Historical and mythological traditions of the Algonquins.

  • Squier, E. G. (Ephraim George), 1821-1888.
Date:
[1849]
Catalogue details

Licence: Public Domain Mark

Credit: Historical and mythological traditions of the Algonquins. Source: Wellcome Collection.

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    The traditions which it embodies coincide, in most important respects, with those which are known to have existed, and which still exist, in forms more or less modified, among the various Algonquin tribes, and the mode in which they are recorded is precisely that which was adopted by the Indians of this stock, in recording events, communicating intelli¬ gence, etc., and which has not inaptly been denominated 'picture-writing. The scope of this system of picture-writ¬ ing, and the extent to which it was ap¬ plied, have not been generally understood nor fully recognized. Without, however, going into an analysis of the system, its principles and elements,—an inquiry of much interest,—it may be claimed, upon an array of evidence which will admit of no dispute, that under it the Indians were not only able to communicate events and transmit intelligence, but also to record ohants and songs, often containing abstract ideas,—allusions to the origin of things, the power of nature, and to the elements of their religion. “ The Indians,” says Heckewelder, “ have no alphabet, nor any mode of representing words to the eye, yet they have certain hieroglyphics, by which they describe facts in so plain a manner, that those who are conversant with their marks, can understand them with the greatest ease,—as easily, indeed, as they can understand a piece of writ¬ ing.This writer also asserts that the simple principles of the system are so well recognized, and of so general application, that the members of different tribes could interpret with the greatest facility the drawings qf other and remote tribes. Loskiel has recorded his testimony to the same effect. He says : “ The Delawares use hieroglyphics on wood, trees and stones, to give caution, for communica¬ tion, to commemorate events and preserve records. Every Indian understands their Rafinesque’s “ American Nations,” published in 1836, has fallen under my notice. It is a singu¬ lar jumble of facts and fancies, and it is perhaps unfortunate for the MS., spoken of in the text, that it falls in such a connection. The only addi¬ tional information we have respecting it, is that it was “ obtained by the late Dr. Ward of Indiana, of the remnant of the Delawares on the White River.” * Hist. Acct. of the Indian Nations, p. 118. meaning, etc.”* Mr. Schoolcraft also ob¬ serves of the Ojibwas, that “ every path has its blazed and figurated tree, convey¬ ing intelligence to all that pass, for all can understand these signs, which,” he adds, “ are taught to the young as care¬ fully as our alphabet.” Testimony might be accumulated upon this point, to an in¬ definite extent, were it necessary to our present purpose. Most of the signs used in this system are representations of things : some how¬ ever were derivative, others symbolical, and still others entirely arbitrary. They how¬ ever were not capable of doing more than to suggest classes of ideas, which would not be expressed in precisely the same word3 by different individuals. They were taught in connection with certain forms of expression, by which means they are made essentially mnemonic—a. sim¬ ple or compound sign, thus serving to to recall to mind an entire sentence.or a series of them. A single figure, with its adjuncts, would stand for the verse of a song, or for a circumstance which it would require several sentences to explain. Thus the famous Mel at song of the Chippeways, presented by Mr. Catlin, although embracing but about thirty signs, occupied, in the slow, monotonous chant of the Indians, with their numerous repe¬ titions, nearly an hour in its delivery. James observes, respecting the recorded Indian songs,—“ They are usually carved on a flat piece of wood, and the figures suggest to the minds of those who have learned the songs, the ideas and the order of their succession. The words are not variable, but must be taught; otherwise, though from an inspection of the figure the idea might be comprehended, no one would know what to sing.” Most of the Indian lore being in the hands of the priests or medicine-men, the teaching of these songs was almost entirely monopo¬ lized by them. They taught them only to such as had distinguished themselves in war and the chase, and then only upon the payment of large prices. Tanner states that he was occupied more than a year in learning the great song for “ medi¬ cine hunting,” and then obtained his. knowledge only at the expense of many * Hist. United Brethren in America, p. 25.