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1866.] poison, deception, or collusion, to explain the occurrence. The firm belief was that the spiritual power of the Black Snake had alone secured his triumph.

I mentioned this story to a highly educated and deeply religious man of my acquaintance. He was a priest of the Jesuit order, a European by birth, formerly a professor in a Continental university of high repute, and beyond doubt a guileless and pious man. His acquaintance with Indian life extended over more than twenty years of missionary labor in the wildest parts of the west slope of the Rocky Mountains. To my surprise, (for I was then a novice in the country,) I found him neither astonished, nor shocked, nor amused, by what seemed to me so gross a superstition.

"I have seen," said he, "many exhibitions of power which my philosophy cannot explain. I have known predictions of events far in the future to be literally fulfilled, and have seen medicine tested in the most conclusive ways. I once saw a Kootenai Indian (known generally as Skookum-tamahe-rewos, from his extraordinary power) command a mountain sheep to fall dead, and the animal, then leaping among the rocks of the mountain-side, fell instantly lifeless. This I saw with my own eyes, and I ate of the animal afterwards. It was unwounded, healthy, and perfectly wild. Ah!" continued he, crossing himself and looking upwards, "Mary protect us! the medicine-men have power from Sathanas."

This statement, made by so responsible a person, attracted my attention to what before seemed but a clumsy species of juggling. During many months of intimate knowledge of Indian life,—as an adopted member of a tribe, as a resident in their camps, and their companion on hunts and war-parties,—I lost no opportunity of gathering information concerning their religious belief and traditions, and the system of medicine, as it prevails in its purity. It would be foreign to the design of this desultory paper to enter at large upon the history of creation as preserved by the Indians in their traditions, the conflicts of the Beneficent Spirit with the Adversary, and the Indian idea of a future state. With all these, the present sketch has no further concern than a mere statement that "medicine" is based upon the idea of an overruling and all-powerful Providence, who acts at His good pleasure, through human instruments. Those among Christians who entertain the doctrine of Special Providences may find in the untutored Indian a faith as firm as theirs,—not sharply defined, or understood by the Indian himself, but inborn and ineradicable.

The Indian, being thoroughly ignorant of all things not connected with war or the chase, is necessarily superstitious. His imagination is active,—generally more so than are his reasoning powers,—and fits him for a ready belief in the powers of any able mediciner. On one occasion, Meldram, a white man in the employ of the American Fur Company, found himself suddenly elevated to high rank as a seer by a foolish or petulant remark. He was engaged in making a rude press for baling furs, and had got a heavy lever in position. A large party of Crow Indians who were near at hand, considering his press a marvel of mechanical ingenuity, were very inquisitive as to its uses. Meldram, with an assumption of severity, told them the machine was "snow medicine," and that it would make snow to fall until it reached the end of a cord that dangled from the lever and reached within a yard of the ground. The fame of so potent a medicine spread rapidly through the Crow