* * * * *
(1) _Sacred Calumet_.--p. 89.
The text deserves an elaborate comment, as connected with the wars of
the savages; in other words, their sole employment. The pipe of peace,
which is termed by the French the _Calumet_, for what reason has never
been learned, is about four feet long[A]. The bowl is made of red marble,
and the stem is of light wood, curiously painted with hieroglyphics in
various colours, and adorned with feathers of the most beautiful
birds; but it is not in the power of language to convey an idea of the
various tints and pleasing ornaments of this much esteemed Indian
implement.
[Footnote A: La Hontan explains the meaning of the word thus: "Calumet,
in general, signifies a pipe, being a Norman word, derived from
_Chalumeau_." The definition displays, in a remarkable degree, the
silliness of that writer. The savages do not understand this word. "The
Pipe of Peace is called, in the Iroquois language, _Ganondaoe_, and by
the other savages, _Poayem_." So says the accurate Carver.]
Every nation has a different method of decorating these pipes, and they
can at first sight tell to what band it belongs. It is used as an
introduction to all treaties, and great ceremony attends the use of it
on these occasions.
The assistant of the great warrior, when the chiefs are assembled and
seated, fills it with tobacco mixed with certain herbs, taking care, at
the same time, that no part of it touches the ground. When it is filled,
he takes a coal that is thoroughly kindled, from a fire which is
generally kept burning in the midst of the assembly, and places it on
the tobacco.
As soon as it is sufficiently lighted, he throws off the coal. He then
turns the stem of it towards the heavens, after this, towards the earth,
and now holding it horizontally, moves himself round till he has
completed a circle, by which first action he is supposed to present it
to the Great Spirit, whose aid is thereby supplicated; by the second, to
avert any malicious interposition of the Evil Spirits; and, by the
third, to gain the protection of the Spirits inhabiting the earth, the
air, and the waters. Having thus secured the favour of those invisible
agents, in whose power they suppose it is either to forward or obstruct
the issue of their present deliberations, he presents it to the
hereditary chief, who, having taken two or three whiffs, blows the smoke
from his mouth, first towards heaven, and then around him upon the
ground.
It is afterwards put in the same manner into the mouths of the
ambassadors or strangers, who observe the same ceremony; then to the
chief of the warriors, and to all the other chiefs in turn, according to
their gradation. During this time, the person who executes this
honourable office holds the pipe slightly in his hand, as if he feared
to press the sacred instrument, nor does any one presume to touch it but
with his lips.
The calumet of the savages, is properly the tube of peace, but they
comprehend under this name the pipe also, as well as its tube. The
custom is to smoke in the calumet when you accept it, and perhaps there
is no instance where the agreement has been violated, which was made by
this acceptance. The savages are at least persuaded that the Great
Spirit would not hare met a breach of faith unpunished. If, in the midst
of a battle, the enemy presents a calumet, it is allowable to refuse it;
but, if they receive it, they most instantly lay down their arms. There
are calumets for every kind of treaty. In trade, when they have agreed
upon the exchange, they present a calumet to confirm it, which readers
it, in some manner, sacred. When it concerns war, not only the tube, but
the feathers which adorn it, are painted red.
La Hontan enters into many speculations as to the origin of this
instrument and practice, and very properly scoots the idea that it was
derived from the ancient caduceus of Mercury. He supposes that it arose
from their habit of using the pipe while deliberating in council.
(2) _Assume the part and situation of the woman_.--p. 94.
This signifies the _disarming of a man_, who thenceforth may become a
mediator or peace-maker, and is never allowed to resume the weapons or
practices of warfare. In addition to this, the "metaphorical woman" is
liable to be called to take part with the real woman in the labours of
the field and the cabin.