hoffman] COMPARISON WITH NAGUALISM 65 



shot; but should he, be permitted to hunt such an animal the hunter 

 will first address the animal and ask forgiveness for killing him, telling 

 him that certain portions, which are tabu, shall be set up in the place 

 of honor in the wiko'mik. For instance, should an Indian of the Bear 

 totem, or one whose adopted guardian is represented by the bear, desire 

 to go hunting and meet with that animal, due apology would be paid to 

 it before destroying it. The carcass would then be dressed and served, 

 but no member of the Bear totem would partake of the meat, though 

 the members of all other totems could freely do so. The hunter could, 

 however, eat of the paws and head, the bones of the latter being sub- 

 sequently placed upon a shelf, probably over the door, or in some other 

 conspicuous place. 1 Due reverence is paid to such a relic of the totem, 

 and so strictly observed is this custom that no greater insult could be 

 offered to the host than for anyone to take down such bones and to cast 

 them carelessly aside. 



Due reverence must be had by the Indian for his so-called guardian 

 or ma'nido, neglect in this direction sometimes being considered as the 

 direct cause of misfortune or sickness. A feast then becomes necessary 

 as an offering to induce the ma'nido to return and to again manifest its 

 favor to the Indian. Without going further into this special subject, as 

 it obtains among the tribe under discussion, it may be interesting to 

 present in this connection an account of the striking similarity of belief 

 in the ma'nido, or nagual, of the Mexicans, as given by Herrera, who, 

 in speaking of the religion and superstitions of the inhabitants of Cer- 

 quin, in Honduras, says: 



Among the many Idols worahipp'd, there was one call'd, The great Father, and 

 another, The great Mother, of whom they hegg'd Health; to other Gods they pray'd 

 for Wealth, Relief in Distress, to supply them with Provisions, hreed up their Chil- 

 dren, preserve their Harvest, and assist them in their Improvements, which Super- 

 stitions continu'd long among the old Men; and the Devil deluded them, appearing 

 in the Shape of a Lion, or a Tiger, or a Coyte, a Beast like a Wolf, or in the Shape 

 of an Alligator, a Snake, or a Bird, that Province abounding in Creatures of Prey, 

 which they call'd Xaguales, signifying, Keepers, or Guardians, and when the Bird 

 dy'd the Indian that was in League with him dy'd also, which often hapned, and was 

 looked upon as infallible. The manner of contracting this Alliance was thus, the 

 Indian repair'd to the River, Wood, Hill, or most obscure Place, where he call'd upon 

 the Devils by such Names as he thought lit, talk'd to the Rivers, Rocks, or Woods, said, 

 lit- went to weep, that he might have the same his Predecessors had, carrying a Cock, 

 or a Dog to sacrifice. In that melancholy fit he fell a sleep, and either in a Dream, 

 or Waking, saw some one of the aforesaid Birds, or other Creatures, whom he intreated 

 to grant him Profit in Salt, Cacao, or any other Commodity, drawing lilood from his 

 own Tongue, Ears, and other Parts of his Body, making his Contract at the same 

 Time with the said Creature, the which, either in a Dream, or Waking, told him, 



'The Abbe J. A. Maurauit Bays of the totemic marks of the Abiiaki : "Chaqur tribu avail sea arnioi- 

 ries, que cnnsistaienl en la figure il'un animal, on d'uu oiseau, on d'un poisson. Chaque guerrier peig- 

 nait ordinairement snr sea braa, ses jambes et sa poitrine les amies <le sa tribu. Quaiit lea aauvages 

 allaient en voyage on en excursion, ils peignaient leura amies eur (les arbres a ehaque campement, 

 surtout lorsqu'ils avaient reussi dans quelque campagne. Ils faiaaient aussi connaitre, par ce moyen, 

 lenouibre de leurs prisonniers et celui des chevelures qu'il* avaient levees." — Hist, des Abenakis, 

 Quebec, 1866, p. 23. 



14 ETH ~> 



