Bookshelf | Spalding Library | Mormon Classics | Newspapers | History Vault
|
James Adair (c.1709-1783) History of the Indians (London: Edward & Charles Dilly, 1775) |
|
History of Mexico (1807) | Humboldt's Researches... (1814) | Star in the West (1816)
Ruins of Ancient City (1822) | View of Hebrews (1823) | Antiquities of Mexico (1831)
This web-document is still under construction
|
THE HISTORY OF THE AMERICAN INDIANS; PARTICULARLY Those Nations adjoining to the MISSISSIPPI, EAST and WEST FLORIDA, GEORGIA, SOUTH and NORTH CAROLINA, and VIRGINIA: CONTAINING An ACCOUNT of their Origin, Language, Manners, Religious and Civil Customs, Laws, Form of Government, Punishments, Conduct in War and Domestic Life, their Habits, Diet, Agriculture, Manufactures, Diseases and Method of Cure, and other Particulars, sufficient to render it A COMPLETE INDIAN SYSTEM. WITH Observations on former Historians, the Conduct of our Colony Governors, Superintendents, Missionaries, &c. ALSO AN APPENDIX, CONTAINING A Description of the Floridas, and the Mississippi Lands, with their Productions -- The Benefits of colonising Georgiana, and civilizing the Indians -- And the way to make all the Colonies more valuable to the Mother Country. With a new Map of the Country referred to in the History. By JAMES ADAIR, Esquire, A Trader with the Indians, and Resident in their Country for Forty Years. LONDON: Printed for Edward and Charles Dilly, in the Poultry. MDCCLXXV |
|
[ ii ]
* The late Sir Wm. Johnson, Baronet, was another of the Author's friends, and stood at the head of the MS. Dedication. Gentlemen, To you, with the greatest propriety the following sheets are addressed. Your distinguished abilities -- your thorough acquaintance with the North American Indians language, rites, and customs -- your long application and services in the dangerous sphere of an Indian life, and your successful management of the savage natives, are well known over all the continent of America. You often complained how the public had been imposed upon, either by fictitious and fabulous, or very superficial and conjectural accounts of the Indian nations [ iii ] and as often wished me to devote my leisure hours to the drawing up an Indian system. You can witness, that what I now send into the world, was composed more from a regard to your request, than any forward desire of my own, The prospect of your patronage inspired me to write, and it is no small pleasure and honour to me, that such competent judges of the several particulars now presented to public view, expressed themselves with so much approbation of the contents. You well know the uprightness of my intentions as to the information here given, and that truth hath been my grand standard. I may have erred in the application of the rites and customs of the Indians to their origin and descent -- and may have drawn some conclusions, exceeding the given evidence -- but candor will excuse the language of integrity: and when the genuine principles, customs, &c. of the Indians are known, it will be easier afterwards for persons of solid learning, and free from secular cares, to trace their origin, clear up the remaining difficulties, and produce a more perfect history. Should my performance be in the least degree instrumental to promote an accurate investigation and knowledge of [ iv ] of the American Indians -- their civilization -- and the happy settlement of the fertile lands around them, I shall rejoice; and the public will be greatly obliged to you, as your request incited to it; and to you I am also indebted for many interesting particulars, and valuable observations. I embrace this opportunity, of paying a public testimony of my gratitude, for your many favours to me. Permit me also to celebrate your public spirit -- your zealous and faithful service of your country -- your social and domestic virtues, &c. which have endeared you to all your acquaintance, and to all who have heard your names, and make you more illustrious, than can any high sounding titles. All who know you, will readily acquit me of servility and flattery, in this address. Dedications founded on these motives, are the disgrace of literature, and an insult to common sense. There are too many instances of this prostitution in Great Britain, for it to be suffered in America. Numbers of high seated patrons are praised for their divine wisdom and godlike virtues, and yet the whole empire is discontented, and America in strong convulsions. May you long enjoy your usual calm and prosperity! that so the widow, the fatherless, and the stranger may always [ v ] always joyfully return (as in past years) from your hospitable houses -- while this Dedication stands as a small proof of that sincere attachment with which I am, Gentlemen, Your most obedient, Humble Servant, JAMES ADAIR. |
|
[ 10 ]
The very remote history of all nations, is disfigured with fable, and gives but little encouragement to distant enquiry, and laborious researches. Much of the early history and antiquities of nations is lost, and some people have no records at all, and to this day are rude and uncivilized. Yet a knowledge of them is highly interesting, and would afford amusement, and even instruction in the most polished times, to the most polite. Every science has certain principles, as its basis, from which it reasons and concludes. Mathematical theorems, and logical propositions, give clear demonstrations, and necessary conclusions: and thus other sciences. But, history, and the origin of tribes and nations, have hitherto been covered with a great deal of obscurity. Some antient historians were ignorant; others prejudiced. Some searchers into antiquities adopted the traditional tales of their predecessors: and others looking with contempt on the origin of tribes and societies, altogether exploded them, without investigation. My design is, to examine, and if possible, ascertain the genealogy and descent of the Indians, and to omit nothing that may in the least contribute to furnish the public with a full Indian System. In tracing the origin of a people, where there are no records of any kind, either written, or engraved, who rely solely on oral tradition for the support of their antient usages, and have lost great part of them -- though the undertaking be difficult, yet where several particulars, and circumstances, strong and clear, correspond, they not only make room for conjecture, but cherish probability, and till better can be offered, must be deemed conclusive. All the various nations of Indians, seem to be of one descent; they call a buffalo, in their various dialects, by one and the same name, "Yanasa" And there is a strong similarity of religious rites, and of civil and martial customs, among all the various American nations of Indians we have 11 have any knowledge of, on the extensive continent; as will soon be shewn. Their language is copious, and very expressive, for their narrow orbit of ideas, and full of rhetorical tropes and figures, like the orientalists. In early times, when languages were not so copious, rhetoric was invented to supply that defect: and, what barrenness then forced them to, custom now continues as an ornament. Formerly, at a public meeting of the head-men, and chief orators, of the Choktah nation, I heard one of their eloquent speakers deliver a very pathetic, elaborate, allegorical, tragic oration, in the high praise, and for the great loss, of their great, judicious war-chieftain, Shu-las-hum-máshtà-be, our daring, brave friend, red shoes. The orator compared him to the sun, that enlightens and enlivens the whole system of created beings: and having carried the metaphor to a considerable length, he expatiated on the variety of evils, that necessarily result from the disappearance and absence of the sun; and, with a great deal of judgment, and propriety of expression, he concluded his oration with the same trope, with which he began. They often change the sense of words into a different signification from the natural, exactly after the manner also of the orientalists. Even, their common speech is full of it; like the prophetic writings, and the book of Job, their orations are concise, strong, and full of fire; which sufficiently confutes the wild notion which some have espoused of the North American Indians being Prae-Adamites, or a separate race of men, created for that continent What stronger circumstantial proofs can be expected, than that they, being disjoined from the rest of the world, time immemorial, and destitute also of the use of letters, should have, and still retain the ancient standard of speech, conveyed down by oral tradition from father to son, to the present generation? Besides, their persons, customs, &c. are not singular from the rest of the world; which, probably, they would, were they not descended from one and the same common head. Their notions of things are like ours, and their organical structure is the same. In them, the soul governs the body, according to the common laws of God in the creation of Adam. God employed six days, in creating the heavens, this earth, and the innumerable species 12 of creatures, wherewith it is so amply furnished. The works of a being, infinitely perfect, must entirely answer the design of them: hence there could be no necessity for a second creation; or God's creating many pairs of the human race differing from each other, and fitted for different climates: because, that implies imperfection, in the grand scheme, or a want of power, in the execution of it -- Had there been a prior, or later formation of any new class of creatures, they must materially differ from those of the six days work; for it is inconsistent with divine wisdom to make a vain, or unnecessary repetition of the same act. But the American Indians neither vary from the rest of mankind, in their internal construction, nor external appearance, except in colour; which, as hath been shewn, is either entirely accidental, or artificial. As the Mosaic account declares a completion of the manifestations of God's infinite wisdom and power in creation, within that space of time; it follows, that the Indians have lineally descended from Adam, the first, and the great parent of all the human species. Both the Chikkasah and Choktah Indians, call a deceitful person, Seente, a snake: and they frequently say, they have not Seente Soolish, the snake's tongue; the meaning of which, is very analogous to [???], a name the Hebrews gave to a deceitful person; which probably proceeded from a traditional knowledge of Eve's being beguiled by the tempter, in that shape; for the Indians never affix any bad idea to the present reptile fraternity, except that of poisonous teeth: and they never use any such metaphor, as that of a snake's teeth. Some have supposed the Americans to be descended from the Chinese: but neither their religion, laws, customs, &c., agree in the least with those of the Chinese: which sufficiently proves, they are not of that line. Besides, as our best ships now are almost half a year in sailing to China, or from thence to Europe; it is very unlikely they should attempt such dangerous discoveries, in early time, with their (supposed) small vessels, against rapid currents, and in dark and sickly monsoons; especially, as it is very probable they were unacquainted with the use of the load-stone to direct their course. China is above eight thousand miles distant from the American continent, which is twice as far as across the Atlantic ocean. -- And, we are not informed by any antient writer, of their maritime skill, or so much as any inclination that way, besides small 13 small coasting voyages. -- The winds blow likewise, with little variation, from east to west, within the latitudes of thirty and odd, north and south, and therefore they could not drive them on the American coast, it lying directly contrary to such a course. Neither could persons fail to America, from the north, by the way of Tartary, or ancient Scythia; that, from its situation, never was, or can be, a maritime power, and it is utterly impracticable for any to come to America, by sea, from that quarter. Besides, the remaining traces of their religious ceremonies, and civil and martial customs, are quite opposite to the like vestiges of the old Scythians. Nor, even in the moderate northern climates, is to be seen the least vestige of any ancient stately buildings, or of any thick settlements, as are said to remain in the less healthy regions of Peru and Mexico. Several of the Indian nations assure us they crossed the Missisippi, before they made their present northern settlements; which, connected with the former arguments, will sufficiently explode that weak opinion, of the American Aborigines being lineally descended from the Tartars, or ancient Scythians. It is a very difficult thing to divest ourselves, not to say, other persons, of prejudices and favourite opinions; and I expect to be censured by some, for opposing commonly received sentiments, or for meddling with a dispute agitated among the learned ever since the first discovery of America. But, Truth is my object: and I hope to offer some things, which, if they do not fully solve the problem, may lead the way, and enable others, possessing stronger judgment, more learning, and more leisure, to accomplish it. As I before suggested, where we have not the light of history, or records, to guide us through the dark maze of antiquity, we must endeavour to find it out by probable arguments; and in such subjects of enquiry, where no material objections can be raised against probability, it is strongly conclusive of the truth, and nearly gives the thing sought for. From the most exact observations I could make in the long time I traded among the Indian Americans, I was forced to believe them lineally descended from the Israelites, either while they were a maritime power, or 14 or soon after the general captivity; the latter however is the most probable. This descent, I shall endeavour to prove from their religious rites, civil and martial customs, their marriages, funeral ceremonies, manners, language, traditions, and a variety of particulars. -- Which will at the same time make the reader thoroughly acquainted with nations, of which it may be said to this day, very little have been known. Observations, 15 Observations, and arguments, in proof of the American Indians being descended from the Jews. A Number of particulars present themselves in favour of a Jewish descent. But to form a true judgment, and draw a solid conclusion, the following arguments must not be partially separated. Let them be distinctly considered -- then unite them together, and view their force collectively. ARGUMENT I. As the Israelites were divided into Tribes, and had chiefs over them, so the Indians divide themselves: each tribe forms a little community within the nation -- And as the nation hath its particular symbol, so hath each tribe the badge from which it is denominated. The sachem of each tribe, is a necessary party in conveyances and treaties, to which he affixes the mark of his tribe, as a corporation with us doth their public seal ID="n0024. * -- If we go from nation to nation among them, we shall not find one, who doth not lineally distinguish himself by his respective family. The genealogical names which they assume, are derived, either from the names of those animals, whereof the cherubim are said in revelation, to be compounded; or from such creatures as are most familiar to them. They have the families of the eagle, panther, tyger, and buffalo; the family of the bear, deer, racoon, tortoise, snake, fish; and, likewise, of the wind. The last, if not derived from the appearance of the divine glory, as expressed by the prophet Ezekiel, may 16 be of Tyrian extraction. We are told in the fragment of Sanchoniathon, that the Tyrians worshipped fire, and the aerial wind, as goods; and that Usous, the son of Hypsouranias, built a sacred pillar to each of them: so that, if it is not of Israelitish extraction, it may be derived from the Tyrians their neighbours -- as may, likewise, the appellative name of fish; especially, as the Indians, sometimes, invoke the eagle, and the fish, when they are curing their sick. The Tyrians were the people, in early times, who, above all others, enriched themselves in the natural element of the fish. n0024 * Many of the ancient heathens followed the Jewish custom of dividing themselves into tribes, or families. The city of Athens was divided into ten parts, or tribes, and which the Greeks called Phule, a tribe. They named each of the heads that presided over them, Archegos, Archiphulogos, &c. And writers inform us, that the East-Indian pagans have to this day tribes, or casts; and that each cast chuses a head to maintain its privileges, to promote a strict observance of their laws, and to take care that every thing be managed with proper order. The ancient heathens mimicked a great deal of the Jewish ceremonial law. The Indians, however, bear no religious respect to the animals from which they derive the names of their tribes, but will kill any of the species, when opportunity serves. The wolf indeed, several of them do not care to meddle with, believing it unlucky to kill them; which is the sole reason that few of the Indians shoot at that creature, through a notion of spoiling their guns. Considering the proximity of Tyre to Egypt, probably this might be a custom of Egyptian extraction; though, at the same time, they are so far from esteeming it a deity, they reckon it the most abominable quadruped of the whole creation. There is no tribe, or individual, among them, however, called by the name opossum ID="n0025 * , which is with the Cheerake stiled seequa; and with the Chikkasah and Choktah Indians, shookka, synonymous with that of a hog. This may be more material than at first appears, as our natural histories tell us, that the opossum is common in other parts of the world. Several of the old Indians assure us, they formerly reckoned it as filthy uneatable an animal, as a hog; although they confess, and we know by long observation, that, from the time our traders settled among them, they are every year more corrupt in their morals; not only in this instance of eating an impure animal, but in many other religious customs of their forefathers. n0025 * A creature that hath a head like a hog, and a tail like a rat. When we consider the various revolutions these unlettered savages are likely to have undergone, among themselves, through a long-forgotten measure of time; and that, probably, they have been above twenty centuries, without the use of letters to convey down their traditions, it cannot be reasonably expected they should still retain the identical names of 17 their primo-genial tribes. Their main customs corresponding with those of the Israelites, sufficiently clears the subject. Besides, as hath been hinted, they call some of their tribes by the names of the cherubimical figures, that were carried on the four principal standards of Israel. I have observed with much inward satisfaction, the community of goods that prevailed among them, after the patriarchal manner, and that of the primitive christians; especially with those of their own tribe. Though they are become exceedingly corrupt, in most of their ancient commendable qualities, yet they are so hospitable, kind-hearted, and free, that they would share with those of their own tribe, the last part of their provisions, even to a single ear of corn; and to others, if they called when they were eating; for they have no stated meal-time. An open generous temper is a standing virtue among them; to be narrow-hearted, especially to those in want, or to any of their own family, is accounted a great crime, and to reflect scandal on the rest of the tribe. Such wretched misers they brand with bad characters, and with them the fate of Prometheus, to have an eagle or vulture fastened to their liver: or of Tantalus, starving in the midst of plenty, without being able to use it. The Cheerake Indians have a pointed proverbial expression, to the same effect -- Sinnawàh nà wóra; "The great hawk is at home" However, it is a very rare thing to find any of them of a narrow temper: and though they do not keep one promiscuous common stock, yet it is to the very same effect; for every one has his own family, or tribe: and, when one of them is speaking, either of the individuals, or habitations, of any of his tribe, he says, "He is of my house;" or, "It is my house" Thus, when King David prayed that the divine wrath might only fall on his house, he might mean the tribe of Judah, as well as his own particular family, exclusive of the aggregate body of Israel. When the Indians are travelling in their own country, they enquire for a house of their own tribe; and if there be any, they go to it, and are kindly received, though they never saw the persons before -- they eat, drink, and regale themselves, with as much freedom, as at their own tables; which is the solid ground covered with a bear-skin. It is their usual custom to carry nothing along with them in their journies but a looking-glass, and red paint, hung to their back -- their gun and shot pouch -- or bow and quiver 18 full of barbed arrows; and, frequently, both gun and bow: for as they are generally in a state of war against each other, they are obliged, as soon as able, to carry those arms of defence. Every town has a state-house, or synedrion, as the Jewish sanhedrim, where, almost every night, the head men convene about public business; or the town's-people to feast, sing, dance, and rejoice, in the divine presence, as will fully be described hereafter. And if a stranger calls there, he is treated with the greatest civility and hearty kindness -- he is sure to find plenty of their simple home fare, and a large cane-bed covered with the softened skins of bears, or buffaloes, to sleep on. But, when his lineage is known to the people, (by a stated custom, they are slow in greeting one another) his relation, if he has any there, addresses him in a familiar way, invites him home, and treats him as his kinsman. When a warrior dies a natural death, (which seldom happens) the wardrums, musical instruments, and all other kinds of diversion, are laid aside for the space of three days and nights. In this time of mourning for the dead, I have known some of the frolicksome young sparks to ask the name of the deceased person's tribe; and once, being told it was a racoon, (the genealogical name of the family) one of them scoffingly replied, "then let us away to another town, and cheer ourselves with those who have no reason to weep; for why should we make our hearts weigh heavy for an ugly, dead racoon?" But notwithstanding they are commonly negligent of any other tribe but their own, they regard their own particular lineal descent, in as strict a manner as did the Hebrew nation. ARGUMENT II. By a strict, permanent, divine precept, the Hebrew nation were ordered to worship at Jerusalem, Jehovah the true and living God, and who by the Indians is stiled Yohewah; which the seventy-two interpreters, either from ignorance or superstition, have translated Adonai; and is the very same as the Greek Kurios, signifying Sir, Lord, or Master; which is commonly applied to earthly potentates, without the least signification of, or relation to, that most great and awful name, which describes the divine essence, who naturally 19 and necessarily exists of himself, without beginning or end. The ancient heathens, it is well known, worshipped a plurality of gods -- Gods which they formed to themselves, according to their own liking, as various as the countries they inhabited, and as numerous, with some, as the days of the year. But these Indian Americans pay their religious devoir to Loak-Ishtōhoollo-Aba, "the great, beneficent, supreme, holy spirit of fire," who resides (as they think) above the clouds, and on earth also with unpolluted people. He is with them the sole author of warmth, light, and of all animal and vegetable life. They do not pay the least perceivable adoration to any images, or to dead persons; neither to the celestial luminaries, nor evil spirits, nor any created being whatsoever. They are utter strangers to all the gestures practised by the pagans in their religious rites. They kiss no idols; nor, if they were placed out of their reach, would they kiss their hands, in token of reverence and a willing obedience. The ceremonies of the Indians in their religious worship, are more after the Mosaic institution, than of pagan imitation: which could not be, if the majority of the old natives were of heathenish descent; for all bigots and enthusiasts will fight to death for the very shadow of their superstitious worship, when they have even lost all the substance. There yet remain so many marks, as to enable us to trace the Hebrew extraction and rites, through all the various nations of Indians; and we may with a great deal of probability conclude, that, if any heathens accompanied them to the American world, or were settled in it before them, they became proselytes of justice, and their pagan rites and customs were swallowed up in the Jewish. To illustrate the general subject, I shall give the Indian opinion of some of the heathen gods, contrasted with that of the pagan. The American Indians do not believe the Sun to be any bigger than it appears to the naked eye. Conversing with the Chikkàsah archi-magus, or high-priest, about that luminary, he told me, "it might possibly be as broad and round as his winter-house; but he thought it could not well exceed it" We cannot be surprized at the stupidity of the Americans in this respect, when we consider the gross ignorance which now prevails among the general part of the Jews, not only of the whole system of nature, but of the essential meaning of their own religious ceremonies, received from the Divine Majesty. -- And 20 -- And also when we reflect, that the very learned, and most polite of the ancient Romans, believed (not by any new-invented mythology of their own) that the sun was drawn round the earth in a chariot. Their philosophic system was not very dissimilar to that of the wild Americans; for Cicero tells us, Epicurus thought the sun to be less than it appeared to the eye. And Lucretius says, Tantillus ille sol, "a diminutive thing" And, if the Israelites had not at one time thought the sun a portable god, they would not have thought of a chariot for it. This they derived from the neighbouring heathen; for we are told, that they had an house of the sun, where they danced in honour of him, in circuits, and had consecrated spherical figures; and that they, likewise, built a temple to it; for "they purified and sanctified themselves in the gardens, behind the house, or temple of Achad" In Isa. xvii. 8, we find they had sun-images, which the Hebrews called chummanim, made to represent the sun, or for the honour and worship of it: and the Egyptians met yearly to worship in the temple of Beth-Shemesh, a house dedicated to the sun. Most part of the old heathens adored all the celestial orbs, especially the sun; probably they first imagined its enlivening rays immediately issued from the holy fire, light, and spirit, who either resided in, or was the identical sun. That idolatrous ceremony of the Jews, Josiah utterly abolished about 640 years before our christian aera. The sacred text says, "He took away the horses, which the kings of Judah had given to the sun, and he burned the chariots of the sun with fire" At Rhodes, a neighbouring island to Judaea, they consecrated chariots to the sun, on account of his glorious splendour and benign qualities. Macrobius tells us, that the Assyrians worshipped Adad, or Achad, an idol of the sun; and Strabo acquaints us, the Arabians paid divine homage to the sun, &c. But the Indian Americans pay only a civil regard to the sun: and the more intelligent sort of them believe, that all the luminaries of the heavens are moved by the strong fixt laws of the great Author of nature. In 2 Kings xvii. 30, we read that the men of Babylon built Succoth-Benoth, "tents for young women;" having consecrated a temple to Venus, they fixed tents round it, where young women prostituted themselves in honour of the goddess. Herodotus, and other authors, are also sufficient witnesses on this point. Now, were the Amercains originally heathens, or not of Israel, when they wandered there from captivity, in quest of 21 liberty, or on any other accidental account, that vicious precedent was so well calculated for America, where every place was a thick arbour, it is very improbable they should have discontinued it: But they are the very reverse. To commit such acts of pollution, while they are performing any of their religious ceremonies, is deemed so provoking an impiety, as to occasion even the supposed sinner to be excluded from all religious communion with the rest of the people. Or even was a man known to have gone in to his own wife, during the time of their fastings, purifications, &c. he would a lso be separated from them. There is this wide difference between the impure and obscene religious ceremonies of the ancient heathens, and the yet penal, and strict purity of the natives of America. The heathens chose such gods, as were most suitable to their inclinations, and the situation of their country. The warlike Greeks and Romans worshipped Mars the god of war; and the savage and more bloody Scythians deified the Sword. The neighbouring heathens round Judaea, each built a temple to the supposed god that presided over their land. Rimmon, was the Syrian god of pomegranates: and the Philistines, likewise, erected a temple to Dagon, who had first taught them the use of wheat; which the Greeks and Romans changed into Ceres, the goddess of corn, from the Hebrew, Geres, which signifies grain. But the red Americans firmly believe, that their war-captains, and their reputed prophets, gain success over their enemies, and bring on seasonable rains, by the immediate reflection of the divine fire, co-operating with them. We are informed by Cicero, that the maritime Sidonians adored fishes: and by the fragment of Sanchoniathon, that the Tyrians worshipped the element of fire, and the aerial wind, as gods: -- probably having forgotten that the first and last names of the three celestial cherubic emblems, only typified the deity. Ancient history informs us, that Zoroaster, who lived An. M. 3480, made light the emblem of good, and darkness the symbol of evil -- he taught an abhorrence of images, and instructed his pupils to worship God, under the figurative likeness of fire: but he asserted two contrary original principles; the one of good, and the other of evil. He allowed no temples, but enjoined sacrificing in the open air, and on the top of an hill. The ancient Persians kept up their reputed holy fire, without suffering it to be extinguished; which their pretended successors observe with the strictest 22 strictest devotion, and affirm it has been burning, without the least intermission, several thousand years. But the Indian Americans are so far from the idolatry of the Sidonians, that they esteem fish only as they are useful to the support of human life; though one of their tribes is called the fish: -- they are so far from paying any religious worship to the aerial wind, like the Tyrians, that they often call the bleak north-wind, explicatively, very evil, and accursed; which they probably, would not say, if they derived the great esteem they now have for the divine fire, from the aforesaid idolatrous nations: neither would they wilfully extinguish their old fire, before the annual sacrifice is offered up, if, like the former heathens, they paid religious worship to the elementary fire; for no society of people would kill their own gods, unless the papists, who go farther, even to eat him. The Indians esteem the old year's fire, as a most dangerous pollution, regarding only the supposed holy fire, which the archi-magus annually renews for the people. They pay no religious worship to stocks, or stones, after the manner of the old eastern pagans; neither do they worship any kind of images whatsoever. And it deserves our notice, in a very particular manner, to invalidate the idle dreams of the jesuitical fry of South-America, that none of all the various nations, from Hudson's Bay to the Missisippi, has ever been known, by our trading people, to attempt to make any image of the great Divine Being, whom they worship. This is consonant to the Jewish observance of the second commandment, and directly contrary to the usage of all the ancient heathen world, who made corporeal representations of their deities -- and their conduct, is a reproach to many reputed christian temples, which are littered round with a crowd of ridiculous figures to represent God, spurious angels, pretended saints, and notable villains. The sacred penmen, and prophane writers, assure us that the ancient heathens had lascivious gods, particularly [???] 2 Chron. xv. 16. which was the abominable Priapus. But I never heard that any of our North-American Indians had images of any kind. There is a carved human statue of wood, to which, however, they pay no religious homage: It belongs to the head war-town of the upper Muskohge country, and seems to have been originally designed to perpetuate the memory of some distinguished hero, who deserved well of his country; for, when their cusseena, or bitter, black drink is about to 23 be drank in the synedrion, they frequently, on common occasions, will bring it there, and honour it with the first conch-shell-full, by the hand of the chief religious attendant: and then they return it to its former place. It is observable, that the same beloved waiter, or holy attendant, and his co-adjutant, equally observe the same ceremony to every person of reputed merit, in that quadrangular place. When I past that way, circumstances did not allow me to view this singular figure; but I am assured by several of the traders, who have frequently seen it, that the carving is modest, and very neatly finished, not unworthy of a modern civilized artist. As no body of people we are acquainted with, have, in general, so great a share of strong natural parts as those savages, we may with a great deal of probability suppose, that their tradition of the second commandment, prevented them from having one, not to say the same plentiful variety of images, or idols, as have the popish countries. Notwithstanding they are all degenerating apace, on account of their great intercourse with foreigners, and other concurring causes; I well remember, that, in the year 1746, one of the upper towns of the aforesaid Muskohge, was so exceedingly exasperated against some of our Chikkasah traders, for having, when in their cups, forcibly viewed the nakedness of one of their women, (who was reputed to be an hermaphrodite) that they were on the point of putting them to death, according to one of their old laws against crimes of that kind. -- But several of us, assisted by some of the Koosah town, rescued them from their just demerit. Connecting together these particulars, we can scarcely desire a stronger proof, that they have not been idolaters, since they first came to America; much less, that they erected, and worshipped any such lascivious and obscene idols, as the heathens above recited. The Sidonians and Philistines worshipped Ashtaroth, in the figure of the celestial luminaries; or, according to others, in the form of a sheep : but the Americans pay the former, only, a civil regard, because of the beneficial influence with which the deity hath impressed them. And they reckon sheep as despicable and helpless, and apply the name to persons in that predicament, although a ram was the animal emblem of power, with the ancient eastern heathens. The Indians sometimes call a nasty fellow, Chookphe kussooma, 24 kussoma, "a stinking sheep," and "a goat." And yet a goat was one of the Egyptian deities; as likewise were all the creatures that bore wool; on which account, the sacred writers frequently term idols, "the hairy." The despicable idea which the Indians affix to the species, shews they neither use it as a divine symbol, nor have a desire of being named Dorcas, which, with the Hebrews, is a proper name, expressive of a wild she goat. I shall subjoin here, with regard to Ashtaroth, or Astarte, that though the ancients believed their deities to be immortal, yet they made to themselves both male and female gods, and, by that means, Astarte, and others, are of the faeminine gender. Trismegistus too, and the Platonics, affirmed there was deus masculo-faemineus; though different sexes were needful for the procreation of human beings. Instead of consulting such as the heathen oracles -- or the Teraphim -- the Dii Penates -- or Dii Lares, of the ancients, concerning future contingencies, the Indians only pretend to divine from their dreams; which may proceed from the tradition they still retain of the knowledge their ancestors obtained from heaven, in visions of the night, Job xxxiii. "God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, and sealeth their instruction" When we consider how well stocked with gods, all the neighbouring nations of Judaea were; especially the maritime powers, such as Tyre and Sidon, Carthage and Egypt, which continually brought home foreign gods, and entered them into their own Palladia; and that these Americans are utterly ignorant both of the gods and their worship, it proves, with sufficient evidence, that the gentlemen, who trace them from either of those states, only perplex themselves in wild theory, without entering into the merits of the question. As the bull was the first terrestrial cherubic emblem, denoting fire, the ancient Egyptians, in length of time, worshipped Apis, Serapis, or Osiris, under the form of an ox; but, when he grew old, they drowned him, and lamented his death in a mourning habit; which occasioned a philosopher thus to jest them, Si Dii sunt, cur plangitis? Si mortui, cur adoratis? "If they be gods, why do you weep for them? And, if they are dead, why do you worship them?" A bull, ox, cow, or calf, was the favourite deity of the 25 the ancient idolaters. Even when Yohewah was conducting Israel in the wilderness, Aaron was forced to allow them a golden calf, according to the usage of the Egyptians: and at the defection of the ten tribes, they worshipped before the emblematical images of two calves, through the policy of Jeroboam. The Troglodites used to strangle their aged, with a cow's tail: and some of the East-Indians are said to fancy they shall be happy, by holding a cow's tail in their hand when dying: others imagine the Ganges to wash away all their crimes and pollution. The Indian Americans, on the contrary, though they derive the name of cattle from part of the divine essential name, (as shall be elsewhere observed) and use the name of a buffalo as a war appellative, and the name of a tribe; yet their regard to them, centres only in their usefulness for the support of human life: and they believe they can perform their religious ablutions and purifications, in any deep clean water. The superstitious heathens, whom the Hebrews called, Yedonim, pretended that the bones of those they worshipped as gods when alive, revealed both present and future things, that were otherwise concealed: and the hieroglyphics, the priestly legible images, which the Egyptians inscribed on the tombs of the deceased, to praise their living virtue, and incite youth to imitate them, proved a great means of inducing them in process of time to worship their dead. But the Americans praise only the virtues of their dead, as fit copies of imitation for the living. They firmly believe that the hand of God cuts off the days of their dead friend, by his pre-determined purpose. They are so far from deifying fellow-creatures, that they prefer none of their own people, only according to the general standard of reputed merit. The Chinese, likewise, though they call God by the appellative, Cham Ti, and have their temples of a quadrangular form, yet they are gross idolaters; like the ancient Egyptians, instead of offering up religious oblations to the great Creator and Preserver of the universe, they pay them to the pictures of their deceased ancestors, and erect temples to them, in solitary places without their cities -- likewise to the sun, moon, planets, spirits, and inventors of arts; especially to the great Confucius, notwithstanding he strictly prohibited the like idolatrous rites. And the religious modes of the ancient inhabitants of 26 of Niphon, or the Japanese, are nearly the same; which are diametrically opposite to the religious tenets of the wild Americans. The diviners among the Philistines pretended to foretel things, by the flying, chirping, and feeding of wild fowls. The Greeks and Romans called fowls, Nuncii Deorum. And Calchas is said to have foretold to Agamemnon, by the number of sparrows which flew before him, how many years the Trojan war should last. The Assyrians worshipped pigeons, and bore the figure of them on their standards, as the sacred oracles shew us, where the anger of the pigeon, and the sword of the pigeon, points at the destroying sword of the Assyrians. But, though the American woods swarm with a surprizing variety of beautiful wild fowl, yet the natives do not make the least pretension to auguries. They know it is by a certain gift or instinct, inferior to human reason, that the birds have a sufficient knowledge of the seasons of the year. I once indeed observed them to be intimidated at the voice of a small uncommon bird, when it pitched, and chirped on a tree over their war camp. But that is the only trace of such superstition, as I can recollect among them. Instead of calling birds the messengers of the gods, they call the great eagle, Ooōle; which seems to be an imitation of Eloha. -- This may be accounted for, from the eagle being one of the cherubic emblems, denoting the air, or spirit. They esteem pigeons only as they are salutary food, and they kill the turtle-dove, though they apply it as a proper name to their female children. The Babylonians were much addicted to auguries: and they believed them to be unerring oracles, and able to direct them in doubtful and arduous things, Ezek. xxi. 21. Those auguries always directed their conduct, in every material thing they undertook; such as the beginning and carrying on war, going a journey, marriage, and the like. But, as we shall soon see, the Americans, when they go to war, prepare and sanctify themselves, only by fasting and ablutions, that they may not defile their supposed holy ark, and thereby incur the resentment of the Deity. And many of them firmly believe, that marriages are made above. If the Indian Americans were descended from any of the states or people above mentioned, they could not well have forgotten, much less could they have so essentially departed from their idolatrous worship. It is hence probable, they came here, soon 27 on after the captivity, when the religion of the Hebrew nation, respecting the worship of Deity, was in its purity. And if any of the ancient heathens came with them, they became proselytes of habitation, or justice -- hereby, their heathenish rites and ceremonies were, in process of time, intirely absorbed in the religious ceremonies of the Jews. Had the nine tribes and half of Israel which were carried off by Shalmaneser, King of Assyria, and settled in Media, continued there long, it is very probable, that by intermarrying with the natives, and from their natural sickleness and proneness to idolatry, and the force of example, they would have adopted, and bowed before the gods of the Medes and the Assyrians, and carried them along with them. But there is not a trace of this idolatry among the Indians. The severe afflictions they underwent in captivity, doubtless humbled their hearts, and reclaimed them from the service of the calves, and of Baalam, to the true divine worship -- a glimpse of which they still retain. And that the first settlers came to America before the destruction of the first temple, may be inferred, as it is certain both from Philo and Josephus, that the second temple had no cherubim. To reflect yet greater light on the subject, I shall here add a few observations on the Indians supposed religious cherubic emblems, the cherubimical names of their tribes, and from whence they, and the early heathens, may be supposed to have derived them. When the goodness of Deity induced him to promise a saviour to fallen man, in paradise, he stationed flaming cherubim in the garden. The type I shall leave; but when mankind became intirely corrupt, God renewed his promise to the Israelites, and to convey to posterity the true divine worship, ordered them to fix in the tabernacle, and in Solomon's temple, cherubim, over the mercy-seat, -- the very curtains which lined the walls, and the veil of the temple, likewise, were to have those figures. The cherubim are said to represent the names and offices of Yohewah Elohim, in redeeming lost mankind. The word [???], is drawn from [???], a note of resemblance, and [???], a great or mighty one; i.e. the "similitude of the great and mighty One," whose emblems were the bull, the lion, the man, and the eagle. The prophet Ezekiel has given us two draughts of the cherubim (certainly not without an instructive design) in his two visions, described in the first and 28 and tenth chapters. In chap. x. ver. 20, he assures us that "he knew they were the cherubim" They were uniform, and had those four compounded animal emblems; "Every one had four faces -- [???]," appearances, habits, or forms; which passage is illustrated by the similar divine emblems on the four principal standards of Israel. The standard of Judah bore the image of a lion; Ephraim's had the likeness of a bull; Reuben's had the figure of a man 's head; and Dan's carried the picture of an eagle, with a serpent in his talons ID="n0037: * Each of the cherubim, according to the prophet, had the head and face of a man -- the likeness of an eagle, about the shoulders, with expanded wings; their necks, manes, and breasts, resembled those of a lion; and their feet those of a bull, or calf. "The sole of their feet was like the sole of a calf's foot" One would conclude, from Ezekiel's visions, and Psal. xviii. 10. -- Ps. xcix. I. "He rode upon a cherub, and did fly:" -- "The Lord reigneth, let the people tremble: he sitteth between the cherubim, let the earth be moved," -- that Elohim chose the cherubic emblems, in condescension to man, to display his transcendent glorious title of King of kings. We view him seated in his triumphal chariot, and as in the midst of a formidable war camp, drawn by those four creatures, the bull, the lion, the man, and the eagle; strong and descriptive emblems of the divine essence. What animal is equal to the bull, or ox, for strength, indefatigable service, and also for food? In eastern countries, they were always used to plough, and beat out the grain, besides other services omitted in modern times; the lion excels every other animal in courage, force, and prowess: man far surpasses all other creatures, in understanding, judgment, and wisdom; and there is no bird so sagacious, or can fly so swift, or soar so high as the eagle, or that bears so intense a love to its young ones. * The Man, which the lion on the standard of Judah, and the head on Reuben's, typified, was, in the fulness of time, united to the divine essence. These are the emblems of the terrestrial cherubim: and the Psalmist calls them Merabha Hashekina, "The chariot of Divine Majesty:" "God sitteth between, and rideth upon, the cherubim," or divine chariot. The celestial cherubim were fire, light, and air, or spirit, which were typified by the bull, the lion, and the eagle. Those divine emblems, in a long revolution of time, induced 29 induced the ancients by degrees, to divide them, and make images of the divine persons, powers, and actions, which they typified, and to esteem them gods. They consecrated the bull's head to the fire, the lion's to light, and the eagle's to the air, which they worshipped as gods. And, in proportion as they lost the knowledge of the emblems, they multiplied and compounded their heads with those of different creatures. The Egyptians commonly put the head of a lion, hawk, or eagle, and sometimes that of a ram, or bull, to their images; some of which resembled the human body. Their Apis, or Osiris, gave rise to Aaron's, and apostate Israel's, golden calf: and their sphynx had three heads. Diana of Ephesus was triformis; Janus of Rome, biformis, and, sometimes, quadriformis; and Jupiter, Sol, Mercury, Proserpine, and Cerberus, were triple-headed. Hesiod tells us, the ancient heathens had no less than thirty thousand gods. It is well known that the ancient heathens, especially the Greeks and Romans, abounded with male and female deities; and commonly in human effigy. As they imagined they could not safely trust themselves to the care of any one god, they therefore chose a multiplicity. They multiplied and changed them from childhood to old age. The Romans proceeded so far, as to make Cloacina the guardian goddess of each house-of-office. The heathens in general, appointed one god to preside over the land, and another over the water; one for the mountains, and another for the valleys. And they were so diffident of the power of their gods, that they chose a god, or goddess, for each part of the body; contrary to the religious system of their best poets and philosophers, and that of the present savage Americans: the former affirmed, sapiens dominabitur astris, &c.; "A wife, good man, will always be ruled by divine reason; and not pretend to be drawn to this or that, by an over-bearing power of the stars, or fortune:" and the latter assert, "that temporal good or evil is the necessary effect of their own conduct; and that the Deity presides over life and death" If the first institution of the cherubic emblems was not religious, nor derived from the compounded figures of the scripture cherubim, how is it that so many various nations of antiquity, and far remote from each other, should have chosen them as gods, and so exactly alike? Is it not most reasonable to suppose, that as they lost the meaning of those symbolical figures, and their 30 their archetypes, fire, light, and air, or spirit, which represented the attributes, names, and offices of Yohewah Elohim, they divided them into so many various gods, and paid them divine worship. Yet, though the Indian Americans have the supposed cherubimical figures, in their synhedria, and, through a strong religious principle, dance there, perhaps every winter's night, always in a bowing posture, and frequently sing Halelu-Yah Yo He Wah, I could never perceive, nor be informed, that they substituted them, or the similitude of any thing whatsoever, as objects of divine adoration, in the room of the great invisible divine essence. They use the feathers of the eagle's tail, in certain friendly and religious dances, but the whole town will contribute, to the value of 200 deer-skins, for killing a large eagle; (the bald eagle they do not esteem); and the man also gets an honourable title for the exploit, as if he had brought in the scalp of an enemy. Now, if they reckoned the eagle a god, they would not only refuse personal profits, and honours, to him who killed it, but assuredly inflict on him the severest punishment, for committing so atrocious and sacrilegious an act. I have seen in several of the Indian synhedria, two white painted eagles carved out of poplar wood, with their wings stretched out, and raised five feet off the ground, standing at the corner, close to their red and white imperial seats: and, on the inner side of each of the deep-notched pieces of wood, where the eagles stand, the Indians frequently paint, with a chalky clay, the figure of a man, with buffalo horns -- and that of a panther, with the same colour; from which I conjecture, especially, connected with their other rites and customs soon to be mentioned, that the former emblem was designed to describe the divine attributes, as that bird excels the rest of the feathered kind, in various superior qualities; and that the latter symbol is a contraction of the cherubimical figures, the man, the bull, and the lion. And this opinion is corroborated by an established custom, both religious and martial, among them, which obliges them to paint those sacred emblems anew, at the first fruit-offering, or the annual expiation of sins. Every one of their war-leaders must also make three successful wolfish campaigns, with their reputed holy ark, before he is admitted to wear a pair of a young buffalo-bull's horns on his forehead, or to sing the triumphal war song, and to dance with the same animal's tail sticking up behind him, while he sings Yo Yo, &c. Now 31 Now we know it was an usual custom with the eastern nations, to affix horns to their gods. The Sidonian goddess Ashtaroth was horned: and Herodotus says, the Egyptians painted their Venus, or Isis, after the same manner: and the Greek Jo, (which probably was Yo) had horns, in allusion to the bull's head, the chief emblem of the celestial cherubic fire, representing Yo (He Wah) as its name plainly indicates. A horn was, likewise, a Persian emblem of power ID="n0040 * . n0040 * The metaphorical expressions, and emblematical representations, of the law and the prophets, are generally suited to the usages of the eastern countries. And this metaphor, of a horn, is commonly so used, through all the divine registers, multiplying the number of horns of the object they are describing, to denote its various, great, and perfect power; unless where seven is mentioned as a number of perfection, as in St. John's figurative, magnificent, and sublime description of Christ. That the Indians derived those symbolical representations from the compounded figures of the cherubim, seems yet more clear, from the present cherubic names of their tribes, and the pre-eminence they formerly bore over the rest. At present, indeed, the most numerous tribe commonly bears the highest command; yet their old warriors assure us, it was not so even within their own remembrance. The title of the old beloved men, or archi-magi, is still hereditary in the panther, or tyger family : As North-America breeds no lions, the panther,of any animal it contains, is the nearest emblem of it. The Indian name of each cherub, both terrestrial and celestial, reflects great light on the present subject; for they call the buffalo (bull) Yanasa; the panther, or supposed lion, Koè-Ishto, or Koè-O, "the cat of God;" the man, or human creature, Ya-we; and the eagle, Ooóle; fire is Loak; the solar light, Ashtahále; and air, Màhàle, in allusion to [???], water, and [???], the omnipotent; the note of aspiration is inserted, to give the word a fuller and more vehement found. Their eagle and buffalo tribes resemble two other cherubic names or emblems. They have one they call Spháne, the meaning of which they have lost; perhaps it might have signified the man. Near to the red and white imperial seats, they have the representation of a full moon, and either a half moon, or a breast-plate, raised five or six feet high at the front of the broad seats, and painted with chalky clay; sometimes black paintings are intermixed. But, let it be noticed, that in the time 32 time of their most religious exercises, or their other friendly rejoicings there, they do not pay the least adoration to any of those expressive emblems; nor seem to take any notice of them: which is the very reverse to the usage of all the ancient heathen world. Hence one would conclude, that they not only brought with them the letter, but the meaning of those reputed cherubimical figures, which were designed to represent the inseparable attributes of Yohewah. It is universally agreed, by the christian world, that every religious observance of the ancient heathens, which the Mosaic law approved of, was at first derived from divine appointment; and as we are assured in the first pages of the sacred oracles, concerning Cain, Gen. iv. 16. "that he went out from the presence of the Lord," we learn, that God, in that early state of the world, chose a place for his more immediate presence, -- [???], his faces, appearances, or forms residing in, or between, the cherubim. We may, therefore, reasonably conclude, from the various gods, and religious worship of the ancient heathens, and from the remaining divine emblems, and family names of the Indian Americans, that the former deduced those emblems they deifyed, from the compounded cherubim in paradise: and that the Indians derived their cherubic figures, and names of tribes, from the cherubim that covered the mercy-seat, in the tabernacle, and in Solomon's temple, alluded to and delineated in several parts of the sacred oracles. ARGUMENT III. Agreeable to the THEOCRACY, or divine government of Israel, the Indians think the Deity to be the immediate head of their state. All the nations of Indians are exceedingly intoxicated with religious pride, and have an inexpressible contempt of the white people, unless we except those half-savage Europeans, who are become their proselytes. Nothings is the most favourable name they give us, in their set speeches: even the Indians who were formerly bred in amity with us, and in enmity to the French, used to call us, in their war orations, hottūk ookproose, "The accursed people" But they flatter themselves with the name hottuk oretoopah, "The beloved people," because their supposed ancestors, as they affirm, were under the immediate government of the Deity, who was present with them, in a very 33 very particular manner, and directed them by prophets; while the rest of the world were aliens and out-laws to the covenant. When the archi-magus, or any one of their magi, is persuading the people, at their religious solemnities to a strict observance of the old beloved, or divine speech, he always calls them, "The beloved," or holy people, agreeable to the Hebrew epithet, Ammi, during the theocracy of Israel: he urges them, with the greatest energy of expression he is capable of, a strong voice, and very expressive gestures, to imitate the noble actions of their great and virtuous forefathers, which they performed, in a surprizing manner, by their holy things, and a strict observance of the old, beloved speech. Then, he flourishes on their beloved land that flowed with milk and honey, telling them they had good, and the best things in the greatest plenty: and speaks largely of their present martial customs, and religious rites, which they derived from their illustrious predecessors, -- strictly charging them not to deviate, in the least, out of that old, beloved, beaten path, and they will surely meet with all the success that attended their beloved forefathers. I have heard the speaker, on these occasions, after quoting the war actions of their distinguished chieftains, who fell in battle, urging them as a copy of imitation to the living -- assure the audience, that such a death, in defence of their beloved land, and beloved things, was far preferable to some of their living pictures, that were only spending a dying life, to the shame and danger of the society, and of all their beloved things, while the others died by their virtue, and still continue a living copy. Then, to soften the thoughts of death, he tells them, they who died in battle are only gone to sleep with their beloved forefathers; (for they always collect the bones) -- and mentions a common proverb they have, Neetak Intàhāh, "The days appointed, or allowed him, were finished" And this is their firm belief; for they affirm, that there is a certain fixt time, and place, when, and where, every one must die, without any possibility of averting it. They frequently say, "Such a one was weighed on the path, and made to be light;" ascribing life and death to God's unerring and particular providence; which may be derived from a religious opinion, and proverb of the Hebrews, that "the divine care extended itself, from the horns of the unicorn, to the very feet of the lice" And the more refined part of the old heathens believed the like. The ancient Greeks and Romans, who were great copiers of 34 of the rites and customs of the Jews, believed there were three destinies who presided over human life, and had each of them their particular office; one held the distaff of life, while another spun the thread, and Atropos cut it off: a strong but wild picture of the divine fire, light, and spirit. When Virgil is praising the extraordinary virtue of Ripheus, who was killed in defence of his native city, Troy, he adds, Diis aliter visum est, -- submitting to the good and wise providence of the gods, who thought fit to call him off the stage. However, he seems to be perplexed on the subject; as he makes fate sometimes conditional; rend="blockindent"> -- Similis si cura fuisset, Nec pater omnipotens Trojam nec fata vetabant Stare, -- "If the usual proper care had been taken, neither Jupiter nor fate would have hindered Troy from standing at this time" But, if the time of dying was unalterably fixed, according to the Indian system, or that of our fatalists, how would its votaries reconcile the scheme of divine Providence? which must be in conformity to truth, reason, and goodness, -- and how explain the nature of moral good and evil? On their principle, self-murder would be a necessary act of a passive being set on work by the first mover; and his obligations would be proportionable, only to his powers and faculties; which would excuse the supposed criminal from any just future punishment for suicide. But religion, and true reason, deny the premises, and they themselves will not own the consequence. It is their opinion of the THEOCRACY, or, that God chose them out of all the rest of mankind, as his peculiar and beloved people, -- which animates both the white Jew, and the red American, with that steady hatred against all the world, except themselves, and renders them hated or despised by all. The obstinacy of the former, in shutting their eyes against the sacred oracles, which are very explicit and clear in the original text, and of which they were the trustees, incites both our pity and reproof; whereas the others firm adherence to, and strong retention of, the rites and customs of their forefathers, only attract our admiration. The American Indians are so far from being Atheists, as some godless Europeans have flattered themselves, to excuse their own infidelity, that they have the great sacred name of God, that describes his divine essence, and by 35 by which he manifested himself to Moses -- and are firmly persuaded they now live under the immediate government of the Deity. The ascension of the smoke of their victim, as a sweet favour to Yohewah, (of which hereafter) is a full proof to the contrary, as also that they worship God, in a smoke and cloud, believing him to reside above the clouds, and in the element of the, supposed, holy annual fire. It is no way material to fix any certain place for the residence of Him, who is omnipresent, and who sustains every system of beings. It is not essential to future happiness, whether we believe his chief place of abode is in caelo tertio, paradiso terrestri, or elemento ignea. God hath placed conscience in us for a monitor, witness, and judge. -- It is the guilty or innocent mind, that accuses, or excuses us, to Him. If any farther knowledge was required, it would be revealed; but St. Paul studiously conceals the mysteries he saw in the empyreal heavens. The place of the divine residence is commonly said to be above the clouds; but that is because of the distance of the place, as well as our utter ignorance of the nature of Elohim's existence, the omnipresent spirit of the universe. Our finite minds cannot comprehend a being who is infinite. This inscrutable labyrinth occasioned Simonides, a discreet heathen poet and philosopher, to request Hiero, King of Sicily, for several days successively, to grant him a longer time to describe the nature of the Deity; and, at the end, to confess ingenuously, that the farther he waded in that deep mystery, the more he sunk out of his depth, and was less able to define it. If we trace Indian antiquities ever so far, we shall find that not one of them ever retained, or imbibed, atheistical principles, except such whose interest as to futurity it notoriously appeared to be -- whose practices made them tremble whenever they thought of a just and avenging God: but these rare instances were so far from infecting the rest, that they were the more confirmed in the opinion, of not being able either to live or die well, without a God. And this all nature proclaims in every part of the universe. ARGUMENT IV. We have abundant evidence of the Jews believing in the ministration of angels, during the Old-Testament dispensation; their frequent appearances, and their services, on earth, are recorded in the oracles, which the Jews themselves receive as given by divine inspiration. And St. Paul in his epistle 36 epistle addressed to the Hebrews, speaks of it as their general opinion, that "Angels are ministring spirits to the good and righteous on earth" And that it was the sentiment of those Jews who embraced christianity, is evident from Acts xii. where an angel is said to deliver Peter from his imprisonment, and when the maid reported that Peter stood at the gate knocking, his friends doubting, said, "It is his angel" Women also are ordered to have their heads covered in religious assemblies, because of the presence of the angels, and to observe silence, the modest custom of the eastern countries. The Indian sentiments and traditions are the same. -- They believe the higher regions to be inhabited by good spirits, whom they call Hottuk Ishtohoollo, and Nana Ishtohoollo, "holy people," and "relations to the great, holy One" The Hottuk ookproose, or Nana ookproose, "accursed people," or "accursed beings," they say, possess the dark regions of the west; the former attend, and favour the virtuous; and the latter, in like manner, accompany and have power over the vicious: on which account, when any of their relations die, they immediately fire off several guns, by one, two, and three at a time, for fear of being plagued with the last troublesome neighbours: all the adjacent towns also on the occasion, whoop and halloo at night; for they reckon, this offensive noise fends off the ghosts to their proper fixed place, till they return at some certain time, to repossess their beloved tract of land, and enjoy their terrestrial paradise. As they believe in God, so they firmly believe that there is a class of higher beings than men, and a future state and existence. There are not greater bigots in Europe, nor persons more superstitious, than the Indians, (especially the women) concerning the power of witches, wizards, and evil spirits. It is the chief subject of their idle winter night's chat: and both they, and several of our traders, report very incredible and shocking stories. They will affirm that they have seen, and distinctly, most surprizing apparitions, and heard horrid shrieking noises. They pretend, it was impossible for all their senses to be deluded at the same time; especially at Okmulge, the old waste town, belonging to the Muskohge, 150 miles S. W. of Augusta in Georgia, which the South-Carolinians destroyed about the year 1715. They strenuously aver, that when necessity forces them to encamp there, they always hear, at the dawn of the morning, the usual noise of Indians singing their joyful religious notes, and dancing, as if going down to the river to purify themselves, and then returning to the old townhouse: with a great deal more to the same effect. Whenever I have been there, 37 there, however, all hath been silent. Our noisy bacchanalian company might indeed have drowned the noise with a greater of their own. But as I have gone the tedious Chikkasah war path, through one continued desart, day and night, much oftener than any of the rest of the traders, and alone, to the Chikkasah country, so none of those frightful spirits ever appeared to, nor any tremendous noise alarmed me. But they say this was "because I am an obdurate infidel that way" The Hebrews seem to have entertained notions pretty much resembling the Indian opinions on this head, from some passages in their rabbins, and which they ground even on the scriptures ID="n0046 * . We read Isa. xiii. 21. "But wild beasts of the desart shall lie there, and their houses shall be full of doleful creatures, and owls shall dwell there, and satyrs shall dance there ID="n0046-02">† " n0046 * Lev. xix. 31. I Sam. xxviii. 3, &c. Isa. viii. 19. n0046-02"> † Bochart supposes that tsiim signify wild cats; and that [???] is not any particular creature, but the crying or howling of wild beasts. His opinion is confirmed by many judicious writers. Several warriors have told me, that their Nana Ishtohoollo, "concomitant holy spirits," or angels, have forewarned them, as by intuition, of a dangerous ambuscade, which must have been attended with certain death, when they were alone, and seemingly out of danger; and by virtue of the impulse, they immediately darted off, and, with extreme difficulty, escaped the crafty, pursuing enemy. Similar to this, was the opinion of many of the Jews, and several of the ancient and refined heathens, and is the sentiment of moderns, that intimations of this kind, for man's preservation and felicity, proceed from God by the instrumentality of good angels, or superior invisible beings, which he employs for that purpose -- who can so impress the imagination, and influence the mind, as to follow the suggestions, but not so as to destroy the liberty of the will. -- Thus Homer introduces Minerva as suggesting what was proper for the persons she favoured -- and other superior beings; but they deliberated on the counsel, and chose that which appeared to be right. ARGUMENT V. The Indian language, and dialects, appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, 38 sonorous, and bold -- and often, both in letters and signification, synonymous with the Hebrew language. It is a common and old remark, that there is no language, in which some Hebrew words are not to be found. Probably Hebrew was the first, and only language, till distance of time and place introduced a change, and then soon followed a mixture of others. The accidental position of the characters, might also coincide with some Hebrew words, in various dialects, without the least intention. As the true pronunciation of the Hebrew characters, is lost in a considerable degree, it is too difficult a task, for a skilful Hebraist, to ascertain a satisfactory identity of language, between the Jews, and American Aborigines; much more so to an Indian trader, who professes but a small acquaintance with the Hebrew, and that acquired by his own application. However, I will endeavour to make up the deficiency of Hebrew, with a plenty of good solid Indian roots. The Indian nouns have neither cases nor declensions. They are invariably the same, through both numbers, after the Hebrew manner. In their verbs, they likewise sometimes use the preterperfect, instead of the present tense of the indicative mood; as Blahsas Aiahre, Apeesahre, "Yesterday I went and saw;" and Eemmako Aiahre, Apeesahre, "Now I go and see" Like the Hebrews, they have no comparative, or superlative degree. They express a preference, by the opposite extremes; as Chekusteene, "You are virtuous;" Sahakse, "I am vicious" But it implies a comparative degree, and signifies, "You are more virtuous than I am" By prefixing the adverbs, which express little, and much, to the former words, it conveys the same meaning; the former of which is agreeable to the Hebrew idiom. And a double repetition of the same adjective, makes a superlative, according to the Hebrew manner; as Lawwa, Lawwa, "most, or very many" To add hah to the end of an adjective, unless it is a noun of multitude like the former, makes it also a superlative; as Hakse to hah, "They are most, or very wicked" Hakse signifies vicious, probably when the vicious part of the Israelites were under the hand of the corrector, the judge repeated that word: ta, is a note of plurality, and hah an Hebrew accent of admiration; which makes it a superlative. To join the name of God, or the leading vowel of the mysterious, great, divine name, to the end of a noun, likewise implies a superlative; as Hakse-ishto, or Hakse-o, "He, or she, is very wicked" The former method of speech exactly agrees with the Hebrew idiom; as the original text shews, in innumerable instances. When 39 When the Hebrews compare two things, and would signify a parity between them, they double the particle of resemblance; "I am as thou art; and my people as thy people:" And the Indians, on account of that original defective standard of speech, are forced to use the like circumlocution; as Che Ahōha sia, "I am like you;" and Sahottuk Chehottuk tooah, &c. for Hottuk signifies people, and the S expresses the pronoun my, or mine: and it likewise changes an active, into a passive verb. Although this Indian and Hebrew method of speech, is rather tedious and defective, yet, at the same time, they who attain any tolerable skill in the dialects of the one, and language of the other, will discover the sense plain enough, when a comparison is implied. There is not, perhaps, any one language or speech, except the Hebrew, and the Indian American, which has not a great many prepositions. The Indians, like the Hebrews, have none in separate and express words. They are forced to join certain characters to words, in order to supply that great defect. The Hebrew consonants, called serviles, were tools to supply the place of the prepositions. The Indians, for want of a sufficient number of radical words, are forced to apply the same noun and verb, to signify many things of a various nature. With the Cheerake, Eeankke, signifies a prisoner, captive, slave, awl, pin, needle, &c.; which occasions the Indian dialects to be very difficult to strangers. The Jewish Rabbins tell us, that the Hebrew language contains only a few more than a thousand primitive words, of which their whole language is formed. So that the same word very often denotes various, though not contrary things. But there is one radical meaning, which will agree to every sense that word is used in. By custom, a Hebrew noun frequently supplied the place of a pronoun; by which means, it caused a tedious, and sometimes an ambiguous circumlocution. From this original defective standard of speech, the Indians have forgotten all their pronouns, except two primitives and two relatives; as, Anòwah, Ego, and Ishna, Tu : the latter bears a great many significations, both as singular and plural, viz. Eeàpa and Eeàko; which signify he, she, this, that, &c.: And they are likewise adverbs of place; as here, there, &c. [???] Hewa, signifies he or she; [???] Ani, we; and [???], Anowa, he, she, him, her, &c. 40 The Hebrew language frequently uses hyperboles, or magnifying numbers, to denote a long space of time: the Indians, accordingly, apply the words, Neetak akroohah, "all days," or, in other words, "for ever," to a long series of years. With the Jews, sitting, signified dwelling; and, with the Indians, it is the very same; for, when they ask a person where he dwells, they say, Katèmuk Ishbeneele ( chuak ?), which is literally, "where do you sit?" And when they call us irreligious, they say Nāna U-bat, " No thing," or literally, "a relation to nothing;" for Nāna signifies a relation: and the other is always a negative adverbial period; which seems also to proceed from a religious custom of the Hebrews, in giving despicable borrowed names to idols; as to [???], Baalim, "Particles of air," meaning, nothing. To which the Psalmist alludes, saying, "I will not take up their names in my lips" And St. Paul says, "We know that an idol is nothing " This expression the Indians apply, in a pointed metaphor, to the white people, but never to each other. Like the Hebrews, they seldom, if ever, double the liquid consonant R; for they generally seem desirous of shuffling over it, at any rate: And they often give it the sound of L; but, if it precedes a word, where the other consonant soon follows, they always give it its proper sound, contrary to the usage of the Chinese: as the name of a stone, they often call, Tahle, instead of Tahrè; but the Indians say, " Tahre lakkàna, literally, "Yellow stone," i. e. gold. The Hebrews subjoined one of their serviles, to words, to express the pronoun relative, thy or thine : And as that particle was also a note of resemblance, it shews the great sterility of that language. As a specimen -- They said [???], (Abiche) "your father," and [???], (Ameche) "Your mother," &c. Only that the Hebrew period is initial, in such a case, to the Indian nouns, they always use the very same method of expression. This I shall illustrate with two words in the dialects of the Chikkasah and Cheerake -- as Chinge and Chatoka, "your father;" Angge and Aketohta signifying "my father," in resemblance of [???], Abba, of the same import; likewise Chishke and Chacheeah, "your mother;" for Saske and Akachee signify "my mother," in imitation of [???], Ashe. Also Sas Kish signifies podex meus, Chish Kish, podex tuus, and Kish Kish, podex illius; which I guess to be an 41 opprobrious allusion to Kish the father of Saul, for the son's assuming the throne at the end of the Jewish theocracy. In their adjectives and verbs, they use the same method of speech; as Nahoorèso Chin-Chookoma, "Your book is good" The former word is compounded of [???] ( Na ) now, or the present time, and Hoorèso, delineated, marked, or painted. Aia signifies to go, and Maia-Cha, "Go along," or Maia, the same; for, by prefixing [???] to it, it implies a requisite obedience. In like manner, Apeesah, to see, and Peesàcha, look, or "see you" And, when that particle is prefixed to a verb, it always expresses the accusative case of the same pronoun; as Chepeesahre, "I saw you," and Chepeesahras, "I shall see you" Each of the Hebrew characters are radicals; although half of them are serviles, according to that proper term of the scholiasts; for, when they are prefixed, inserted, or subjoined, either at the beginning, middle, or end of a radical word, they serve to form its various augments, inflexions, and derivatives. According to this difficult standard of speech, the Indian nouns, moods, and tenses, are variously formed to express different things. As there is no other known language or dialect, which has the same tedious, narrow, and difficult principles; must we not consider them to be twin-born sisters? The want of proper skill to observe the original fixed idea of the Indian words, their radical letters, and the due founds in each of them, seems to have been the only reason why the writers on the American Aborigines, have not exhibited the true and genuine properties of any one of their dialects; as they are all uniform in principle: so far at least, as an extensive acquaintance reaches. The Hebrew nouns are either derived from verbs, or both of them are one and the same; as [???], (Beroche) "Blessing," from [???], (Beroch) "to bless," and [???], (Dabar Daber) "he spoke the speech" This proper name signifies "loquacious," like the Indian Sekàkee, signifying the "grasshopper" The Indian method of expression, exactly agrees with that Hebrew mode of speech; for they say Anumbōle Anumbole ( kis ) "I spake the speaking;" and Anumbole Enumbole ( kis ), "he spoke the speaking, or speech" And by inserting the name of God between these two words, their meaning is the very same with those two first Hebrew words. I shall subjoin another word of the same sort -- Hookseelèta signifies "a shutting instrument;" and they say Ishtookseelèta, or Hookseelèta, Ish-hookseetas, or Hookseetà Cha, "You shall, or, shut you the door" Their period of the last word, always denotes the second person singular of the imperative mood; 42 and that of the other preceding it, either the first or second person singular of the indicative mood; which is formed so by a fixed rule, on account of the variegating power of the serviles, by affixing, inserting, or suffixing them, to any root. According to the usage of the Hebrews, they always place the accusative case also before the verb; as in the former Indian words. With the Hebrews, [???] signified "a prayer," or a religious invocation, derived from [???], Phelac, "to pray to, or invoke the Deity" In a strong resemblance thereof, when the Indians are performing their sacred dance, with the eagles tails, and with great earnestness invoking Yo He Wah to bless them with success and prosperity, Phale signifies, "waving," or invoking by waving, Ishphāle, you wave, Phalècha, wave you, Aphalàle, I waved, Aphalèlas, I will wave, &c. Psalmodists seem to have borrowed the notes fa, la, from the aforesaid Hebrew words of praying, singing to, or invoking Elohim. [???], (Phoole) "to work," is evidently drawn from the former Hebrew word, which signifies to invoke (and probably to wave the feathers of the cherubic eagle before) Yo He Wah. The greatest part of the Levitical method of worshipping, consisted in laborious mechanical exercises, much after the Indian manner; which the popish priests copy after, in a great many instances, as pulling off their clothes, and putting on others; imagining that the Deity is better pleased with persons who variegate their external appearances, like Proteus, than with those who worship with a steady, sincere disposition of mind; besides a prodigious group of other superstitious ceremonies, which are often shamefully blended with those of the old pagans. As the Hebrew word [???], Na, signifies the present time -- so when the Indians desire a person to receive something from them speedily, they say, Nà (short and gutturally) eescha, "take it, now" He replies Unta, or Omeh, which are good-natured affirmatives. The pronoun relative, "you," which they term Ishna, is a compounded Hebrew word, signifying (by application) the person present, or "you" With the Hebrews, [???], Hara Hara, signifies, "most, or very, hot;" the repetition of the word makes it a superlative. In a strict resemblance of that word, and mode of speech, when an Indian is baffled by any of their 43 humorous wits, he says, in a loud jesting manner, Hara Hara, or Hala Hala, according to their capacity of pronouncing the liquid R : and it signifies, "you are very hot upon me:" their word, which expresses "sharp," conveys the idea of bitter-heartedness with them; and that of bitterness they apply only to the objects of taste. With the Cheerake, Chikkasah, and Choktah Indians, Nannè signifies "a hill:" and Nannéh, with the two last-mentioned nations, "a fish;" and Unchàba, "a mountain" But they call an alligator, or crocodile, Nannéh Chunchàba, literally, "the fish like a mountain;" which the English language would abbreviate into the name of a mountain-fish; but, instead of a hyphen, they use the Hebrew [???], a note of resemblance, which seems to point at the language from which they derived it. In like manner, Aà signifies to walk, and Eette, wood; but Eette Chanáa, any kind of wheel; which is consonant to the aforesaid Hebrew idiom; with many others of the like nature: but a specimen of this sort must suffice. The Hebrew and Indian words, which express delineating, writing, decyphering, marking, and painting, convey the same literal meaning in both languages; as Exod. xvii 14. [???] ( Chethéba Sepháre ) "delineate this with delineations;" and, with the Indians, Hoorèso is, in like manner, the radical name of books, delineating, &c.; and Ootehna that for numbering, instead of reading. The nearest approach they can make to it, is, Anumbōle hoorèso Ishanumbōlas, "You shall speak the speech, which is delineated" They call a razor, Baspoo Shaphe, "A shaving knife:" and Shaphe always signifies to shave; probably, because when they first began to shave themselves, they were ridiculed by the higher, or more religious part of the people, for imitating that heathenish custom. The Hebrew [???] ( Shaphe ) signifying lip, confession, or worship; which divine writ assures us, the descendants of Noah changed, when they opposed the divine will of settling various parts of the earth, and built the great tower of Babel, as an emblem of greatness, to get them a name ID="n0052 * . Loak n0052 * Skin signifies an eye; and Skeeshāpha, one-eyed; as if proceeding from the divine anger. They often change i into ee. 44 Loak signifies fire, and Loak Ishtohoollo, "the holy or divine fire," or the anger of Ishtohoollo, "the great, holy One;" which nearly agrees with the Hebrew [???], that which flames, or scorches with vehement heat. And it is the scripture method of conveying to us a sensible idea of the divine wrath, according to the cherubic name [???], which likewise signifies fire. But the Persians worshipped the burning fire, by the name of Oromazes; and darkness, or the spirit, by that of Aramanius; quite contrary to the religious system of the Indian Americans: and the aforesaid Indian method of expression, seems exactly to coincide with the Hebrew idiom. Buk-she-ah-ma is the name of their Indian flap, or broad slip of cloth with which the men cover their nakedness; but the word they use to express our sort of breeches, is a compound, Balaphooka, derived from the Hebrew [???], which signifies, behind; and the Indian Naphooka, a coat, any kind of clothes, or covering; Baloka signifies, behind; silently telling us, they formerly wore a different sort of breeches to what they use at present. They likewise say, Neeppe-Phú-ka, "A flesh-covering" The father of King Saul was called Kish, "podex;" which signifies also the rear of an army, or the hindermost person, according to the Hebrew idiom. Thus the Indians, by Kish, express the podex of any animal -- the hindermost person -- the gavel-end of an house, and the like. Kish Kish, is with them a superlative, and, as before hinted, used to convey the contempt they have for that proper name. May not the contemptible idea the West-Florida-Mississippi Indians affix to the name of Kish, be on account of his son's succession to the throne, at the end of the theocracy of Israel, and beginning a despotic regal government? The Indians, according to the usage of the Hebrews, always prefix the substantive to the adjective; as Netak Chookòma, "A good day;" Nakkàne and Eho Chookòma, "A good, or goodly man and woman" The former of which is termed, in Hebrew, Yoma Tobe, signifying, according to our method of salutation, a good-day, a merry season, a festival day, &c. And the Indian appellatives are similarly exprest in Hebrew, Behtobe and Ashe-Tobe, "A good, goodly, discreet, or wise man and woman" Chookòma, with the Indians, is the proper name of a comely woman, when A is prefixed to it; as A-chookòma, "My goodly, or beautiful:" they use it for a warrior, when 45 when it is compounded without the A; as Chookoma hummáshtàbe, "One who killed a beautiful, great, red, or war-chieftain;" which is compounded of Chookoma, comely, Humma, red, [???], Ash, fire, and Abe, a contraction of [???], Abele, signifying grief, or sorrow. Hence it appears, that because the Hebrews affixed a virtuous idea to Tobe, goodly; the Indians call white by the same name, and make it the constant emblem of every thing that is good, according to a similar Hebrew custom. Of this the sacred oracles make frequent mention. The Jews called that, which was the most excellent of every thing, the fat; and the Indians, in like manner, say, Oosto Neehe, "The fat of the pompion," Tranche Neebe, "The fat of the corn. Neeha is the adjective, signifying fat, from which the word Neeta, "a bear," is derived. They apply the word heart, only to animate beings. As the Deity is the soul of every system -- and as every nation, from the remotest ages of antiquity, believed that they could not live well, without some god or other; when, therefore, we clearly understand the name, or names, by which any society of people express their notions of a deity, we can with more precision form ideas of the nature of their religious worship, and of the object, or objects, of their adoration. I shall therefore here give a plain description of the names by which the Indian Americans speak of God. Ishtohoollo is an appellative for God. Ishtohoollo points at the greatness, purity, and goodness, of the Creator in forming [???] and [???]: it is derived from Ishto, GREAT, which was the usual name of God through all the prophetic writings; likewise, from the present tense of the infinitive mood of the active verb, Ahoollo, "I love," and from the preter tense of the passive verb, Hoollo, which signifies "sanctifying, sanctified, divine, or holy" Women set apart, they term, Hoollo, i. e. sanctifying themselves to Ishtohoollo: likewise, Netakhoollo signifies "a sanctified, divine, or holy day;" and, in like manner, Ookka Hoollo, "water sanctified," &c. So that, Ishtohoollo, when applied to God, in its true radical meaning, imports, "The great, beloved, holy Cause;" which is exceedingly comprehensive, and more expressive of the true nature of God, than the Hebrew name Adonai, which is applicable to a human being. Whenever the 46 Indians apply the epithet, compounded, to any of their own religious men, it signifies the great, holy, beloved, and sanctified men of the Holy One. They make this divine name point yet more strongly to the supreme author of nature; for, as [???], signifies father; and as the omnipresent Spirit of the universe, or the holy father of mankind, is said to dwell above, they therefore call the immense space of the heavens, Aba, Abáse, and Abatàra : and, to distinguish the King of kings, by his attributes, from their own Minggo Ishto, or great chieftains, they frequently name him Minggo Ishto Aba, &c.; Ishto Aba, &c.; Minggo Aba, &c.; and, when they are striving to move the passions of the audience, Ishtohoollo Aba. The Hebrew servants were not allowed to call their master or mistress [???], Abba, till they were adopted; to which custom St. Paul alludes, Rom. viii. 15. They have another appellative, which with them is the mysterious, essential name of God -- the tetragrammaton, or great four-lettered name -- which they never mention in common speech, -- of the time and place, when, and where, they mention it, they are very particular, and always with a solemn air. There is a species of tea, that grows spontaneously, and in great plenty, along the sea-coast of the two Carolinas, Georgia, and East and West-Florida, which we call Yopon, or Cusseena : the Indians transplant, and are extremely fond of it; they drink it on certain stated occasions, and in their most religious solemnities, with awful invocations: but the women, and children, and those who have not successfully accompanied their holy ark, pro Aris et Focis, dare not even enter the sacred square, when they are on this religious duty; otherwise, they would be dry scratched with snakes teeth, fixed in the middle of a split reed, or piece of wood, without the privilege of warm water to supple the stiffened skin. When this beloved liquid, or supposed holy drink-offering, is fully prepared, and fit to be drank, one of their Magi brings two old consecrated, large conch-shells, out of a place appropriated for containing the holy things, and delivers them into the hands of two religious attendants, who, after a wild ceremony, fill them with the supposed sanctifying, bitter liquid: then they approach near to the two central red and white seats, (which the 47 traders call the war, and beloved cabbins) stooping with their heads and bodies pretty low; advancing a few steps in this posture, they carry their shells with both hands, at an instant, to one of the most principal men on those red and white seats, saying, on a bass key, Y'ah, quite short: then, in like manner, they retreat backward, facing each other, with their heads bowing forward, their arms across, rather below their breast, and their eyes half shut; thus, in a very grave, solemn manner, they sing on a strong bass key, the awful monosyllable, O, for the space of a minute: then they strike up majestic He, on the treble, with a very intent voice, as long as their breath allows them; and on a bass key, with a bold voice, and short accent, they at last utter the strong mysterious sound, Wah, and thus finish the great song, or most solemn invocation of the divine essence. The notes together compose their sacred, mysterious name, Y-O-He-Wah. That this seems to be the true Hebrew pronunciation of the divine essential name, [???], Jehovah, will appear more obvious from the sound they seem to have given their characters. The Greeks, who chiefly copied their alphabet from the Hebrew, had not jod, but [???], very nearly resembling the sound of our Y. The ancient Teutonic and Sclavonian dialects, have Yah as an affirmative, and use the consonant W instead of V. The high importance of the subject, necessarily would lead these supposed red Hebrews, when separated from other people in America, to continue to repeat the favourite name of God, YO He Wah, according to the ancient pronunciation. Contrary to the usage of all the ancient heathen world, the American Indians not only name God by several strong compounded appellatives, expressive of many of his divine attributes, but likewise say Yah at the beginning of their religious dances, with a bowing posture of body; then they sing Yo Yo, He He, and repeat those sacred notes, on every religious occasion: the religious attendants calling to Yah to enable them humbly to supplicate, seems to point to the Hebrew custom of pronouncing, [???], Yah, which likewise signifies the divine essence. It is well known what sacred regard the Jews had to the four-lettered divine name, so as scarcely ever to mention it, but once a year, when the high-priest went into the holy sanctuary, at the expiation of sins. Might not the Indians copy from them, this sacred invocation? Their method of invoking God, in a 48 solemn hymn, with that reverential deportment, and spending a full breath on each of the two first syllables of the awful divine name, hath a surprizing analogy to the Jewish custom, and such as no other nation or people, even with the advantage of written records, have retained. It may be worthy of notice, that they never prostrate themselves, nor bow their bodies, to each other, by way of salute, or homage, though usual with the eastern nations, except when they are making or renewing peace with strangers, who come in the name of Yah; then they bow their bodies in that religious solemnity -- but they always bow in their religious dances, because then they sing what they call divine hymns, chiefly composed of the great, beloved, divine name, and addressed to Yo He Wah. The favoured persons, whom the religious attendants are invoking t |