University of Virginia Library

“Et l'on prétend que la présence de l'Esprit se manifeste par un Vent impétueux, qui se leve tout à coup; ou par un Mugissement, que l'on entend sous terre, &c.” Charlevoix is here speaking, however, of the Spirit which occasions mental wandering in sickness; which I have identified with the Spirit of Dreams.

“They (four savages from the west) farther informed us, That the Nation of the Asseni poulaes, whose lake is down in the map, and who lie North-East of the Issatti, was not above six or seven Days Journey from us: That none of the Nations within their Knowledge, who lie to the West and North-West of them, had any great Lake about their Countries, which were very large, but only Rivers, which coming from the North, run cross the Countries of their Neighbouring Nations, which border on their Confines, on the side of the Great Lake, which in the Language of the Savages is the same as sea. That Spirits, and Pigmies, or men of little Stature, did inhabit them, as they had been informed by People that lived farther up than themselves; and that all the nations which lie beyond their Country, and those which are next to them, do dwell in Meadows and large Fields, where are many wild Bulls and Castors, which are greyer than those of the North, and have their Coat more inclining to Black; with many other wild Beasts, which yield very fine Furrs.”— Hennepin's New Discovery of a Vast Country in America, &c. London, translated, with additions, 1699.

It is probable that Father Hennepin confounded the general name of the sea, among the savages, with the particular name given to the Assinapoil lake. Charlevoix says, “Le veritable Pays des Assinaboils est aux environs d'un Lac, qui porte leur nom, et que l'on connoit peu. Un François, que j'ai vu à Montreal m'a assûré y avoir été, mais il l'avoit vû, comme on voit la mer dans un Port, et en passant, L'opinion commune est que ce Lac a six cent lieues de circuit; qu'on ne peut y aller que par des chemins presque impratiquables; que tous les Bords en sont charmans, &c. Quelques Sauvages le nomment Michinipi, qui veut dire la Grande Eau. C'est bien dommage que ce Lac n'ait pas été connû des Sçavans, qui ont cherché partout le Paradis Terrestre; il auroit été pour le moins aussi bien placé là que dans la Scandinavie.” iii. pp. 185.

“Celui qui doit commander ne songe point à lever des Soldats qu'il n'ait jeûné plusieurs jours, pendant lesquels il est barbouillé de noir, n'á presque point de conversation avec personne, invoque jour et nuit son Esprit tutelaire, observe surtout avec soin des Songes. La persuasion où il est, suivant le génie présomptueux de ces Barbares, qu'il va marcher à une Victoire certaine, ne manque guéres de lui causer des Rêves selon ses desirs.”— Charlevoix, iii. pp. 216.

“C'est toujours un Chef de Guerre, qui marque le tems de la chasse de l'ours, et qui a soin d'inviter les chasseurs. Cette invitation est suivie d'une Jeùne de huit jours, pendant lesquels il n'est pas même permis de boire une goutte d'eau. Le Jeûne s'obverve pour obtenir des Espirits qu'ils fassent connôitre où l'on trouvera beaucoup d'ours.” &c. &c.— Charlevoix, p. 115.

“Le tems de la chasse de l'Ours est l'Hyver. Alors ces Animaux sont cachés dans les creux d'arbres; ou s'ils en trouvent d'abattus, ils se font de leurs Racines une Taniere, dont ils bouchent l'entrée, avec des Branches de Sapin, et où ils sont parfaitément à l'abri des rigueurs le da Saison. Si tout cela leur manque, ils font un Trou en Terre, et ont grand soin, quand ils y sont entrés, d'en bien fermer l'ouverture. On est bien assûré qu'il n'y porte ancune provision, et par conséquent que pendant tout ce temps-là il ne boit, ni ne mange.”— Charlevoix, 117.

With regard to the state in which the savages supposed the soul to be during sleep, Charlevoix has this passage. “Il n'y a rien sur quoi ces Barbares ayent porté plus loin la supersitition, et l'extravagance, que ce qui regarde les Songes; mais ils varient beaucoup dans la maniere, dont ils expliquent leurs peusées sur cela. Tantôt c'est l'Ame raisonnable, qui se promene, tandis que l'Ame sensitive continue d'animer le corps. Tantôt c'est le Génie familier, qui donne des avis salutaires sur ce qui doit arriver: tantôt c'est une visite, qu'on reçoit de l'Ame de l'Objet, auquel on rêve; mais de quelque façon, que l'on conçoive le Songe, il est toujours regardé comme une chose sacrée, et comme le moyen le plus ordinaire, dont les Dieux se servent pour faire connôitre aux Hommes leurs volontés.”— Charlevoix, 354.

It formed, according to our author, a great amusement of the savages, to tell their dreams in an ænigmatic manner, and compel each other to divine them. A feast of dreams, as it was ordinarily called, but which was named by the Iroquois “the confusion of brains,” was occasionally held. Its orgies were fantastical, and sometimes dangerous; for if any one took it into his head to say, that he had dreamed of killing another, the person threatened, had need of ready wit, to avert the literal fulfilment of the vision. An account of this festival is given in Charlevoix, p. 356. There was another strange custom growing out of this superstition. Previous to entering the enemies country, the warriors ran about their camp, proclaiming their obscure visions; and he, whose riddle was not satisfactorily guessed, had the privilege of returning without comment or dishonour. “Voila,” says Charlevoix, “qui donne beau jeu aux Poltrons.” p. 237. These ænigmas, as this author repeatedly remarks, were always ascribed to the inspiration of a genius.

“Il n'est pas étonnant après cela que les Sauvages croyent aux Revenans: aussi en font-ils des contes de toutes les façons. J'ai vû un pauvre Homme, qui à forcé d'en entendre parler; s'étoit imaginé qu'il avoit toujours une troupe de Morts a ses trousses, et comme on avoit pris plaisir aà augmenter sa frayeur, il en etoit devenu fou.” p. 374.

“On ne refuse rien au malade de ce qu'il demande, parce que, dit-on, ses desirs en cet état sont des ordres du Génie, qui veille a sa conservation; et quand on appelle les Jongleurs, c'est moins a cause de leur habilité, que parce qu' on suppose, qu'ils peuvent mieux sçavoir des Espirits la cause du mal, et les remedes, qu'il y faut appliquer.” “Selon les Iroquois, toute Maladie est un desir de l'Ame, et on ne meurt, que parce que le desir n'est pas accompli.” pp. 367. 370.

In consequence of this superstition, they would not begrudge any trouble or danger, to satisfy the wildest wishes of an invalid. The jugglers or quack doctors among them, take advantage of this belief, to prescribe, in desperate cases, the accomplishment of some impossible task, which they pretend is wished by the patient, as the Spirits have revealed to them.—

Fools and madmen were supposed to be entirely under the influence of Spirits. The words of the latter were regarded as oracles.—

“Il se commence (le Jongleur) par se faire suer, et quand il est bien fatigué à crier, à se debattre, et à invoquer son Génie, &c. Alors, plein de sa prétenduë Divinité, et plus semblable à un Energumene, qu'a un homme inspiré du Ciel,” &c.— Idem.

“The Conjurer is a partner with the Priest, not only in the Cheat, but in the Advantages of it, and sometimes they officiate for one another. When this Artist is in the act of Conjuration, or of Pauwawing, as they term it, he always appears with an Air of Haste, or else in some convulsive posture, that seems to strain all the Faculties, like the Sybils, when they pretended to be under the power of Inspiration.”—

“Among their various superstitions, they [the Algonquins] believe that the vapour which is seen to hover over moist and swampy places, is the spirit of some person lately dead.”—

See the first Note to Canto III. There are many varieties in the account of the creation, given by the Indians, all agreeing in the circumstance of the earth's emerging from the deep. It is unnecessary to quote them here.

An Indian chief, of the Delaware tribe, who visited the Governor of Virginia, during the revolution, informed him “that it was a tradition handed down from their fathers, that in ancient times a herd of these tremendous animals came to the Bick-bone-licks, and began an universal destruction of the bear, deer, elk, buffalo, and other animals which had been created for the use of the Indians. That the great Man above, looking down and seeing this, was so enraged, that he seized his lightning, descended on the earth, seated himself on a neighbouring mountain, on a rock, (on which his seat and the prints of his feet are still to be seen,) and hurled his bolts among them, till the whole were slaughtered, except the big bull, who, presenting his forehead to the shafts, shook them off as they fell, but, missing one at length, it wounded him in the side, whereon, springing round, he bounded over the Ohio, the Wabash, the Illinois, and finally over the great lakes, where he is living at this day.”—

I have retained this word in the text, because it sounds well; and, for the purposes of poetry, it is of little consequence whether it be a significant word, or a mere series of guttural noises. Yo-he-woh, as it is written by Adair, is precisely the noise made by the sailors, when hauling together; and as the Indians used it during their most violent dances, it is likely that similar exertions produced similar sounds; the giving utterance to which, in some measure, alleviated the pain of the effort. No doubt an Indian, when chopping wood, makes the same sort of grunt that a white man does. In like manner, Allelujah, or the sound resembling it, which the Indians are said to utter, is no more to be derived from the Hebrew, than from the Greek ελελευ, or the Irish howl, Ullaloa, or the English Halloa.

See the first chapter of Heckewelder's “Historical Account,” &c. The tradition of the Lenapé is, that when their fathers crost the Mississippi, they met, on this side of it, with a nation called Alligewi, from whom, the author says, the Alleghany river and mountains received their name. “Many wonderful things are told of this famous people. They are said to have been remarkably stout and tall, and there is a tradition that there were giants among them; people of a much larger size than the tallest of the Lenapé. It is related that they had built to themselves regular fortifications, or entrenchments, from whence they would sally out, but were generally repulsed.” Mr. H. describes two entrenchments he has seen. “Outside of the gateway of each of these two entrenchments, which lay within a mile of each other, were a number of large flat mounds, in which, the Indian pilot said, were buried hundreds of the slain Talligewi, whom I shall hereafter, with Col. Gibson, call Alligewi.” The traces of gigantic feet, in different parts of the country, mentioned in several books, are ascribed to this people in the text.

“Autrefois les Sauvages voisins de l'Acadie avoient dans leur Pays sur le bord de la Mer un Arbre extrémement vieux, dont ils racontoient bien des merveilles, et qu'on voyoit toujours chargé d'offrandes. La Mer ayant découvert toute sa racine, il se soutint encore longtems presqu'en l'air contre la violence des vents et des flots, ce qui confirma ces Sauvages dans la pensée qu'il étoit le siége de quelque grand Esprit: sa chute ne fut pas même capable de les détromper, et tant qu'il en parut quelque bout de branches hors de l'eau, on lui rendit les mêmes honneurs, qu'avoit reçûs tout l'Arbre, lorsqu'il étoit sur pied.”— Charlevoix, p. 349.

The simile of Lucan must occur to every classical reader:—

See Mr. Heckewelder, chapter xxxiv. and Charlevoix, p. 344, and as before quoted, for the Indian ideas of the origin of mankind. The latter author mentions various and different accounts; one of which coincides with that of the former. According to both authors, the Indians only considered man as the first of animals. They had a future state for the souls of bears, &c. as well as for those of men. Mr. Heckewelder quotes this tradition from a MS. of the Reverend Christopher Pyrlæus: “That they [the Iroquois] had dwelt in the earth where it was dark, and where no sun did shine. That though they followed hunting, they ate mice, which they caught with their hands. That Gauawagahha, (one of them,) having accidentally found a hole to get out of the earth at, he went out, and that, in walking about on the earth, he found a deer, which he took back with him, and that, both on account of the meat tasting so very good, and the favourable description he had given them of the country above and on the earth, their mother, concluded it best for them all to come out; that accordingly they did so, and immediately set about planting corn, &c. That, however, the Nocharanorsul, that is, the ground hog, would not come out, but had remained in the ground as before.” For this reason, they would not eat this animal. Mr. Heckewelder says that this tradition is common to the Iroquois and Lenapé. It resembles the account given by Aeschilus, of the state in which Prometheus found mankind:

“We imbarqued and made towards a meadow, in the neighbourhood of which, the Trees were covered with that sort of Fowl, more than with Leaves: For just then 'twas the season in which they retire from the North Countries, and repair to the Southern Climates; and one would have thought that all the Turtle-Doves upon Earth had chose to pass through this place. For the eighteen or twenty days that we stay'd there, I firmly believe that a thousand men might have fed upon 'em heartily, without putting themselves to any trouble.”—

“L'antre Manne, dont j'ai parlé, est une espece de Ramiers, qui passent ici dans les mois de Mai et de Juin; on dit qu'autrefois ils obscurcissoient l'Air par leur multitude; mais ce n'est plus la même chose aujourd'hui. Il en vient encore néanmoins jusqu' aux environs des Villes un assez grand nombre se reposer sur les arbres. On les appelle communément Tourtes, et ils different en effet des Ramiers, des Tourterelles et des Pigeons d'Europe, assez pour en faire une quatriéme espece. Ils sont plus petits que nos plus gros Pigeons, dont ils ont les Yeux, et les Nuances de la Gorge. Leur Plumage est d'un brun obscur, a l'exception des Ailes, où il y a des plumes d'un très-bien Bleu. On diroit que ces Oiseaux ne cherchent qu'à se faire tuer; car s'il y a quelque Branche séche à un Arbre, c'est celle-là, qu'ils choisissent pour se percher, et ils se rangent de maniere, que le plus mal-adroit Tireur en peut abattre une demie douzaine au moins d'un seul coup de Fusil.”—

“L'on montre certaines Plantes fort salutaires, qui n'ont point de virtu, disent les Sauvages, si elles ne sont employeées par des mains vierges.”—

The Hawk. See a Note to the first Canto.

A superstition akin to this, is recorded in Carver's Travels, p. 30.

This being a sacrifice to evil spirits, its materials were supplied by the opposites to all that was esteemed holy. As it is founded in error and mistake, the following Notes are selected merely to show whence the ideas in the text were derived; and by no means to support them.

“The Indian women are remarkably decent during their periodical illness; those nations that are most remote from the European settlements, as the Nadowessies, &c. are more particularly attentive to this point; though they all without exception adhere in some degree to the same custom. In every camp or town there is an apartment appropriated for their retirement at this time, to which they retreat, and seclude themselves with the utmost strictness, during this period, from all society,” &c.—Carver. The rest of the passage with respect to the polluted fires is extracted in the Notes to Canto First. The author in another place, says, that these houses were fired, and immediately abandoned. See also M'kensie, Adair, &c.

“The manner of their devotion was, to kindle large fires in their wigwams, or in the open fields, and to sing and dance round them in a wild and violent manner. Sometimes they would all shout aloud, with the most antic and hideous notes. They made rattles of shells, which they shook, in a wild and violent manner, to fill up the confused noise. Their priests, or powahs, led in these exercises. They were dressed in the most odd and surprising manner, with skins of odious and frightful creatures about their heads, faces, arms, and bodies. They painted themselves in the most ugly forms which could be devised. They sometimes sang, and then broke forth into strong invocations, with starts, and strange motions and passions. When these ceased, the other Indians groaned, making wild and doleful sounds. At these times they sacrificed their skins, Indian money, and the best of their treasures. These were taken by their Powahs, and all cast into the fires and consumed together. The English were also persuaded that they, sometimes, sacrificed their children, as well as their most valuable commodities. Milford people observing an Indian child, nearly at one of these times of their devotion, dressed in an extraordinary manner, with all kinds of Indian finery, had the curiosity to inquire what could be the reason. The Indians answered that it was to be sacrificed, and the people supposed that it was given to the devil. The Evil Spirit which the New-England Indians called Hobbam-ocko, [or Hobam-oqui] the Virginia Indians called Okee. So deluded were these unhappy people, that they believed these barbarous sacrifices to be absolutely necessary. They imagined that, unless they appeased and conciliated their gods in this manner, they would neither suffer them to have peace, nor harvests.” Trumbull, I. p. 49. The Historian of Connecticut, on the authority of Mather, and Purchas, thus assents to the popular belief with regard to the custom of human sacrifices among the Indians. In page 51, he has this passage,—“The stoutest and most promising boys were chosen, and trained up with peculiar care, in the observation of certain Indian rites and customs. They were kept from all delicious meats, trained to coarse fare, and made to drink the juice of bitter herbs, until it occasioned violent vomitings. They were beaten over their legs and shins with sticks, and made to run through brambles and thickets, to make them hardy, and, as the Indians said, to render them more acceptable to Hobbamocko.” This is undoubtedly the same custom mentioned in the previous extract; and is precisely that which prevailed among the Indians of Virginia, as seen by Captain John Smith, and which he thought was a sacrifice to the devil. His account is preserved in Purchas, and in the History of Virginia; and is explained in the latter book, by the ceremony of Huskanawing. See a Note to Canto First. Heckewelder calls it the Initiation of Boys; and Charlevoix, “getting a tutelary Genius,” iii. p. 346. See the notes to the Rev. Dr. Jarvis' Discourse; where most of the authorities on this subject are quoted. It is fully manifest, that there was no such thing as the sacrifice of children, among our Indians. The plot of the poem was hastily formed, when we had scarcely read any thing on the manners of the Indians, or even the history of the times. This ignorance led us, not only to introduce a rite, which never had any existence, but to ascribe to Philip a useless piece of treachery and cruelty, with scarcely any necessity for it, even in supporting the fiction. I have endeavoured to make the incantations consistent with themselves, and with the error we fell into. As originally written, by myself, they did not possess even that merit. It is unnecessary to quote more from the old writers on the New-England Indians, to show their belief on this subject. They all agree, pretty much in the same point. “'Tis an usual thing for them,” says Mather, “to have their Assemblies, wherein, after the usage of some Diabolical Rites, a Devil appears unto them, to inform them and advise them about their circumstances; and sometimes there are odd Events of their making these applications to the Devil. For instance, 'tis particularly affirmed, That the Indians in their wars with us, finding a sore inconvenience by our Dogs,—sacrificed a Dog to the Devil; after which no English Dog would bark at an Indian for divers months ensuing.”—Magnalia, iii. 192. What interpreter the Devil had on these occasions, does not appear. That he did not understand the Indian tongue, is manifest from what our author says himself, immediately after. “Once finding that the Dæmons in a possessed young Woman, understood the Latin and Greek and Hebrew Languages, my Curiosity led me to make Trial of this Indian Language, and the Dæmons did seem as if they did not understand it.” Daniel Gookin gives this account of the matter. “Their religion is as other gentiles are. Some for their God, adore the Sun; others the moon; some the earth; others the fire; and like vanities. [This is confounding the Spirits, or ministerial agencies, with the One Supreme Being, whom the Indians undoubtedly worshipped, as the writer goes on to say.] Yet generally they acknowledge One great supreme doer of good; and him they call Wonand, or Mannitt: another that is the great doer of evil or mischief; and him they call Mattand, which is the devil; and him they dread and fear, more than they love and honour the former chief good, which is God. There are among them certain men and women, whom they call powows. These are partly wizards and witches, holding familiarity with Satan, that evil one; and partly are physicians, and make use, at least in show, of herbs and roots, for curing the sick and diseased, &c. The powows are reputed, and I conceive justly, to hold familiarity with the devil; and therefore are, by the English laws, prohibited the exercise of their diabolical practices within the English jurisdiction, under the penalty of five pounds,—and the procurer, five pounds,—and every person present, twenty pence. Satan doth strongly endeavour to keep up this practice among the Indians, and these powows are lactors for the devil,” &c.— Gookin, p. 14.

Even Charlevoix believed in this absurd superstition. “Il est encore vrai que les Jongleurs rencontrent trop souvent juste dans leurs Prédictions, pour croire qu'ils devinent toujours par hazard, et qu'il se passe dans ces occasions des choses, qu'il n'est presque pas possible d'attribuer à aucun secret naturel. On a vû les pieux dont ces Etuves étoient fermées, se courber jusqu'a terre tandis que le Jongleur se tenoit tranquille, sans remuer, sans y toncher, qu'il chantoit, et qu'il prédisoit l'avenir. Les Lettres des anciens Missionaires sont remplies de faits, qui ne laissent aucun doute que ces Seducteurs n'ayent un veritable commerce avec le Pere de la seduction et du mensonge.”—III. 362.

Some writers, on the contrary, have gone too far, in asserting that the Indians had no knowledge of the Evil Spirit. The prophet, mentioned by Brainerd, who pretended to restore the ancient religion of the Indians, told him “that there was no such creature as the devil, known among the Indians of old times.” Baron La Hontan very drily remarks, “that, in speaking of the devil, they do not mean that Evil Spirit that in Europe is represented under the figure of a Man, with a long Tail, and great Horns and Claws.” His conclusion on the subject appears to be correct—“that these Ecclesiasticks, [Jugglers,] did not understand the true import of that great word, Matchi Manitou. For by the Devil they understand such things as are offensive to 'em, which, in our language, comes near to the signification of Misfortune, Fate, Unfavourable Destiny, &c.” It was to deprecate the wrath of these baleful agencies, and not to conciliate their friendship and court their alliance, that sacrifices were offered to them.— History of Virginia, 170. The Indian worship extended to all the objects of nature. The Spirits of groves, torrents, mountains, rivers and caves, had all their adorers and oblations. The minutest and most contemptible particle of matter, by the craft of the Juggler, or sickly fancy of the patient, became a genius, and was connected with a magic spell. How far their philosophy went, in the adoration of moral influences, seems more questionable; and, though they are said to be believers in destiny, their worship of Fate, which La Hontan seems to imply, is highly improbable. As to their Witchcraft, no doubt its professors may have pretended a familiarity with the powers of evil. Their tricks were as simple and ridiculous, and often as fatal, as those of the practisers of the Obeah art, among the negroes.

“The Conjuror shaves all his Hair off, except the crest on the crown; upon his Ear he wears the Skin of some dark-colored Bird he, as well as the Priest, is commonly grim'd with Soot, or the like; he hangs an Otter skin at his girdle,” &c. “He has a black Bird; with expanded wings, fastened to his Ear.”— History of Virginia, 143, 183. “Les os et les Peaux des Serpens servent aussi beaucoup aux Jongleurs et aux Sorciers, pour faire leurs prestiges; et ils se font des bandeaux et des Ceintures de leurs Peaux.” “Un Jongleur paroit ensuite, ayant à la main un bâton orné de plumes, par le moyen duquel il se vantoit de deviner les choses les plus cachéés.”— Charlevoix. The chichicoe, or chichicou, is a rattle, made of different materials, sometimes of a gourd, &c. It generally formed the music of a powowing assembly, and is mentioned under the same name by many different writers. See Carver, Charlevoix, History of Virginia, &c. “He advanced toward me with the instrument in his hand, that he used for music in his idolatrous worship, which was a dry tortoise shell, with some corn in it; and the neck of it drawn on a piece of wood, which made a very convenient handle”— Brainerd's Diary. E. The mode of painting the bodies, described in the text, is mentioned by Carver and Charlevoix.

The Indian women are described as peculiarly addicted to the worship of evil spirits.— Charlevoix, pp. 359, 360.

The term “Initiate” is borrowed from Carver. He uses it, however, in reference to those who were admitted into “The Friendly Society of the Spirit.”—p. 175. He mentions, in the same place, the Pawwah, or Black Dance, by which the Devil was supposed to be raised. The Dances of the Indians are described in so many places, and their mode is so well known, that I shall only insert the note left by my friend, from the Diary of Brainerd.

“Lord's day, Sept. 21.—I spent the day with the Indians on the island. As soon as they were up in the morning, I attempted to instruct them, and laboured to get them together, but quickly found they had something else to do; for they gathered together all their powwows, and set about half a dozen of them to playing their tricks, and acting their frantic postures, in order to find out why they were so sickly, numbers of them being at that time disordered with a fever and bloody flux. In this they were engaged for several hours, making all the wild, distracted motions imaginable; sometimes singing, sometimes howling, sometimes extending their hands to the utmost stretch, spreading all their fingers, and seemed to push with them, as if they designed to fright something away, or at least keep it at arm's end; sometimes sitting flat on the earth; then bowing down their faces to the ground; wringing their sides, as if in pain and anguish; twisting their faces, turning up their eyes, grunting or puffing. These monstrous actions seemed to have something in them peculiarly suited to raise the devil, if he could be raised by any thing odd and frightful. Some of them were much more fervent in the business than others, and seemed to chant, peep, and mutter, with a great degree of warmth and vigor. I sat about thirty feet from them, (though undiscovered,) with my Bible in my hand, resolving, if possible, to spoil their sport, and prevent their receiving any answer from the infernal world.”

The sun was often worshipped as the visible God. In the most solemn sacrifices, the fire was sometimes kindled from his heat.—Carver, La Hontan, Vol. Second. The Hurons are said to have confounded Areskoui with the Sun.—Charlevoix. When the Sun has set, they say he is dead.—

See a Note in Canto First, and on the “Wakon-Bird,” in the Notes to Canto Second.

“Les Hurons étendoient le corps mort sur des Perches, au haut d'une Cabanne, et le Meurtrier étoit obligé de se tenir plusieurs jours de suite immédiatement au dessous, et de recevoir tout ce qui découloit de ce Cadavre, non-seulement sur soi, mais encore sur son manger, qu'on mettoit auprès de lui, à moins que par un présent considérable, fait à la Cabanne du Défunt il n'obtînt de garantir ses Vivres de ce Poison.”—

“On a vû des Filles s'étrangler, pour avoir reçû une réprimande assez légere de leurs Meres, ou quelques gouttes d'Eau au Visage, et l'en avertir en lui disant, Tu n'auras plus de Fille.”—

As a commencement of hostilities, according to Heckewelder, the Indians murder one of the enemy, and leave the war club lying near the body; it is painted with their devices, that the party attacked may know their enemies, and not execute revenge on an innocent tribe.— Page 165.

As before mentioned, sickness is always ascribed to the agency of some spirit, of whatever form the Juggler's fancy pleases, which must be driven out of the patient, before his recovery can be effected. If the force of imagination, in sickness, be duly considered, the practice of treating all diseases as cases of hypochondria, may not be so ridiculous, as the fantastic manœuvres of these quacks would, at first sight, imply.

“Ils disent que l'Ame séparée du corps conserve les mêmes inclinations, qu'elle avoit auparavant, et c'est la raison pourquoi ils enterrent avec les Morts tout ce qui étoit a leur usage.” “Les Ames lorsque le tems est venu qu'elles doivent se séparer pour toujours de leurs corps, vont dans une Région, qui est destinée pour être leur demeure éternelle. Cette Région, disent les Sauvages, est fort éloignée vers l'Occident, et les Ames mettent plusieurs mois à s'y rendre. Elles ont même de grandes difficultés a surmonter, et elles courent de grands risques, avant que d'y arriver.” “Dans le Pays des Ames, selon quelques-uns, l'Ame est transformée en Tourterelle.”—

Sacrifices to good Spirits were made, when the sky was clear, the air serene, &c.—

This is one of the forms under which the Indians supposed the Evil Spirit to appear. “Another power they worship whom they call Hobbamock, and to the northward of us Hobbamoqui; this as farre as wee can conceive is the devill; him they call upon to cure their wounds and diseases. This Hobbomock appears in sundry formes unto them, as in the shape of a man, a deare, a fawne, an eagle, &c., but most ordinarily as a Snake.”— Winslow's ‘Good News from New-England,’ Anno 1622, in Purchas, iv. p. 1867. And see ante, Notes on this Canto.

“Before a thunder-shower these birds [night-hawks] are seen at an amazing height in the air, assembled together in great numbers.”—

It has been already mentioned, that the skin of some dark coloured bird was made use of at all conjurations. The Elk-skin was also employed, according to Carver and others. Charlevoix says that it was always considered a good omen, to dream of the Elk.