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196 BUREAU OF AMERICAN ETHNOLOGY [Bdli,.103
acknowledged, that it was through tlie influence of Hushtahli, or the sun, that
they were enabled to find the bright path, which led them to victory, and
returned them in safety to their homes. 2. In ancient times, fire, as the most
striking representation of the sun, was considered as possessing intelligence,
and as acting in concert with the sun. The fire and sun were supposed to
have constant intercourse with each other, and the fire acted the part of an
informant to the sun. And it was an ancient saying of theirs, that if one
did anything wrong in the presence of the fire, the fire would tell the sun of
it before the offender could go ashatapa, the length of his extended arms.
This intercourse between the fire and sun is also recognized in one of their
war songs, which an aged man has repented to me from memory. This man
stated, that anciently, when about to set out on a warlike expedition, after
having performed the prescribed ceremonies, the king being seated on the
ground and the warriors about him, the principal waiter on the king arose and
sang the war song. In this song there is nothing of a religious nature, except
in one stanza, in which the warriors are exhorted to rely for success on the
Sun, and the Fire his mate—Hushtali, micha Ltiak Hushtali itichapa.
Whether by Hushtali they intended the same being whom they sometimes called
Nanapesa, or IshtahuUo chito, is not easy to decide. It seems probable they
did, from the consideration that they have no idea of a plurality of gods :
they invariably assert, that they have no traditional knowledge except of one
superior being.
It has been already stated, that the Choctaws have no idea of a being purely
spiritual. They conceive that the IshtahuUo chito possesses a human shape,
and, in speaking of him, often call liim the tuan above. His dwelling place is
regarded as being somewhere on high. The representation of the Choctaw
is, that when the Creator had made the earth, and its inhabitants (the red
people), and had given them their civil regulations, he returned to his place
above, and they saw and heard nothing more of him.
They do not appear to have acknowledged, that a superintending Providence
directed their concerns, and controlled all events. The sun was, indeed, supposed
to have the keys of life and death, and on him the warrior was taught
to rely for success in war. But in regard to other events in which their hap-
piness was concerned, his agency was excluded. In prosperity they exercised
no gratitude to him for benefits received, nor in distress, did they apply to
him for relief. In time of drought, they applied to their rain-makers who,
being well paid, would undertake to make rain. When the earth was surcharged
with water, they would apply to their fair-weather makers for sunshine
and in sickness, to their doctors for cure ; without acknowledging or even
appearing to feel their dependence on the great Ruler of all things."*
In a footnote he says : " Fire they term shahli miko and hushi
itichapa. It is difficult to define the name shahli miko. Shahli
denotes addicted to^ frequent, much of a thing^ and frequency of
action^ and is used in the comparison of adjectives. The other
name, hushi itichapa^ means the sun's mate, or matched together.
The oldest son is called itichapa, the father's mate." ^''
Thus it seems clear that the aborignal Choctaw entertained a
belief in a supreme deity who, if not identical with the sun, was
closely associated with and acted through that luminary and that
'The Missionary Herald, June, 1828, vol. xxiv, No. 6, pp. 179-180. ^Mbid., p. 180.
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