CHAPTER I.
Of feasts—of fasts and dreaming—their idea of the human soul, and of a future existence—customs of burial—of their knowledge of astronomy—traditions concerning the sun and moon—of totems—of their acquaintance with plants, animals, and minerals.
OF INDIAN FEASTS
Among the Indians, the man who gives many feasts, or who, in the language of their songs, “causes the people to walk about continually,” is accounted great. In times, therefore, when game is abundant, feasts are multiplied. Before the whites introduced among them intoxicating drinks, it is probable the assembling together for feasts, was their principal and most favourite source of excitement in times of peace, and comparative inactivity. They have several kinds of feasts:—
1st. Metai-we-koon-de-win—Medicine feast, or that feasting which forms a part of their great religious ceremony, the Metai. This is under the direction of some old men, who are called chiefs for the Metai,[38] and the initiated only are admitted. The guests are invited by a Me-zhin-no-way, or chief’s man of business, who delivers to each of the guests a small stick. In the south they use small pieces of cane; in the north, quills are sometimes substituted, which are dyed and kept for the purpose. No verbal message is delivered with this token. The numerous preparatory measures, and the various steps in the performance of this ceremony, need not be here detailed.[39] Dogs are always chosen for the feast, from a belief, that as they are more sagacious and useful to men, so they will be more acceptable to their divinities, than any other animals. They believe that the food they eat, at this and some other of their feasts, ascends, though in a form invisible to them, to the Great Spirit. Besides the songs sang on occasion of this feast, and some of which have been translated for this work, they have numerous exhortations from the old men. Among much of unintelligible allusion, and ridiculous boasting, these addresses contain some moral precepts and exhortations, intermixed with their traditionary notions concerning Na-na-bush, and other personages of their mythology. Whenever the name of the Great Spirit is uttered by the speaker, all the audience, who, if they remain sober, seem wrapped in the deepest attention, respond to it by the interjection, Kwa-ho-ho-ho-ho-ho! the first syllable being uttered in a quick and loud tone, and each of the additional syllables fainter and quicker, until it ceases to be heard. They say the speaker touches the Great Spirit, when he mentions the name, and the effect on the audience may be compared to a blow on a tense string, which vibrates shorter and shorter, until it is restored to rest. This peculiar interjection is also used by the Ottawwaws, when they blow or shoot with their medicine skins, at the persons to be initiated.
2d. Wain-je-tah We-koon-de-win—Feast called for by dreams. Feasts of this kind may be held at any time, and no particular qualifications are necessary in the entertainer or his guests. The word wain-je-tah means common, or true, as they often use it in connection with the names of plants or animals, as wain-je-tah o-muk-juk-ke, means a right or proper toad, in distinction from a tree frog, or a lizard.
3rd. Ween-dah-was-so-win—Feast of giving names. These are had principally on occasion of giving names to children, and the guests are expected to eat all, be it more or less, that is put into their dish by the entertainer. The reason they assign for requiring, at this and several other feasts, all that has been cooked to be eaten, is, apparently, very insufficient; namely, that they do so in imitation of hawks, and some other birds of prey, who never return a second time to that they have killed.
4th. Menis-se-no We-koon-de-win—War feast. These feasts are made before starting, or on the way towards the enemy’s country. Two, four, eight, or twelve men, may be called, but by no means an odd number. The whole animal, whether deer, bear, or moose, or whatever it may be, is cooked, and they are expected to eat it all; and, if it is in their power, they have a large bowl of bear’s grease standing by, which they drink in place of water. Notwithstanding that a man who fails to eat all his portion, is liable to the ridicule of his more gormandizing companions, it frequently happens that some of them are compelled to make a present of tobacco to their entertainer, and beg him to permit that they may not eat all he has given them. In this case, and when there is no one of the company willing to eat it for him, some one is called from without. In every part of this feast, when it is made after the warriors leave home, they take care that no bone of the animal eaten shall be broken; but after stripping the flesh from them, they are carefully tied up, and hung upon a tree. The reason they assign for preserving, in this feast, the bones of the victim unbroken, is, that thus they may signify to the Great Spirit, their desire to return home to their own country, with their bones uninjured.