SOURCE OP ST. Peter's river. 119 



family distinction, kept up by means of signs resembling 

 those of heraldry. These signs are by them called T^o-t^'m ; 

 they are taken from an animal or from some part of it, but by 

 no means imply a supposed relationship with that animal, as 

 has been incorrectly stated. It is merely a distinguishing 

 mark or badge, which appears to belong to every member of 

 a family, whether male or female. The latter retain it even 

 after matrimony, and do not assume that of their husbands. 

 It does not appear that this implies the least obligation of 

 the Indian, to the animal from which it is taken. He may 

 kill it or eat it. The totem appears to answer no other 

 purpose than that of distinguishing families ; it does not 

 imply any degree of nobility or inequality of rank among 

 them. It is the same custom, which is improperly at- 

 tributed by Carver to the Dacota or Sioux Indians, (Nau- 

 dowessie.) 



Independently of the name which he bears, and of the 

 totem or badge of family to which he lays claim, an In- 

 dian has frequently a kind spirit to watch over him and 

 assist him. This tutelar saint is of course held in high ve- 

 neration, and nothing is done that could in the least offend 

 him. The mode in which each Indian becomes acquainted 

 with the name or nature of this ministering spirit, is by 

 dreams, in which he fancies that the Master of Life re- 

 veals himself to him in his sleep, under the form of some 

 tangible object in creation, generally of an animal ; under 

 this shape the Great Spirit holds converse with him, and 

 the Indian ever after supposes that this is the form in 

 which he may expect to see the Great Spirit appear to 

 him. To this animal, whom he considers as a medium of 

 communication between him and the Master of Life, he 

 addresses his prayers and states his wants ; he consults it 

 in all his difficulties, and not unfrequently conceives that 



