The belief of those untutored children of nature has an influence on their conduct. Among them, the grand defect is, an erroneous estimate of good and evil, right and wrong. But how much soever we may lament their errors on these interesting points, we need not be surprised at them; for how many, even in more enlightened communities, and with clearer means of information, can scarcely be said to have sounder principles or a better practice? A reverential and grateful sense of the divine perfections and government, manifesting itself by a devout regard to his institutions and obedience to his will, by benevolence, integrity, candor and kindness towards men, and by sobriety and industry, is too little valued and practised by many who enjoy the light of revelation. Hitherto the Indians have learned little but vice by their intercourse with white men.
Although they have no regular system of religious worship, yet they have many superstitious notions; some of them of a more general, others of a more local nature. The Mandans have their medicine stone, which is their great oracle; and they believe with implicit confidence whatever it announces. Every spring, and occasionally during summer, a deputation, accompanied by jugglers, magicians, or conjurers, visits the sacred spot, where there is a large stone, about twenty feet in circumference, with a smooth surface: there the deputies smoke, taking a few whiffs themselves, and then ceremoniously offering the pipe to the stone. They leave their presents, and withdraw to some distance during the night. Before morning, the presents have disappeared, the Great Spirit having, according to their belief, taken them away; and they read the destinies of their nation in some marks on the stone, which the jugglers, who have made them, and secretly manage the whole transaction, can easily decipher. The Minnetarees have also a stone of the same kind.
On the northern bank of the lower part of the Missouri, there is a singular range of rocks, rising almost perpendicularly about two or three hundred feet above the level of the river. These rocks the Indians call Wakon, or spirit, and on or near them, the neighboring nations deposit most of their offerings to the Great Spirit, or Father of life; because they imagine he either inhabits or frequently visits those rocks, and offerings presented there will sooner attract his notice and gain his favor than any where else. Those offerings consist of various articles, among which eagles’ feathers are held in highest estimation; and they are presented in order to obtain success in war or hunting.
They believe also in the existence of evil spirits, but think these malevolent beings gratify their malignity chiefly by driving away the game, preventing the efficacy of medicine, or similar injuries. But they do not always confine their operations to such petty mischiefs; for Mackenzie, in his first voyage, was warned of a spirit, behind a neighboring island, which swallowed up every person who approached it: and near the White Stone river of the Missouri, there is an oblong mound, about seventy feet high, called by the Indians the Mountain of Little People, or Little Spiritswhich are supposed to be malignant beings in human shape, about eighteen inches high, with remarkably large heads. They are provided with sharp arrows, in the use of which they are very expert; and they are always on the watch to kill those who approach the mountain of their residence. The tradition is, that many persons have fallen victims to their malevolence; and such is the terror of them among the neighboring nations, that on no consideration will they approach the mound.
Among the Indians, society is in the loosest state in which it can possibly exist. They have no regular magistrates, no laws, no tribunals, to protect the weak or punish the guilty. Every man must assert his own rights, and avenge his own wrongs. He is neither restrained nor protected by any thing but a sense of shame and the approbation or disapprobation of his tribe. He acknowledges no master, and submits to no superior authority; so that an Indian community seems like a mound of sand on the sea-shore, which one gale has accumulated, and which the next may disperse.
But, amidst this apparent disunion, the Indian is strongly attached to his nation. He is jealous of its honor, proud of its success, and zealous for its welfare. Guided by a few traditionary notions, and by the opinion and example of those around him, he is ready to exert all his energies, and sacrifice even life itself for his country. Here sentiment and habit do more than wise laws can elsewhere accomplish.
Where all are equally poor, the distinctions founded on wealth cannot exist; and among a people where experience is the only source of knowledge, the aged men are naturally the sages of the nation. Surrounded by enemies, and exposed to continual peril, the strongest, boldest, and most successful warrior is highly respected; and the influence gained in youth by courage and enterprise is often retained in old age by wisdom and eloquence. In many of the tribes, the chiefs have a sort of hereditary rank; but, in order to maintain it, they must conciliate the good will of the most influential persons of the community. They have nothing like monarchical revenues, pomp, or authority, but maintain their distinction by bravery, good conduct and generosity.
The most important concerns of the tribe are discussed in a council composed of the chiefs and warriors, in which the principal chief presides. Every member delivers his opinion with freedom, and is heard with attention. Their proceedings are considered sacred, and are kept a profound secret, unless it be thought the public good requires a disclosure. In that case the decision, with the reasons on which it is founded, is published by a member of the council, who recommends a compliance with it. In the stillness of the morning or evening, this herald marches through the village, solemnly communicating the information, and giving suitable exhortations. He also instructs the young men and children how to behave, in order to gain the esteem of good men, and the approbation of the Good Spirit.
The authority of the chiefs and warriors is hortatory rather than coercive. They have influence to persuade, but not power to compel. They are rather respected as parents and friends, than feared and obeyed as superiors. The chief is merely the most confidential person among the warriors; neither installed with any ceremony, nor distinguished by any badge. He may recommend, or advise, or influence; but he has no power to enforce his commands, or to punish disobedience. In many of the tribes he graduallyacquires his rank by his own superior merit, and the good opinion of his companions; and he may lose his authority as he gained it.
The people commonly settle their controversies among themselves, and do not apply to their chiefs, except for advice. In some of the tribes, peace is preserved and punishment inflicted in a very summary manner by officers appointed by the chief for that purpose. These officers are distinguished by having their bodies blackened, and by having two or three ravens’ skins fixed in their girdles behind, so that the tails project horizontally. They have also a raven’s skin, with the tail projecting from their forehead. These officers, of whom there are two or three in a village, and who are frequently changed, beat any person whom they find acting in a disorderly manner. Their authority is held sacred, and none dares resist them. They often attend the chief, and consider it a point of honor to execute his orders at any risk.