denig] THE ASSINIB01N 483 



their language equivalent to even the smallest profane oaths in such 

 general use among whites. The name of Wakonda is never 

 mentioned without manifestations of awe and reverence. In this 

 respect at least they are far superior to their Christian brethren. 

 In conclusion of this answer we come again to the starting point. 



What in their estimation is crime, is wrong, is an offense to 

 Wakonda ? Crime and wrong can be nothing more than offenses 

 to persons subject to their law of retaliation, the punishment being 

 greater or less according to the object which entails it. Although 

 they do not believe in future punishments, yet they think that 

 Wakonda can be offended and does punish in this life; not for 

 crimes, as they have no existence, but for neglect of proper fasts, 

 sacrifices, and personal privations and inflictions necessary to pro- 

 pitiate his anger. They believe that they are under obligations to 

 worship Wakonda, not from the fact of their creation or even 

 as to the author of all good, but through fear of his power. In al- 

 most every emergency an Indian can be placed, the cause of which 

 is not visible or the result, doubtful, that is. where his own powers 

 fail, he applies to Wakonda. These applications are made by 

 presenting to the Sun. Thunder, and other supernatural agencies 

 offerings of considerable value, by fasting, by lacerating their bodies, 

 prayers, and incantations, with the view of avoiding sickness in 

 their families, personal harm of every description, attacks of 

 enemies, to obtain success in war, to collect the buffalo near their 

 camp, to avoid the attacks of bears, strokes of lightning, or even the 

 appearance of ghosts. Where success has not followed these rites 

 and ceremonies they believe it is caused by the offerings not being 

 of sufficient value, or not of long duration, or their having been too 

 seldom performed. Therefore the neglect or incompetency of these 

 sacrifices constitutes the crime and the punishment is visible in the 

 misfortune that occurs. This part of the subject will meet with 

 further consideration under the head of religion. 



Praters 



Prayer of a Warrior. 14 — " O Wakonda. you see me a poor man; 

 have pity upon me. I go to war to revenge the death of my brother; 

 have pity upon me. I smoke this tobacco taken from my medicine 

 sack, where it has been enveloped with the remains of my dead 

 brother. 1 ' 5 I smoke it to my Tutelary, to you ; aid me in revenge. On 

 my path preserve me from mad wolves. Let no enemies surprise 

 me. I have sacrificed. I have smoked, my heart is low, have pity 



14 Almost every sentence is repeated over three or four times in a low running tone, 

 with the pipe presented to the Charm, Amufet, or Sun. 

 ]t Meaning with a lock of his hair. 



