There are some ceremonies made use of by the Indians at the imposition of the name, and it is considered by them as a matter of great importance; but what these are I could never learn, through the secresy observed on the occasion. I only know that it is usually given when the children have passed the state of infancy.
Nothing can exceed the tenderness shown by them to their offspring; and a person cannot recommend himself to their favour by any method more certain, than by paying some attention to the younger branches of their families. I can impute, in some measure, to the presents I made to the children of the chiefs of the Naudowessies, the hospitable reception I met with when among them.
There is some difficulty attends an explanation of the manner in which the Indians distinguish themselves from each other. Besides the name of the animal by which every nation and tribe is denominated, there are others that are personal, and which the children receive from their mother.
The chiefs are also distinguished by a name that has either some reference to their abilities, or to the hieroglyphick of their families; and these are acquired after they arrive at the age of manhood. Such as have signalized themselves either in their war or hunting parties, or are possessed of some eminent qualification, receive a name that serves to perpetuate the fame of these actions, or to make their abilities conspicuous.
Thus the great warrior of the Naudowessies was named Ottahtongoomlishcah, that is, the Great Father of Snakes; ottah being in English father, tongoom great, and lishcah a snake. Another chief was called Honahpawjatin, which means a swift runner over the mountains. And when they adopted me a chief among them, they named me Shebaygo, which signifies a writer, or a person that is curious in making hieroglyphicks, as they saw me often writing.
CHAPTER XIII.
Of their Religion.
IT is very difficult to attain a perfect knowledge of the religious principles of the Indians. Their ceremonies and doctrines have been so often ridiculed by the Europeans, that they endeavour to conceal them; and if, after the greatest intimacy, you desire any of them to explain to you their system of religion, to prevent your ridicule they intermix with it many of the tenets they have received from the French missionaries, so that it is at last rendered an unintelligible jargon, and not to be depended upon.
Such as I could discover among the Naudowessies, for they also were very reserved in this point, I shall give my readers, without paying any attention to the accounts of others. As the religion of that people from their situation appears to be totally unadulterated with the superstitions of the church of Rome, we shall be able to gain from their religious customs a more perfect idea of the original tenets and ceremonies of the Indians in general, than from those of any nations that approach nearer to the settlements.
It is certain they acknowledge one Supreme Being or Giver of Life, who presides over all things. The Chipéways call this being Manitou or Kitchi-Manitou; the Naudowessies, Wakon or Tongo-Wakon, that is, the Great Spirit; and they look up to him as the source of good, from whom no evil can proceed. They also believe in a bad spirit, to whom they ascribe great power, and suppose that through his means all the evils which befall mankind are inflicted. To him therefore do they pray in their distresses, begging that he would either avert their troubles, or moderate them when they are no longer avoidable.
They say that the Great Spirit, who is infinitely good, neither wishes or is able to do any mischief to mankind; but on the contrary, that he showers down on them all the blessings they deserve; whereas the evil spirit is continually employed in contriving how he may punish the human race; and to do which he is not only possessed of the will, but of the power.