teaches them that the morning star sent this bird to their ancestors, as its representative, with orders to invoke it on all important occasions and to exhibit it in times of sacrifice. Before the invocation, they fill the calumet with the sacred herb contained in the bird. They then puff out the smoke toward the star, offer the prayers and make their demands, dancing and singing, and celebrating in verses the great power of the bird. They implore its assistance and its favor, whether to obtain success in hunting or in war, or to demand snow in order to make the buffalo descend from the mountains, or to appease the Great Spirit when a public calamity befalls the nation, or a family, or even a single
person. The Pawnees are one of the few aboriginal tribes, which, descending from the ancient Mexicans, are guilty of offering human sacrifices. In order to justify this barbarous practice, they say that the morning star taught them by means of the bird, that such sacrifices were agreeable to it, and would bring down upon the nation the favor of Tirawa, the great Deliberatorz of the universe. They are firmly persuaded that human sacrifices are most agreeable to the Great Spirit. Hence, when the Pawnee takes a prisoner and wishes to render himself acceptable to heaven, he devotes it to the morning star. At the time of sacrifice, he delivers the prisoner over into the hands of the jugglers; soon after which commence the ceremonies preparatory to the offering. I was in the neighborhood when one of these bloody sacrifices took place, and the particulars, which I am about to relate, were reported to me by worthy eye-witnesses.3
The victim in this horrid transaction was a young Sioux or Dakota girl, aged fifteen years, who had been taken prisoner by the Pawnees about six months previous to her immolation. During the months of her captivity, she received from the Pawnees every mark of regard which savages are capable of bestowing. She was an honored guest at all the
2 A name which they give to the Great Spirit. Author's Note.
3 In his Letters and Sketches, p. 73, written 1841, Father De Smet places this occurrence in 1837.