DIVERSIONS.
In the winter season, part of their time
is spent at playing a game which they call Mamundis, but this is more common
among the Delawares: their minds are more attracted to cards, which, some white
people say, they have learned from the French. This might be only an excuse for their own bad
conduct. They are most indefatigable dancers, continuing almost every night in
the winter to near twelve o'clock. Their musick [sic] is only a skin stretched over a keg—on this the musician beats with one
stick. As an assistant another stands up
shaking in his hand a gourd, that has a parcel of grains of corn in it. But as they dance, all sing, so that the echo
of their united voices may be heard at a great distance. Fishing and hunting employ their men in
summer, and raising corn the women.
The women are the only drudges, but in
return possess the riches; for what in summer the men make, is chiefly given to
the women for their winter's lodging. Among their diversions their mock-devils are none
of the least. Indeed they may be
esteemed as a great curiosity; and so shocking is their appearance, that had
not Mr. Braynard described them, should have been more surprised. These they call Monneetoes. Not long before my departure, three of these
made their appearance, in consequence as they said of a dream. Being premonished [sic], went out of the cabin, while they were distant
near one hundred yards. 'Tis more than
probable that the Monneetoes knew me, and intended to scare me. The foremost stooped down by a tree and took
sight as if he designed to shoot at me: but I could see that he had only a pole
in his hand. Each has a pole in his hand
to keep off the dogs, which on this occasion seem frightened almost out of
their senses. As they approached their
noise was shocking, nor were their actions to be easily imitated. Each had a false face, and all dressed in
bearskin with the hair on, so that the only resemblance of their species
confided in walking. The foremost had a
red face, with a prodigious long nose, and big lips; the others had black faces
with long chins resembling bears. All had cased tortoise shells, with artificial
necks—grains of corn are put into these, to make a gingle [sic]—and many other trinkets are used to
complete the noise. With all these
frantick [sic] capers I was by them
surrounded—asked what they wanted? but Monneetoes can't speak. After some time they produced a pipe, by which
it was understood that tobacco was acceptable. Upon the reception of any donation, some kind
of obeisance is made, and as they depart, the scene is ended with a kind of
dance resembling the actions of a bear. In short their looks, voices and actions were
such, that it was thought if they had got their samples from beneath, the scene
could not be much exceeded. This apparel
is used also by their pouwouers [sic] in
their attempts of healing the sick, when they cannot find out the cause of
their disorder.
RELIGION.
It is said of these as well as of all
Indians that I heard of, that they believe there is a good Monneeto and a bad
Monneeto: but they in no manner worship either one or the other. 'Tis doing them injustice to say they worship
the Devil, for they give themselves no concern about God or the Devil. They have not one thought worthy of God. 'Tis a
subject neither thought on, nor spoken of. In no way do they acknowledge either mercies
or judgments as coming from God. They
seem to have some conceptions of his
making the world at first: but none as a preserver or governor of the works of
his hands. Never do they call on any
higher power to interpose in any distress—neither do they apprehend that he is
displeased with any of their actions, not thinking any thing to be a sin—they
seem to have no desire to know him. 'Tis
said, by them that are best acquainted with them, that it never doth appear that
they have any reproof of conscience for crimes committed: so that it may well
be said, that they are without any kind of religion good or bad, inward or outward.
It would be a mercy if this representation
could be confined to the Shawannees; but how many are among us that though they
profess that they know God, yet in works deny him? There is much noise in the world about what
they call natural religion, but I am fully convinced now there is no such thing
existing; for if men had neither tradition, or revelation other ways, they
would concern themselves about God little more than the brutes that
perish. 'Tis probable some may say, that
some heathens have wrote well concerning God.
This is granted, but pray, kind reader, how came they by that knowledge?
had they no tradition to begin on? till it is proved that they had none, the
argument is not affected, and this is a point that never can be made appear. Whoever reads Grotius on the truth of the
christian religion, will see how they came by their knowledge. And whoever considers that the world was in a
comparison then young, will see that tradition was not extinct (By tradition is
meant something handed down from Adam to Noah, and from him to his posterity,
&c.). Is it not a great crime to use
the knowledge obtained from revelation, only to malign it? it is indeed horrid
ingratitude. And are they not guilty of
this, who call that knowledge obtained from it by the name of natural religion?
it is wished that such persons could only see the Indians, especially such as
have least acquaintance with us: for others gain knowledge from us, therefore
if judgment is formed from such, a great mistake will be made by supposing that
to be natural, which is acquired. 'Tis
more than probable, if the experiment was made, that they would be so convinced
as to give up the point, acknowledging that if
God had not revealed himself to
us, we would have never made it our concern to seek after him. We read nothing of Adam's concerns about God
after his transgression, 'till God first calls upon him. Might we not have expected to find him, who so
lately possessed the image of God, breaking out into a soliloquy something like
unto this, "Alas! where am I! to what a state has my vain, my ungrateful
attempts brought me! now I feel nothing but gloomy darkness overspreading all
my wretched soul, and an awful distance from that God, with whom I was wont to
have the sweetest communion. How can I
thus live, robbed of my paradise of joy! Oh! will heaven look down on such a rebel!" But the sacred historian gives not the least
hint of any relentings on this occasion, nor of any desires after God. And if
the case was so with our first parent after his transgression, can we expect
any of his descendants to be better disposed? such an expectation would
indicate both ignorance and arrogance. —
Though the present case of these Indians is so deplorable, yet it is my opinion,
that they might be civilized in a short time, if it became a matter of publick
[sic] concern, and authority would
interpose to support some well disposed and well qualified persons, who would
be willing to endure hardships for the good of the needy. There is one difficulty in common not considered,
viz. this people live a vagrant life, seldom remaining long in one place,
especially in the summer season. If they
were persuaded and assisted in farming, and learned to read, they might soon be
civilized. 'Tis strange that nothing has
been done by the provinces contiguous to the Indians. Under all these disadvantages, if there was no
rum brought among them, it appears to me that some good might have been done. Some have thought that the traders prejudiced
the Indians against me. 'Tis possible
that there were some so bad, but in general I must clear them of the charge,
believing that it would have been very agreeable to have seen my journey successful. Some of the traders were not only civil, but very generous: especially messrs.
Irwine, Henry and Duncan: the others were very kind, but had not an equal opportunity
of shewing [sic] hospitality. I am sorry that I was obliged to remove before
more instructions could be given in return for their kindness: but such was the
distress, that my best friends advised my removal. At present indeed it is not safe for any person
to venture himself among these lawless savages, who have no conscience about
shedding innocent blood.
I was really
pleased to read Jones using the reaction of Adam after the Fall as an argument
against “natural religion.” If men were
inclined to seek after God on their own, then certainly the first man would
have done so after he sinned. But even
Adam hid from God and laid the blame for his sin on Eve (but in reality on God,
Who gave him the woman). How many in our
day are just like the Shawnee, with no inclination to seek the true and living
God?
I WOULD dismiss the subject about these
Indians, only it will be expected that some description of their apparel should
be given. In this respect they differ
nothing from most of other Indians. The
men wear shirts, match-coats, breech-clouts, leggins and mockesons [sic], called by them mockeetha. Their ornaments are silver plates about their
arms, above and below their elbows. Nose
jewels are common. They paint their faces, and cut the rim of their ears, so as
to stretch them very large. Their head
is dressed in the best mode, with a black silk handkerchief about it; or else
the head is all shaved only the crown, which is left for the scalp. The hair in this has a swan's plume, or some
trinket of silver tied in it. The women wear short shifts over their stroud,
which serves for a petticoat. Some times
a calico bedgown. Their hair is parted
and tied behind. They paint only in spots
in common on their cheeks. Their ears are never cut, but some have ten silver
rings in them. One squaa [sic] will
have near five hundred silver broaches stuck in her shift, stroud and leggins. Men and women are very proud, but men seem to
exceed in this vice. 'Tis said that they
suffer no hair to grow on their body, only on their head. Some pull out their
eyebrows. 1
500 silver
brooches? I knew trade silver was
popular among the native tribes but for a squaw to have that many silver
trinkets pinned to her dress really surprised me. Perhaps this item was more popular among the
Ohio tribes than I had thought. Lord
willing we will pick up Jones’ narrative as he travels to visit the Delaware
tribe.
Christ, not man, is King!
Dale
1)
David Jones, A Journal of Two Visits Made to
Some Nations of Indians on the West Side of the River Ohio in the Years 1772
and 1773 (Burlington, NJ: Isaac Collins, 1774), p. 57-63.
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