The Conquest of Canada, Vol. 1

by George Warburton

Among the northern tribes, however, dwelling under a rigorous climate, some efforts are employed, and some precautions taken, to procure subsistence; but the necessary industry is even there looked upon as a degradation: the greater part of the labor is performed by women, and man will only stoop to those portions of the work which he considers least ignominious. This industry, so oppressive to one half of the community, is very partial, and directed by a limited foresight. During one part of the year they depend upon fishing for a subsistence, during another upon the chase, and the produce of the ground is their resource for the third. Regardless of the warnings of experience, they neglect to apportion provision for their wants, or can so little restrain their appetites, that, from imprudence or extravagance, they often are exposed to the miseries of famine like their ruder neighbors. Their sufferings are soon forgotten, and the horrors of one year seem to teach no lesson of providence for the next.

The Indians, for the most part, are very well acquainted with the geography of their own country. When questioned as to the situation of any particular place, they will trace out on the ground with a stick, if opportunity offer, a tolerably accurate map of the locality indicated. They will show the course of the rivers, and, by pointing toward the sun, explain the bearings of their rude sketch. There have been recorded some most remarkable instances of the accuracy with which they can travel toward a strange place, even when its description had only been received through the traditions of several generations, and they could have possessed no personal knowledge whatever of the surrounding country.

The religion of the natives of America can not but be regarded with an interest far deeper than the gratification of mere curiosity. The forms of faith, the rites, the ideas of immortality; the belief in future reward, in future punishment; the recognition of an invisible Power, infinitely surpassing that of the warrior or the chief; the dim traditions of a first parent, and a general deluge—all these, among a race so long isolated from the rest of the human family, distinct in language, habits, form, and mind, and displaying, when societies began to exist, a civilization utterly dissimilar from any before known, afford subject for earnest thought and anxious inquiry. Those who in the earlier times of American discovery supplied information on these points, were generally little qualified for the task. Priests and missionaries alone had leisure or inclination to pursue the subject; and their minds were often so preoccupied with their own peculiar doctrines, that they accommodated to them all that fell under their observation, and explained it by analogies which had no existence but in their own zealous imaginations. They seldom attempted to consider what they saw or heard in relation to the rude notions of the savages themselves. From a faint or fancied similarity of peculiar Indian superstitions to certain articles of Christian faith, some missionaries imagined they had discovered traces of an acquaintance with the divine mysteries of salvation: they concluded that the savage possessed a knowledge of the doctrine of the Trinity,[247] of the Incarnation, of the sacrifice of a Saviour, and of sacraments, from their own interpretation of certain expressions and ceremonies.[248] But little confidence can be placed in any evidence derived from such sources.

The earlier travelers in the interior of the New World received the impression that the Indians had no religious belief; they saw neither priests, temples, idols, nor sacrifices among any of the various and numerous tribes. A further knowledge of this strange people disproved the hastily-formed opinion, and showed that their whole life and all their actions were influenced by a belief in the spiritual world.[249] It is now known that the American Indians were pre-eminent among savage nations for the superior purity of their religious faith,[250] and, indeed, over even the boasted elegance of poetical mythology. From the reports of all those worthy of credence, who have lived intimately among these children of the forest, it is certain that they firmly believe in the power and unity of the Most High God, and in an immortality of happiness or misery. They worship the Great Spirit, the Giver of life, and attribute to him the creation of the world, and the government of all things with infinite love, wisdom, and power. Of the origin of their religion they are altogether ignorant. In general they believe that, after the world was created and supplied with animal life by the Great Spirit, he formed the first red man and woman, who were very large of stature, and lived to an extreme old age; that he often held council with his creatures, gave them laws and instructed them, but that the red children became rebels against their Great Father, and he then withdrew himself in sorrowful anger from among them, and left them to the vexations of the Bad Spirit. But still this merciful Father, from afar off, where he may be seen no more, showers down upon them all the blessings they enjoy. The Indians are truly filial and sincere in their devotions; they pray for what they need, and return hearty thanks for such mercies as they have enjoyed.[251] They supplicate him to bestow courage and skill upon them in the battle; the endurance which enables them to mock the cruel tortures of their enemies is attributed to his aid; their preparation for war is a long-continued religious ceremony; their march is supposed to be under omnipotent guidance, and their expeditions in the chase are held to be not unworthy of divine superintendence. They reject all idea of chance on the fortune of war, and believe firmly that every result is the decision of a Superior Power.[252] Although this elevated conception of the One God[253] is deeply impressed upon the Indian's mind, it is tainted with some of the alloy which ever must characterize the uninspired faith. Those who have inquired into the religious opinions of the uneducated and laborious classes of men, even in the most enlightened and civilized communities, find that their system of belief is derived from instruction, and not from instinct or the results of their own examination: in savage life it is vain to expect that men should reason accurately, from cause to effect, and form a just idea of the Creator from the creation. The Indian combines the idea of the Great Spirit with others of a less perfect nature. The word used by him to indicate this Sovereign Being does not convey the notion of an immaterial nature; it signifies with him some one possessed of lofty and mysterious powers, and in this sense may be applied to men and even to animals.

To the first inquirers into the religious faith of the native Americans, the subject of their mythology presented very great difficulties and complications; those Indians who attempted to explain it to Europeans had themselves no distinct or fixed opinions. Each man put forward peculiar notions, and was constantly changing them, without attempting to reconcile his self-contradictions.

Some of the southern tribes, who were more settled in their religious faith, exhibited a remarkable degree of bigotry and spiritual pride. They called the Europeans "men of the accursed speech," while they styled themselves "the beloved of the Great Spirit." The Canadian and other northern nations, however, were less intolerant, and at any time easily induced to profess the recantation of their heathen errors for some small advantage. Among these latter, the hare was deemed to possess some mystic superiority over the rest of the animal creation; it was even raised to be an object of worship, and the Great Hare was confounded in their minds with the Great Spirit. The Algonquins believed in a Water God, who opposes himself to the benevolent designs of the Great Spirit; it is strange that the name of the Great Tiger should be given to this Deity, as the country does not produce such an animal, and from this it appears probable that the tradition of his existence had come from elsewhere. They have also a third Deity, who presides over their winter season. The gods of the Indians have bodies like the sons of men, and subsist in like manner with them, but are free from the pains and cares of mortality; the term "spirit" among them only signifies a being of a superior and more excellent nature than man. However, they believe in the omnipresence of their deities, and invoke their aid in all times and places.

Besides the Great Spirit and the lesser deities above mentioned, every Indian has his own Manitou, Okki, or guardian power; this divinity's presence is represented by some portable object, often of the most insignificant nature, such as the head, beak, or claw of a bird, the hoof of a deer or cow. No youth can be received among the brotherhood of warriors till he has placed himself, in due form, under the care of this familiar. The ceremony is deemed of great importance: several days of strict fasting are always observed in preparation for the important event, and the youth's dreams are carefully noted during this period. While under these circumstances, some object usually makes a deep impression upon his mind; this is then chosen for his Manitou or guardian spirit, and a specimen, of it is procured. He is next placed for some time in a large vapor bath, and having undergone the process of being steamed, is laid on the ground, and the figure of the Manitou is pricked on his breast with needles of fish-bone dipped in vermilion; the intervals between the scars are then rubbed with gunpowder, so as to produce a mixture of red and blue. When this operation is performed, he cries aloud to the Great Spirit, invoking aid, and praying to be received as a warrior.

The Indian submits with resignation to the chastening will of the Great Spirit. When overtaken by any disaster, he diligently examines himself to discover what omission of observance or duty has called down the punishment, and endeavors to atone for past neglect by increased devotion. But if the Manitou be deemed to have shown want of ability or inclination to defend him, he upbraids the guardian power with bitterness and contempt, and threatens to seek a more effectual protector. If the Manitou continue useless, this threat is fulfilled. Fasting and dreaming are again resorted to in the same manner as before, and the vision of another Manitou is obtained. The former representation is then, as much as possible, effaced, and the figure of the newly-adopted amulet painted in its place. All the veneration and confidence forfeited by the first Manitou is now transferred to the successor.[254]

It is also part of the Indian's religious belief that there are inferior spirits to rule over the elements, under the control of the Supreme Power, he being so great that he must, like their chiefs, have attendants to execute his behests. These inferior spirits see what passes on earth, and report it to their Great Ruler: the Indian, trusting to their good offices, invokes those spirits of the air in times of peril, and endeavors to propitiate them by throwing tobacco or other simple offerings to the winds or upon the waters. But, amid all these corrupt and ignorant superstitions, the One Spirit, the Creator and Ruler of the World, is the great object of the Red Man's adoration. On him they rest their hopes; to him they address their daily prayers, and render their solemn sacrifice.

The worship of the Indians, although frequently in private, is generally little regulated either by ceremonies or stated periodical devotions. But there are, at times, great occasions, when the whole tribe assembles for the purpose,[255] such as in declaring war or proclaiming peace, or when visited by storms or earthquakes. Their great feasts all partake of a religious character; every thing provided must be consumed by the assembly, as being consecrated to the Great Spirit. The Ottawas seem to have had a more complicated mythology than any other tribe: they held a regular festival in honor of the sun; and, while rendering thanks for past benefit, prayed that it might be continued to the future. They have also been observed to erect an idol in their village, and offer it sacrifice: this ceremony was, however, very rare. Many Western tribes visit the spring whence they have been supplied with water during the winter, at the breaking up of the ice, and there offer up their grateful worship to the Great Spirit for having preserved them in health and safety, and having supplied their wants. This pious homage is performed with much ceremony and devotion.