mercies, that, in his goodness and bounty to mankind, he has not forgotten the inhabitants of the forest and the prairie.

The Indians have a method of hardening their shields, by smoking them over a fire, in a hole in the ground; and, usually, when a warrior thus smokes his shield, he gives a feast to his friends. Some of the pipes of the Indians are beautiful. The bowls are all of the red stone from Pipe-stone Quarry, cut into all manner of fantastic forms; while the stems, three or four feet long, are ornamented with braids of porcupine's quills, beaks of birds, feathers and red hair. The calumet, or, as it is called, "the peace-pipe," is indeed, as I have before said, great medicine. It is highly adorned with quills of the war-eagle, and never used on any other occasion than that of making and solemnizing peace, when it is passed round to the chiefs. It is regarded as altogether a sacred utensil. An Indian's pipe is his friend through the pains and pleasures of life; and when his tomahawk and his medicine bag are placed beside his poor, pallid remains, his pipe is not forgotten.

_Austin._ When an Indian dies, how do they bury him?

_Hunter._ According to the custom of his tribe. Some Indians are buried under the sod; some are left in cots, or cradles, on the water; and others are placed on frames raised to support them. You remember that I told you of Blackbird's grave.

_Austin._ Ay! he was buried on horseback, on the top of a high bluff, sitting on his horse. He was covered all over with sods.

_Hunter._ And I told you of the Chinock children floating on the solitary pool.

_Basil._ Yes, I remember them very well.

_Hunter._ Grown-up Chinocks are left floating in cradles, just in the same manner; though oftener they are tied up in skins, and laid in canoes, with paddles, pipes and provisions, and then hoisted up into a tree, and left there to decay. In the Mandan burial place, the dead were ranged in rows, on high slender frames, out of the way of the wolf, dressed in their best robes, and wrapped in a fresh buffalo skin, with all their arms, pipes, and every necessary provision and comfort to supply their wants in their journey to the hunting-grounds of their fathers. In our burial grounds, there are generally some monuments grander than the rest, to set forth the wealth, the station, or the talents of those who slumber below; and, as human nature is the same everywhere, so in the resting place of the Indians. Here and there are spread out a few yards of red or blue cloth, to signify that beneath it a chief, or a superior brave, is sleeping. The Mandan dead occupied a spot on the prairie. Here they mouldered, warrior lying by the side of warrior, till they fell to the ground from their frames, when the bones were buried, and the skulls ranged with great care, in round rings, on the prairie, with two buffalo skulls and a medicine pole in the centre.

_Austin._ Ay! it would be of no use for the wolf to come then, for there would be nothing for him. I should very much like to see an Indian burying-place.

_Hunter._ Were you to visit one, you would see that the heart and affections are at work under a red skin, as well as under a white one; for parents and children, husbands and wives, go there to lament for those who are dear to them, and to humble themselves before the Great Spirit, under whose care they believe their departed relatives to be. The skulls, too, are visited, and every one is placed carefully, from time to time, on a tuft of sweet-smelling herb or plant. Life is but a short season with both the white and the red man, and ought to be well spent. It is as a flower that flourishes: "For the wind passeth over it, and it is gone; and the place thereof shall know it no more." But I have now told you enough for the present. Come again, as soon as you will; I shall have some anecdotes of Indians ready for you.