Letter XV.
TO THE EDITOR OF THE PRÉCIS HISTORIQUES, BRUSSELS.
Watomika and the Delawares.
CINCINNATI, COLLEGE OF ST. XAVIER, March 15, 1855.
REV. AND VERY DEAR FATHER
I am sure you will be gratified to make the acquaintance of Watomika, the swift-footed, or celeripes. He is the son of a renowned warrior, chief of the nation of the Delawares, or Lenni-Lenapi, who formed one of the most powerful Indian 'nations at the epoch of the discovery of the American continent by Christopher Columbus. Later, I will speak-to you of his early years; at present, I will inform you of the particulars attending his conversion to the true Faith.
Watomika received his education in a Calvinistic or Presbyterian college. He adopted the tenets of that sect in good faith. Naturally inclined to piety, he passed, daily, whole hours in the meditation and contemplation of heavenly things. He fasted regularly one day in the week, taking no nourishment until sunset. This kind of life was not relished by the disciples of Calvin, and Watomika frequently found himself the sport and butt of his youthful schoolmates.
After concluding his course of study, he resolved to become a minister. He prepared himself for this step with great assiduity; prayed more, and fasted more frequently. In proportion as he sought to understand and penetrate point by point the doctrines of Calvin, there arose in his soul, doubt upon doubt, at the same time that he experienced a great interior commotion, which neither his prayers nor • his fasts could allay. Frequently, in all the sincerity of his soul he entreated the Lord to enlighten his mind by heavenly truths, and grant him grace to understand them. He petitioned fervently, he knocked at the door courageously, and, like the widow in the Gospel, sought the lost treasure perseveringly. ' The ways of God are wonderful, and his aid is never invoked. In vain. Watomika was sent as a preacher to St. Louis, to replace an absent brother in one of the houses of worship of his sect. One day, he was walking out to breathe the fresh air, and Providence conducted him into the street in which our church stands, and that at the moment, when the children were flocking in. to catechism. He knew the word Catholic only by having heard it associated with the most absurd and inconsistent doctrines, which the sectaries insinuate with so much malice, audacity, and presumption, not only in their school-books, their Readers and Spellers, their works on Geography and History, but which they adroitly introduce into their prayer-books and works of piety. Watomika, therefore, only knew the Catholics through the prisms of falsehood and calumny. Attracted either by curiosity or by novelty, he entered the church with the children. A certain sentiment of respect seized him ; he found it inexplicable. The altar, the cross, the images of the Blessed Virgin and of the Saints, emblems of faith, all spoke strongly to his eyes. The Holy of Holies, who dwells in his tabernacle, and of whose real presence he was ignorant, secretly touched his heart and inspired him with respect for his temple. He followed the catechetical instructions of the children. with the greatest interest and liveliest attention. The instruction of Father D- had reference to several points, concerning which he had long and sincerely desired to be enlightened. He returned home, delighted and astonished at having found in a Catholic church a portion of the treasure that he bad so long hitherto sought in vain. He afterwards had the courage to overcome his prejudices and repugnances, and have recourse to a priest-nay, to a Jesuit. He proposed to this religious, all his doubts, perplexities, and anxieties. In short, Watomika, a child of the forest, a worthy descendant of a powerful American race, abjured his errors, embraced our holy religion, and, some time after, enrolled himself among the followers of St. Ignatius. His scholasticate is nearly ended, at the moment in which I write these lines; Watomika will soon receive Holy Orders, to which he aspires with a devout ardor. This is sufficient on my part concerning Light-foot; let us now hear his own exposition of the religious ideas, traditions, manners, and customs of his tribe.
The name Delawares, that the Indians of his nation bear, was given them by the whites. It is derived from Lord. Delaware, one of the early English colonial governors in America. Among themselves these people are called Lenni-Lenapi, or "the primitive nation." They resided anciently in a great country west of the Mississippi. With the "Five Nations," so renowned in the Indian history of this continent, they seized and occupied a large territory southeast of their ancient domain. In the course of this long migration, the Delawares divided into three great tribes, called the " Tortoise tribe," the " Turkey tribe," and the " Wolf tribe." In the time of William Penn, they occupied the whole of Pennsylvania, and extended from the Potomac to the Hudson. As the white population began to increase, strengthen, and .extend over these vast territories, the Delawares (like all the other tribes) found it necessary to plunge deeper into the forests, and yield to their conquerors or usurpers. While a great part of the nation established themselves on the Ohio, on the margin of the Muskingum, others regained the shores and the forests of the Mississippi, whence, according to their traditions, their ancestors had set forth. When colonies of Europeans came to take possession of that large and handsome river, which the celebrated Father Marquette first discovered, and gave the now consoling and sublime name of the Immaculate Conception, they repulsed once more the Delawares, and Government granted these Indians a little territory southwest of Fort Leavenworth, on the Missouri. In the course of the year that has just closed (1854), the Delawares have ceded to the United States this last foothold.
These Indians had received from the President of the United States, whom they call their Great Father, the most formal assurances that their rights should be respected, and that he would see that all the conditions of the treaty were faithfully executed, viz., that the lands should be sold to the highest bidder, and exclusively to the profit of the nation. It was, therefore, very astonishing to the Delawares, immediately after the conclusion of the treaty, to find themselves invested on every side by the whites, who, disregarding the clauses of the treaty, seize all the sites favorable for towns, cities, villages, farms, and mill-seats, and declare that they will only pay a dollar and a quarter per acre 1 Will the Government yield to this I
The Delawares, or Lenni-Lenapi, believe that the Great Spirit first created the land and water, trees and plants, birds and fishes, animals and insects ; in the "last place, he created the first Lenap or Delaware. He placed a snail on the shore of a beautiful and large river, which took its source in a distant mountain, near the rising of the sun. After twelve moons, the snail produced a red-skinned man. The latter, discontented with his solitary lot, made a bark canoe, and descended the river, in search of society. On the third day, at sunset, he met a beaver, which addressed him the following questions: "Who art thou ? whence comest thou ? whither art thou going?", The man answered:”The Great Spirit is my father.. He gave me all the earth, with its rivers and its lakes, with all the animals which roam over the plains and forests, the birds which fly in the air, and the fishes that swim in the sea." The beaver, surprised and irritated by so much audacity and presumption, imposed silence on him, and commanded him to quit his domain without delay. An animated and noisy quarrel took price between the man and the beaver, who defended his liberty and rights. The beaver's only daughter, frightened at the noise, quitted her abode and placed herself between the man and her father (ready to tear each other in pieces), entreating them, by the mildest and most conciliating words to cease their dispute.
As the snow melts at the approach of the sun's benignant rays, as the turbulent waters of cascades and waterfalls run on then peaceably and clear, as calm succeeds to tempest, so, to the voice of the young child, the anger of the stranger and the wrath of his adversary gave place to a profound and eternal friendship; they embraced affectionately. To render the union more durable and more intimate, the man asked the beaver's daughter for a companion. After a moment's reflection, the latter presented her to him, saying: "It is the decree of the Great Spirit, I cannot oppose it; take my daughter, cherish and protect her. Go in peace !” The man, with his wife, continued his voyage to the mouth of the river. There, at the entrance of a meadow enamelled with flowers and surrounded with fruit-trees of all kinds, in the midst of animals and birds of over, kind, he chose his abode and arranged his wigwam. From this union sprang a numerous family : they are called the Lenni-Lenapi, that -is to say, the primitive family, or the ancient people, at the present day known under the name of Delawares.
The Delawares believe in the existence of two Great Spirits, that they call Waka-Tanka and Waka-Ckeeka ; that is, the Good Spirit and the Bad Spirit, to which all the manitous, or inferior spirits, whether good or wicked, must render homage and obedience.
According to their religious code, there is a future state. It consists in a place of pleasure and repose, where the prudent in council, intrepid and courageous warriors, indefatigable hunters, and the kind and hospitable man, will obtain an eternal recompense ; and a place of horrors for the wicked, for the forked tongues, or liars; for the slothful and indo. lent. They call the first place Wak-an-da, or country of life, and the other, Yoon-i-un-guch, or devouring and insatiable gulf which never gives up its prey.
They say that the country of life is an island of ravishing beauty and of great extent. A lofty mountain rises majestically in the centre, and on the summit of this mountain is the abode of the Great Spirit. Thence he contemplates at once the extent of his vast domain; the courses of the thousand rivers, clear as crystal, which extend through it like so many transparent threads, adorning the shady forests, the plains enamelled with flowers, and the tranquil lakes, which reflect continually the beneficent rays of a glorious sun. Birds of the handsomest plumage fill these forests with their sweet melodies. The noblest animals,-bisons, elk, deer, goats, big-horns,-graze peaceably in these smiling, handsome, and luxuriant plains. The lakes are never agitated either by wind or tempest; and slime nor mire can never mingle with the limpid waters of their streams. Aquatic birds, the otter, the beaver, and fishes abound in them. The I run illumines the country of life: in it, eternal spring reigns. 'The blessed souls who are admitted within its realms, resume all their strength and are preserved from all diseases; they experience no fatigue in the chase or in other agreeable exercises that the Great Spirit allows them, and have no necessity for repose.
The Yoon-i-un, guch, on the contrary, which environs the country of life, is a broad and deep water; it presents at once a terrible succession of cataracts and yawning gulfs, in which the roaring of the waves is frightful. There, on the top of an immense rugged rock, which rises above the loftiest and most turbulent waves, is the residence of the spirit of evil. As a fox lies in wait,-as a vulture ready to dart upon its prey,-Waka-Cheeka watches the passage of souls, conducting to the country of life. This passage is so narrow, that only one soul at a time can possibly occupy the bridge which composes it. The bad spirit presents himself under the most hideous form, and attacks each soul in its turn. The cowardly, indolent soul immediately betrays its baseness, and prepares for flight; but at the same instant, Cheeka seizes it, and precipitates it, into the open gulf, which never yields up its victim.
Another version says, that the Great Spirit has suspended a bunch of beautiful red bay-berries about the middle of the bridge, in order to try the virtue of those who cross it in their voyage to the country of life.
The Indian that has been active and indefatigable in the chase, or courageous and victorious in war, is not attracted by the tempting fruit; he continues, his onward progress without attending to it. On the contrary, the indolent and cowardly soul, tempted by the fascinating bays, stops, and stretches out his hand to seize it; but instantly the timber which forms the bridge sinks heavily beneath his feet; he falls, and is lost forever in the dire abyss:
The Delawares believe that the existence of good and evil spirits'. dates back to so remote an epoch that it is impossible for man to conceive its commencement; that these spirits are immutable, and that death has no empire over them ; they created the manitous, or inferior spirits, who enjoy, like themselves, immortality. They attribute to the good spirit all earthly blessings: light, the heat of the sun, health, the varied and beneficent productions of nature, their success in war or in the chase, &c. From the wicked spirit proceed all contradictions and misfortunes, darkness, cold, failure in hunting and war, hunger, thirst, old age, sickness, and death. The manitous cannot of themselves do either good or evil; for they are only the faithful mediators of the great spirits, for the execution of their orders and their designs.
They believe the soul is material, although invisible and immortal. They say that the soul does not quit the body immediately after death, but that these two parts of man descend into the grave, where they remain together during . several days, sometimes during weeks and months. After the soul has left the tomb, it retards anew its departure for a time, before it is capable of breaking the bonds which have so intimately attached it to the body on earth. It is on account of this strong attachment, this intimate union between the body and the soul, that the Indians paint and carefully adorn the body before interring it, and place provisions, arms, and utensils in the tomb. This custom is not only a last duty of respect paid to the dead, but at the same time a profession of their belief that the soul will appear under the same form it the “country of life”, if it be so happy as to attain it. They are convinced that the utensils, arms, and provisions, are indispensable to the soul in traversing the long and dangerous trip which leads to the "island of happiness."
Watomika, of whom I have spoken, assured me that he daily placed a favorite dish on the tomb of his father, during a whole month, persuaded each time that the food had disappeared,-that the soul of the departed had accepted the viand. He never discontinued repeating this last testimony of filial love and fidelity to the manes of his father, whom he tenderly loved, until a dream assured him that that soul . so dear bad entered the " regions of life," and was in the enjoyment of all the favors, and all the advantages that the Great Spirit grants so liberally to those who have faithfully accomplished their obligations on earth.
It is unnecessary to indicate to you the striking points of resemblance with several ancient traditions of religion. Although fabulous in several circumstances, this Indian narrative includes ideas on the creation, the terrestrial paradise, heaven and hell, angels and demons, &c.
The Lenni-Lenapi offer two kinds of sacrifice, namely, to the good spirit and to the evil spirit; that is to say, to Waka-Tanka and to Waka-Cheeka.
One of these ceremonies is performed in common, and the whole tribe or village take part in it; the other is private, one family or several households sharing in it. The solemnity of the general sacrifice takes place in-the spring of the year. It is made to obtain the benedictions of Waka-Tanka on the entire nation, that the earth may be rendered fruitful, the hunting-grounds abound with animals and birds, and the rivers and lakes crowded with fish. This particular sacrifice comprehends all the sacrifices which take place in certain circumstances and in certain seasons of the year. They are offered to either the good or evil spirit, for obtaining personal favors, or preservation from all accidents and misfortunes.
Before the great feast or annual sacrifice, the great chief convenes his council. It is composed of inferior chiefs, of senior warriors who have taken scalps in war, and jugglers or medicine-men. They deliberate on the proper time and suitable place for the sacrifice. The decision is proclaimed by the orators to the assembled tribe. Immediately every individual begins taking his measures, and making his preparations for assisting worthily at the festival and giving brilliancy to the ceremonies.
About ten days previous to the solemnity, the principal jugglers, to whom the arrangement of the ceremonies has been confided, blacken their foreheads with powdered charcoal mixed with grease; this is their token of mourning and penance. They retire, either into their own lodges, or into the most hidden and inaccessible thicknesses of the neighboring forests. Alone, they pass the time in silence, in juggleries, and in superstitious practices; they observe a most rigorous fast, and often pass ten days in a complete abstinence, without partaking of the least nourishment.
In the mean time the medicine-lodge is erected in its widest dimensions. Every one contributes to it whatever he possesses of value, or that he considers precious, to serve as ornaments on this grand occasion. '
On the day named, early in the morning, the chiefs, followed by the medicine-men and all the people, each in full costume and carefully painted with different colors, march in procession to the lodge, and participate in a religious banquet hastily prepared. During the repast, the orators make their customary discourses; these turn principally upon all the events of the year just elapsed, and on the success obtained, or the misfortunes experienced.
After the banquet a fire is kindled in the centre of the lodge. Twelve stones, each one weighing three pounds, are placed before the fire and heated to redness. The victim, which is a white dog, is presented to the jugglers by the great chief, accompanied by all his grave counsellors. The sacrificant, or master of ceremonies, attaches the animal to the medicine-post, consecrated to this use, and painted red. After making his supplications to Waka-Tanka, he immolates the victim with a single blow, tears out his heart., and divides it into three equal parts. At the instant they draw from the fire the twelve red-hot stones and arrange them in three heaps, on each of which the sacrificant places a piece of the heart enveloped in the leaves of the kinekinic,* or sumac.
While these pieces are consuming, the jugglers raise with one hand their idols, and holding in the other a gourd filled with little stones, they beat the measure, dance; and thus surround the smoking sacrifice. At ,the same time they implore the Waka-Tanka to grant them a liberal share of blessings.
After the heart and the leaves are entirely consumed, the ashes are collected in a beautiful doeskin, ornamented with beads and embroidered with porcupine, and presented to the' sacrificant. This last immediately goes forth from his lodge,. preceded by four masters of ceremonies, bearing the skin, and followed by the whole band of jugglers. After haranguing the multitude in the most flattering terms, he divides the ashes of the sacrifice into six portions. He casts the first towards heaven, and entreats the Good Spirit to
(* The Kinekinic (Sasakkomenah, in Ojibway) is a shrub of the genus Rhus. The Indians generally use the leaves to mix with tobacco when they smoke.)
grant them his blessings; he spreads the second on the earth, to obtain from it an abundance of fruits and of roots. The remaining four portions are offered to the four cardinal points. "From the east the light of day (the sun) is grant ed them. The west sends them the greatest abundance of showers, which fertilize the plains and forests, and supply with water the springs, and those rivers and lakes which furnish them with fish. The north, with its snows and ice, .facilitates to them the operations of the chase; the hunters can in the cold season, with more ease and security, follow the tracks of the animals. In the spring the southern gales call forth the new verdure, blossoms, and fruits; it is the season when all the wild animals bring forth their young, that they may feed on the fresh herbage, and the tender branches of trees and shrubs." The sacrificant implores all the elements to be propitious. Finally, he addresses the medicine-men, thanking them for all that they have done to obtain the assistance and favor of Waka-Tanka in the course of the ensuing year. Then the whole assembly shout joyfully their approbation, and withdraw to their wigwams, to pass the remainder of the day in feasting and dancing. The white dog is carefully prepared and cooked. Each member of the confraternity of jugglers receives his portion in a wooden dish, and is bound to eat the whole (excepting the bones). This repast terminates the grand festival and the animal banquet.
The difference between the particular and the general sacrifice consists in this,-the heart of any other animal may be offered to the good spirit by one juggler only, and in presence of one single individual, or of one or several families, in favor of whom the offering is made.
When any misfortune happens to one or to several families, they immediately address the chief of the jugglers, imparting to him their afflictions and difficulties. This communication is made in the most submissive terms, in order to obtain his intercession and his aid. He at once invites three individuals among the initiated to deliberate together on the affair in question. After the customary incantations and juggleries, the chief rises and makes known the causes of the anger of Waka-Cheeks. They then go to the lodge, prepared for the sacrifice; kindle a large fire in it, and continue according to the ritual of the grand sacrifice. The jugglers endeavor to render themselves as hideous as possible, painting their faces and bodies, and wearing the most fantastical accoutrements. Undoubtedly they wish to resemble more closely (at least in the exterior) the hideous and evil spirit whom they serve, and thus obtain his favors.
The unhappy suppliants are then introduced into the lodge and present the sacrificant the entrails of a crow, by way of offering. They place themselves opposite the jugglers. The red-hot stones, mounted in one heap, consume the entrails, wrapped in the leaves of kinekinic, or sumac. The chief secretly draws from his sack of juggleries, which contains his idols and other superstitious objects, a bear's tooth, and -hides it in his mouth. Then he covers his right eye with his hand, moans and shrieks, as though he were undergoing the greatest sufferings arid the most excruciating agony. This play continues some moments. He pretends to draw the tooth from his eye, and presents it triumphantly to his credulous clients, making them believe that the anger of Waka-Cheeks is appeased. If the affair is very important, the jugglers often receive several horses, or other objects of value, and all retire satisfied and joyous.
P.J. DE SMET, S.J.