"The ravages which the small-pox made this year (1750) among their Mohawk friends was a source of deep concern to these revered philanthropists. These people having been accustomed from early childhood to anoint themselves with bear's grease, to repel the innumerable tribes of noxious insects in summer, and to exclude the extreme cold ill winter, their pores are so completely shut up that the small-pox does not rise upon them, nor have they much chance of recovery from any acute disorder."—Memoirs of an American Lady, vol. i., p. 322.
[269] M. de Tracy, when governor of Canada, was told by his Indian allies that, with his good-humored face, he would never inspire the enemy with any degree of awe. They besought him to place himself under their brush, when they would soon make him such that his very aspect would strike terror.—Creuxius, Nova Francia, p. 62; Charlevoix, tom, vi., p. 40.
[270] St. Isidore of Seville, and Solinus, give a similar description of the manner of painting the body in use among the Picts. "The operator delineates the figures with little points made by the prick of a needle, and into those he insinuates the juice of some native plants, that their nobility, thus written, as it were, upon every limb of their body, might distinguish them from ordinary men by the number of the figures they were decorated with."—Isidor., Origin, lib. xix., cap. xxiii.; Solin., De Magnâ Britanniâ, cap. xxv.
[271] "These horns are made of about a third part of the horn of a buffalo bull, the horn having been split from end to end, and a third part of it taken, and shaved thin and light, and highly polished. They are attached to the top or the head-dress on each side, in the same place as they rise and stand on the head of a buffalo, rising out of a mat of ermine skins and tails, which hangs over the top of the head-dress somewhat in the form that the large and profuse locks of hair hang and fall over the head of a buffalo bull. This custom is one which belongs to all northeastern tribes, and is no doubt of very ancient origin, having purely a classic meaning. No one wears the head-dress surmounted with horns except the dignitaries who are very high in authority, and whose exceeding valor, worth, and power is admitted by all the nation. This head-dress is used only on certain occasions, and they are very seldom: when foreign chiefs, Indian agents, or other important personages visit a tribe, or at war parades. Sometimes, when a chief sees fit to send a war party to battle, he decorates his head with this symbol of power, to stimulate his men, and throws himself into the foremost of the battle, inviting the enemy to concentrate his shafts upon them. The horns upon these head-dresses are but loosely attached at the bottom, so that they easily fall backward or forward; and by an ingenious motion of the head, which is so slight as to be almost imperceptible, they are made to balance to and fro, and sometimes one backward and the other forward like a horse's ears, giving a vast deal of expression and force of character to the appearance of the chief who is wearing them. This is a remarkable instance, like hundreds of others, of a striking similarity to Jewish customs, to the kerns (or keren, in Hebrew), the horns worn by the Abyssinian chiefs and Hebrews as a symbol of power and command—worn at great parades and celebrations of victories."—Catlin, vol. i., p. 104.
[272] "When a young Indian becomes attached to a female, he does not frequent the lodge of her parents, or visit her elsewhere, oftener, perhaps, than he would provided no such attachment existed. Were he to pursue an opposite course before he had acquired either the reputation of a warrior or a hunter, and suffer his attachment to be known or suspected by any personal attention, he would become the derision of the warriors and the contempt of the squaws. On meeting, however, she is the first, excepting the elderly people, who engages his respectful and kind inquiries; after which, no conversation passes between them, except it be with the language of the eyes, which, even among savages, is eloquent, and appears to be well understood. The next indication of serious intentions on the part of the young hunter is the assumption of more industrious habits. He rises by daybreak, and, with his gun or bow, visits the woods and prairies, in search of the most rare and esteemed game. He endeavors to acquire the character of an expert and industrious hunter, and, whenever success has crowned his efforts, never fails to send the parents of the object of his affections some of the choicest he has procured. His mother is generally the bearer, and she is sure to tell from what source it comes, and to dilate largely on the merits and excellences of her son. The girl, on her part, exercises all her skill in preparing it for food, and when it is cooked, frequently sends some of the most delicious pieces, accompanied by other small presents, such as nuts, moccasins, &c., to her lover. These negotiations are usually carried on by the mothers of the respective parties, who consider them confidential, and seldom divulge even to the remaining parents, except one or both of the candidates should be the offspring of a chief, when a deviation from this practice is exacted, and generally observed. After an Indian has acquired the reputation of a warrior, expert hunter, or swift runner, he has little need of minor qualifications, or of much address or formality in forming his matrimonial views. The young squaws sometimes discover their attachment to those they love by some act of tender regard, but more frequently through the kind offices of some confidante or friend. Such overtures generally succeed: but should they fail, it is by no means considered disgraceful, or in the least disadvantageous to the female; on the contrary, should the object of her affections have distinguished himself especially in battle, she is the more esteemed on account of the judgment she displayed in her partiality for a respectable and brave warrior."—Hunter, p. 235-237.
[273] See Appendix, No. LVII. (vol. II.)
[274] "They firmly believe that the spirits of those who are killed by the enemy without equal revenge of blood, find no rest, and at night haunt the houses of the tribe to which they belonged; but when that kindred duty of retaliation is justly executed, they immediately get ease and power to fly away."—Adair's Account of the American Indians.
[275] "The modern scalping-knife is of civilized manufacture made expressly for Indian use, and carried into the Indian country by thousands and tens of thousands, and sold at an enormous price. In the native simplicity of the Indian, he shapes out his rude hatchet from a piece of stone, heads his arrows and spears with flints, and his knife is a sharpened bone or the edge of a broken silex. His untutored mind has not been ingenious enough to design or execute any thing so savage or destructive as these civilized refinements on Indian barbarity. The scalping-knife, in a beautiful scabbard which is carried under the belt, is generally used in all Indian countries where knives have been introduced. It is the size and shape of a butcher's knife with one edge, manufactured at Sheffield perhaps for sixpence, and sold to the poor Indians in these wild regions for a horse. If I should ever cross the Atlantic, with my collection, a curious enigma would be solved for the English people who may inquire for a scalping-knife, when they find that every one in my collection (and hear, also, that nearly every one that is to be seen in the Indian country, to the Rocky Mountains and the Pacific Ocean) bears on its blade, the impress of G.R."—Catlin's American Indians, vol. i., p. 236.
[276] See Appendix, No. LVIII. (vol. II.)
[277] The savage Cantabrians and the first inhabitants of Spain sang songs of triumph as they were led to death and while they hung on the cross. Strabo mentions this as a mark of their ferocity and barbarism.—Strabo, lib. iii., p. 114.