If the patient has no local pain, the magician administers some of his simples, sometimes internally, but generally by friction between his warmed hands, and the breast or abdomen of the patient. At intervals during this operation, and after the termination of it, he rattles his gourd with violence, singing to it with great vehemence, and throwing himself into grotesque attitudes. All this is sometimes daily repeated, until the convalescence or death of the patient.
A wealthy man, when sick, will sometimes send to a great distance for a celebrated practitioner, who, if not already engaged, removes with his family and lodge to the vicinity of the afflicted.
The compensation for all this attendance and powwowing, is proportioned to the violence and duration of the complaint, and to the wealth of the individual; it is frequently exorbitant, and consists of horses, kettles, blankets, &c., which, although they are never demanded, yet the magician does not fail to allude to some of them as objects of his wishes, and {249} the gratitude of the patient seldom fails on this occasion. If the patient dies, notwithstanding all this necromancy, he is said to be summoned by the Wahconda, and the fee or present to the magician is made by the relatives or friends of the deceased.
These men sometimes pretend to the spirit of prophecy. One of them ventured to predict, that two squaws who had recently married white men, would die in the course of a very short time, which he specified. The squaws being much alarmed at the prospect of approaching death, took with them some tobacco and other presents, and went in search of the prophet in order to prevail upon him to intercede for them with the Wahconda, and avert their doom. The husband of one of the squaws, a citizen of the United States, hearing of the occurrence, went to the lodge of the magician. He was surprised to see there the squaws perfectly naked before the magician, who had provided himself with a large kettle of warm water, and was himself engaged in squirting the water from his mouth over their persons. The husband, incensed at what appeared to him to be nonsense and imposition, kicked over the kettle of holy water, and drove the squaws home to their lodges; but the magician, having received the presents, which were the objects of his swindling cunning, pretended that his incantation had had the desired effect with the Wahconda, inducing him to spare their lives.
Many are the impostures which these priests practise on the credulity of the people. And although they are frequently defeated in their attempts to deceive, and justly punished for their hypocritical villainy, yet the advantage of experience seems to profit them little, and deception, practised under a new garb, often attains its ends. How can we wonder at this facility, with which a simple people are blinded, through the medium of their superstitious faith, when we know that infinitely more {250} monstrous absurdities obtain the inconsiderate assent, or excite the fears of thousands of civilized men, in the most populous and enlightened cities of Europe and America, and that the horse-shoe, even at this day, is frequently seen attached to the threshold of a door, as a security against the entrance of a witch?
One of these magi acquired a high repute in several of the Missouri nations, by impressing them with the belief, that his body was indestructible to human power, and that if cut into a thousand fragments, and scattered to the winds, these portions would all promptly assemble together again, and become revivified, so that he would receive no injury from the operation. Trusting to his fame, on some slight provocation, he killed a squaw in the midst of her own people, and with the most unbounded confidence, surrendered himself to her exasperated relatives, declaring with exultation that they possessed not the power to harm him.
Unexpectedly, however, they put his vaunted supernatural constitution to the test, by dividing his body into pieces, and scattering them about the vicinity of the village.
They are so entirely habituated to practising the arts of deception, that it would seem they sometimes persuade themselves that what was at first only feigned, is in truth reality, and that their magic absolutely possesses its attributed healing virtue. One of these men, being on a visit to the Pawnee villages, was present at a kind of grand incantation, during which many extraordinary feats were exhibited. He there saw, for the first time, the mountebank trick, of appearing to cut off the tongue, and afterwards replacing the severed portion without a wound. "There," said Katterfelto, "your medicine is not strong enough to enable you to perform this operation." The stranger, jealous of his national honour, and unwilling to be exceeded, unhesitatingly {251} drew forth his knife, and actually cut off nearly the whole of his tongue, and bled to death before their eyes.
In the country of the Crow Indians, (Up-sa-ro-ka,)[10] Mr. Dougherty saw a singular arrangement of the magi. The upper portion of a cotton-wood tree was implanted with its base in the earth, and around it was a sweat house, the upper part of the top of the tree arising through the roof. A gray bison skin, extended with oziers on the inside so as to exhibit a natural appearance, was suspended above the house, and on the branches were attached several pairs of children's mockasins and leggings, and from one of the limbs of the tree, a very large fan made of war eagle's feathers was dependent.
The Missouri Indians believe earthquakes to be the effect of supernatural agency, connected, like the thunder, with the immediate operations of the Master of Life. The earthquakes which, in the year 1811, almost destroyed the town of New Madrid of the Mississippi, were very sensibly felt on the upper portion of the Missouri country, and occasioned much superstitious dread amongst the Indians. During that period, a citizen of the United States resided in the village of the Otos, trading for the produce of their hunts. One day he was surprised by a visit of a number of Otos in anger. They said that a Frenchman, who was also trading in the village, had informed them, that the Big-knives had killed a son of the Master of Life; that they had seen him riding on a white horse in a forest country, and being of a sanguinary disposition, they had waylaid and shot him. And it was certainly owing to this act that the earth was now trembling before the anger of the great Wahconda. They believed the story implicitly, and it was with no little difficulty that the trader divested his own nation of the singular crimination.[11]