Note 42.1 — RITUAL AND BELIEF

When we turn to the Omaha, a Siouan tribe, we find a concept hardly distinguishable from that of the Algonkins. Here again we have the advantage of native help. Mr Francis La Flesche, the son of a former chief of the tribe, is jointly responsible for an exhaustive monograph on the Omaha with Miss Alice Fletcher, whose knowledge of this and neighbouring tribes is among investigators of European descent unrivalled. We may therefore rely upon their exposition with confidence equal to that we have given to those already cited on the Iroquois and the Algonkins. “An invisible and continuous life was believed,” they tell us, “to permeate all things, seen and unseen. This life manifests itself in two ways: first, by causing to move—all motion, all actions of mind or body are because of this invisible life; second, by causing permanency of structure and form, as in the rock, the physical features of the landscape, mountains, plains, streams, rivers, lakes, the animals and man. This invisible life was also conceived of as being similar to the will-power of which man is conscious within himself—a power by which all things are brought to pass. Through this mysterious life and power all things are related to one another and to man, the seen to the unseen, the dead to the living, a fragment of anything to its entirety. This invisible life and power was called Wakonda. While it was a vague entity, yet there was an anthropomorphic colouring to the conception, as is shown in the prayers offered and the manner in which appeals for compassion and help were made, also in the ethical quality attributed to certain natural phenomena—the regularity of night following day, of summer winter (these were recognized as emphasizing truthfulness as a dependable quality and set forth for man’s guidance),—and in the approval by Wakonda of certain ethical actions on the part of mankind.”42.1 “There is therefore,” the writers tell us in another place, “no propriety in speaking of Wakonda as ‘the Great Spirit.’ Equally improper would it be to regard the term as a synonym of nature, or of an objective god, a being apart from nature. It is difficult to formulate the native idea expressed in this word. The European mind demands a kind of intellectual crystallization of conceptions, which is not essential to the Omaha, and which, when attempted, is apt to modify the original meaning.” But while the concept appears to be vague and impersonal, inasmuch as human conditions were projected upon nature, “certain anthropomorphic attributes were ascribed to it, approximating to a kind of personality.” Moreover, “there is a distinction in the Omaha mind between varying meanings of the word wakonda. The Wakonda addressed in the tribal prayer and in the tribal religious ceremonies which pertain to the welfare of all the people is the Wakonda that is the permeating life of visible nature—an invisible life and power that reaches everywhere and everything, and can be appealed to by man to send him help. From this central idea of a permeating life comes, on the one hand, the application of the word wakonda to anything mysterious or inexplicable, be it an object or an occurrence; and, on the other hand, the belief that the peculiar gifts of an animate or inanimate form can be transferred to man. The means by which this transference takes place is mysterious and pertains to Wakonda, but is not Wakonda. So the media—the shell, the pebble, the thunder, the animal, the mythic monster—may be spoken of as wakondas, but they are not regarded as the Wakonda.”43.1