The religion of the Indian has given as much troublesome material to the builders of systems, as has been furnished by all his other characteristics combined. The first explorers of America supposed that they had found a people, quite destitute of any religious belief. But faith in a higher power than that of man, is a necessity of the human mind; and its organization, more or less enlightened, is as natural, even to the most degraded savage, as the formation of his language. Both depend upon general laws, common to the intellect of all races of men; both are affected by the external circumstances of climate, situation, and mode of life; and the state of one may always be determined by that of the other. “No savage horde has been caught with its language in a state of chaos, or as if just emerging from the rudeness of indistinguishable sounds. Each appears, not as a slow formation by painful processes of invention, but as a perfect whole, springing directly from the powers of man.”[22] And though this rigor of expression is not equally applicable to the Indian's religion, the fact is attributable solely to the difference in nature of the subjects. As the “primary sounds of a language are essentially the same everywhere,” the impulses and instincts of piety are common to all minds. But, as the written language of the Indian was but the pictorial representation of visible objects, having no metaphysical signification, so the symbols of his religion, the objects of his adoration, were drawn from external nature.[23] Even his faith in the Great Spirit is a graft upon his system, derived from the first missionaries;[24] and, eagerly as he adopted it, it is probable that its meaning, to him, is little more exalted, than that of the “Great Beaver,” which he believes to be the first progenitor, if not the actual creator, of that useful animal.
We often see the fact, that the Indian believes in his manitou, cited as an evidence, that he has the conception of a spiritual divinity. But the word never conveyed such a meaning; it is applicable more properly to material objects, and answers, with, if possible, a more intense and superstitious significance, to the term amulet. The Indian's manitou might be, indeed always was, some wild animal, or some part of a beast or bird—such as a bear's claw, a buffalo's hoof, or a dog's tooth.[25] And, though he ascribed exalted powers to this primitive guardian, it must be remembered that these powers were only physical—such, for example, as would enable it to protect its devotee from the knife of his enemy, or give him success in hunting.
Materialism, then, reigns in the religion, as in the language, of the Indian; and its effects are what might be expected. His whole system is a degraded and degrading superstition; and, though it has been praised for its superior purity, over that of the ancients, it seems to have been forgotten, that this purity is only the absence of one kind of impurity: and that its cruel and corrupting influences, of another sort, are ten-fold greater than those of the Greek mythology. The faith of the Greek embodied itself in forms, ceremonies, and observances—regularly appointed religious rites kept his piety alive; the erection of grand temples, in honor of his deity, whatever might be his conception of that deity's character, attested his genuine devotion, and held constantly before his mind the abstract idea of a higher power. The Indian, before the coming of the white man, erected no temples[26] in honor of his divinities; for he venerated them only so long as they conferred physical benefits[27] upon him; and his idea of beneficence was wholly concrete. He had no established form of worship; the ceremonies, which partook of a religious character, were grotesque in their conception, variable in their conduct, and inhuman in their details. Such, for example, are the torturing of prisoners, and the ceremonies observed on the occasion of a young Indian's placing himself under his guardian power.
The dogmas of the Indian religion, until varied by the teaching of missionaries, were few and simple—being circumscribed, like everything else belonging to him, by the material world. He believed in a good spirit, and an evil spirit; but his conception was limited by the ideas of benefit or injury, to himself; indeed, it may safely be doubted, whether the word “spirit,” in its legitimate sense, is at all applicable to his belief. “Power in a state of exertion,” is the more accurate description of his imperfect notion: abstract existence he never conceived; the verb “to be” except as relating to time, place, and action, had no meaning in his language.[28] He believed, also, in subordinate powers of good and evil; but, since his life was occupied more in averting danger and calamity, than in seeking safety or happiness, he paid far more respect to the latter than to the former—he prayed oftener and more fervently to the devils, than to the angels. His clearest notion of divinity, was that of a being able to injure him; and, in this sense, his devotion might be given to man, bird, or beast.
There seems to be no doubt, that he believed in a sort of immortality, even before the missionaries visited his country. But it was not so much a new state of existence, as a continuation of present life.[29] He killed horses upon the grave of the departed warrior, that he might be mounted for his long journey; and buffalo meat and roasted maize were buried with him, that he might not suffer from hunger.[30] On arriving in the land of the blest, he believed, that the dead pursued the game of that country, as he had done in this; and the highest felicity of which he conceived, was the liberty to hunt unmolested by the war-parties of his enemies. Heaven was, therefore, in his conception, only a more genial earth, and its inheritors but keener sportsmen.
That this idea of immortality involved that of accountability, in some form, seems to admit of no doubt; but this doctrine, like almost all others belonging to the primitive savage, has been moulded to its present definite shape, by the long-continued labors of Christian missionaries.[31] He believed, indeed, that the bad Indians never reached the happy hunting-grounds, but the distinction between the good and the bad, in his mind, was not at all clear; and, since the idea of the passage across the gulf of death most prevalent among all tribes, is that of a narrow bridge, over which only steady nerves and sure feet may carry the wanderer, it seems probable that the line was drawn between the brave warrior and the successful hunter, on the one hand, and the coward and the unskilful, on the other. If these views be correct, the inferences to be drawn from the Indian's belief in immortality and accountability, are of but slender significance.
Corrupt manners and degrading customs never exist, in conjunction with a pure religious system. The outlines of social institutions are metaphysically coincident with the limits of piety; and the refinement of morals depends upon the purity of faith. We may thus determine the prevailing spirit of a national religion, by observation of domestic manners and habits; and, among all the relations of life, that of parent and child is the best index to degree of advancement. Filial piety is but the secondary manifestation of a devotional heart; and attachment and obedience to a father on earth, are only imperfect demonstrations of love to our Father in heaven. What, then—to apply the principle—is the state of this sentiment in the Indian? By the answer to that question, we shall be able to estimate the value of his religious notions, and to determine the amount of hope, for his conversion, justified by their possession. The answer may be given in a few words: There is no such sentiment in the Indian character. Children leave their infirm parents to die alone, and be eaten by the wolves;[32] or treat them with violent indignity,[33] when the necessity of migration gives no occasion for this barbarous desertion. Young savages have been known to beat their parents, and even to kill them; but the display of attachment or reverence for them, is quite unknown. Like the beast of the forest, they are no sooner old enough to care for themselves, than they cease even to remember, by whose care they have become so; and the slightest provocation will produce a quarrel with a father, as readily as with a stranger. The unwritten law of the Indian, about which so many writers have dreamed, enacts no higher penalty for parricide, than for any other homicide; and a command to honor his father and mother because they are his father and mother, would strike the mind of an Indian as simply absurd.
If the possession of a religion, whose fruits are no better than these, can, of itself, give ground for hope to the Christian philanthropist, let him cherish it fondly. But it is much to be feared, that the existence of such a system indefinitely postpones, if it does not entirely preclude, the Indian's conversion. Even a bird which has never known the forest, will eventually escape to the wilds which God has made its home; and the young Indian, who has been reared in the city, will fly to the woods and prairies, and return to the faith of his fathers, because these, and only these, will satisfy his nature.[34]
A theme of praise, in itself more just, has been the Indian's courage; but the same circumstances of poetical interest, which have magnified men's views of his other qualities, have contributed to exaggerate this also. If calm steadiness of nerve, in the moment of action, be an element in true courage, that of the primitive savage was scarcely genuine. In all his battles, there were but two possible aspects—the furious onset, and the panic retreat: the firmness which plants itself in line or square, and stubbornly contends for victory, was no part of his character. A check, to him, always resulted in a defeat; and, though this might, in some measure, be the consequence of that want of discipline, which is incident to the savage state, the remark applies with equal justice, whether he fought singly or in a body. He was easily panic-struck, because the impulse of the forward movement was necessary to keep him strung to effort; and the retrograde immediately became a rout, because daring, without constancy, collapses with the first reaction.
Notwithstanding the enervating influences attributed to refinement and luxury, genuine, steady courage is one of the fruits borne by a high civilization. It is the result of combination, thought, and the divinity which attaches to the cultivated man. And, though it may seem rather unfair to judge a savage by the rules of civilization, it has long been received as a canon, that true valor bears an inverse ratio to ferocious cruelty. Of all people yet discovered upon earth, the Indian is the most ferocious. We must, therefore, either vary the meaning of the word, when applied to different people, or deny the savage the possession of any higher bravery, than that which lives only through the onset.