Essex County herald. [volume] (Guildhall, Vt.) 1873-1964, 1878-09-06
Savage Modes Of Prayer.

The Sioux Indians abusing their Great
Spirit for sending them storms, or the
Kamsshadals cursing Kutka for having
created the mountains so high and the
streams so rapid, expose state Of
thought relating to the gods which is
most difficult TO reconcile with the
savage's habitual dread of them, but
which is too well authenticated to admit
of doubt. Franklin saw q Gree hunter
tie offerings "a cotton handkerchief,
looking glass, tin pan, some ribbon, and
tobacco), to the value Of twenty skins,
round an image of the god Kepoochikan,
at the same time praying to him in
rapid, monotOnous tone, to be propitious,
explaining to him the value of his pre-
sents, and strongly cautioning him
against ingratitude. II all the prayers
and presents made to their god by the
Tahatians to save their chiefs from dying
proved in vain, his image was inexorably
banished from the temple and destroy
ed. The Ostiaks of Siberia, if things
went badly with them, would pull down
from their place of honor in the hut and
in every way maltreat the idols they
generally honored so much the idols,
whose mouths were always so diligently
smeared with fish fat, and within whose
reach a constant supply of snuff lay
always ready. The Chinese are said to
do the same by their household gods, If
for long time they are deaf to their
prayers, and SO do the Chinghalese, so
that the practice is more than an impul-
sive manifestation of merely local feel
ing.
Some Algonkin Indians, mistaking
once missionary for god, and petition
ing his mercy, begged him to let the
earth yield them corn, the rivers fish,
and to prevent sickness from staying or
hunger from tormenting them. Their
request they backed with the offer of a
pipe. The whole of the savage's phi
losophy of sacrifice is contained in this
ridiculous incident. Prescott coming
with some Indians to lake they were
to cross, saw his companions light their
pipes and smoke by way of invoking the
winds to be calm. And the Hurons
offered similar prayer with tobacco to
local god, saying, "Oki, thou who
livest on this spot, we offer thee tobacco.
Help us, save us from shipwreck. De-
fend us from our enemies. Give us
good trade, and bring us safe back tc
our villages" In the island of Tanua,
the village priest, addressing the spirits
of departed chiefs (thought to preside
over the growth of yams and fruits)
after the first fruits of vegetation haG
been deposited on stone, on the branch
of tree, or on rude altar of sticks
would pray, compassionate father
here is some food F; eat it and be kind tc
us on account of it ;" and in Samoa too
a ibation of ava at the evening mea
was the offering, in return for which the
father of family would beg of the god'
health aud prosperity, productivenes
for his plantations, and for his trib,
generally a strong and large population
for war. In Fiji, again, when the chic
priests and leading men assembled t,
discuss public affairs in the yaquona o
kava circle, the chief herald, as tn
water was poured into the kava, afte
naming the gods for whom the ibatiol
was prepared, would say, "Be gracious
ye lords, the gods, that the rain ma
cease, and the sun shine forth ;" an,
again when the potion was ready, "Le
the gods be of a gracious mind, an
send wind from the east.