LITMIR.BIZ

Скачать книгу

and thus successively transport it to the place where the feast is celebrated, which may be near two miles from the village. About nine o'clock the Great Sun comes out of his hut dressed in the ornaments of his dignity, and being placed in his litter, which has a canopy at the head formed of flowers, he is carried in a few minutes to the sacred granary, shouts of joy re-echoing on all sides. Before he alights he makes the tour of the whole place deliberately, and when he comes before the corn, he salutes it thrice with the words hoo, hoo, hoo, lengthened and pronounced respectfully. The salutation is repeated by the whole nation, who pronounce the word hoo nine times distinctly, and at the ninth time he alights and places himself on his throne.

New fire made by friction

      “Immediately after they light a fire by rubbing two pieces of wood violently against each other, and when everything is prepared for dressing the corn, the chief of war, accompanied by the warriors belonging to each family, presents himself before the throne, and addresses the Sun in these words, ‘Speak, for I hear thee.’ The sovereign then rises up, bows towards the four quarters of the world, and advancing to the granary, lifts his eyes and hands to heaven, and says, 'Give us corn': upon which the great chief of war, the princes and princesses, and all the men, thank him separately by pronouncing the word hoo. The corn is then distributed, first to the female Suns, and then to all the women, who run with it to their huts, and dress it with the utmost dispatch. When the corn is dressed in all the huts, a plate of it is put into the hands of the Great Sun, who presents it to the four quarters of the world, and then says to the chief of war, ‘Eat’; upon this signal the warriors begin to eat in all the huts; after them the boys of whatever age, excepting those who are on the breast; and last of all the women. When the warriors have finished their repast, they form themselves into two choirs before the huts, and sing war songs for half an hour; after which the chief of war, and all the warriors in succession, recount their brave [pg 079] exploits, and mention, in a boasting manner, the number of enemies they have slain. The youths are next allowed to harangue, and each tells in the best manner he can, not what he has done, but what he intends to do; and if his discourse merits approbation, he is answered by a general hoo; if not, the warriors hang down their heads and are silent.

Torchlight dance

      “This great solemnity is concluded with a general dance by torch-light. Upwards of two hundred torches of dried canes, each of the thickness of a child, are lighted round the place, where the men and women often continue dancing till daylight; and the following is the disposition of their dance. A man places himself on the ground with a pot covered with a deer-skin, in the manner of a drum, to beat time to the dancers; round him the women form themselves into a circle, not joining hands, but at some distance from each other; and they are inclosed by the men in another circle, who have in each hand a chichicois, or calabash, with a stick thrust through it to serve for a handle. When the dance begins, the women move round the men in the centre, from left to right, and the men contrariwise from right to left, and they sometimes narrow and sometimes widen their circles. In this manner the dance continues without intermission the whole night, new performers successively taking the place of those who are wearied and fatigued.

Game of ball

      “Next morning no person is seen abroad before the Great Sun comes out of his hut, which is generally about nine o'clock, and then upon a signal made by the drum, the warriors make their appearance distinguished into two troops, by the feathers which they wear on their heads. One of these troops is headed by the Great Sun, and the other by the chief of war, who begin a new diversion by tossing a ball of deer-skin stuffed with Spanish beard from the one to the other. The warriors quickly take part in the sport, and a violent contest ensues which of the two parties shall drive the ball to the hut of the opposite chief. The diversion generally lasts two hours, and the victors are allowed to wear the feathers of superiority till the following year, or till the next time they play at the ball. After this the warriors perform the war dance; and last of all they go and bathe; [pg 080] an exercise which they are very fond of when they are heated or fatigued.

      “The rest of that day is employed as the preceding; for the feast holds as long as any of the corn remains. When it is all eat up, the Great Sun is carried back in his litter, and they all return to the village, after which he sends the warriors to hunt both for themselves and him.”225

Ceremonies observed by the Salish and Tinneh Indians before they eat the first wild berries or roots of the season

Even tribes which do not till the ground sometimes observe analogous ceremonies when they gather the first wild fruits or dig the first roots of the season. Thus among the Salish and Tinneh Indians of North-West America, “before the young people eat the first berries or roots of the season, they always addressed the fruit or plant, and begged for its favour and aid. In some tribes regular First-fruit ceremonies were annually held at the time of picking the wild fruit or gathering the roots, and also among the salmon-eating tribes when the run of the ‘sockeye’ salmon began. These ceremonies were not so much thanksgivings, as performances to ensure a plentiful crop or supply of the particular object desired, for if they were not properly and reverently carried out there was danger of giving offence to the ‘spirits’ of the objects, and being deprived of them.” For example, these Indians are fond of the young shoots or suckers of the wild raspberry, and they observe the following ceremony at gathering the first of them in season. “When the shoots are ready to pick, that is, when they are about six or eight inches above the ground, the chief, or directing elder of the community, instructs his wife or his [pg 081] daughters to pluck a small bundle of these and prepare them for eating. This they do, using a new pot or kettle for cooking them in. In the meantime all the settlement comes together to take part in the ceremony. They stand in a great circle, the presiding chief, elder, or medicine-man as the case may be, and his assistants being in their midst. Whoever is conducting the ceremony now silently invokes the spirit of the plants, the tenor of his prayer being that it will be propitious to them and grant them a good supply of the suckers. While the invocation is being made all in the circle must keep their eyes reverently closed, this being an essential part in all such ceremonies, the non-observance of which would anger the spirits and cause them to withhold the favours sought. To ensure this being strictly done, the assisting elders are armed with long wands with which they strike any person found opening his eyes during the prayer. After this part of the ceremony is over the cooked suckers are handed to the presiding officer in a newly carved dish, and a small portion is given to each person present, who reverently and decorously eats it. This brings the ceremony to a close. Later, when the berries of this plant are ripe, a second and similar ceremony takes place.”226

Ceremonies observed by the Thompson Indians before they eat the first wild berries or roots of the season

The Thompson Indians of British Columbia cook and eat the sunflower root (Balsamorrhiza sagittata, Nutt.), but they used to regard it as a mysterious being, and observed a number of taboos in connexion with it; for example, women who were engaged in digging or cooking the root must practise continence, and no man might come near the oven where the women were baking the root. When young people ate the first berries, roots, or other products of the season, they addressed a prayer to the Sunflower-Root as follows: “I inform thee that I intend to eat thee. Mayest thou always help me to ascend, so that I may always be able to reach the tops of mountains, and may I never be clumsy! I ask this from thee, Sunflower-Root. Thou art the greatest of all in mystery.” To omit this prayer would make the eater lazy and cause him to sleep long in the [pg 082] morning. Again, when the first tobacco of the season was gathered and smoked for the first time, the inhabitants of each lodge among the Thompson Indians observed the following ceremony. An elderly man assembled all the inmates, often outside the lodge and generally after sunset, and caused all the adult men and women, who were in the habit of smoking, to sit down in a circle, while he stood in the middle. Sometimes he made a long speech to the people, but as a rule he simply said, “Be it known to you that we will cut up the chief,” meaning by the chief the tobacco. So saying he cut up some of the tobacco, and after mixing it with bear-berry leaves he filled a large pipe, lighted it, and handed it to each person, following the sun's course. Everybody took one whiff, and holding up his or her hands, the palms close together, blew the smoke downwards between the fingers and over the breast; and as the smoke descended, he crossed his hands on his breast, and rubbing his chest and shoulders with both hands, as if he were rubbing the

Скачать книгу