The love for mystery and magic which pervades the native ceremonies, has affected the forms of their language. They have given it a power to impart life to dead ma.s.ses. Vitality in their forms of utterance is deeply implanted in all these dialects, which have been examined; they provide, by the process of inflection, for keeping a perpetual distinction between the animate and inanimate kingdoms. But where vitality and spirituality are so blended as we see them in their doctrine of animal souls, the inevitable result must be, either to exalt the principle of life, in all the cla.s.ses of nature, into immortality, or to sink the latter to the level of mere organic life. Indian word-makers have taken the former dilemma, and peopled their paradise not only with the souls of men, but with the souls of every imaginable kind of beasts. Spirituality is thus clogged with sensual accidents. The human soul _hungers_, and it must have food deposited upon the grave.

_It suffers from cold_, and the body must be wrapped about with cloths.

It is in _darkness_, and a light must be kindled at the head of the grave. It wanders through plains and across streams, subject to the providences of this life, in quest of its place of enjoyment, and when it reaches it, it finds every species of sensual trial, which renders the place not indeed a _heaven of rest_, but _another experimental world_--very much like this. Of punishments, we hear nothing; rewards are looked for abundantly, and the idea that the Master of life, or the merciful Spirit, will be alike merciful to all, _irrespective of the acts of this life_, or the degree of _moral turpitude_, appears to leave for their theology a belief in restorations or universalism. There is nothing to refer them to a Saviour; that IDEA was beyond their conception, and of course there was no occasion for the offices of the Holy Ghost. Darker and more chilling views to a theologian, it would be impossible to present. Yet it may be asked, what more benign result could have been, or can now be, antic.i.p.ated in the hearts of an ignorant, uninstructed and wandering people, exposed to sore vicissitudes in their lives and fortunes, and without the guidance of the light of Revelation?

Of their mythology proper, we have s.p.a.ce only to make a few remarks.

Some of the mythologic existences of the Indians admit of poetic uses.

Manabozho may be considered as a sort of terrene Jove, who could perform all things whatever, but lived some time on earth, and excelled particularly in feats of strength and manual dexterity. All the animals were subject to him. He also survived a deluge, which the traditions mention, having climbed a tree on an extreme elevation during the prevalence of the waters, and sent down various animals for some earth, out of which he re-created the globe. The four cardinal points are so many demi-G.o.ds, of whom the West, called KABEUN, has priority of age.

The East, North and South are deemed to be his sons, by a maid who incautiously exposed herself to the west wind. IAGOO (Iagoo) is the G.o.d of the marvellous, and many most extravagant tales of forest and domestic adventure are heaped upon him. KWASIND is a sort of Samson, who threw a huge ma.s.s of rock such as the Cyclops cast at Mentor. WEENG is the G.o.d of sleep, who is represented to have numerous small emissaries at his service, reminding us of Pope's creation of gnomes. These minute emissaries climb up the forehead, and wielding a tiny club, knock individuals to sleep. PAUCUK is death, in his symbolic att.i.tude. He is armed with a bow and arrows. It would be easy to extend this enumeration.

The mental powers of the Indian const.i.tutes a topic which we do not design to discuss. But it must be manifest that some of their peculiarities are brought out by their system of mythology and spirit-craft. War, public policy, hunting, abstinence, endurance and courageous adventure, form the leading topics of their mental efforts.

These are deemed the appropriate themes of men, sages and warriors. But their intellectual essays have also a domestic theatre of exhibition. It is here that the Indian mind unbends itself and reveals some of its less obvious traits. Their public speakers cultivate a particular branch of oratory. They are careful in the use of words, and are regarded as standards of purity in the language. They appear to have an accurate ear for sounds, and delight in rounding off a period, for which the languages afford great facilities, by their long and stately words, and multiform inflexions. A drift of thought--an elevation of style, is observable in their public speaking which is dropt in private conversation. Voice, att.i.tude and motion, are deemed of the highest consequence. Much of the meaning of their expressions is varied by the vehement, subdued, or prolonged tone in which they are uttered. In private conversation, on the contrary, all is altered. There is an equanimity of tone, and easy vein of narration or dialogue, in which the power of mimicry is most strikingly brought out. The very voice and words of the supposed speakers, in their fict.i.tious legends, are a.s.sumed. Fear, supplication, timidity or boasting, are exactly depicted, and the deepest interest excited. All is ease and freedom from restraint. There is nothing of the coldness or severe formality of the council. The pipe is put to its ordinary use, and all its symbolic sanct.i.ty is laid aside with the wampum belt and the often reiterated state epithets, "Nosa" and "Kosinan," i.e. _my father_ and _our father_.

Another striking trait of the race is found in their legends and tales.

Those of the aboriginal race who excel in private conversation, become to their tribes oral chroniclers, and are relied on for historical traditions as well as tales. It is necessary, in listening to them, to distinguish between the gossip and the historian, the narrator of real events, and of nursery tales. For they gather together everything from the fabulous feats of Manebozho and Misshozha, to the hair-breadth escapes of a Pontiac, or a Black Hawk. These narrators are generally men of a good memory and a certain degree of humor, who have experienced vicissitudes, and are cast into the vale of years. In the rehearsal of their tales, transformations and transmigrations are a part of the machinery relied on; and some of them are as accurately adapted to the purposes of amus.e.m.e.nt or instruction, as if Zoroaster or Ovid himself had been consulted in their production. Many objects in the inanimate creation, according to these tales, were originally men and women. And numerous animals had other forms in their first stages of existence, which they, as well as human beings, forfeited, by the power of necromancy and transmigration. The evening star, it is fabled, was formerly a woman. An ambitious boy became one of the planets. Three brothers, travelling in a canoe, were translated into a group of stars.

The fox, lynx, hare, robin, eagle and numerous other species, retain places in the Indian system of astronomy. The mouse obtained celestial elevation by creeping up the rainbow, which Indian story makes a flossy ma.s.s of bright threads, and by the power of gnawing them, he relieved a captive in the sky. It is a coincidence, which we note, that _ursa major_ is called by them the bear.

These legends are not confined to the sky alone. The earth also is a fruitful theatre of transformations. The wolf was formerly a boy, who, being neglected by his parents, was transformed into this animal. A sh.e.l.l, lying on the sh.o.r.e, was transformed to the racc.o.o.n. The brains of an adulteress were converted into the _addik.u.maig_, or white fish.

The power of transformation was variously exercised. It most commonly existed in magicians, of whom Abo, Manabosh or Manabozha, and Mishosha, retain much celebrity. The latter possessed a magic canoe which would rush forward through the water on the utterance of a charm, with a speed that would outstrip the wind. Hundreds of miles were performed in as many minutes. The charm which he uttered, consisted of a monosyllable, containing one consonant, which does not belong to the language; and this word has no definable meaning. So that the language of magic and demonology has one feature in common in all ages and with every nation.

Man, in his common shape, is not alone the subject of their legends. The intellectual creations of the Indians admit of the agency of giants and fairies. Anak and his progeny could not have created more alarm in the minds of the ten faithless spies, than do the race of fabulous Weendigos to the Indian tribes. These giants are represented as cannibals, who ate up men, women and children. Indian fairies are of two cla.s.ses, distinguished as the place of their revels is either the land or water.

Land-fairies are imagined to choose their residences about promontories, water-falls and solemn groves. The water, besides its appropriate cla.s.s of aquatic fairies, is supposed to be the residence of a race of beings called Nibanaba which have their a.n.a.logy, except as to s.e.x, in the mermaid. The Indian word indicates a male. Ghosts are the ordinary machinery in their tales of terror and mystery. There is, perhaps, a glimmering of the idea of retributive justice in the belief that ghosts and spirits are capable of existing in fire.

FOOTNOTES:

[19] New York Lit. & Theo. Review.

INDIAN ARROW HEADS, &c.

By far the most numerous relics of the Red Race, now found in those parts of our country from which it has disappeared, are the small stones with which they headed their arrows. Being made of the most durable substances, they have generally remained in the soil, unaffected by time and the changes of season. They most abound in those rich meadows which border some of our rivers, and in other spots of peculiar fertility, though of less extent, where the pasture, or other attractions, collected game for the Red men. The stones most commonly used were quartz and flint, which were preferred on account of the facility of shaping them, the keenness of the points and edges, which they readily present under the blows of a skilful manufacturer, as well as their superior hardness and imperishable nature. Mult.i.tudes of specimens still exist, which show the various forms and sizes to which the Red men reduced stones of these kinds: and they excite our admiration, by their perfect state of preservation, as well by the skilfulness of their manufacture.

Other stones, however, were not unfrequently used: and a collection which we have been making for many years, presents a considerable variety of materials, as well as of sizes, shapes and colors. Hard sand-stone, trap or graacke, jasper and chalcedony, appear occasionally; some almost transparent. One of the larger size is made of steat.i.te, and smooth, as if cut or sc.r.a.ped with a knife, contrary to the common method, of gradually chipping off small fragments of more brittle stone, by light blows often repeated. These arrow heads were fastened to the shaft, by inserting the b.u.t.t into the split end, and tying round it a string of deer's sinews. A groove or depression is commonly observable in the stone, designed to receive the string. But it is sometimes difficult to imagine how the fastening was effected, as some perfect arrow-heads show no such depressions, and their forms are not well adapted to such a purpose. This peculiarity, however, is most frequently to be observed in specimens of small size, the larger, and especially such as are commonly supposed to have been the heads of spears, being usually well shaped for tying.

It is remarkable that some spots have been found, where such relics were surprizingly numerous. In Hartford, Connecticut, about thirty years ago, many were picked up in a garden, at the corner of Front and Mill streets. The spot was indeed on the bank of the Little River, probably at the head of Indian Canoe navigation: but yet no rational conjecture could be formed, to account for the discovery, except one. It was concluded that the place was an ancient burying ground. Many bits of coa.r.s.e earthen-ware were found, such as are common in many parts of the country. About two miles below Middletown, Connecticut, on the slope of a hill on the southern side of the Narrows, we discovered, some years since, a great number of small fragments of white quartz, scattered thickly over the surface of the ground, perhaps for half an acre. Among them were several arrow heads of various forms, most of them imperfect, and many pieces of stone, which at first sight resembled them, but, on closer inspection, seemed to have been designed for arrow heads, but spoiled in the making. Some had one good edge, or a point or barb, while the other parts of the same stones showed only the natural form and fracture. In many instances, it was easy to see that the workman might well have been discouraged from proceeding any farther, by a flaw, a break or the nature of the stone. Our conclusion was, that the spot had long been a place where Indian arrow heads were made, and that we saw around us the refuse fragments rejected by the workmen. Other spots have been heard of resembling this.

If such relics were found nowhere else but in our own country, they would be curious, and worthy of preservation and attention: but it is an interesting fact, not however generally known, that they exist in many other parts of the world. Stone arrow and spear heads have been found in England for hundreds of years, and are believed to have been made and used by the Britons, who, in respect to civilization, were nearly on a level with our Indians. These relics are called by the common people Celts, from the race whose memory they recall; and particular accounts of them are given, with drawings, in several antiquarian works. They bear a striking resemblance to our Indian arrow heads; and many of them could be hardly, if at all, distinguished from those of America.

African arrows have been brought to this country, in which the points were of the same forms and materials, and fastened in the same manner.

About twelve years ago a vessel from Stonington was attacked by a party of Patagonians, who threw arrows on board. One of these which we procured, was pointed with a head of milky quartz, exactly corresponding with specimens picked up in New England.

Among the relics found in excavating the low mounds on the plain of Marathon, as we were informed by one of our countrymen, who was at Athens some years ago, there were spear heads made of flint, which, he declared, were like those he had often seen ploughed up in his native fields. These, it was conjectured, might have been among the weapons of some of the rude Scythians in the Persian army, which met its defeat on that celebrated battle ground.

A negro, from an obscure group of islands, just north of New Guinea, in describing the weapons in use among his countrymen, drew the forms of spear heads, which he said were often made of stones; and, when shown specimens from our collection, declared that they were very much like them.

It has been thought, that certain instruments would naturally be invented by men in particular states of society and under certain circ.u.mstances, as the result of their wants and the means at hand to supply them. It is not, however, always easy to reconcile this doctrine with facts. For example, the black race of the islands north of New Holland, (of which so little is yet known,) appear to require the use of the bow as much as any other savage people, yet they are entirely ignorant of it, though it has been thought one of the simple, most natural and most indispensable instruments in such a condition of society.

We are therefore left in doubt, in the present state of our knowledge, whether the manufacture and use of stone arrow heads have been so extensively diffused over the globe by repeated inventions, or by an intercourse between portions of the human race long since ceased, or by both causes. To whichever of these opinions we may incline, the subject must still appear to us worthy of investigation, as the history of these relics must necessarily be closely connected with that of different families and races of men in every continent and in every zone.

We would invite particular attention to the position and circ.u.mstances of Indian remains which may hereafter be found; and would express a wish that they might be recorded and made known. Our newspapers offer a most favorable vehicle for the communication of such discoveries and observations, and our editors generally must have taste and judgment enough to give room for them.

It was remarked in some of our publications a few years ago, that no unequivocal remains of the Red men had yet been discovered in the earth, below the most recent strata of soil, excepting cases in which they had been buried in graves, &c. Perhaps later observations may furnish evidence of the longer presence of that race on our continent than such a statement countenances.

One of the most interesting objects of enquiry, with some antiquaries, is whether there are any ancient indications of Alphabetical writing in our continent. A small stone found in the Grave-Creek Mound, and others of a more doubtful character, are quite sufficient to awaken interest and stimulate enquiry.

A few specimens of rude sculpture and drawing have been found in different parts of the U. States; and sh.e.l.ls, ornaments, &c., evidently brought from great distances. There may be others, known to individuals, of which antiquaries are not aware. After perusing the foregoing pages, it will be easy to realize that all such remains may be worthy of attention. Not only copies should be made and dimensions taken, but descriptions should be written, local information and traditions collected, measures taken to preserve the originals, and some notice given which may reach persons interested in such subjects.--_E._

INDIAN MUSIC, SONGS, AND POETRY.

No. I.

The North American tribes have the elements of music and poetry. Their war songs frequently contain flights of the finest heroic sentiment, clothed in poetic imagery. And numbers of the addresses of the speakers, both occasional and public, abound in eloquent and poetic thought. "We would antic.i.p.ate eloquence," observes a modern American writer, "from an Indian. He has animating remembrances--a poetry of language, which exacts rich and apposite metaphorical allusions, even for ordinary conversation--a mind which, like his body, has never been trammelled and mechanized by the formalities of society, and pa.s.sions which, from the very outward restraint imposed upon them, burn more fiercely within."

Yet, it will be found that the records of our literature, scattered as they are, in periodicals and ephemeral publications, rather than in works of professed research, are meagre and barren, on these topics. One of the first things we hear of the Indians, after their discovery, is their p.r.o.neness to singing and dancing. But however characteristic these traits may be, and we think they are eminently so, it has fallen to the lot of but few to put on record specimens, which may be appealed to, as evidences of the current opinion, on these heads. With favourable opportunities of observation among the tribes, we have but to add our testimony to the difficulties of making collections in these departments, which shall not compromit the intellectual character of the tribes, whose efforts are always oral, and very commonly extemporaneous.

These difficulties arise from the want of suitable interpreters, the remoteness of the points at which observations must be made, the heavy demands made upon hours of leisure or business by such inquiries, and the inconvenience of making notes and detailed memoranda on the spot.

The little that it is in our power to offer, will therefore be submitted as contributions to an inquiry which is quite in its infancy, and rather with the hope of exciting others to future labours, than of gratifying, to any extent, an enlightened curiosity on the subject.

Dancing is both an amus.e.m.e.nt and a religious observance, among the American Indians, and is known to const.i.tute one of the most wide spread traits in their manners and customs. It is accompanied, in all cases, with singing, and, omitting a few cases, with the beating of time on instruments. Tribes the most diverse in language, and situated at the greatest distances apart, concur in this. It is believed to be the ordinary mode of expressing intense pa.s.sion, or feeling on any subject, and it is a custom which has been persevered in, with the least variation, through all the phases of their history, and probably exists among the remote tribes, precisely at this time, as it did in the era of Columbus. It is observed to be the last thing abandoned by bands and individuals, in their progress to civilization and christianity. So true is this, that it may be regarded as one of the best practical proofs of their advance, to find the native instruments and music thrown by, and the custom abandoned.

Every one has heard of the war dance, the medicine dance, the wabeno dance, the dance of honour (generally called the begging dance,) and various others, each of which has its appropriate movements, its air, and its words. There is no feast, and no religious ceremony, among them, which is not attended with dancing and songs. Thanks are thus expressed for success in hunting, for triumphs in war, and for ordinary providential cares. Public opinion is called to pressing objects by a dance, at which addresses are made, and in fact, moral instructions and advice are given to the young, in the course of their being a.s.sembled at social feasts and dances. Dancing is indeed the common resource, whenever the ma.s.s of Indian mind is to be acted on. And it thus stands viewed in its necessary connection with the songs and addresses, in the room of the press, the newspaper, and the periodical. The priests and prophets have, more than any other cla.s.s, cultivated their national songs and dances, and may be regarded as the skalds and poets of the tribes. They are generally the composers of the songs, and the leaders in the dance and ceremonies, and it is found, that their memories are the best stored, not only with the sacred songs and chants, but also with the traditions, and general lore of the tribes.

Dancing is thus interwoven throughout the whole texture of Indian society, so that there is scarcely an event important or trivial, private or public, which is not connected, more or less intimately, with this rite. The instances where singing is adopted, without dancing, are nearly confined to occurrences of a domestic character. Among these, are wails for the dead, and love songs of a simple and plaintive character.

Maternal affection evinces itself, by singing words, to a cheerful air, over the slumbers of the child, which, being suspended in a kind of cradle receives, at the same time avibratory motion. Children have likewise certain chants, which they utter in the evenings, while playing around the lodge door, or at other seasons of youthful hilarity. Some of the Indian fables are in the shape of duets, and the songs introduced in narrating their fict.i.tious tales, are always sung in the recital.

Their instruments of music are few and simple. The only wind instrument existing among them is the Pibbegwon, a kind of flute, resembling in simplicity the Arcadian pipe. It is commonly made of two semi-cylindrical pieces of cedar, united with fish glue, and having a snake skin, in a wet state, drawn tightly over it, to prevent its cracking. The holes are eight in number, and are perforated by means of a bit of heated iron. It is blown like the flagolet, and has a similar orifice or mouth piece.

The TAYWaEGUN, (struck-sound-instrument,) is a tamborine, or one-headed drum, and is made by adjusting a skin to one end of the section of a moderate sized hollow tree. When a heavier sound is required, a tree of larger circ.u.mference is chosen, and both ends closed with skins. The latter is called MITTIGWUKEEK, i.e. Wood-Kettle-Drum, and is appropriately used in religious ceremonies, but is not, perhaps, confined to this occasion.

To these may be added a fourth instrument, called the Sh.e.s.h.eGWON, or Rattle, which is constructed in various ways, according to the purpose or means of the maker. Sometimes it is made of animal bladder, from which the name is derived, sometimes of a wild gourd; in others, by attaching the dried hoofs of the deer to a stick. This instrument is employed both to mark time, and to produce variety in sound.

ORAL COMPOSITION.

Common as the Indian songs are, it is found to be no ordinary acquisition to obtain accurate specimens of them. Even after the difficulties of the notation have been accomplished, it is not easy to satisfy the requisitions of a correct taste and judgment, in their exhibition. There is always a lingering fear of misapprehension, or misconception, on the part of the interpreter--or of some things being withheld by the never sleeping suspicion, or the superst.i.tious fear of disclosure, on the part of the Indian. To these must be added, the idiomatic and imaginative peculiarities of this species of wild composition--so very different from every notion of English versification. In the first place there is no unity of theme, or plot, unless it be that the subject, war for instance, is kept in the singer's mind. In the next place both the narration and the description, when introduced, is very imperfect, broken, or disjointed. Prominent ideas flash out, and are dropped. These are often most striking and beautiful, but we wait in vain for any sequence. A brief allusion--a shining symbol, a burst of feeling or pa.s.sion, a fine sentiment, or a bold a.s.sertion, come in as so many independent parts, and there is but little in the composition to indicate the leading theme which is, as it were, kept in mental reserve, by the singer. Popular, or favourite expressions are often repeated, often transposed, and often exhibited with some new shade of meaning. The structure and flexibility of the language is highly favourable to this kind of wild improvisation. But it is difficult to translate, and next to impossible to preserve its spirit.

Two languages more unlike in all their leading characteristics, than the English and the Indian were never brought into contact. The one monosyllabic, and nearly without inflections--the other polysyllabic, polysynthetic and so full of inflections of every imaginative kind, as to be completely transpositive--the one from the north of Europe, the other, probably, from Central Asia, it would seem that these families of the human race, had not wandered wider apart, in their location, than they have in the sounds of their language, the accidence of their grammar and the definition of their words. So that to find equivalent single words in translation, appears often as hopeless as the quadrature of the circle.

The great store-house of Indian imagery is the heavens. The clouds, the planets, the sun, and moon, the phenomena of lightning, thunder, electricity, aerial sounds, electric or atmospheric, and the endless variety produced in the heavens by light and shade, and by elemental action,--these const.i.tute the fruitful themes of allusion in their songs and poetic chants. But they are mere allusions, or broken description, like touches on the canva.s.s, without being united to produce a perfect object. The strokes may be those of a master, and the colouring exquisite; but without the art to draw, or the skill to connect, it will still remain but a shapeless ma.s.s.

In war excursions great attention is paid to the flight of birds, particularly those of the carnivorous species, which are deemed typical of war and bravery, and their wing and tail feathers are appropriated as marks of honor, by the successful warrior. When the minds of a war party have been roused up to the subject, and they are prepared to give utterance to their feelings by singing and dancing, they are naturally led to appeal to the agency of this cla.s.s of birds. Hence the frequent allusions to them, in their songs. The following stanza is made up of expressions brought into connection, from different fragments, but expresses no more than the native sentiments:

The eagles scream on high, They whet their forked beaks, Raise--raise the battle cry, 'Tis fame our leader seeks.

Generally the expressions are of an exalted and poetic character, but the remark before made of their efforts in song, being discontinuous and abrupt, apply with peculiar force to the war songs. To speak of a brave man--of a battle--or the scene of a battle, or of the hovering of birds of prey above it, appears sufficient to bring up to the warrior's mind, all the details consequent on personal bravery or heroic achievement. It would naturally be expected, that they should delight to dwell on scenes of carnage and blood: but however this may be, all such details are omitted or suppressed in their war songs, which only excite ideas of n.o.ble daring.