(5) The thunder.—p. 153.
The Indians have but one way to account for atmospherical phenomena; it is always by the intervention of a Supreme or Spiritual Being of the earth, the air, or the waters. Thus they ascribe earthquakes to the moving of the Great Tortoise which bears the Island (continent) on its back. They say he shakes himself or changes his position. 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. Thunder and lightning impress them with inconceivable terror. Their opinions of the cause are various. Some take it for a voice of a particular species of men who fly in the air. Others say the noise comes from certain birds that are unknown to them. The Montagnais say it is the effort of a genius to bring up a snake which he hath swallowed; and they found this notion on observing that when the thunder falls upon a tree, it leaves something like, the shape of a snake.
The Konzas believe that, when a man is killed in battle, the thunder takes him up, they do not know whither. In going to battle each man traces an imaginary figure of the thunder on the soil, and he who represents it incorrectly is killed by the thunder.
The Delawares, who knew nothing of the cause of natural phenomena, nor do they desire to be informed of them, conceived thunder to be a spirit dwelling in the mountains, and now and then sallying forth to make himself heard. Some of them imagined it to proceed from the crowing of a monstrous turkey-cock in the heavens; others from enraged evil spirits.
Carver says in his Travels: "We had just landed, and were preparing to set up our tents for the night, when a heavy cloud overspread the heavens, and the most dreadful thunder, lightning, and rain, issued from it that ever I beheld. The Indians were greatly terrified, and ran to seek such shelter as they could. The Indian chiefs themselves, though their courage in war is usually invincible, could not help trembling at the horrid combustion."—Carver, 56. The southern Indians believe thunder to be the voice of the Almighty.—Adair, 86. They believe that Minggo Ishto Eloa, "the great chieftain of thunder" sometimes binds up the clouds and withholds rain.—Ibid., 89.
Eclipses they attribute to the attempts of the Evil Spirits to embarrass the labours of the luminary which is eclipsed. "The first lunar eclipse," says Adair, "I saw, after I lived with the Indians, was among the Cherokees in 1736; and, during the continuance of it, their conduct appeared surprising to one who had not seen the like before; they all ran wild, this way and that way, like lunatics, firing their guns, whooping and hallooing, beating of kettles, ringing horse-bells, and making the most horrid noises that human beings possibly could. This was done to assist the suffering moon."—Adair, 65.
(6) The chief gives her to him.—p. 156.
Marriages among the Indians are proposed and concluded in different ways. Thus, among the Delawares, the parents on both sides, having observed an attachment growing up between two young persons, negotiate for them. This generally commences from the house where the bridegroom lives, whose mother is the negotiatrix for him, and begins her duties by taking a good leg of venison or bear's meat, or something else of the same kind, to the house where the bride dwells, not forgetting to mention that her son has killed it. In return for this, the mother of the bride, if she otherwise approves the match, which she well understands by the presents to be intended, will prepare a good dish of victuals, the produce of the labour of women—such as beans, Indian corn, or the like—and then, taking it to the house where the bridegroom lives, will say, "This is the produce of my daughter's field, and she also prepared it." From this time (if the presents be accepted) not only presents of this kind are continued on both sides, but articles of clothing are presented to the parents of each party by way of return for what they have received, and of these the young people always have a share. The friendship between the two families daily increasing, they do their domestic and field-work jointly, and when the young people have agreed to live together, the parents supply them with necessaries, such as a kettle, dishes, bowls, &c. &c.
The men who have no parents to negotiate for them, or who otherwise choose to manage the matter for themselves, have two simple ways of attaining their object. The first is by stepping up to the woman whom they wish to marry, saying, "If you are willing, I will take you as wife;" when, if she answers in the affirmative, she either goes with him immediately, or meets him at an appointed time or place. The other method is—(I give it in their bad English)—"Indian, when he see industrious squaw, which he like, he go to him, place his two fore-fingers close aside each other, make two look like one—look squaw in the face—see him smile, which is all one he say yes! So he take him home."
Among the Iroquois, Miamis, &c. treaties of marriage are entirely carried on by the parents; the parties interested do not appear at all, but give themselves up entirely to the will of those on whom they depend. The parents, however, do not conclude any thing without their consent, but this is only a formality. The first advances must be made by the matrons. Not but that, if any girl were to continue too long without being sued for, her family would act underhand to procure her a suitor.