The masks described in the last chapter are merely representations of a supernatural being, and are not supposed to be the dwellings of a spirit or spirits except when worn by an impersonator, who is said to become imbued with the spirit when the mask is donned; nor are they usually supposed to possess inherent power, except as symbols of Mĭsinghâliʹkŭn. But the Lenape had also a class of images, usually of wood, representing the human form, which were supposed to possess life, or at least to be the residence of spirits, which, so far as can be learned, had no separate existence. They were supposed to understand what was said to them, and to have the power of protecting the owner’s health, to enjoy offerings, resent ill-treatment, and in fact seem to fall into the class of true fetishes. Usually, but not always, representing the female figure, they were kept as a rule by women, and were given yearly feasts, at which outfits of new clothes were put on them. The native name in Unami is O‛ʹdas; in Minsi, Naniʹtĭs. The ceremonies and beliefs associated with them will be described later, in the chapter on minor ceremonies. Most of the early writers seem to have overlooked them, which is not surprising, since they were matters of personal and not of public concern, and their rites were held in private. John Brainerd, however, mentions an “idol image”[31] which seems to be of this class, and a Minsi specimen is figured by Peter Jones[32] and mentioned by him in a footnote. This was afterward procured by the writer from Jones’ son, and is now in the American Museum of Natural History (pl. VIII). John Brainerd (brother of the better known David) made his note of the custom about the middle of the eighteenth century, while that of Jones dates from about a century later.
Besides the gods hitherto named there were many other deities of lesser importance. The tornado, for instance, was one of these beings classed as manĭʹtowŭk. He is mentioned as a giant in size, walking on his hands when in action, his long hair entangling and sweeping away forests and villages; and sometimes as a winged being. When a “cyclone” was seen approaching, some would burn tobacco, and addressing the roaring monster, as “Grandfather,” would pray that he turn aside and leave the village in peace. Others, scorning such measures of conciliation, would burn old moccasins and rubbish, advising the destroyer to turn aside if he wished to escape the stinging smoke; while still others, even less conciliatory, threatened him with the edge of an axe, vowing they would “break a wing for him” if he came their way. It was commonly said in the tribe that on account of these practices the Lenape suffered little from this evil manĭʹto.
Another minor manĭʹto is Snow Boy, a being who is supposed to control snow and ice, but who is different from “Our Grandfather at the North,” who merely supplies the north wind. Offerings were made to Snow Boy to insure a proper amount of snow for tracking in the winter hunt. Further information concerning these last two manĭʹtowŭk will be found in the paper on Lenape Mythology, now in preparation.
There is a third manĭʹto called Elauʹnato, which some Lenape say means “Comet,” others “Shooting Star.” When a war is impending, says the legend, this being may be seen flying through the air, carrying a bunch of human heads. After Elauʹnato has passed, if one listens he will hear a distant rumbling sound, for this manĭʹto knows beforehand where the fighting will take place, and drops the heads on the spot, and the noise of their fall is a roar like thunder.
Both the Great Horned Serpents, monsters living in the rivers and lakes, and the Giant Bear were considered evil manĭʹtowŭk, the only good derived from them being, in the first case, charms made of the scales, bone, or horn of the monsters, supposed to bring rain; and, in the second case, a medicine made from the tooth said to have the power of healing wounds. Children were accustomed to hunt in the sand for tracks of the Little People, comparable with fairies or elves among the whites.
The concepts regarding the numerous animal spirits who were believed to offer themselves as guardians for mankind, are rather hard to define. Most Indians seem to regard their mysterious animal helper not as the spirit or soul of any particular animal taken as an individual, but as a spirit representing the entire species as a whole and partaking of the nature of the species, at the same time having human and manĭʹto attributes.
Brainerd[33] makes some interesting remarks on this subject, which are worth quoting:
“They do not indeed suppose a divine power essential to, or inhering in, these creatures; but that some invisible beings ... communicate to these animals a great power; ... and so make these creatures the immediate authors of good to certain persons. Whence such a creature becomes sacred to the persons to whom he is supposed to be the immediate author of good, and through him they must worship the invisible powers, though to others he is no more than any other creature.”
Certain it is, if a Lenape states that his blessing or power comes from “the otter,” he does not mean some particular otter, but a spirit otter whose existence is independent of the life of any particular animal. However, such an animal was supposed, like a man, to have a spirit or soul of its own.
When gathering herbs for medicine it was customary to offer prayers to certain spirits. Some seem to have prayed at this time to the four directions, others to the presiding genius of the species of plants they sought, or to the spirit of the individual plant itself. The Minsi say that only certain plants were thus addressed. The Corn Spirit has already been mentioned.
Certain localities, it is said, were thought to be the dwellings of local genii, to whom offerings were occasionally made, especially such places as displayed curious or unusual natural features, while even certain stones were said to have an animate principle or indwelling spirit.