The Indian’s religion is generally spoken of as a nature and animal worship. The term seems too broadcast and indiscriminate. Careful inquiry and observation fail to show that the Indian actually worships the objects which are set up or mentioned by him in his ceremonies. The earth, four winds, the sun, moon, and stars, the stones, the water, the various animals, are all exponents of a mysterious life and power encompassing the Indian and filling him with vague apprehension and desire to propitiate and induce friendly relations. The latter is attempted not so much through the ideas of sacrifice as through more or less ceremonial appeals. More faith is put in ritual and a careful observance of forms than in any act of self-denial in its moral sense, as we understand it. The claim of relationship is used to strengthen the appeal, since the tie of kindred among the Indians is one which can not be ignored or disregarded, the terms grandfather and grandmother being most general and implying dependence, respect, and the recognition of authority. (See §§ 9, 100.) One of the simplest and most picturesque explanations of the use of the varied forms of life in the Indian worship was given to me by a thoughtful Indian chief. He said: “Everything as it moves, now and then, here and there, makes stops. The bird as it flies stops in one place to make its nest, and in another to rest in its flight. A man when he goes forth stops when he wills. So the god has stopped. The sun, which is so bright and beautiful, is one place where he has stopped. The moon, the stars, the winds, he has been with. The trees, the animals, are all where he has stopped, and the Indian thinks of these places and sends his prayers there to reach the place where the god has stopped and win help and a blessing.”