Thus I have frequently witnessed Indians, on the approach of a storm or thunder-gust, address the Mannitto of the air, to avert all danger from them; I have also seen the Chippeways, on the Lakes of Canada, pray to the Mannitto of the waters, that he might prevent the swells from rising too high, while they were passing over them. In both these instances, they expressed their acknowledgment, or shewed their willingness to be grateful, by throwing tobacco in the air, or strewing it on the waters.
There are even some animals, which though they are not considered as invested with power over them, yet are believed to be placed as guardians over their lives; and of course entitled to some notice and to some tokens of gratitude. Thus, when in the night, an owl is heard sounding its note, or calling to its mate, some person in the camp will rise, and taking some Glicanican, or Indian tobacco, will strew it on the fire, thinking that the ascending smoke will reach the bird, and that he will see that they are not unmindful of his services, and of his kindness to them and their ancestors. This custom originated from the following incident, which tradition has handed down to them.
It happened at one time, when they were engaged in a war with a distant and powerful nation, that a body of their warriors was in the camp, fast asleep, no kind of danger at that moment being apprehended. Suddenly, the great “Sentinel” over mankind, the owl, sounded the alarm; all the birds of the species were alert at their posts, all at once calling out, as if saying: “Up! up! Danger! Danger!” Obedient to their call, every man jumped up in an instant; when, to their surprise, they found that their enemy was in the very act of surrounding them, and they would all have been killed in their sleep, if the owl had not given them this timely warning.
But, amidst all these superstitious notions, the supreme Mannitto, the creator and preserver of heaven and earth, is the great object of their adoration. On him they rest their hopes, to him they address their prayers and make their solemn sacrifices. These religious ceremonies are not always performed in the same manner. I had intended to have given some details upon this subject, but I find that it has been almost exhausted by other writers,[189] although I will not pretend to say that they are correct on every point. But I do not wish to repeat things which have already been told to the world over and over. Therefore, if on some subjects, relating to the manners and customs of the Indians, I should be thought to have passed over too quickly, and not to have sufficiently entered into particulars, let it be understood that I have done so to avoid the repetition of what others have said, although I am afraid I have been inadvertently guilty of it in more than one instance. I would not presume to communicate my little stock of knowledge, if I did not think that it will add something to what is already known.
I do not recollect that it has already been mentioned, that previous to entering upon the solemnity of their sacrifices, the Indians prepare themselves by vomiting, fasting, and drinking decoctions from certain prescribed plants. This they do to expel the evil which is within them, and that they may with a pure conscience attend to the sacred performance, for such they consider it. Nor is the object of those sacrifices always the same; there are sacrifices of prayer and sacrifices of thanksgiving, some for all the favours received by them and their ancestors from the great Being, others for special or particular benefits. After a successful war, they never fail to offer up a sacrifice to the great Being, to return him thanks for having given them courage and strength to destroy or conquer their enemies.
CHAPTER XXVII.
SCALPING—WHOOPS OR YELLS—PRISONERS.
