Part 14

Now this Supernatural Unknown Cause or Mystery created all things in the beginning. After the earth a few men and women of different colors were made, from whom descended all people. Different races were created for different pursuits. They say that to the whites was allotted education, knowledge of the mechanical arts, of machinery, etc., and therefore the whites in many things are Wah-con. They were also made rich and clothed, or have the means of getting clothing, and everything they want without hardship or exposure. The Indians, they say, were made naked and with such qualifications as to suit a hunter, knowledge enough to make his arms and use them at war or in the chase, a constitution to stand severe cold, long fasting, excessive fatigue, and watchfulness, and this was their portion. The position and pursuits of people were not defined by any laws, oral or otherwise delivered, but each with the powers granted him was enabled to live. The hunter soon found out that he could make traps and weapons, and felt his superiority over the animal creation.

They believe all animals are made for the use of man and more especially for the Indians, their meat being for food and their skin for clothing, “for” say they, “if not for that use for what other purpose?” Indians must have meat, and they eat all animals and birds, even to the crow and rattlesnake.[20] The prairie (the earth) was made for grazing the buffalo, and rivers to produce fuel, etc. The whites from their superior knowledge soon found out their destiny—to make everything, subdue everything, and make even the Indians work for their benefit. People were left in this state and each pursued their different occupations.

[20] The Assiniboin never eat the rattlesnake, but it is known that some of the St. Peter’s Sioux and Cree do.

We can not trace in any of their conversations or religion any appearance of a moral code nor any offenses they can be guilty of toward Wakoñda except the omission of worship. If they had an idea of the kind they would undoubtedly do penance and offer sacrifices for these acts, but this is not the case. There is no repentance for past deeds; all ceremonies and worship is to avoid present or future evil. What we term crime can not be an offense to Wakoñda, as its aid is invoked to commit the greatest of them. Their idea of Wakoñda or Great Unknown Power is, we believe, nothing more than the fear of evil befalling them, the averting of which is beyond the power of man. Therefore they make sacrifices, fasts, prayers, etc., to this Unknown Power which they know from actual phenomena has an existence, and think His aid can thus be secured.

But they can go no further. They have no idea of a Being whose attributes are mercy, forgiveness, benevolence, truth, justice, etc., nor will they have until these words have a signification and appreciation among themselves. This view is the correct and general one among all the prairie tribes, though it is often clothed in superstitious narrative of fable not necessary to be inserted here. War and peace would not be recognized as His special acts, as they know these things depend upon themselves, but success or defeat would be, as that is beyond their power or knowledge when they start to war. Consequently, a successful warrior or leader is always said to be Wah-con or divine—that is, one who has by some means secured the aid of Wakoñda. Natural phenomena unattended by either good or evil results would pass by unnoticed, but destructive tornadoes, deaths by lightning, by diseases such as apoplexy or unaccountable accidents would be regarded as His special acts. Eclipses, thunder, and lightning are warnings, and to these sacrifices are made with the view of averting the danger intimated, yet unknown. From this dread of unaccountable evil arises their repugnance to talk on the subject. To do so would lay open their secrets of apprehensions, of sacrifices, and might, they think, by levity produce the evil they wish to avoid or a counterpoise of sacrifice on the part of some one else render theirs unavailing.

For the further explanation of this subject it will be proper to state some of thier sacrifices and ceremonies so that a minute survey of the operations of their minds can be realized. The greatest public or national ceremony of the Assiniboin is the Sacred Lodge. The time for this is appointed by some divining man of known repute and invitations are sent to the different camps to attend. Lodges are placed in the form of a long tent by posts planted a few yards apart and others transversely, over which are stretched many lodge skins to form one building about 100 yards long and 5 or 6 yards wide. To these transverse poles are tied all offerings to Wakoñda, though principally to the Sun and Thunder. These offerings consist of skins of value, different kinds of cloth, beads, kettles, and any new articles the donator can afford and is willing to sacrifice, in proportionate value as their wishes to effect some object or to avoid some danger they apprehend exists. A mast about 40 feet high is raised in front of the building and the raising of this requires the presence of all the men and women, who all the time sing a kind of hymn or tune, though no words are used in it. This, mast is painted and decked out very gaily. All are dressed in their very best raiment and the whole presents a lively and interesting appearance. The divining man who called the meeting on the first day goes through many prayers and ceremonies with the pipe, the tenor of which are invocations for general health and success both in war and the chase, and for the avoiding of any and all unknown evil or accidents.

The second day is devoted to dancing and feasting on the very best they can produce, and this is the only dance among them except the scalp dance where men and women dance together. On the third day is exhibited feats of sleight of hand and tricks, some of which are very well done and serve to increase their belief in the supernatural powers of the divining men who perform them. On the fourth day these sacrifices are taken down, destroyed in such manner as to be of no use to anyone who finds them, and hung on different trees or bushes in the neighborhood. The divining man who called the meeting receives presents from a good many who attend, of horses and other property, and it generally proves a good speculation on his part. This is done but once a year and is their only form of national worship.

The common way in which sacrifices are made by individuals is thus: The Indian takes some article of value alone into the hills or woods, lights the pipe, and invokes the aid of Wakoñda in whatever he desires to succeed, promising a repetition on a certain time.[21] This article is then damaged or destroyed and left there. After this he returns to his lodge, kills a dog, makes a feast, and invites his neighbors, by whom the flesh is eaten and small portions thrown on the ground as a respect to Wakoñda. It does not appear, however, that the killing and eating of the animal is considered as part of the sacrifice further than to add to the importance of the ceremony.

[21] This fetish or amulet is also exposed and smoked to as a medium for his prayer to the Great Medicine.

A feast of corn, flour, or berries is as often used on these occasions as animal flesh. The article sacrificed must be something of value, must have caused the Indian some trouble or expense to procure; otherwise it is of no avail. On one occasion an Indian bought at this place the following three articles at the price of six buffalo robes, viz., two kettle covers, a ball that had been shot out of a gun, and a chew of tobacco that had been thrown away. Now, although he could have procured any of these articles for nothing in his own camp, yet according to his promise to Wakoñda he was obliged to pay a high price and to travel a long distance to procure them.

Every warrior or man of family among them makes these sacrifices whenever he feels disposed, or their promises to Wakoñda become due, and if they do not fulfill these promises or neglect these ceremonies they are punished, or at least any accident, loss, or failure would be attributed to this cause, that could not be accounted for by any other. Another mode resorted to of propitiating the anger of Wakoñda or securing his aid is fasting and cutting their bodies. This is not much practiced by the Assiniboin except for success in war.

Several principal warriors will lie out in the cold, rain, or snow for three or four days and nights, without eating, drinking, smoking, or speaking, making internal prayers to Wakoñda to aid them in accomplishing their objects and the dreams that present themselves under these circumstances are received as favorable or unfavorable omens according to the nature of the visions presented. This is done by those who are desirous of leading a war party or becoming capable to lead by some great exploit, and the leader chosen is he whose dream appears to present the greatest appearance of success. These fasts are sometimes accompanied by cutting the breast with a knife horizontally or the arms transversely above the elbow, making incisions about 3 or 4 inches long and half an inch deep, which are not bound up. Among the Mandan and Gros Ventres these ceremonies are still more severe. Incisions are made on each side of the shoulder blade on the back and a stout stick is thrust through. A cord is then attached to the stick and they are drawn up off their feet to a post planted for the purpose. By an impetus given with their feet they throw themselves out from the post and swing themselves around violently until the cord winds and unwinds successively, for one or two days, when the hold breaks and they fall to the ground.

If not already too much weakened, new incisions are made and cords 10 or 12 feet long are tied therein. To the ends of these cords are attached three or four buffalo bulls’ heads and horns, each weighing from 15 to 20 pounds, and they drag this weight over the ground, the horns plowing it up until the holds break, or fainting from exhaustion they are carried away by their relatives. Nothing is eaten or drunk during all this time.[22]

[22] We perceive by the printed inquiry that this is not credited, yet it is so common among these people as scarcely to attract the attention of the traders.

These and other ceremonies are what they think appeases the anger, averts the evil, or secures the aid of Wakoñda or Great Mystery. They are not made with the view of any atonement whatever for bad deeds, neither with the object of purifying their minds for communion with him or it, but as a payment. The idea is that he who undergoes so much voluntary punishment or pain, or destroys so much property to him valuable, entitles him to the protection of that unknown power and that it can and will favor those who thus remember and worship him.

They have no idea of national and individual atonement, nor that any person was to or has come on earth to answer for them. To make this idea reasonable to them they would first have to be taught that they are guilty of crime and a correct knowledge of the attributes of the Great Mystery, together with a moral sense of justice. To do this the entire regeneration of the grown Indian must be brought about, which it would be little less than a miracle to accomplish.

They would, to please any missionary, give a tacit consent to his creed, whatever it was. Knowing him to be an educated and superior man, not striving after personal gain, they would be induced to give it a trial, but would continue their own ceremonies at the same time in secret, and any failure of their expectations would be blamed on the missionary. They might actually appear to him converted by outward show, but their minds would undergo no change, unless it was to become more confused and skeptical. This is the reason why all attempts at reformation should be made with their children. Abstract truth will not admit of general application, without taking into consideration the existing state of things. The necessity of law must be felt before it would avail; their ignorance made manifest before truth could be introduced; a moral sense of justice and of their depravity implanted before moral rectitude can be expected.

Horses sacrificed on an Indian’s grave are an offering to the Great Mystery to conduct the soul of the departed immediately to the south, where the Indian Paradise is said to be situated, and also includes a desire that the Great Mystery should supply the place of the deceased parent, as a father and protector. Dogs and other animals that are killed in sacrifice, are eaten by those invited, and only appear to be part of the ceremony, not of the sacrifice. The entrails of the animal thus killed are neither eaten nor burned, but thrown away as on any other occasion.

In eating these feasts small bits are thrown on the ground with these words: “This to Wakoñda to keep us from, harm,” “This to the Sun,” “This to the Thunder,” or to some of their dead relatives, and these ejaculations are uttered in a very low voice, not always audible. They offer no human sacrifices to Wakoñda, neither do their traditions mention their forefathers to have done so. Though enemies are tortured to death in many ways, yet it is only to satisfy their revenge and thirst for savage glory. Within the last year several of these acts have been committed a short distance from this place, which to convey an idea of we may mention here. Five Blackfeet were caught stealing horses from the Crow village in the spring of 1853, then at the mouth of the Yellowstone River, and the enemies were pursued a mile or so, when they took refuge in a cluster of bushes. The Crows surrounded them and by constant firing killed all except one, who was shot through the leg. This man they took out alive, scalped, and cut his hands off, gathered their boys around who fired into his body with powder, striking him in the face with his own scalp, and knocking on his head with stones and tomahawks until he died. Afterwards the five bodies were carried to camp, the heads, hands, feet, and privates cut off, paraded on poles, and thrown around the camp, some of which found their way to the fort, and were presented by the Crows to the Cree Indians then here.

A few weeks before the period at which we write some Blackfeet stole horses from the Cree camp, were pursued and 11 out of the 12 of which the party consisted were killed. The remaining one was taken alive, scalped, his right hand cut off, and thus started back to his own nation to tell the news. Now as this man was leaving the Cree camp he met a Cree[23] boy whom he managed to kill with his remaining hand, was pursued and taken the second time, and was tortured to death by slow mutilation.

[23] Evidently should be Blackfeet.

The trunks are generally burned, but all the members and the head are carried about the camp, if near, and insulted by the old women and boys in every possible manner. The Sioux, Assiniboin, and Cree will on occasions tear out the heart of an enemy, place it on a stick and roast it before the fire, dance around, sing, and each bite off and swallow a small piece. There are no religious associations attending these acts, and they are not made with the view of appeasing the anger or of sacrifices to the Great Mystery; neither do their words and actions on these occasions imply any such idea; all is insult to the dead enemy, and savage glory and revenge to themselves.

The moral character of their priests or doctors does not differ in any respect from that of ordinary Indians, which have by this time been seen to possess no such qualities as sobriety, truth, etc. Whether they actually believe in their own powers we can not say, but rather think they do. Perhaps some strokes of fortune or remarkable coincidences have produced this belief, or they may think that the pains and exertions they use may induce the Wakoñda to aid them. We have already noticed this class of priests in their medical capacity, and will now state their other qualifications. They wear no badge of office, are either of the male or female sex, are not hereditary, nor is their number limited. As many as are believed to be Wa-con, or Divine, and are willing to run the risk attending the profession, do so. They are all called by the same general name of Wa-con, independent of their individual or real name. They affect to cure diseases, reveal future events, direct where lost articles are to be found, interpret dreams, etc. The ceremony attending any of these things (except sickness) is conducted by the medicine man, first being paid for his services. Afterwards he enters a small lodge built for the purpose, like the vapor bath and drums, rattles and sings alone the greater part of the night, returning his answer to those concerned in the morning. These answers partake of the nature of those of the ancient oracles, are ambiguous, with the view of evading decided failure. They do not claim the power of witchcraft, as this is a dangerous profession, but this power is ascribed to them by the other Indians.

The majority of these people believe, or say they believe, that some of these old conjurors can “shoot them with bad spells” (as they express it) at the distance of 100 miles off, and it is on the assumption that they are the cause of some of their deaths, that the lives of these professors are sometimes forfeited. We believe their confidence in the powers of these priests and medicine men is pretty general, though some of them (the priests) are more divine or Wa-con than others. When an Indian is sick they endeavor to cure him, as has been stated, and if unsuccessful and death ensues they usually keep out of sight until the first bursts of grief are over. Others of the same profession who have not been called to administer to the patient attend the funeral, their object being to secure whatever property they can by loud crying, cutting their hair and bodies, and other display of profound grief. Nothing resembling a prayer is said over the dead at the burial nor anything spoken. Indeed, on account of their loud lamentations it would be impossible to hear it if it were. Some weeks afterwards, however, other ceremonies take place regarding the dead which will be described in another place. The body is placed in the fork of a tree, on a scaffold, or occasionally interred on the top of a high hill. No device, inscription, or hieroglyphics are made at or near the place of interment by any of these nations.

As far as we have proceeded with their religion, belief is the general one, though it may be clothed in different language by different Indians, sometimes superstitious and fabulous, but our object has been to arrive at the philosophy of their religion by rejecting fables, etc., which do not bear upon the inquiry.

From this point all other religion diverges into different minor beliefs and superstitions according to the fancy of each individual. Many believe in certain evil spells and troubles brought on them by lesser spirits or ghosts and even of the spirits of monsters which have no existence nor ever had except in their dreams and morbid imagination. It appears that these ghosts are the cause of all petty malice, vexations, or bad luck, not being of sufficient consequence to attract the attention or induce the influence of Wakoñda. To relate the different kinds of belief in these powers as each would explain it would require the labor of years, and it is somewhat difficult to generalize, owing to the prevailing differences. Under some of the answers that will follow regarding charms, amulets, ghosts, etc., will be detailed enough in conjunction with what has already been stated to form a tolerably connected idea of this feature of their faith.

Sorcery or witchcraft has already been noticed, but we may in addition state that the witchcraft imputed to some of their doctors is their power to do evil at a great distance from the object, to produce death or disease, though they do not believe these persons can transform themselves into other shapes; think they can exercise the same power to do good if they choose, and do exercise it in curing the sick. It is in consequence of this belief that the doctor or divining man is punished in case of failure and death, as they think it is his unwillingness, not his inability, to cure which produces the result. They do not burn them, but the writer has seen several shot at different times by the relatives of the deceased, on the supposition they caused their death. This custom is in as great force now as it ever was.

The divining man has a chance to become rich in horses and other property in a short time, as his fees depend on himself; but these advantages are more than counterbalanced by the risk attending the profession. The doctor, priest, conjuror, wizard, prophet, and divining man are all united in the same person; that is, to a divining man (Wa-con), or divining woman (Wa-can), these powers, or some of them, are ascribed, and they are believed to possess them in proportion as their success has been developed. Some are simply doctors of medicine, others in addition are conjurors and do tricks. Some go further, interpret dreams, reveal the future, find lost articles, etc. The whole united forms the entire divining man. The persons who profess and perform some of these things are tolerably numerous; but the effective diviner of established reputation, large practice, and possessing the whole of the foregoing powers are very few, perhaps not more than six or eight in the whole Assiniboin Nation. As has been observed, they form no distinct body and have but little influence in council unless they can add that of warrior to their many distinguished titles and degrees.

The whole of these Indians most sincerely believe in the theory of ghosts, that departed spirits have the power to make themselves visible and heard, that they can assume any shape they wish, of animals or men, and many will affirm that they have actually seen these apparitions and heard their whistlings and moanings. They are much afraid of these appearances, and under no consideration will go alone near a burial place after dark. They believe these apparitions have the power of striking the beholder with some disease, and many complaints are attributed to this cause. They therefore make feasts and prayers to them to remain quiet. Smaller evils and misfortunes are caused by their power, and a great many stories are nightly recounted in their lodges of the different shapes in which they appear.