The Crows have no fear of death, but they have a horror of being buried in the ground.[272]
HIDATSA BELIEF AS TO FUTURE EXISTENCE.
§ 359. They think that after death they will be restored to the mansions of their ancestors under ground, from which they are intercepted by a large and rapid watercourse. Over this river, which may be compared to the Styx of the ancients, they are obliged to pass on a very narrow footway. Those Indians who have been useful to the nation, such as brave warriors or good hunters, pass over with ease and arrive safely at A-pah-he, or ancient village. But the worthless Indians slip off from the bridge or footway into the stream which * * * hurries them into oblivion.[273]
Their faith concerning a future life is this: When a Hidatsa dies his shade lingers four nights around the camp or village in which he died, and then goes to the lodge of his departed kindred in the Village of the Dead. When he has arrived there, he is rewarded for his valor, self-denial, and ambition on earth by receiving the same regard in the one place as in the other; for there, as here, the brave man is honored and the coward despised. Some say that the ghosts of those who commit suicide occupy a separate part of the village, but that their condition differs in no wise from that of the others. In the next world, human shades hunt and live on the shades of the buffalo and other animals that have here died. There too there are four seasons, but they come in an inverse order to the terrestrial seasons. During the four nights that the ghost is supposed to linger near his former dwelling, those who disliked or feared the deceased, and do not wish a visit from the shade, scorch with red coals a pair of moccasins, which they leave at the door of the lodge. The smell of the burning leather, they claim, keeps the ghost out; but the true friends of the dead man take no such precautions. * * * They believe in the existence and advisability of human and other ghosts, yet they seem to have no terror of graveyards and but little of mortuary remains. You may frighten children after nightfall by shouting noḣidaḣi (ghost), but will not scare the aged.[274]
SAPONA CULTS.
§ 359½. The following account of the religion of the Sapona, a tribe related to the Tutelo, was given in 1729 by Col. William Byrd, of Westover, Va.[275] While much of it appears to be the white man’s amplification of the Indian’s narrative, it is plain that the account contains a few aboriginal beliefs. For this reason, and because it is the only known account of the Sapona religion, it is now given in full:
“In the evening we examined our friend Bearskin concerning the religion of his country, and he explained it to us, without any of that reserve to which his nation is subject. He told us he believed there was one supreme God, who had several subaltern deities under him. And that this Master-God made the world a long time ago. That He told the sun, the moon and stars their business in the beginning, which they, with good looking after, have faithfully perform’d ever since. That the same Power that made all things at first has taken care to keep them in the same method and motion ever since. He believed God had form’d many worlds before He form’d this, but that those worlds either grew old or ruinous, or were destroy’d for the dishonesty of the inhabitants. That God is very just and very good—ever well pleas’d with those men who possess those God-like qualities. That He takes good people under His safe protection, makes them very rich, fills their bellies plentifully, preserves them from sickness and from being surpriz’d or overcome by their enemies. But all such as tell lies and cheat * * * He never fails to punish with sickness, poverty and hunger, and after all that, suffers them to be knockt on the head and scalpt by those that fight against them. He believed that after death both good and bad people are conducted by a strong guard into a great road, in which departed souls travel together for some time till, at a certain distance this road forks into two paths[276], the one extremely levil, the other stony and mountainous. Here the good are parted from the bad by a flash of lightning, the first being hurry’d away to the right, the other to the left. The right hand road leads to a charming warm country, where the spring is everlasting, and every month is May; and as the year is always in its youth, so are the people, and particularly the women are bright as the stars, and never scold. That in this happy climate there are deer, turkeys, elk, and buffaloes innumerable, perpetually fat and gentle, while the trees are loaded with delicious fruit quite throughout the four seasons. That the soil brings forth corn spontaneously, without the curse of labour, and so very wholesome, that none who have the happiness to eat of it are ever sick, grow old or dy. Near the entrance into this blessed land sits a venerable old man on a mat richly woven, who examins strictly all that are brought before him, and if they have behav’d well, the guards are order’d to open the crystal gate and let them enter the land of delights. The left hand path is very rugged and uneven, leading to a dark and barren country, where it is always winter. The ground is the whole year round cover’d with snow, and nothing is seen upon the trees but icicles. All the people are hungry, yet have not a morsel to eat except a bitter kind of potato, that gives them the dry-gripes, and fills their whole body with loathsome ulcers, that stink and are insupportably painful. Here all the women are old and ugly, having claws like a panther, with which they fly upon the men that slight their passion. For it seems these haggard old furies are intolerably fond, and expect a vast amount of cherishing. They talk much, and exceedingly shrill, giving exquisite pain to the drum of the ear, which in that place of torment is so tender, that every sharp note wounds it to the quick. At the end of this path sits a dreadful old woman on a monstrous toadstool, whose head is cover’d with rattlesnakes instead of tresses, with glaring white eyes, that strike a terror unspeakable into all that behold her. This hag pronounces sentence of woe upon all the miserable wretches that hold up their hands at her tribunal. After this they are deliver’d over to huge turkey-buzzards like harpys, that fly away with them to the place above mentioned. Here, after they have been tormented a certain number of years, according to their several degrees of guilt, they are again driven back into this world, to try if they will mend their manners, and merit a place next time in the regions of bliss.”
CHAPTER VII. CONCLUDING REMARKS.
PEET ON INDIAN RELIGIONS.
§ 360. In the Journal of the Victoria Institute of Great Britain for 1888,[277] is an article containing the following statements, which were not seen by the writer until he had completed the preceding chapters of this paper.