Indian Tribes of the Upper Missouri 26

Indian Tribes of the Upper Missouri 26

PARENTAL AFFECTION

 

The Indians show great veneration for their parents and affection among

brothers and sisters; more, perhaps, to their parents than the others;

but this only continues as long as they are vigorous enough to hunt,

travel, and follow the camp. When old age and helplessness come on they

are neglected. In proportion as age advances, veneration diminishes,

and when parents become a burden they are left in some encampment with

a small supply of provisions, which being exhausted, they perish. Age

is under no circumstances the object of veneration; the fate of very

old brothers and sisters is the same. They excuse themselves from

this unnatural act by saying they are unable to transport them and

that they are of no more use; also that it is the request of the old

persons. This may be true, and it is likely that the life they lead

in camp or in traveling, exposed to all weather and hardship, renders

death desirable. There are very few very old Indians. They are not a

long-lived people, and this is the reason these acts are not of more

frequent occurrence. We do not know that the striking of a parent would

be deemed a crime; at least no punishment would follow from others, but

it is not customary and would be considered disgraceful. Eight years

since this period we were present when an Indian shot his father dead

for striking his mother, but this is the only instance of the kind we

ever saw or heard of, and the person is despised by all, besides being

since that afflicted by an incurable disease resembling scrofula.

Indian priests, doctors, or conjurors are not more venerated on account

of their supposed supernatural powers, but are somewhat feared, and

sometimes persecuted or killed for supposed inflictions of diseases by

sorcery. This fear is general but secret, and these men are neither

venerated nor associated with as much as ordinary persons. If their

services be required they are paid, and afterwards let alone, at least

not trifled with nor loved. We can not by close inquiry find that any

of these Indians ever killed by stoning a person, though enemies are

tortured in almost every other way, if taken alive.

 

 

RELIGION

 

All these Indians believe in a Great Power, the First Cause of

Creation, though they do not attempt to embody this idea, and call it

by name Wah-con-tun´-ga or Great Medicine.[19] The word “medicine”

in this case has no reference to the use of drugs, but the sense of

it is all that is incomprehensible, supernatural, all-powerful, etc.

Everything that can not be explained, accounted for by ordinary means,

or all that is above the comprehension and power of man (Indians)

is called Wah-con or medicine. Thus their own priests or jugglers

are named Wah-con. A steamboat, clock, machine, or even toys, of

the movements of which or the principle of motion they could not

account for, would likewise be termed Wah-con. Now, Wa-coñda refers

to something greater than is within the power of man to accomplish,

and its effects are manifested in the elements, natural phenomena,

sickness, death, great distress, or loss from enemies, famine,

lightning, and any other thing to them unaccountable by any visible

means. They think Wakoñda pervades all air, earth, and sky; that it is

in fact omnipresent and omnipotent, though subject to be changed and

enlisted on their part in any undertaking if the proper ceremonies,

sacrifices, and fasts are resorted to. They consider its power to be

made applicable to either good or evil according to their observance

of these ceremonies. They admit the existence of its good in years

of great abundance of game, seasons of general health, triumphs over

enemies, etc.; and its evil or danger is felt in every loss, infectious

disease, or distress, the cause of which they are ignorant. These are

the attributes of Wakoñda, and his residence is supposed by some to be

in the sun, but his power everywhere.

 

[19] Denig here defines the sense In which he uses the term “medicine”

as applied to the objects and things to which the native Indians

apply their words, _wakoñ_ and _wakoñda_, meaning, “spiritual, sacred,

consecrated, wonderful, incomprehensible, divine; a spirit, a diviner,

etc.”

 

They do not acknowledge any separate existing evil spirit or influence,

though they have a name for this in their language, but the idea

has been implanted by whites in later years, and can not by them be

realized. All unaccountable evil is a dispensation of the anger of

Wakoñda, which it is in their power to avoid by the proper fasts,

sacrifices, etc., and which they all do.

 

Now this Supernatural Unknown Cause or Mystery created all things

in the beginning. After the earth a few men and women of different

colors were made, from whom descended all people. Different races

were created for different pursuits. They say that to the whites was

allotted education, knowledge of the mechanical arts, of machinery,

etc., and therefore the whites in many things are Wah-con. They were

also made rich and clothed, or have the means of getting clothing, and

everything they want without hardship or exposure. The Indians, they

say, were made naked and with such qualifications as to suit a hunter,

knowledge enough to make his arms and use them at war or in the chase,

a constitution to stand severe cold, long fasting, excessive fatigue,

and watchfulness, and this was their portion. The position and pursuits

of people were not defined by any laws, oral or otherwise delivered,

but each with the powers granted him was enabled to live. The hunter

soon found out that he could make traps and weapons, and felt his

superiority over the animal creation.

 

They believe all animals are made for the use of man and more

especially for the Indians, their meat being for food and their skin

for clothing, “for” say they, “if not for that use for what other

purpose?” Indians must have meat, and they eat all animals and birds,

even to the crow and rattlesnake.[20] The prairie (the earth) was made

for grazing the buffalo, and rivers to produce fuel, etc. The whites

from their superior knowledge soon found out their destiny—to make

everything, subdue everything, and make even the Indians work for

their benefit. People were left in this state and each pursued their

different occupations.

 

[20] The Assiniboin never eat the rattlesnake, but it is known that

some of the St. Peter’s Sioux and Cree do.

 

We can not trace in any of their conversations or religion any

appearance of a moral code nor any offenses they can be guilty of

toward Wakoñda except the omission of worship. If they had an idea

of the kind they would undoubtedly do penance and offer sacrifices

for these acts, but this is not the case. There is no repentance for

past deeds; all ceremonies and worship is to avoid present or future

evil. What we term crime can not be an offense to Wakoñda, as its

aid is invoked to commit the greatest of them. Their idea of Wakoñda

or Great Unknown Power is, we believe, nothing more than the fear of

evil befalling them, the averting of which is beyond the power of man.

Therefore they make sacrifices, fasts, prayers, etc., to this Unknown

Power which they know from actual phenomena has an existence, and think

His aid can thus be secured.

 

But they can go no further. They have no idea of a Being whose

attributes are mercy, forgiveness, benevolence, truth, justice,

etc., nor will they have until these words have a signification and

appreciation among themselves. This view is the correct and general

one among all the prairie tribes, though it is often clothed in

superstitious narrative of fable not necessary to be inserted here.

War and peace would not be recognized as His special acts, as they

know these things depend upon themselves, but success or defeat

would be, as that is beyond their power or knowledge when they start

to war. Consequently, a successful warrior or leader is always said

to be Wah-con or divine—that is, one who has by some means secured

the aid of Wakoñda. Natural phenomena unattended by either good or

evil results would pass by unnoticed, but destructive tornadoes,

deaths by lightning, by diseases such as apoplexy or unaccountable

accidents would be regarded as His special acts. Eclipses, thunder,

and lightning are warnings, and to these sacrifices are made with the

view of averting the danger intimated, yet unknown. From this dread of

unaccountable evil arises their repugnance to talk on the subject. To

do so would lay open their secrets of apprehensions, of sacrifices, and

might, they think, by levity produce the evil they wish to avoid or a

counterpoise of sacrifice on the part of some one else render theirs

unavailing.

 

For the further explanation of this subject it will be proper to state

some of thier sacrifices and ceremonies so that a minute survey of

the operations of their minds can be realized. The greatest public

or national ceremony of the Assiniboin is the Sacred Lodge. The

time for this is appointed by some divining man of known repute and

invitations are sent to the different camps to attend. Lodges are

placed in the form of a long tent by posts planted a few yards apart

and others transversely, over which are stretched many lodge skins to

form one building about 100 yards long and 5 or 6 yards wide. To these

transverse poles are tied all offerings to Wakoñda, though principally

to the Sun and Thunder. These offerings consist of skins of value,

different kinds of cloth, beads, kettles, and any new articles the

donator can afford and is willing to sacrifice, in proportionate value

as their wishes to effect some object or to avoid some danger they

apprehend exists. A mast about 40 feet high is raised in front of the

building and the raising of this requires the presence of all the men

and women, who all the time sing a kind of hymn or tune, though no

words are used in it. This, mast is painted and decked out very gaily.

All are dressed in their very best raiment and the whole presents a

lively and interesting appearance. The divining man who called the

meeting on the first day goes through many prayers and ceremonies with

the pipe, the tenor of which are invocations for general health and

success both in war and the chase, and for the avoiding of any and all

unknown evil or accidents.

 

The second day is devoted to dancing and feasting on the very best they

can produce, and this is the only dance among them except the scalp

dance where men and women dance together. On the third day is exhibited

feats of sleight of hand and tricks, some of which are very well done

and serve to increase their belief in the supernatural powers of the

divining men who perform them. On the fourth day these sacrifices are

taken down, destroyed in such manner as to be of no use to anyone who

finds them, and hung on different trees or bushes in the neighborhood.

The divining man who called the meeting receives presents from a good

many who attend, of horses and other property, and it generally proves

a good speculation on his part. This is done but once a year and is

their only form of national worship.

 

The common way in which sacrifices are made by individuals is thus:

The Indian takes some article of value alone into the hills or woods,

lights the pipe, and invokes the aid of Wakoñda in whatever he desires

to succeed, promising a repetition on a certain time.[21] This article

is then damaged or destroyed and left there. After this he returns to

his lodge, kills a dog, makes a feast, and invites his neighbors, by

whom the flesh is eaten and small portions thrown on the ground as a

respect to Wakoñda. It does not appear, however, that the killing and

eating of the animal is considered as part of the sacrifice further than to add to the importance of the ceremony.