THE RELIGION AND SUPERSTITION OF THE NORTH AMERICAN INDIANS.

TaskE are many things in the religious opinions and superstitions of the North American Indians to induce the belief that they are descended from a people, who had received the Mosaic account of the creation, and the theology of the Old Testament. Some striking evidence in favor of such a belief we gave in a former Number.

Most of the tribes believe in the existence of one great and good being, or spirit, who created all things, and rules over all. They consider him the author of all good, and disposed to do goon to his creatures. They believe also in a bad spirit, of great power whom they regard as the author of all their troubles and afflictions. Their fear of the bad spirit is a much more active principle with: them than their love and veneration for the good spirit. They sometimes offer important sacrifices to the good spirit, but much more frequently and constantly to the bad. In some of their dialects the good spirit is called Kitch-e-mon-e-too, and the bad spirit, Much-e-mon-e-too. They think the bad spirit is always plotting. to work them evil; hence their numerous and sometimes expensive offerings and sacrifices to him to avert his anger and obtain his good will.

Besides these two great spirits, they also believe there are both good and bad spirits of an inferior order, but yet greatly above men. These they imagine to preside over the most striking and wonderful works of nature, the great lakes, mountains, rivers, cataracts, caverns, &c., and likewise over the most fearful and powerful of the animal creation. Whenever they pass scenes of grandeur, sublimity, or danger, they offer their sacrifices and adorations to the particular spirit of the place.

They believe the Great Spirit has given them their proper position, character, and pursuits in life, and hence they are exceedingly averse to change them for the condition and arts of civilisation When the celebrated Red Jacket was appealed to, on this subject. The Great Spirit made us of copper color, and gav us a different language from that of the white people. All animais,

Original

THE RELIGION AND SUPERSTITION OF THE

NORTH

AMERICAN INDIANS.

NO. II.

BY SEBA SMITH.

THERE are many things in the religious opinions and superstitions of the North American Indians to induce the belief that they are descended from a people, who had received the Mosaic account of the creation, and the theology of the Old Testament. Some striking evidence in favor of such a belief we gave in a former Number.

Most of the tribes believe in the existence of one great and good being, or spirit, who created all things, and rules over all. They consider him the author of all good, and disposed to do good to his creatures. They believe also in a bad spirit, of great power, whom they regard as the author of all their troubles and afflictions. Their fear of the bad spirit is a much more active principle with them than their love and veneration for the good spirit. They sometimes offer important sacrifices to the good spirit, but much more frequently and constantly to the bad. In some of their dialects the good spirit is called Kitch-e-mon-e-too, and the bad spirit, Much-e-mon-e-too. They think the bad spirit is always plotting to work them evil; hence their numerous and sometimes expensive offerings and sacrifices to him to avert his anger and obtain his good will.

Besides these two great spirits, they also believe there are both good and bad spirits of an inferior order, but yet greatly above men. These they imagine to preside over the most striking and wonderful works of nature, the great lakes, mountains, rivers, cataracts, caverns, &c., and likewise over the most fearful and powerful of the animal creation. Whenever they pass scenes of grandeur, sublimity, or danger, they offer their sacrifices and adorations to the particular spirit of the place.

They believe the Great Spirit has given them their proper position, character, and pursuits in life, and hence they are exceedingly averse to change them for the condition and arts of civilisation. When the celebrated Red Jacket was appealed to, on this subject, he replied, "The Great Spirit made us of copper color, and gave us a different language from that of the white people. All animals,

as well as men differ from each other in their forms and natural dispositions." When a chief of the Chippewas was asked if they would wish to change their condition and live as the white people live, he replied, "The Master of life made us Indians; seeing that it was his will that we should be born Indians, why should we wish to alter our condition ?"

Some of the tribes are a migratory people, though most of them have continued to occupy particular sections of the country from time immemorial, till they were crowded out by the whites. The Shawaneese, who have resided in Ohio something like ninety years, came from Florida, where they resided on the Suwaney river. Black Hoof, who was a noted chief of the tribe some twenty or twenty-five years ago, was born in Florida, and remembered bathing in the salt water when a boy.

The Shawnees had a tradition that their ancestors came over the sea; and until long after their settlement in Ohio, they kept up a yearly sacrifice to the Great Spirit for their preservation and their safe arrival in this country. Where they came from, or at what period they crossed the great water, they do not know; and whether their ancestors really did cross the ocean, or only some great river or arm of the sea, or whether their belief is a shadowy tradition of the Israelites crossing the Red Sea, are matters of uncertain speculation. The Indians generally believe, however, that they were created on this continent.

Before attending great and solemn councils, for forming treaties, or transacting important national business, they offer sacrifices to obtain the good will of the Great Spirit. Some thirty years ago, a party were on their way to visit the President of the United States, and having arrived near Wheeling, "they retired into the forest, encamped, killed game, and prepared the sacrifice. While singing, they heard, as they believed, the voice of the Great Spirit, distinctly. They set forward on their journey with alacrity, anticipating the best success in their business."

Some of the tribes have two general sacrifices or thanksgivings in each year. The principal festival is in August, earlier or later in the month according to the forwardness of the corn. It is called "the green corn dance," or the "ceremony of thanksgiving for the first fruits of the earth." It lasts from four to twelve days, resembling sometimes a large camp-meeting. "The Indians attend from all quarters, with their families, their tents, and provisions, encamping round the council house, or house of worship. The animals killed for the sacrifice, are cleaned, the heads, horns, and entrails are suspended on a large white pole with a forked top, which extends over the roof of the house. The women having prepared the new corn and provisions for the feast, the men take first some of the new corn and rub it between their hands, then on their faces and breasts, and then they feast, the great chief having

first addressed the crowd, thanking the Great Spirit for the return of the season, and giving such moral instruction to the people as he thinks proper for the time. On these occasions the Indians are dressed in their best manner, and the whole nation attend, from the greatest to the smallest. The quantity of provisions collected is immense, every one bringing, in proportion to his ability. The whole is cast into one pile and distributed during the continuance of the feast among the multitude, by leaders appointed for that purpose. In former times, the festival was held in the highest veneration and was a general amnesty, which not only absolved the Indians from all punishments for crimes, murder only excepted, but served to bury guilt itself in oblivion."

"What is the name of your nation?" said Major Marston to Masco, a chief of the Sauks.

ANSWER." Since we can remember, we have never had any other name than Saukie."

QUESTION." What was its original name?"

ANSWER." Since the great Spirit made us we have had that name and no other."

The same questions were then put to a chief of the Fox tribe. QUESTION." What is the name of your nation?"

ANSWER." Mus-quak-kie."

QUESTION." What its original name?"

ANSWER." Since the Great Spirit made us we have had that name and no other."

QUESTION." What are the names by which it has been known among Europeans?"

ANSWER." The French called us Renards, and since that the white people have called us Foxes."

To the same chief of the Foxes, Major Marston put this question, "Do you believe that the soul lives after the body is dead?" To which he replied, "How should we know? None of our people, who have died, have ever returned to inform us."

At the interview when this conversation took place, it is said the chiefs appeared to be suspicious and unwilling to answer the questions. It is well ascertained, however, that they all have a general belief in the existence of the soul or spirit after the death of the body; and many of them have an idea, in some shape or other, of rewards and punishments after death, according to the good or bad deeds done in the body. The following curious passages, on this subject, are given by the same Major Marston. "They appear to entertain a variety of opinions with regard to a future state. A Fox Indian told me their people generally believed that as soon as an Indian left this world, he commenced his journey for the habitation provided for him by the Great Spirit in the other world; that those who had conducted themselves well in this life, met with but little difficulty, in finding the road which leads