until he can kill an enemy, and take his medicine-bag to replace his own. If,
without losing his own, he captures that of an enemy, he is entitled to assume a
“double medicine,” and with two medicine-bags about him he stalks to and fro,
the observed of all observers. To take a medicine-bag is not less honourable than
to take a scalp, and the successful bearer has all the advantage of the double
protection afforded by the double charm.
It is seldom that an Indian will voluntarily part with his medicine-bag, and if he
does, he forfeits his reputation almost irretrievably. Now and then he is
persuaded by the white man to bury it, but its place of interment immediately
assumes an air of sanctity in his eyes. He frequents the spot as if drawn thither
by an irresistible influence, will throw himself on the sod, and talk to the buried
treasure as if it were alive. Sometimes he will offer sacrifices to it, and if he be a
rich man, will even offer a horse. On the latter occasion, the whole tribe take part
in the ceremony, and march forth to the prairie in picturesque procession, led by
the owner of the medicine-bag, who drives before him his most valued and
valuable steed, decked with coloured devices. At the appointed spot, he delivers
a long prayer or oration to the Great Spirit, and sets free the horse, which
thenceforth enjoys the free life of the wild horses of the prairie, and if at any
time recaptured is immediately released.
The position which in most savage tribes is held by the priest, among the
American Indians is held by the “medicine-man.” His influence is considerable,
and his powers are supposed to be vast. He is called upon to heal the sick and
save the dying, and, above all, to bring down the genial rain from heaven when it
is needed for the growth of the crops.
We owe to Mr. Catlin an interesting description of the rain-making ceremony. A
drought had withered the maize-fields for some weeks, and application for help
having been made to the medicine-men they duly set to work. On the first day
one Wah-ku, or the Shield, came to the front; but failed—that day an equally
unsuccessful experiment was made by Om-pah, or the Elk. The third day was
devoted to Wa-rah-pa, or the Beaver, and on the fourth recourse was had to
Wak-a-dah-ha-ku, the White Buffalo Hair, who was strong in the possession of a
shield coloured with red lightnings, and in the arrow which he carried in his
hand.
Taking his station by the medicine-lodge, he harangued the people, protesting
that for the good of his tribe he was willing to sacrifice himself, and that if he did
not bring the much-desired rain, he was content to live for the rest of his life