“What Charlevoix thus affirms with regard to the Hurons, Iroquois and Algonquins, is mentioned by Mackenzie, as practised among the Knisteneaux. ‘There are stated periods’ says he ‘such as the spring and autumn, when they engage in very long and solemn ceremonies. On these occasions dogs are offered as sacrifices: and those which are fat and milk-white are preferred. They also make large offerings of their property, whatever it may be. The scene of these ceremonies, is in an open enclosure, on the banks of a river or lake, and in the most conspicuous situation, in order that such as are passing along, or travelling, may be induced to make their offerings. There is also a particular custom among them, that on these occasions if any of the tribe, or even a stranger, should be passing by, and be in real want of any thing that is displayed as an offering, he has a right to take it, so that he replaces it with some article he can spare, though it be of far inferior value; but to take or touch any thing wantonly is considered as a sacrilegious act, and highly insulting to the _great master of life_, who is the sacred object of their devotion.’ At the feasts made by their chiefs, he further observes, ‘a small quantity of meat or drink is sacrificed before they begin to eat, by throwing it into the fire, or on the earth.’[52] “A similar account is given by Adair of the practice among the Creeks, Katàbahs, Cherokees, Chocktaws, and other Southern Indians. ‘The Indian women,’ says he, ‘always throw a small piece of the fattest of the meat into the fire, when they are eating, and frequently before they begin to eat. They pretend to draw omens from it, and firmly believe that it is the mean of obtaining temporal blessings, and averting temporal evils. The men, both in their summer and winter hunt, sacrifice in the woods a large fat piece of the first buck they kill, and frequently the whole carcase. This they offer up, either as a thanksgiving for the recovery of health, and for their former success in hunting, or that the divine care and goodness may still be continued with them.’[53] “The song of the Lenapé warriors, as they go out to meet their enemy, concludes with the promise of a victim if they return in safety. O! Thou Great Spirit above! … Give me strength and courage to meet my enemy; Suffer me to return again to my children, To my wife, And to my relations! Take pity on me and preserve my life. And I will make to thee a sacrifice. “Accordingly, ‘after a successful war,’ says Heckewelder, ‘they never fail to offer up a sacrifice to the great Being, to return him thanks for having given them courage and strength to destroy or conquer their enemies.’”[54]