TO MY WIFE ELAINE GOODALE EASTMAN IN GRATEFUL RECOGNITION OF HER EVER-INSPIRING COMPANIONSHIP IN THOUGHT AND WORK AND IN LOVE OF HER MOST INDIAN-LIKE VIRTUES I DEDICATE THIS BOOK
I speak for each no-tongued tree That, spring by spring, doth nobler be, And dumbly and most wistfully His mighty prayerful arms outspreads, And his big blessing downward sheds. —SIDNEY LANIER.
But there’s a dome of nobler span, A temple given Thy faith, that bigots dare not ban— Its space is heaven! It’s roof star-pictured Nature’s ceiling, Where, trancing the rapt spirit’s feeling, And God Himself to man revealing, Th’ harmonious spheres Make music, though unheard their pealing By mortal ears! —THOMAS CAMPBELL.
God! sing ye meadow streams with gladsome voice! Ye pine-groves, with your soft and soul-like sounds! Ye eagles, playmates of the mountain storm! Ye lightnings, the dread arrows of the clouds! Ye signs and wonders of the elements, Utter forth God, and fill the hills with praise!... Earth, with her thousand voices, praises GOD! —COLERIDGE.
“We also have a religion which was given to our forefathers, and has been handed down to us their children. It teaches us to be thankful, to be united, and to love one another! We never quarrel about religion.”
Thus spoke the great Seneca orator, Red Jacket, in his superb reply to Missionary Cram more than a century ago, and I have often heard the same thought expressed by my countrymen.
I have attempted to paint the religious life of the typical American Indian as it was before he knew the white man. I have long wished to do this, because I cannot find that it has ever been seriously, adequately, and sincerely done. The religion of the Indian is the last thing about him that the man of another race will ever understand.
First, the Indian does not speak of these deep matters so long as he believes in them, and when he has ceased to believe he speaks inaccurately and slightingly.
Second, even if he can be induced to speak, the racial and religious prejudice of the other stands in the way of his sympathetic comprehension.
Third, practically all existing studies on this subject have been made during the transition period, when the original beliefs and philosophy of the native American were already undergoing rapid disintegration.
There are to be found here and there superficial accounts of strange customs and ceremonies, of which the symbolism or inner meaning was largely hidden from the observer; and there has been a great deal of material collected in recent years which is without value because it is modern and hybrid, inextricably mixed with Biblical legend and Caucasian philosophy. Some of it has even been invented for commercial purposes.