La Ronge Journal, 1823
by George Nelson · English · Gutenberg #42479 · 418,296 chars · public domain (US)
The Project Gutenberg eBook of La Ronge Journal, 1823
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.
Title: La Ronge Journal, 1823
Author: George Nelson
Release date: April 7, 2013 [eBook #42479]
Most recently updated: October 23, 2024
Language: English
Other information and formats: www.gutenberg.org/ebooks/42479
Credits: Produced by Owen O'Donovan
*** START OF THE PROJECT GUTENBERG EBOOK LA RONGE JOURNAL, 1823 ***
LA RONGE JOURNAL, 1823
George Nelson
[Transcriber's Note:
Produced by Owen O'Donovan.
(Includes additional materials: List of some other publications of his
work; editing notes; an example of a music scroll; details of Nelson's
fur trade career; table of contents; page images of handwritten
manuscript; references.)]
ALSO BY GEORGE NELSON
Peers, Laura & Schenck, Theresa (eds.). _My First Years in the Fur Trade:
The Journals of 1802-1804_. St. Paul. Minnesota Historical Society
Press. 2002.
The La Ronge journal of 1823 has also been published in hard copy in
an extensively researched work by Jennifer S. Brown and Robert
Brightman in 1988. This work contains extensive additional analysis of
the mythology, the shaking lodge ceremony, medicines and religious
practices of the Northern Algonquin peoples. Additional commentaries
from aboriginal perspectives on the Nelson text are given by Stan
Cuthand and Emma laRoque.
Brown, Jennifer S. H. & Brightman, Robert (eds.). _"The Orders of the
Dreamed": George Nelson on Cree and Northern Ojibwa Religion and Myth,
1823_. Winnipeg. The University of Manitoba Press. 1988
EDITING NOTES
Nelson's manuscript is a handwritten first draft for a work on North
American aboriginal belief systems completed in June, 1823. Nelson
had intended to edit and publish it at a later date. The first
publication did not occur until 1988 in _"The Orders of the Dreamed":
George Nelson on Cree and Northern Ojibwa Religion and Myth, 1823_
where it is given a comprehensive, analytical and contextual
treatment by Jennifer Brown and Robert Brightman with contributions
from other authors.
The goals for this edition of Nelson's La Ronge Journal of 1823 are to
make Nelson's work accessible to a wider audience and ensure its
preservation and availability in digital format. It is presented in
three parts.
Part 1 provides a lightly edited version of the manuscript. Nelson's
text is an excellent example of common English usage in early
nineteenth century North America. Idiosyncratic misspellings are
generally corrected; archaisms and localizations have been
maintained. Where the spelling of names is irregular or abbreviated,
a consistent spelling is chosen. Punctuation has been somewhat
modernized.
Editorial interjections, including section and subsection headings not
in the original, are enclosed in brackets. Nelson occasionally used
brackets in the text for parenthetical remarks; these have been
replaced with braces.
Part 2 is a verbatim and line by line transcription of the original
handwritten document. The transcription serves as the starting point
for Part 1. It is included here because of the importance of the journal
as an historical document and the desire to preserve and make the
manuscript available close to the original form while moving it to a
digital version. No attempt has been made to edit or correct the text.
Part 3 (omitted from the text-only and some portable reader versions)
is a set of digital images of the manuscript made from photocopies
provided by the Toronto Reference Library, the holder of the Nelson
papers. The size of the images is reduced to make them suitable for
on-line use; resolution is kept adequate for direct comparison with the
transcription.
An added table of contents provides links (in the hypertext versions)
to sections or pages in each of the three parts. Page numbering
preserves that of the manuscript for reference purposes.
Certain sections of the this e-text may display poorly on some e-book
readers: (1) References to World Wide Web resources may be longer than
can be contained on normally formatted lines. To simplify correct
copying of the references, the lines have not been split. (2) In Part 2,
the line by line transcription of the handwritten manuscript, Nelson
sometimes made additions or corrections increasing the number of words on
a line of text. The length of the transcribed text line was increased to
maintain the line correspondence between the manuscript and the
e-text.
The Nelson manuscript was made available courtesy of the Toronto Public
Library. I would like to thank the staff of the Baldwin Room Manuscripts
Collection at Toronto Reference Library for their assistance in making
the material available for digitization. I would also like to express
thanks to my wife, Susan O'Donovan, for the hours spent proofing text
and clarifying many fine details of the language.
I HEAR THE SPIRIT SPEAKING TO US
[Transcription of an Objibwa song scroll]
I hear the spirit speaking to us.
I am going into the medicine lodge.
I am taking (gathering) medicine to make me live.
I give you medicine, and a lodge, also.
I am flying into my lodge.
The Spirit has dropped medicine from the sky where we can get it.
I have the medicine in my heart.
Midē Song Scroll. Collection and translation by W. H. Hoffman, 1885-1886.
_The Midē´wiwin or "Grand Medicine Society" of the Ojibwa_
Project Gutenberg E-book #19368.
GEORGE NELSON'S FUR TRADING WORLD
[Transcriber's Note: Western North America Map: Lake Superior to Alberta]
George Nelson's Postings and Employing Companies
1802/1803 Yellow River (Fort Folle Avoine), Wisconsin, XY Company (XYC)
1803/1804 Lac du Flambeau, Chippewa River, Wisconsin, XYC
1804/1805 Red River area, Manitoba, XYC / North West Company (NWC)
1805/1806 Lac du Bonnet, Manitoba, NWC
1806/1811 Dauphin River, Manitoba, NWC
1811/1812 Tête au Brochet (Jack Head), Manitoba, NWC
1813/1816 Long Lake, Ontario area, NWC
1818/1819 Tête au Brochet, Manitoba, NWC
1819/1821 Moose Lake, Manitoba, NWC / Hudson's Bay Company (HBC)
1821/1822 Cumberland House, Saskatchewan, HBC
1822/1823 Lake la Ronge, Saskatchewan, HBC
Nelson's experiences and accounts come from his life and work with
Ojibwa / Saulteau cultures around Lake Superior and Lake Winnipeg and
contact in his later career with the Cree of Lake Winnipeg, the
Saskatchewan Delta, Cumberland House and Lake la Ronge. He makes
reference to the Beaver Indians (Dane-zaa) who, until the nineteenth
century, lived as far east as the Slave and Clearwater Rivers bringing
them and other Athabaskan cultures into contact with fur trading at
Ile à la Crosse, the administrative centre for Nelson's post at Lake
la Ronge.
His journal of 1802/1803 was instrumental in leading to the
rediscovery of the Folle Avoine posts of the XY Company and North West
Company in 1969 by Harris and Frances Palmer with assistance of
local residents. Subsequent archaeological work was undertaken and
the forts were reconstructed and have been operated as the Forts Folle
Avoine Historical Park by the Burnett County Historical Society since
1989. The Society provides tours, displays and programs on the fur
trade and aboriginal culture of the area.
Nelson recalled many accounts of Ojibwa practices in the Lake Superior area in
his 1823 La Ronge journal.
GEORGE NELSON'S FUR TRADING WORLD, 1822-23
[Transcriber's Note: Map of Lake La Ronge area]
Lake la Ronge was the site of some twenty trading posts dating from
1779. Nelson's Hudson's Bay Company post was a reestablishment in
1821 of an earlier North West Company post. According to _The Atlas
of Saskatchewan_, it was the only fort on the Lake over the winter of
1822/1823. The location is likely a known archaeological site in the
area shown on the map identified in the Atlas as Lac la Ronge II.
In 1947, the road network reached La Ronge townsite founded in the early
1900's, and Stanley Mission, which dates from 1851, in 1978.
TABLE OF CONTENTS
PART 1
Introductory Remarks ... ... 1
Conjuring: The Interpreter's Account
Initiations and Conjuring ... ... 4
In Quest of Dreams
Dialogue with a Spirit ... ... 5
Principal Spirits
Wee-suck-ā-jāāk / Gey-Shay-mani-_to_ ... ... 6
Key-jick-oh-kay (Old Nick)
Water Lynx ... ... 7
Sun
A Dream Meeting with Sun
Thunder ... ... 8
Roots and Herbs (Medicines)
The Manner of Conjuring
Building the Lodge
Preparing the Conjurer
Spirits who Enter the Lodge and Interactions with Them
Meeh-key-nock (Turtle) ... ... 9
Thunder
Flying Squirrel
Wolverine
Loon
Hercules / Strong Neck: Altercation with a Young Man
O-may-me-thay-day-ce-cee-wuck (Ancients or Hairy Breasts)
Sun ... ... 10
Pike
Buffaloe
Omniscience of Spirits
Showing the Turtle Spirit ... ... 11
Bear
Keyjickahkaiw
Wee-suck-ā-jāāk
Practices of Powerful Conjurers
Mythology
North Wind & his Daughter
(Birth of Wee-suck-ā-jāāk & Mishabôse) ... 13
Death of Mishabôse
Wee-suck-ā-jāāk and Kingfisher
Myths of the Flood
Wee-suck-ā-jāāk's Revenge on the Sea Lynxes
Wee-suck-ā-jāāk Tricks a Water Lynx and Beaver
Recreation of the Land ... ... 14
Wolf Surveys the Land ... ... 15
Creation of Humans
Separation of Land into Plains and Woods ... 16
Wee-suck-ā-jāāk Travels the Earth, has a Son, becomes a Woman
Language Use
Conversations ... ... 17
The Figure in the Dream is Sickness
Sickness Gives Warnings of Diseases
Reappearances of Spirits in Dreams to Teach the Votary ... ... 18
Malevolent Spirits (Need for Regular Sacrifices)
Accounts of Pahkack
Attacks at Home and While Hunting
Making Offerings at a Hunting Camp ... ... 19
Description of Pahkack
The Feast to Pahkack ... ... 20
Roots and Medicines ... ... 21
The Abode of the Medicine Spirit
Teaching the Medicines to the Votary
Stones and Their Virtues ... ... 23
Songs and Notes
Treatment of the Sick ... ... 24
Ceremonies and Songs Related to Starvation ... ... 25
Fugitive Pieces
The Soul ... ... 27
An Attempt to Capture a Soul
Representation of the Soul ... ... 28
Imprisonment of a Soul
Medicines Used to Harm Others ... ... 29
Used Against a Woman
Wild Carroway ... ... 31
Used in Hunting
As Love Potions (Baptiste's Stories) ... ... 32
Effecting and Avoiding Spells ... ... 33
Dealing with Spells on Firearms
The Old Canadian's Account ... ... 34
The Iroquois' Account
The Half Breed's Account ... ... 35
Stories of the Hairy Breasts and Nayhanimis... ... 36
North Wind's Challenge
Nayhanimis Wars with the Hairy Breasts ... ... 37
Notes
Motives for Writing the Journal ... ... 40
Comments on Aboriginal Beliefs ... ... 41
Mee-tay-wee
Conjuring
Evidence of Spirits through Conjuring Practice
Conjuring Ceremony for a N. W. Co. Gentleman ... ... 42
Stories ... ... 43
The Hunter and the Wolf Spirit
Pursuit by a Pahkack
Wetiko ... ... 44
Trapping a Wetiko
Habits and Types of Wetiko ... ... 45
Those Driven to Cannibalism by Starvation
Story of a Wetiko Woman ... ... 46
Those who Dream of Ice and the North ... ... 47
Dream Feasts Of Human Flesh
Behavior of Infected People ... ... 48
An Account of Survival
Executing a Wetiko
Treatments and Recovery ... ... 49
Malignant Spirits... ... 50
North, Ice, Skeleton and the Crazy Woman
Confession ... ... 51
Animal Sacrifice (Beaver Indians) ... ... 53
Fragments ... ... 54
The Great Doctor
The Devil and the Tailor Caricature
Feasts
Conjuring Ceremony (June 4th., 1823) ... ... 56
PART 2
Typescript of Manuscript
References
LA RONGE JOURNAL, 1823
PART 1
{1} [Introductory Remarks]
The following few stories or tales will give a better notion or idea
of the religion of these people than every other description _I_ am able
to pen. And as their _history_ is read with interest, I am persuaded
these few pages will be found equally deserving attention. I give them
the same as I received them and leave every one to make his own
remarks and to draw his own conclusions.
[Conjuring: The Interpreter's Account]
My interpreter, a young half breed, passed the winter of 1819-20 with
the Indians and gives this account. One day shortly before Christmas,
he was out with an elderly man, a chief of this place, a
hunting. Suddenly he stopped as to _listen_, apparently with great
eagerness and anxiety, upon which, after allowing a sufficient time,
the interpreter asked what was the matter.
"Listen and you'll hear."
"I have listened," says the interpreter, "but hear nothing, and it is
surprising that you who are deaf should hear and I not."
"Ah! A white man is thy father, and thou are just as _skeptical_,
doubting and ridiculing every thing we say or do 'till when it is then
too late. Then ye lament, but in vain."
After this the Indian became much downcast and very thoughtful for
several days. And as if to increase his anxiety, or rather to
corroborate the husband's assertions, his wife said that one day she
also _heard_, though the other women that were with her heard nothing,
and an altercation ensued.
His uneasiness increasing too much, he was forced to have recourse to
_their_ only alternative in such cases, _une Jonglerie_ as the French term
it, that is conjuring.
One of their party, another half-breed abandoned many years since by
his father and leading an Indian life, was applied to. He is reputed a
_true man_: [he] never lies. Out of respect to the other, he was induced
to consent, but much against his will. "For I am much afraid that
[one] of these times _they will carry me off_."
He was prepared, and entered with his _rattler_, shortly after which the
box and the rattle began to move in the usual brisk and violent
manner. _Many_ [spirits] entered, and one asked what was wanted that
they had been called upon.
The Indian, from the outside of the frame (for only the conjurer
alone enters), inquired if there was not some evil spirit near from
whom he had everything to dread.
"No." replied the same voice. "_All is quiet_, you trouble yourself with
vain phantoms."
"What then is the meaning," asked again the Indian, "of those sudden
flashes of light I sometimes see in the night?"
"What?" rejoined another voice from within. "Hast thou attained unto
this age and never yet observed this?" And then laughing, [it]
continued, "It is always the case during this _moon_ (December). And if
you doubt me, for the future observe attentively and you will find it
to be the case."
This satisfied him for the time. He became cheerful and assumed his
wonted ways, but not for a long time. He soon relapsed and, after some
days, applied again to the conjurer. When he had entered his box or
frame, a number again entered and one of them enquired why they were
called for.
The conjurer said [why].
"What?" says he, the Spirit, "Again! Thou art very skeptical. Dost
thou not believe? Now thou art fond of, thou wantest to be
haunted. Well thou shalt have thy desire!"
{2} At these dreadful words, which were uttered in an angry and
reproving manner, every soul was struck with terror. But as if to give
some consolation, [the voice] assured him that that spirit had but
just left his _home_, and coming on very slowly, would not be up with
them 'till _such a time_, a little prior to which they were ordered to
conjure again, when they would be told what to do.
This was no pleasant information to the conjurer who never undertook
this job but with the greatest reluctance--nay indeed even sometimes
horror. However, he neither, poor creature, had [an] alternative. At
the time appointed he entered again, everything being prepared.
After the preliminary demands or questions, "Yes," replies one of the
_spirits_, "that which thou dreadest _is_ near, and is drawing on apace."
"How shall we do? What shall we do?" exclaimed the Indian.
At last one of them, who goes by the name of the Bull or Buffaloe,
(through the conjurer, for he alone could understand him, his voice
being hoarse through, his uttering thick and inarticulate) asked the
Indian if he remembered of a dream he made while yet a young man?
"Yes," replies the Indian, "I remember perfectly. I dreamed I saw one
just like yourself who told me that, when advanced in life, I should
be much troubled one winter. But by a certain sacrifice and a sweating
_bout_ I should be relieved. But I have not the means here. I have no
stones."
"You are encamped upon them," rejoined the _spirit_, "and at the door of
your tent are some."
"Yes, but," says the Indian, "the dogs have _watered_ them, & they are
otherwise soiled."
"Fool! Put them in the fire. Will not the fire heat and make them
change color and purify them? Do this, fail not and be not uneasy. We
shall go, four of us (spirits), and amuse him upon the road and
endeavour to drive him back."
At this the interpreter burst out laughing, exclaimed, "Sacré bande de
bêtes! And do you believe all that d----d nonsense?"
"You doubt too." says a voice addressing him (the interpreter) from
the inside. "Go out of the tent and listen, you'll see if _we_ lie."
He did indeed go out to some distance, and after a while heard [the
spirits] as a distant hollow noise which increased 'till it became
considerably more distinct, and then vanished as a great gust of wind,
though the night was mild, calm, clear and beautifully serene. It even
startled the dogs.
"_Mahn_!" (an Indian term or exclamation signifying haste) said the
spirits from within.
_They_ have turned him off the road as soon as the noise was
heard. But he will not turn back or go home. He is _sent_ after
you by another Indian who conjured him up out of the deep
(the bottom of some flood). But be not too uneasy. If these
four will not do, there are yet a vast many of us, so that
between us all, we _shall_ drive him back. We will perplex
and bewilder him, surround, torment and tease him on every
side. But he is of a monstrous size, ferocious and withal
enraged against you. The task is mighty difficult. _Observe_!
See how beautifully serene the night is. If we succeed, the
sky will change all of a sudden, and there will fall a very
smart shower of snow attended with a terrible gust of wind.
{3} This will happen between daylight and sunrise _and is his
spirit_, all that will remain in his power. He'll then return
to his home.
The interpreter, though he laughed at all this and could not bring
himself to credit it, yet swears that he heard the rumbling noise _on
their road_ and seemingly far off. The Indians gave implicit faith to
all. And the conjurer did not know what to believe.
"There is something," says he, "for my _Dreamed_, or _Dreamers_ have
assured me of it, but _I_ don't know what to say. However, most
assuredly, tomorrow morning we shall have the snow."
This _snow_ both comforted and depressed the poor Indian very much
seeing the weather was then so beautiful and so destitute of all the
usual signs of bad weather. It did snow. It came as foretold, quite
suddenly, and as suddenly became fine again.
In the ensuing morning, the Indian begged of the interpreter to chuse
one of the longest and straightest pine (epinette) trees he could find
of the thickness of his thigh, to peel off all the bark nicely,
leaving but a small tuft of the branches at the tip end. This they
painted cross-ways with bars of vermillion and charcoal alternately
the whole length, leaving however some intervals undaubded. And about
five or six feet from the ground, [they] fastened a pair of artificial
horns representing those of a bull, and decorated [it] with ribbon. He
also (the Indian I mean) made the sweating hut, and in short done
[sic] everything as directed, after which he (the Indian) became to
resume his wonted cheerfulness and contentment.
However, once more he was obliged to have recourse again to the
conjurer, from hearing another rumbling noise. "Thou Fool!" answered
the spirits. "Wilt thou never have done tormenting thyself and
disquieting us. That rumbling noise proceeds from the ice on a lake a
long way off. It is only the ice. Be therefore peaceable. I shall
[advise] thee if any ill is to happen thee."
The flashes of light, or those sudden glares that the Indian inquired
of the spirits, is, as they told him, lightening which always happens
in the month of December. And they laughed at his having lived so long
without observing it before.
The conjurer had lost his smoking bag one day that he was out a
hunting. And as it contained his only steel and not a small part of
his winter stock of tobacco, he was very uneasy and hunted several
times for it. They, having told the Interpreter often how kind and
charitable and indulgent those _spirits of the upper regions_ were, and
he, desirous of proving them, told the conjurer to send for his
bag. He asked, "Which of ye will go for my bag that I lost? He that
brings it me, I shall make him smoke."
"I will go," said one. They heard a fluttering noise, and soon after
they heard the same fluttering noise, and the rattler move, and down
fell the bag by the conjurer, covered with snow.
"How stupid thou art!" said the spirit naming the conjurer. "Thou
passedst over it and yet did not see it." It was a long time since the
bag was lost, and the distance was several miles.
Another one could not kill with his gun owing to its being crooked or
some other cause. {4} However, he attached the fault to the
gun. [This happened] the first time, I believe it was, that this
half-breed conjured. The people on the outside, hearing many voices
speak as they entered, at last they stopped at one whose voice and
articulation was different from that of the others. "Who is that one
just now entered?" said those outside.
"It is the _Sun_," replied the conjurer.
"Ha! Well, I am happy of it." said the the Indian. "Is it not _he_ who
says himself able to repair firearms (guns), and do anything with them
he pleases? Ask him (addressing the conjurer) if he will not have
compassion on me and put my gun to rights that I also may kill. I am
walking every day, and frequently shoot at moose, but always miss."
"Hand it me." said a voice from the top of the conjuring frame. The
gun was given to the conjurer. "It is loaded." continued the voice,
"Shall I fire it off?"
"You may, but take care you hurt nobody." replied the Indian. The gun
was fired, and shortly after handed back to the owner.
"Here is your gun. You will kill with it now." said the Spirit.
Both this business of the gun and smoking bag took place the first
time, I believe, the man conjured.
[Initiations and Conjuring]
There are but few individuals (men) among the Sauteux or Cris or Crees
who have not their medicine bags and [are not] initiated into some
ceremony or other. But it is not _all_ of them who can conjure. Among
some tribes most of them can, and among others again there are but
very few. Nor is it every one of them that tells _all truth_, some
scarcely nothing but lies, others again _Not One_ falsehood. And this
depends upon their _Dreamed_, sometimes. But I think [it] may be equally
imputed to their own selves, [to] presumption, ignorance, folly, or
any other of our passions or weaknesses.
[In Quest of Dreams]
But to become conjurers, they have rites and ceremonies to perform and
go through, which, though apparently simple and absurd, yet, I have no
doubt, but fully answer their ends.
Any person among them wishing to dive into futurity must be young and
unpolluted, at any age between 18 and 25, though as near as I can
learn between 17 and 20 years old. They must have had no intercourse
with the other sex; they must be chaste and unpolluted.
In the spring of the year, they chuse a proper place at a sufficient
distance from the camp not [to] be discovered nor disturbed. They make
themselves a bed of grass, or hay as we term it, and have besides
enough to make them a covering. When all this is done, and they do it
entirely alone, they strip stark naked and put all their things _a good
way off_. And then [they] return, lie on this bed, and then cover
themselves with the rest of the grass. Here they remain and endeavour
to _sleep_, which from their nature is no very difficult task. But
during whatever time they may remain, they must neither eat nor
drink. If they want to dream of the spirits above, their bed must be
made at some distance from the ground--if of the spirits inhabiting our
Earth, or those residing in the waters, {5} on the ground. Here they
lie for a longer or shorter time according to their success or the
orders of the dreamed. Some remain but three or four days, some
ten. And I have [been] told one remained thirty days without eating or
drinking. Such was the delight he received from his dreams!
When I laughed at this, the man was vexed, the others not a little
hurt.
The first thing they do after their return to their friends is to take
a good drink of water, smoke the pipe, and after that eat, but as
composedly as but just risen from a hearty meal. Their _Dreamed_
sometimes order them to make a feast, and not uncommonly tell them
where to go where they will find the animals whose flesh is to be
served up (always boiled). They sometimes lie in one posture and
sometimes another--i.e. their head to some one of the cardinal
points. Some have the most pleasant dreams imaginable, others
indifferent.
When they are to live to a good old age, they are told, "You will see
many winters! Your head will grow quite white." or "Though you shall
never see your head white, yet you shall live till you are obliged to
make use of a stick and long after. You shall die old, very old,
respected and regretted."
If they are to die young: "Thou shalt see the years of a young
man."--and so on of the other ages, as well as the manner of life they
shall have. The language is not very dissimilar to that of our version
of the Bible. But that stile seems to me to be the language of nature
which _I_ always find the more charming the more retired the _speaker_ is
from the pompous bombastic walks of _high_ life, which though they
furnish us with more ideas, _I_ do not think add much to the beauty
of the language.
[Dialogue with a Spirit]
As I have said before, the purpose of these dreams is to dive into
futurity. Everything in nature appears unto them, but in the shape of
a human being. They dream they meet a man who asks them (after some
preliminary conversation of course), "Dost thou know me?" (who or what
I am?).
"No."
"Follow me then!" replies this stranger. The Indian follows. The other
leads him to his abode and again makes the inquiry. The answer is
perhaps as before. Then the stranger assumes his proper form, which is
perhaps that of a tree, a stone, a fish. And after rechanging several
times in this manner, until such time as the Indian becomes perfectly
to know him, then this stranger gives him to smoke, [teaches] him _his_
song, thus addressing him, "Now do you remember my song? Whenever you
will wish to call upon me, sing this song, and I shall not be far. I
will come and do for you what you require."
[Principal Spirits]
They know many of _these Spirits_ as soon as they see them (in their
dreams) by the description the other Indians have given of them. Some,
however, they know from their nature. When the _Snow_ addresses them, he
they know because he is perfectly white--the _Ice_ also. The Sun and Moon
[they know] from their beautiful brilliancy and the elegance of their
abode--the houses of the two last being uncommonly neat and handsome
such as those of {6} the white (i.e. civilized).
[Wee-suck-ā-jāāk / Gey-Shay-mani-_to_]
One principal amongst all these, and everything in nature appears at
least to some of them, is the Supreme Being, whom they term
Wee-suck-ā-jāāk (the last a's being pronounced as in 'all', 'hawk' etc.; the
first as ale, bail etc.) i.e. by his proper name, his common name,
Gey-Shay-mani-_to_ (this is among the Crees nation), which signifies
"the Greatly charitable Spirit." He is uncommonly good and kind,
addresses them and talks to them as to children whom he most
tenderly loves and is extremely anxious for.
Thus far everything is very well, and is perhaps a better _idea_ than
many of the vulgar christians can give. But on the other hand again,
their mythology, or stories relating to him, are many of them absurd
and indecent in the highest degree, reducing him to the level of his
creatures, and not unfrequently their making him dupe, but become so
by such vile, such abominable deception as I doubt to be equalled by
the most absurd and romantic of the Arabian tales. For there are many
of these tales the author durst not publish for the obscenity and
indecency. There are some obscene passages also in these tales (of the
Indians) but not more than might be expected from a people yet in a
perfect state of nature as to their mental powers, to our eternal
shame and scandal. This one they love, they love him a great deal, and
are by no means afraid of him, because he always addresses them "my
little children" and all the rest of his character is of a piece with
this.
[Key-jick-oh-kay (Old Nick)]
The next one is Old Nick. Him some term "Key-jick-oh-kay" (The 'J'
being pronounced soft, as Git or Gil, in French, for I know of no
English word where properly speaking the J is of any use and has the
sound seemed intended by it) or "Key-jick-oh-ka_iw_". I cannot at
present give the proper signification of this name for I am not
sufficiently acquainted with the language, but it appears to me as to
mean "he who made the day or skies, or resides in the sky." This one
they represent wicked, and terrible, inexorable to the highest degree,
always plotting evil and endeavouring to circumvent the rest of the
creation. [He] is always jawing and bawling. But when the other
appears, he orders him in a peremptory manner. "Hold thy tongue. Get
thee hence, thou deceiver; thou ill-liver." But these words are
uttered in such an authoratative and commanding tone that the Indians
themselves are quite astonished to see one who is so uncommonly kind
and indulgent to them in every respect, so tender and affectionate,
even in the choice of his words, assume so suddenly and with so much
authority, so much power over one whose name alone they never utter
but with the greatest dread and horror. Their horror of the Devil is
so great, that no one ever utters [his name] but when unavoidable. And
if, through inadvertency or ignorance, one of their children should
mention it, he is severely reprimanded by all who hear.
[Water Lynx]
There is also the Sea Serpent, a monstrous animal and has much
power. {7} The Mermaid (or Sea-Man), the Water Lynx or rather
Tyger--a dreadful character [is] this last, who keeps all the
inhabitants of the deep in the greatest subjection. There are however
one or two who contend with him, and sometimes he is reduced to the
necessity of compounding with them--the Great Turtle, and many
others. They have their abodes in the deep, but perfectly dry and
comfortable. Each one of these, and indeed all of them, have their
stories or mythology. Some I forget entirely and others remember too
incorrectly to mention at present.
{These [spirits], when anyone conjures, if he is a renowned _medicine_
man, _they_ all appear and speak to him, mostly in his own language.
Some few excepted are the _Pike_ (a jack fish) who speaks French, the
Sun and Moon both speak English, the Bull or Buffaloe in an unknown,
or at least strange, language. But all [are] perfectly intelligible
to the conjurer.
I am quite astray--leaving the proper thread of my story to follow one
of its branches. I ought to have said that.}
[Sun]
The Sun, when he appears to an Indian, he is seen in the heavens, as
an Indian (i. e. a man) _walking on the wind_. His dress is of a variety
of colors and handsome.
[A Dream Meeting with Sun]
I had a dream the latter part of which I shall relate to you as it is
perfectly descriptive of the manner or form in which the Sun
appears. I related it the next day to some of my half-breeds, when one
of them replied, "What a pity! Had you now forborne for a few days
mentioning _this_, he would have appeared again to you, and then you
would have had a fine opportunity of learning (from the fountain-head,
as we might say) how it is the Indians come to perform those things
the white will never credit." And he continued that it was precisely
the form he assumed when he appears to the Indians.
In my dream I thought we were travelling a road from which some of our
party had the utmost to dread from the ambush of an Indian who could
transport himself to what place he pleased. As we were walking, I
happened to look above and was much struck with the appearance of a
man walking in the heavens. His dress was that of a neat _Southern_
Indian, composed mostly of red and yellow, but also of a few other
colors. The garters of his leggings were also neat and handsome and
had a tuft of swans-down that had been powdered with vermillion
attached to the knot on the back part of the leg. To his shoes were
attached two long swan quills inclosing the foot thus [Transcriber's
Note: Image of the footwear] with a tuft of down at each end and in
the middle on both sides all powdered with vermillion. With these
quills and down, and the down on his garters, [he was buoyed] up in
the air. I addressed [him] in broken Cree. He answered in the same
broken accent. Upon my second address, I thought he did not understand
more of that language than I did myself. The Sauteux seemed to me his
proper tongue, and I was glad of having an opportunity of speaking
that language. So I the third time addressed him in it, asked him from
whence he came, whither he was going. He was very {8} high, insomuch
that the others thought it preposterous in my addressing him--that he
could not hear from that distance. Upon this he came down and talked
with us, saying he was an _ambassador_. Such is the habillement, and
manner in which the Sun shews himself.
[Thunder]
The Thunder also appears to them, in the shape and form of a most
beautiful bird (The Pea-Cock).
[Roots and Herbs (Medicines)]
Roots and herbs also (this also ought to have come in afterwards),
such as are medicinal, appear, and teach their votaries their
respective songs, how they must do, what ceremonies they must perform
in taking them out of the ground, their different applications. But
these roots [and] herbs (medicines), though they appear in their
dreams, they do not shew themselves in the conjuring hut, box, or
frame, that I learn. They are sent, as appears, by Wee-suck-ā-jāāk, _to
teach Indians their use and virtue_ without which _they would be very
ill off, whether to heal or cure themselves, or expell the charms by
which other Indians may have bewitched them_. And though they are
acquainted with many of these roots, the use and virtue of some of
which I can no more doubt than those used by the faculty in the
civilized world, yet they tell me there are several which they use to
different, and some to diametrically opposite, purposes.
[The Manner of Conjuring]
[Building the Lodge]
Their manner of conjuring is this: In the first place a number [of]
straight poles of two, or two and a half inches diameter and about
eight or nine feet long are prepared, cut, branched and pointed at the
lower end. They seldom require so _few_ as four, commonly six or
eight. These are planted in the ground from twelve to twenty or
twenty-four inches deep in an hexagon or octagon form, enclosing a
space of three feet diameter, more or less. These poles are secured by
hoops, three or four in number, and well tied to each pole, so that
none be able to move without the rest. This hut, square, box, or
frame, whatever it may be termed, is covered with skins, an oil cloth,
or some such sort of thing.
[Preparing the Conjurer]
The conjurer is bound hand and foot, not as if he were a man going to
_pry_ into futurity, but as a criminal, [a] _mere_, pure devil, and one
whom they intend never to loosen, so barricaded and cross-corded is
the creature, sometimes all crumpled into a heap. He is tied only with
his cloute on him, and thus thrust into the hut underneath by raising
the lower covering, his "she-she-quay" or rattler with him.
[Spirits who Enter the Lodge and Interactions with Them]
Some of them sing on entering, others make a speech. Here they remain,
some several hours, others not five minutes, before fluttering is
heard. The rattler is shaked at a merry rate, and all of a sudden,
either from the top, or below, away flies the cords by which the
Indian was tied, _into the lap of he who tied him_. It is then that the
Devil is at work. Every instant some one or other enters, which is
known to those outside by either the fluttering, the rubbing against
the skins of the hut in descending (inside) or the shaking of the
rattler, and sometimes all together. When any enter, the hut moves in
a most violent manner. I have frequently thought that it would be
knocked down, or torn out of the ground.
{9} [Meeh-key-nock (Turtle)]
The first who enters is commonly Meeh-key-nock (the Turtle), a jolly,
jovial sort of a fellow who, after disencumbering his votary, chats
and jokes with those outside and asks for a pipe to smoke. There is a
good deal of talking inside as may be supposed from the number of
folks collected in so small a space.
[Thunder]
To some renowned characters, all the spirits appear. The Thunder also
frequently comes, but he is desired to remain outside as he would
breake all. It is reported that he once entered and split one of the
poles into shivers.
[Flying Squirrel]
The Flying Squirrel also enters. He is no liar, but you must take
every thing he says as we do our dreams, the opposite. His nature is
such that he durst not tell the truth but in this ambiguous manner,
otherwise the conjurer would soon after die.
[Wolverine]
I do not know that the Skunk ever comes. But the Wolverine (Carcajoux)
does and he is known immediately by his stink, which occasions no
small merriment at his expense on the outside.
[Loon]
The _Loon_ also enters. He is known by his usual cry, "Nee-wih wee-way"
repeated commonly three times as he does when in the water. And this
too occasions a great laugh, for these four syllables, which form the
most common cry of that bird in the _spring_ of the year, as every body
may observe, _are_ also three words in the Sauteux and Cree languages,
which signify "I want to marry; I want to marry!"
"What! And will you never have done marrying? You were marrying all
last summer and still want to!" will some outside say. And everyone
has his word to put in.
[Hercules / Strong Neck: Altercation with a Young Man]
_Hercules_ also comes in. He is perhaps as much revered by those people
as even he was by the Spartans or Athenians. His name is _Strong Neck_
(and everybody knows how strong Hercules was). He does not seem over
fond of jokes, and when the other spirits announce his coming, all
those on the outside must cover their heads and not look up, for it
appears that he cannot [become] _invisible_ as the others do, or will
not, but still does not chuse to be seen.
Once upon a time his arrival was announced, and everybody
was ordered to cover themselves, so as not to see. (This,
and all such like orders are commands sent to the conjurer,
and which he, (being inside) must _promulgate_ to those on the
outside). There was one young buck, however, who wanted to
shew himself superior to these orders and divert his friends.
[He] would not cover himself. Hercules entered, and at that
time, as at all others, he was not in too good a humor. Some
altercation ensued and "I am Strong Neck." said he.
"Pah!" says the young man at last, "The neck of my
os-Pubis indeed is [as] strong!" This raised a most violent
laugh. But the young man was lost. He disappeared from amongst
them, and was never after heard of. Since _that_ time they are
rather more cautious.
[O-may-me-thay-day-ce-cee-wuck (Ancients or Hairy Breasts)]
Some of the _Ancients_ also enter. They are called
"O-may-me-thay-day-ce-cee-wuck", _Hairy Breasts_ {10} such as the
ancients are said to be. These are great boasters. They recount the
exploits of their younger days apparently with the greatest
satisfaction. [They] say, "I used to do so and so on such occasions. I
never shot a moose or buffaloe, but pursued them on my feet, and
ripped them open with my knife." But this is only _wind_, for no sooner
do other powerful ones enter, but these chaps search to secret
themselves.
[Sun]
The Sun enters, speaks very bad English at the offset, but by degrees
becomes to speak it very easily and fluently. He is gun smith and
watch-maker, or at least can repair them. When he is entered, there is
commonly a beautiful clear light visible, through the covering. He
[too] does not admit of too much familiarity, but is still good
natured and condescending.
[Pike]
The Pike or Jack fish also enters. As the Sun, [he] also speaks
(French,) badly enough at the offset.
When there are two or three on the outside who can speak
French
and address him together, merely to perplex and bother him,
he laughs at their folly and says, "You may talk twenty or
a hundred of you together if you chuse, yet are you not able
to perplex me. Come as numerously as you chuse, yet are
there many more of us _Pike_ than you Frenchmen."
He is very familiar too.
[Buffaloe]
The Bull, or Buffaloe is understood only by the conjurer, his voice
being hoarse, and rough, his language quite foreign. The conjurer must
interpret when anything is wanted of him. As is his voice, so are his
manners. However, he will joke a little too. But let them beware not
to let drop anything in a sarcastic or contemptuous manner as to his
power or knowledge of the future for he takes it up and reproves in a
very tart manner. And [he does this] in a way too that conveys no
comfortable ideas to anyone present, for they all endeavour to excuse
it by saying it is only a joke. "I know jokes too; and I can laugh and
understand the nature of laughing as well as the best amongst you. But
such language is unbecoming, and I will have no more of it!"
[Omniscience of Spirits]
A half breed one time, _because his father was a Frenchman_,
thought he might go any lengths he pleased with him (the
Buffaloe). He replied very warmly thus:
"How durst thou doubt anything I say! Knowest thou not
how clearly and distinctly objects are discovered and seen
in a plain from an eminence? And my abode is in the regions
above. I see every object as distinctly as you see at your
feet. Doubt then no more, and never hereafter call our power
to question."
"Aye!" replied some of the other spirits, "We not only see
_all that you do, however secret and hid you think yourselves_,
but we also hear every word you utter."
"If that indeed be the case, tell me where now are and when
will be here my father's countrymen?" {The conjurer had been
employed to tell what the people were about, as it was long
since the time they were expected, and ought to have arrived,
had elapsed.}
"Wait! I shall go and see." And shortly after he returned.
"They are now all asleep at such a place. The weather will be
calm tomorrow, and, though the {11} distance is great, yet will
you see them tomorrow night, for they are as anxious as
yourselves."
Another one said, "Since then ye Spirits pretend to know
everything and are vexed when we call any of your sayings
in question, come tell me how long shall I live? Shall I yet
see two more winters?"
"Ha!" (laughing replied the same voice) "Two winters? I see
you all yet alive two winters hence. Every soul that sits here
and considerably more; and some of you I see crawling with old
age!"
[Showing the Turtle Spirit]
With some of the Spirits, as I've already said, the bystanders (or
setters, for they are seated on the ground round about) are very
familiar. The Turtle is one of them. He is very humorsome, and their
jokes with him were such (for I've heard this myself) as I should have
been ashamed to hold even with a bawd. It was pure _ribaldry_. But they
durst not doubt him when he speaks seriously, for he is very powerful,
and makes himself respected when he thinks it necessary.
"Who is that now speaking?" said one of the Indians. (This I was
told.)
"It is Mihkenach," said the conjurer.
"If it be him, prove it. Take him in your hand and show him to us."
Now the conjurer was a very great medicine man. He took the turtle
upon his hand, raised the covering of his _box_, and called them to
look. Every one was astonished at his beauty. He was very small,
scarcely more than two inches long. When all had gazed enough, the
conjurer drew him in.
The Turtle was very quiet while out, but as soon as he got in
exclaimed, "Oh! how afraid I was when I saw the children look so
eagerly. I was afraid some of them would have attempted to take me in
their hands and let me fall, perhaps in the fire." and laughed
heartily.
[Bear]
The Bear is a rough beast and makes a devil of a racket.
[Keyjickahkaiw]
Towards the latter end, Master Keyjickahkaiw, that old serpent Satan,
enters. His arrival is announced. All hands are grieved for then the
conclusion is soon to take place. He makes everything fly again,
kicking up his own (the Devil's) racket, jawing and blabbing, scolding
and giving the lie to and abusing all hands. The Indians are hurt and
displeased, but durst not say anything. They must swallow all quietly
And then it is that the conjurer most dreads for his own _bacon_. This
however does not last very long, for Wee-suck-ā-jāāk (the Supreme Being)
enters last. As soon as his coming is announced, Nick begins to sneak,
but still _en maitre_. Wee-suck-ā-jāāk enters, Nick _jaws_, silence is
imposed, Nick [is] still troublesome. At last the word comes
authoratatively and away _he_ flies.
[Wee-suck-ā-jāāk]
The Indians are uncommonly fond of Wee-suck-ā-jāāk. He commonly speaks
to this effect.
My Little (Grand) Children, I am very indulgent and kind. I
am very charitable, and love you much, a great deal more than
you imagine. You must not live ill, nor make a bad use of your
power and knowledge, for I hate that. Hence it is I command
Nick in that authoratative manner, {12} because he is wickedly
inclined. Mischief and destruction are in his nature; he
grieves at any good he sees. Take ye heed, beware of him, for
he is ever on the watch to destroy you.
When _Charly_ enters, after some abuse, he calls out, "Get ye hence,
get ye hence. What are ye doing so long from your home? Off with ye
immediately!". And [he] rubs up and down the skins that form the
covering lest any should be hid. Thus he sends off all the spirits,
who, as they _fly_ off, as well as when they enter, give this frame a
terrible shaking. It may be supposed what sort of a shaking he gives
as he comes and goes, and how he shakes the rattler;--for they all
shake the rattler on entering. When Wee-suck-ā-jāāk goes off all is
done.
[Practices of Powerful Conjurers]
Some conjurers are so powerful that the _hut_ they enter, must be
doubled; that is two rows or sets of poles, one on the outside [of]
the other, and each row fastened with good strong hoops well tied,
after which the outer and inner row are also fastened. Thus arranged
they seem to be beyond the power of any three or four men to move. Yet
when the spirits enter, it sets a-going with a motion equal to that of
a single pole indifferently stuck in the ground and violently moved by
a man.
I have never seen any of these double ones, but twice or thrice saw
the others whilst the conjurer was in. Some time afterwards, when they
were off, I shook them with both hands and with all my strength, but
the motion was nothing like that of the conjurers. I have been told
that those [conjurers] who enter these double ones are so powerful
that almost all the creation comes to see them, and [the poles] are
shaken with uncommon violence.
This motion, the conjurers say, is produced by the concussion of the
air. The spirits come and enter with such velocity that it is the _wind
they produce_ which occasions it. The conjurer is all the while seated
peaceably in the bottom, (on the ground) of his hut.
Some of them to shew their power have had small sticks of the hardest
wood (such as produces the wild pear, and of which the Indians make
their arrows, and ram-rods for guns) about the size of a man's finger,
made as sharp-pointed as possible and dried, when they become in
consequence nearly as dangerous as iron or bayonets. Some have
eighteen, twenty-four, more or less, though seldom less than eighteen
planted in the bottom of their hut. They are about twelve or fourteen
inches out of the ground.
On the points of these sticks is the conjurer placed, sometimes on his
bottom, at others on his knees and elbows. And there he remains as
quietly and composedly as if he were on "_a bed of roses_". And when he
comes off, no marks of injury appear, though he entered naked, only
his cloute about him, and of course the cords with which he is
tied. _Their familiars (their dreamed, or those who appear to them in
their dreams and promise them their assistance and protection) support
them so that no injury happens them!!!_
{13} [Mythology]
[North Wind and his Daughter (The Birth of Wee-suck-ā-jāāk and Mishabôse)]
March 29th.--I feel but very indifferently disposed to write, but I am
on the eve of an accumulation of business and may not after a few days
have the necessary time, so that I shall [take the] risk.
A couple of days back, I have been conversing with a Cree (Indian) who
_piecemeal_ gives me the following account of their mythology:
The North (Wind), apparently one of oldest of created rational beings,
thus addressed his daughter, his only child, "My daughter! Be very
careful, and remember that anything you do, or wherever you go, on
turning yourself, turn _always in the same direction with the sun, and
never in a contrary direction_."
Now women are a compound of perverseness, obstinacy and curiosity, and
withall forgetful enough too _sometimes_. This girl, one day she was
chopping fire-wood. Without thinking of her father's admonition, in
going to another tree, [she] turned round to the right in a contrary
direction to the sun, and instantly fell to the ground and died.
The time she used to take up in this occupation being expired, her
parents became very uneasy, and after some search, found her on her
_back_ dead, and her belly [swollen] to an enormous size. The father and
mother, on each or opposite sides, contemplated her situation with
great grief. At last the father arose, stood up, and made a long
speech, praying to "The Father of Life" to have mercy and compassion
on his child.
His speech was not ineffectual. The girl was delivered of a boy, and
shortly after, of another. The elder was called Wee-suck-ā-jāāk; the
younger "Mi (or Mee) shaw-bôse". After this the girl recovered and
became as aforetime. These two young men immediately attained "man's
estate", manhood, and became hunters.
[Death of Mishabôse]
The younger of the two one day was in pursuit of a grey or rein deer
(carriboeuf), after which also pursued a wolf. The deer, having thus
no hopes of escape, fled to a rock on the edge of the waters and
plunged in. Mishabôse and the wolf followed. But they all three became
a prey to the Michi-Pichoux, or Great Lynx, i.e. Water Lynx,
Water-Cat, or Water Dog.
[Wee-suck-ā-jāāk and Kingfisher]
Wee-suck-ā-jāāk was very uneasy for his brother. [He] was anxious to
revenge his death, but scarcely knew well how. At last one day, seeing
a Kingfisher hovering in a certain spot, [ Wee-suck-ā-jāāk] addressed
him thus, "My younger brother! What art thou there looking at?"
"I am looking at Mishabôse, your brother, lying in the bottom of the
deep, drowned."
[Myths of the Flood]
[Wee-suck-ā-jāāk's Revenge on the Sea Lynxes]
After some further conversation, Wee-suck-ā-jāāk discovered the means of
avenging himself. He accordingly set to work and made himself a _large
canoe_ on board of which he embarked the Moose, Deer, Bear, Otter,
Beaver, Muskrat, Wolf [and others] and repaired to the place where the
Sea Lynxes used to resort to sleep. This was a fine, pleasant place on
the land. Here he observed several of them and began his work. It is
not related how many he did kill, but the water upon their death came
rushing upon him in a violent torrent.
As he expected this, he had brought his canoe near hand. But before he
reached it, after killing his enemies, he was already knee-deep {14}
in the water. However, he got safely on board, but in his hurry [he]
forgot to embark a little earth.
Now the waters swelled immensely, and in a very short time the highest
land was covered, and Wee-suck-ā-jāāk was tossed about by the wind and
water. It appears that he had not the foresight either of taking with
him sufficiency of provisions, for he became very hungry, and thus
expressed himself to his crew.
[Wee-suck-ā-jāāk Tricks a Water Lynx and Beaver]
After some time he saw something on the water, very large and moving
toward him. He thus addressed it, "Who or what art thou my younger
brother?" (For he, being the first born, always addressed the rest of
the creation, whether animate, inanimate, or rational or not, as his
_younger brothers._) "And whither art thou going?"
"Why, my elder (brother), I am a _water lynx_, and am sent by
_confrers_ in search of Wee-suck-ā-jāāk and to destroy him!
"Aye! Is it so indeed? And how or with what instrument do you intend
to destroy him?"
"I have a large and very strong iron tail, with which if I smite his
canoe he must perish!"
Wee-suck-ā-jāāk, seeing his danger, thought to get off by duplicity and
dissimulation, and thus continued, "Indeed you must have a very
extraordinary _tail_, my _younger_ [brother] .... Come near and let me
see it, how it is made."
The Lynx drew up, presented his tail. Wee-suck-ā-jāāk took hold as to
look on it, and placed it on the gunnel of his canoe and with a stone
cut it off saying, "Now go to thy friends, and tell them how
Wee-suck-ā-jāāk has served thee."
He retired double quick, grieved, ashamed, and not with a little pain.
"Ha!" said the Water Lynxes on perceiving the situation of their
companion, "Ha! Wee-suck-ā-jāāk is cunning, and too powerful. We must
destroy him for our own safety. Come now. Who amongst us will
volunteer, and go to destroy that enemy of ours?"
They at last pitched upon an enormous beaver and thus addressed him at
his departure. "Go thou, our brother. Destroy that mutual enemy of
ours. Be not afraid of him for he is not worthy of fear. But still be
cautious, for he is very artful."
Wee-suck-ā-jāāk descryed him also, and the same addresses and
compliments passed as with the first. "And how do you intend to
destroy Wee-suck-ā-jāāk?"
"With my teeth."
"Well then do come near and let me see them."
The beaver drew up, and shewed his teeth. Wee-suck-ā-jāāk put his hand
on his head and while exclaiming "What terrible teeth! How immensely
broad and sharp! They are like large axes!" He, with his other hand,
took up a large stone and with a dreadful blow broke them all in his
head. "Now go thou too to your friends and tell them how
Wee-suck-ā-jāāk hath served thee."
Indeed the beaver did go, sniffling and blowing and yelling. The
Lynxes were astonished and durst no more attempt anything at him.
[Recreation of the Land]
His situation, however, was very disagreable, very uncomfortable, and
what added to it was his want of food. He thus addressed his
companions one day, "Come now, we very reprehensibly forgot to bring
earth with us, and who knows how long this will {15} continue? Which
of you all will endeavour to get a little earth for me out of which I
shall try to make _land_ for us to live on? Whoever will go shall be
amply rewarded."
They all said it was very deep. There was scarcely an hope.
Then he said to the Otter, "Go thou, my _Younger_ (brother), and if
thou diest in the attempt, I shall restore thee to life, and make
thee immortal." Saying this he tied a long leather thong to his tail
and sent him down. He found the otter was dead, hauled him up in to the
canoe, rubbed him dry and blowed in his nostrils, when he revived.
Then he sent the Musk Rat. "Come, my little brother, go thou, thou art
small and very active, art fond of the water, and goeth to great
depths. Thy reward shall be as that of the Otter." The rat was secured
with a thong also, and down he went. Wee-suck-ā-jāāk found he was dead,
hauled him up, and was extremely happy to find he had some earth in
his little paws and mouth. He restored him to life as he did the
otter, and sent him down again. When he brought [him] up, his mouth
[was] as full as it could hold, and a good deal [was] in his _hands_
which he held pressed to [his] breast.
Now Wee-suck-ā-jāāk took this earth and made a ball of it, and blew [on]
it a considerable time. And [he] sent off the Wolf to make its circuit
to see if it was large enough.
[Wolf Surveys the Land]
After four nights he returned and thus spake, "My Elder, the earth is
indeed large and beautiful, but our number now is small. When we will
increase, it will be too small for us. We will be all upon top of each
other." (We will be in each other's way etc.) "And if you make man as
you contemplate, it will be much more so."
Wee-suck-ā-jāāk then blew it out again and once more sent the wolf. He
was eight nights absent, and reported it still too small.
Wee-suck-ā-jāāk then blew it out for a long time and sent the wolf again.
But before he went off he said, "My Elder, the Earth must now be very
large, and I shall possibly be too much wearied to make its circuit. I
shall traverse, and if I find anything to assure me of its being large
enough, I shall _howl_, which will be a sign to you. And whatever place
may suit me, there will I make my residence."
After several nights absence they heard him howl, wherefore they all
concluded the Earth was sufficiently large.
Wee-suck-ā-jāāk then _blessed_ the others and sent them away telling
them to multiply, "and be good, not vicious or ill inclined, nor secret
or hide [yourselves] too much from _my_ little brothers, (the human
beings, which he was about to create) when they might want to eat."
[Creation of Humans]
Now after this he became very lonesome and bethought himself of making
_Indians_, human beings. He, in consequence, took up a stone and
fashioned it into the form of a man. But whilst at this work, it
struck him that by forming them of so strong and hard a substance
that, in time when they would [come] to know their nature, they would
grow insolent and rebellious, and be a great annoyance to each other,
and of course also would never die. "This will not do. {16} I must
make them of a more weake and fragible substance so that they may live
a reasonable time and behave as becomes human beings." Upon this he
took up a handful of common earth and made the form of a man, and blew
into his nostrils _the breath of life_.
The Moon formed the female as Wee-suck-ā-jāāk did the male, hence the
reason of the periodical return of their sickness with that of the
Moon, "as also among the sluts" (bitches). Hence also all women are
forbidden, when they go out from the calls of nature, and that _one_
in particular, to look at the moon while thus employed. Those who are
thus forgetful, ignorant or obstinate immediately find the effect by
the return.
I should have said that he bruised the stone to pieces, although a
great part of it was already formed.
For the white (I believe it was the Moon again), he made a partner for
him of one of his ribs and another piece, which he wrapped in a
handkerchief and laid beside him saying, "This, by the time thou
risest, shall be a full grown woman and shall be thy companion."
[Separation of Land into Plains and Woods]
After all this done, he made a separation in the Earth, one part of
which was a beautiful, plain meadow ground, and the rest woody.
[Wee-suck-ā-jāāk Travels the Earth, Has a Son, Becomes a Woman]
And then [he] set off travelling in the Earth. He took a partner to
himself by whom he had a son. This soon got to man's estate, but had a
great aversion to the female sex, which gave his parents a great deal
of anxiety. All their trouble, all their remonstrances, were to no
effect. At last the father bethought of a plan in which he was sure of
success.
[He] transformed himself into a most beautiful woman. And when the son
was returned from his hunting, "Well son!" said the mother, "Here is a
young and handsome woman we have procured merrily for thee. Does she
please thee?"
Her _charms_ were so great the young man immediately became extremely
fond of her. But this, in the end, became the source of much trouble
to both parents--and of disgrace to the father particularly. The mother
became jealous and vexed on her son's account that he should so
[impose], and [do] many shameful things to her husband.
Here follows a train of stories, the most indecent and shameful and
sometimes obscene that one can well imagine. But these people are yet,
so far as regards their faculties, in a state of nature. Everything
appears reasonable and natural and must be very gross and palpable
indeed when they do not give credit to [it].
[Language Use]
Their language is also that of nature, and they speak out what they
think. They do not use circumlocution to avoid an indecent term, nor
have they flourishes to embellish their discourses. And their
speeches, to my taste at least, are far more pleasing and natural than
those strained and laboured compositions we meet with amongst
ourselves. But this is not the place for these discussions.
{17} [Conversations]
_April 4th, 1823_. There is a sick Indian with me whom I have been
obliged to feed with his whole family all winter, not being able to
endure the cold on his lungs, and in a manner deserted by his
friends. To get as near the truth as I can possibly do in all things
relating to their mythology, I frequently converse with him on these
subjects. And when _not forbidden by his Dreamed or familiars_, [he]
is explicit enough. A few nights back he thus informed me upon the
several questions I proposed.
[The Figure in the Dream is Sickness]
The one that I saw in my dream, as above related, _is not the Sun_, as
my half-breeds told me. The Sun is dressed like a gentleman, [in] a
short coat, waistcoat, short breeches, stockings, boots, a hat and a
beautiful feather stuck in it. He speaks English and the rest as
mentioned above.
But the one I mentioned above, is Sickness, or the Plague. There are
four of them: two walking in the air as I mentioned, and two _in_ the
earth--in the bowels of the earth at a certain moderate distance from
the surface, perhaps in the same _proportion_ as those who are above.
[Sickness Gives Warning of Diseases]
The Indian thus relates of him:
When I was a young man, he appeared to me and told me his
name was Sickness, and that every time a _general_ sickness
was to take place amongst us, he would come and forewarn me.
See, four winters ago (in 1819), after we had taken debt in
the fall and were proceding, each of us, to our hunting grounds,
he appeared to me one night and said, "I am come to tell you to
get out of the way of all _large waters_ (lakes and rivers) and
pitch off immediately into the woods. Be cautious, also select
proper ground for an encamping. Never pitch your tents in large
high woods particularly of the pine kind, chuse _low woods_ to
encamp in. And never look up to gaze lest I see you see and you
be smitten. Keep off always from large waters, for I am on a
circuit round the earth. I shall follow the travelling waters
(the routes or roads usually frequented or navigated), and
smite all those I there find with sickness. In the interior
or to one side I shall not go. Tell this to the Indians that
they keep out of the way."
It was that year that the _measles_ made such havock in some places.
He thus continued:
This last fall (in December) I saw him again. He told me he
was on another circuit and intended making a large selection,
passing through the plains and coming down again this way. He
said he would pass when the leaves would be rather large
(about the 20th June, in these parts) and told me as before
to admonish everybody to keep out of the way of _large waters_
[and] trees.
"It is not my doings, nor is it my choice that I thus _prowl_
through the earth." said he. "But I am sent, and cannot resist."
Now we will be again this spring visited with some sickness,
but I cannot tell which--it is a breaking out in the flesh.
And his appearing {18} to you (me) is a sign that he will
certainly pass.
I then asked him if he intended telling the other Indians of it.
"I shall tell my Elder (brother), but not the others, for they
won't believe me."
He was very diffident. He wanted to communicate to me all he was told.
But [he] said he durst not lest he should injure himself by exasperating
the other (_Sickness_) and being _enigmatically_ forbidden!
"He told me," continued the Indian, "as a sign, that two of our number
should die this winter: one a small one, (and _he_ is dead, naming to
me a child that had died about that time, though very distant then from
him) and the other a full grown person. Whom he is I know not, _but one
must die_!"
[Reappearances of Spirits in Dreams]
These chaps [spirits] seldom appear (in dreams) less than four times,
but commonly six times, and each time in a different form until the
last, when he _makes himself known_. And ever after [the spirit] appears
(or rather [they] appear) in the same uniform manner. It is then,
after they have made themselves completely known to their votaries,
that they communicate their power and teach their _songs_ which, though
in their dreams, are so indelibly imprinted in their memories that
they are never forgotten. For every one of these spirits, genii,
demons, phantasies, or whatever you may please to term them, have each
their _song_ which they communicate to their votaries, as well as
explain also their power. Hence it is, that when any one amongst them
has dreamed of a certain number, commonly a good many, twenty, thirty,
or perhaps a thousand, that they can _conjure_ when they please. For
these, like the guardian genii in the fables, keep always near them,
and protect them from _too_ much injury from the evil machinations of
some of the mischievous ones.
[Malevolent Spirits (Need for Regular Sacrifices)]
Indeed, from what I can learn, there are but few of these _familiars_
but do do evil to their votaries if they, the votaries, the Indians,
neglect performing the regular, annual, or perhaps more distant
periodical sacrifice. And [for these sacrifices], their _familiar_
tells them what it is he expects.
[Accounts of Pahkack]
[Attacks at Home and While Hunting]
A few days ago in the night between the 31st March and 1st April, this
Indian was sleeping in an old house I sent him to when, at a late hour
in the night, he was pulled most violently out of his bed so that his
wife, that was lying beside him, awoke and with difficulty kept him
down, though he also struggled himself to make his _familiar_ leave his
hold. And the house shook violently.
The next day he sent me his wife to ask a little grease to make a
sacrifice. (Burnt offering. *God forgive me the comparison, which by
the bye, is not meant to ridicule, but is really the case.) I gave her
a little, and the husband came the same evening to sleep with us. Upon
enquiry, he told me thus:
It was a _Skeleton_. He _was_ displeased with me because I did not
make him my usual offering. And yet he knows that I am _pitiful_,
that I cannot move to hunt myself, but am beholding to others
for every mouthful I and my family eat. But they are wicked
when they think themselves {19} neglected or abandoned, and
think nothing of carrying off an Indian and throwing him in
some distant place, dangerous precipice, or other place where
he must perish if not succored by some other more kind one.
"Some years back," continued he,
I went out one night in the fall to hunt moose. I had tied
my canoe very securely in the rushes and there was waiting
alone to hear the moose either come to the lake, or cry
after the dam, for it was in the rutting season.
(And the Indians commonly go out in this manner at that season, for
the buck has a certain cry which he makes at that time, either to call
the female, or as with the domestic cattle, to exult, as one might
think, from their capers.)
I all at once heard far ahead of me cries of "Heh! Heh!
Heh!" (or "Hayh!", or "Haih!") sudden, quick, coming in the
air, and directly towards me.
"Oh! Now," said I, "I am gone!"
Indeed he came. I _cringed_ and laid myself as low in my
canoe as possible. But he came straight to me, took me up
and threw me in the water, all the time crying, "He! He!"
I then endeavoured to take out my _fire-bag_; but this he
would not let me do. Having then no alternative, I was
obliged to make for the shore as well as I could, he all
the time crying in the same manner just above my head, as
if he intended absolutely my death. However, I reached the
shore, though with the greatest difficulty. Then I took
some dry grass which I rubbed and bruised 'till it became
soft and put it under my arm pits and crumpled myself into a
small heap and remained 'till the sun began to warm when I
swam back to my canoe. He kept hovering over me all night and
until the Sun was pretty high, always making the same cry.
Though when he found me so benumbed with cold on my
debarkation, he laughed, "Ha! Ha! Ha!"
Today (Apr. 4th) he asked me for a needle and thread to sew the sleeve
of his capot which this _ghost_! had torn in his endeavours to carry
him off the other night. Whilst he was sewing, "How he has vexed me,"
said he, "by tearing my old coat. But I am afraid of him."
[Making Offerings at a Hunting Camp]
He related me another story of _them_ as follows.
I went out one time a hunting beaver with a friend of mine.
It was a long distance from our lodges. We killed six beavers,
and slept out. I awoke in the night and was much astonished
to observe a man seated on the opposite side of the fire,
resting his head on both hands, with his elbows on his knees
apparently in a very pensive, sullen manner. He had but skin
and bone--not the least particle of flesh; and _this_ one had
hair on his bony head.
I gently pushed my friend and told him to look at _that
stranger_. We were both extremely agitated in consequence
of our fear, and were at a loss what to do.
Having no alternative I arose. Conceiving he came to ask
for something to eat, I took a beaver, cut it in two and
presented him the half of it. He did not deign to look at
it. I was much afraid. I then bethought of cutting it into
mouthfuls, which after presenting him, I threw into the
fire. Thus I did with the whole, and when done, he arose
and walked off peaceably in the _air_.
{20} [Description of Pahkack]
This sort they term _Pâh-kàck_, Skeletons, or such as die of hunger, or
some that die extremely lean, whether from the consumption or other
sickness. These, many of them, when they have nothing but just the
mere skin and bone remaining, some of them in this situation,
disappear from the earth and go to reside with all those who have
already departed in that distressed state. This band, or congregation,
[has] a head or chief. Their color is commonly green, though sometimes
black. And it is extremely uncommon when one has even any hair, being
bald--as if a blown bladder.
They sometimes are heard in the day; the [noise] is sometimes as of a
quantity of dried bones rattled or shaken in a forcible manner in a
kettle. And sometimes [they are heard], as above related, making that
same monotonous but frightful cry of "He'h! He'h!" very quick and
with an abrupt termination.
[The Feast to Pahkack]
The sacrifice they offer to these is grease, generally a large bladder
full, and of the best kind. All the natives present are
invited. Tobacco, of course, goes before everything else. He who makes
the feast or his assistant most commonly lights, or fills rather, the
pipes of all who smoke. But when it is [lighted], it is first
presented to that quarter where _these_ are supposed to reside (I
believe in the northwest or west), then to the cardinal points, then
to the (bladder of) grease which is put in a dish fit to contain it
and covered with down.
Some of them have a small board about twenty or twenty-four inches
long, flat, painted with red earth, and a head made to it, of the same
piece, and flat as the rest. At a certain distance below the neck, as
we might suppose the shoulders, other small pieces made in the same
form and about three or four inches long are stuck in each side at
short distances, reaching to the ground--the lower end being small, and
the head end would bear some resemblance to the ribs or arms were
there not so many, by their being somewhat in a hanging form.
After smoking and some speeches in which these ghosts are addressed,
he who makes the feast _waves_ it three times crying "He! He!" very loud
for a good many times. And [he] then presents it to this board which
is intended as a representative of the Pahkack, desiring _him_ to accept
it and be propitious and merciful to them, neither to injure them nor
their _little ones_.
Then he dances three times round the tent (in the inside), and when he
comes to the fourth time, the one seated next him (in the direction of
the sun) rises. He makes a feint of offering it twice to the one who
rises, who in his turn _does_ as if he was going to receive it. And the
third time it is thrown into his hands. This one makes a double turn
upon his heels and dances or _trots_ once round the tent, and the [one]
next him seated rises to take it in his turn with the same ceremony
'til all have passed. Then it comes into the master's hands again who
reperforms the same ceremonies once more, puts down the grease, cuts
it up, and shares to every male or widow present, in proportion to
their numbers (the families they may have).
Shortly after my arrival here this last fall, they invited me through
compliment to two of these feasts. I went both times {21} merely to
have a better opportunity of making my observations, which are as
above, as near as I can bring them.
But my mind was too much disturbed with reflections which soon became
so melancholy that I had nothing to bestow on what was going on. "Poor
unfortunate creatures!" I often exclaimed to myself.
Ye are desirous, nay anxious, to perform your duties to
your maker, but know not how. If you only knew how he
abominates this ceremony which you perform with so much
devotion! How soon would you cast off all your superstitions,
and rather live without any religion at all, and risk all
upon chance, than perform sacrifices, for aught I know, to
demons!
I shall not here enter upon these reflections further, suffice the
above for they are too long, too frequent. And besides, I wish to
sacrifice the little paper I have remaining to such other things as I
have, and which I think may not be quite uninteresting to you. Had
there been but their speeches and the ceremonies, I should not perhaps
have thought so deeply. But their cries of "He! He!" and "Ha! Ha!"
[were] so repeated and vociferous, that I was struck with a certain
horror and thought that half of the devils in hell had entered the
throats of these men to give _me_ an idea of their pandemonium
below. Good God! What a miserable reflection! But how much moreso the
occasion leading to it!
[Roots and Medicines]
Notwithstanding, they sometimes _Dream_ of roots (medicines). There is
a certain place, according to their notions, consecrated to _Esculapius_
(and perhaps Apollo also, conjointly). It is depicted as a most
heavenly abode, so delightful.
[The Abode of the Medicine Spirit]
He (_Esculapius_) resides in a mountain, in the bowels of which is his
house. It has six doors, but so mysteriously constructed that no soul
whatever besides himself and his _inmates_, of whom there are a great
number (of every nation and language), can open them.
The lock apparently is in the form of a screw, or spiral, and is
opened on the inside, but only to such as Esculapius deems worthy of
admission. These doors open _to_ different quarters, the house being
immensely large and, as above mentioned, in the bowels of ye mountain.
_In_ this residence is of every medicine useful in life such as do not
_vegetate_--minerals [and] fossils. These are shown to the votary. He is
instructed in their use, the manner of preparing and mixing them, the
ceremonies, songs and sacrifices to be performed in their application,
taking of them up, or in instructing _others_, because it is not every
_Indian_ that is favored with these dreams.
The mountain is of a moderate size, and there issue from it forty
rivers which fall into a lake not far from the _base_ and situated in a
beautiful plain. This lake is shallow and has some handsome sandy
shoals, and in the borders of it in the water grow beautiful
_rushes_. The water in every one of these rivers is of a different
color, no two being alike; one is black, another white, red, green,
blue, _ash-color_. _In_ the latter grow herbs and plants of a vast
variety, as also their nature.
[Teaching the Medicines to the Votary]
In the sides of the mountain are of every herb and plant that grows in
any part of the world whatever. When any one of them {22} (of the
Indians I mean) is thus favored, he appears first at these rivers when
the head or chief of the mountain comes out. [He] [accosts] [the
Indian] in a friendly manner. And after some conversation, he is
introduced into the interior of the house where he is astonished to
find people of every nation and language in the earth. But if I can
form a right opinion, there are but few of each language.
They are seated in four rows--their seats being something like those of
a theatre, semicircular and rising a little one above the other. These
are all doctors, and it is their business to instruct the _votary_ in
the object of his mission. They have a great quantity of medicines
already prepared of such as are produced in the bowels of the earth,
such as minerals, stones, shells. And most, or many of these, are hung
up in the house.
Here he is taught how and in what manner to prepare these, as also the
songs and sacrifices appropriate to each different one or sort. When
on the outside, or out of doors, he is shown all the roots, herbs,
plants, and is taught the respective song (of each) or of any
particular one, or number, or such only as grow in the climate he
inhabits. Both the songs and the plant, [the] herb, are so indelibly
imprinted on his mind (or memory), though he had never seen them
before, or should not happen to meet with any of them for years
afterwards, yet on his first view, he immediately recognises them and
every circumstance that had been instructed him, as if he had passed a
regular apprenticeship. This may seem very extraordinary, if not
indeed absurd, to people unacquainted with them, but still it is no
less a positive fact.
These rivers, waters, are of different colors. So also is the _rapidity_
of each stream, some of them moving in a turbulent and awful manner,
as the rapids and eddies at the foot of large falls, some moving in
large majestic waves like the swells of a large deep lake agitated by
the wind, and some in a beautiful smooth current, down which the
_canoes_ are scarcly perceived to move. These are the tokens or signs or
emblems of the manner of _our_ lives here below so far as regard to
health and sickness. And of course the description requires no further
explanation.
In some of these rivers grow herbs or plants which themselves, as well
as their roots, are a rank, deadly poison, more or less. And their
effects, when any demon-spirited wretch employs them as instruments of
vengeance, though I have known none to carry off the object
_immediately_, yet have a most melancholy, baneful effect. Some of
[these plants are] exactly similar (in their effects) to _Lunar
Caustic_, and oftentimes with an additional _humiliating_ effect (but
more of this hereafter). And some deprive the object of every one of
his senses but that of feeling. A melancholy instance of this I saw in
the Spring of 1813 and sufficient of itself to _[emolliate]_ a
heart of adamant!
Sometimes Esculapius will not instruct his votary in their use,
satisfying himself with telling them _they are bad medicines_, or
perhaps not mentioning them at all. To others again he [will explain]
every _circumstance_ relating to them, but with a _most strict_ {23}
injunction never to employ them at his _Peril_:
... unless you wish to die. I teach you all these these
things because I love you, and know your heart to be
compassionate. But _mind my words_, if ever you employ them
with an ill or evil _view_, thou shalt die! Other _Indians_ as
well as thyself love life. It is sweet to everybody; render
it therefore not a burthen or _disgrace_; and I _hate_ those
who thus abuse my confident affection!
They are also forbidden, sometimes as strictly, and for the same
reasons, instructing others in their use. Notwithstanding this great
love and cautious diffidence of Esculapius, there are other malignant
powers who teach them and encourage their use. Hence those distressing
objects I cannot here, for the want of paper, speak of.
[Stones and Their Virtues]
What I have mentioned of minerals, which from their description are
indeed really such--minerals, yet I cannot take upon myself from my
slender knowledge of their language and _technical_ terms, to _assure_
you that they are prepared after _our_ manner, by chemical
processes. Mercury, sulphur, saltpetre or nitre, I do not know that
they have. But there being french, english, german, and, from the
description, greek and hebrew doctors among the number, I should not
suppose it preposterous in concluding that they have them all in the
same way as ourselves.
But from what I can learn, it is _stones_, that is some particular kinds
of them, that are most used, such as _talc_, pumice stones and various
other kinds. These they are shewn how to reduce to powder, and with
what water, out of which river (or colored water if you please), the
water is taken to mix up these powders. _With the roots and herbs it is
different. _They are boiled_. These _stones_ (for they are most commonly
thus denominated by them) are held in very great repute by them,
though many of them that have been shewn me as possessing wonderful
virtues, I considered as very common and foolish or at least harmless
things.
Here! I am again digressing, which is everlastingly the case with me
when not in the _humor_ of scribbling. I should have mentioned first
(because as you may see, I have begun _this_ story in the _middle_
instead [of] at either of the two ends) that when they want to dream of
these things, as well as of any other particular thing, they must fast,
and lay down to sleep, keeping their minds as free as possible from any
other thoughts whatever, and wholly bent and employed on that
particular one alone.
I also should have observed in the proper place that the door [at
which] the votary is introduced [through] is exactly in the middle of
these rivers, there being twenty on each side of the door. The use [or]
intent of the other five doors I never thought to enquire, and must
leave you to guess as well as myself 'till such times as I can get
this matter explained.
[Songs and Notes]
Their songs are delivered in _notes_, impressed or drawn on bark, in
the form of hierlographics, and thus taught. And being hierlographics,
(and not very dissimilar to those anciently used by the egyptians, nay
indeed, I have reason to think from what I have seen of both, that any
_learned_ man being perfectly acquainted with the one could trace a
great deal in the other, but this opinion I hazard from my own
ignorance), no two are alike. It therefore requires {24} him to learn
them, that is [every] _one_ of them. For those notes are not like
ours, _marked_ with regular bars so that one gamut serves for all. But
with them, each one may be said to be itself a _gamut_. However, I
have reason to think that they are regular and uniform. For many years
ago, when I was still scarcely more than a boy, I remember throwing
away the contents of one these medicine bags in which there were
several strips of bark covered with these notes. An Indian happened to
be by. He took one up and with the point of his knife, placing it on
one of these, began to sing moving the knife regularly as children do
when they begin to learn their a, b, c.
This surprised me a little at the time, for the Indian was a stranger
and had but lately arrived from his own lands that were several
hundred miles off. After laughing at and ridiculing him, as is the
custom with us, I asked how he could make them out?
"The same," said he, "as you do to _reckon_ (read) your _papers_. See
this one is (meant for) the _Thunder_, that the Earth. But I only know
a few of these songs. The possessor of this bag knew a great deal. He
was a great medicine man, [a] doctor."
As far as I can learn, every different root, herb, plant, mineral,
spirit (or whatever you may please to term this latter) has each [its]
respective songs. And [these] they must sing, were [their] voices like
that of a choked pig, when [they] employ them for one of themselves,
or [teach] them to another. When they sing, those of their _familiars_
who instructed this song, [whether] to the one who sings, as having
learnt it from himself ([the] familiar) or having been handed to him,
[the familiar] is said to attend, invisibly of course, and perform
that which he promised this (medicine, supposing it is one) should
effect. _{This is a long and complex job, and I doubt much if I can get
through with it without more of my blundering. But I shall risk
blunders, omissions, and repetitions.}_ Hence it is they always sing
when they attend on a desperately sick person amongst themselves,
though very rarely when they administer to the white.
[Treatment of the Sick]
When any one is very sick, and that they be _called upon_, or perhaps,
though rarely ordered in their dreams by their familiars, they sing,
blow and suck alternately and with such violence that one would think
they wanted to to blow them to the d----l, or swallow them down their
throats. But no, it is to force in the medicine of which they have
generally a mouthful masticated into a pulp, or something near _salve_,
sometimes. The suction business is to draw out the Devil: the
medicine, bone, stone, iron, brass, stick, or whatever they imagine it
is, that occasions the disease.
If the complaint lies in any particular part, to that part it is they
apply themselves most and sometimes _only_--supposing the hip [or] knee,
for there they imagine it is a worm or maggot gnawing them. But if the
complaint is universal, that is the whole system be sick and
debilitated, it is then the pit of the stomach and the temples,
rubbing sometimes the wrist, the palms of the hands and opposite the
heart. This is very frequently done. And in the intervals the songs
and rattler [are sung and played] together. {25} And often a short
speech or prayer [is made] to that one of their _Familiars_ whom they
think will be most propitious on the occasion, or _he_ from whom they
hold such, or such instruction.
These songs are a dull monotony. For though they have a few variations
and are high and low, and the [transitions are] sometimes so very
sudden that it requires a particular command of the throat to sing
them, and to _me_ [are] so difficult, I should, I believe, require a
seven years apprenticeship even with Esculapius (But I believe it is
_Pluto_ or _Pan_ who teaches the songs.) himself for me to learn
them. There is certainly no musick in them, though some few that I've
heard many years ago, passing a winter with them, I found pleasing
enough. But perhaps more from the _solemnity_ with which all was going
on was I struck than anything else. Indeed we had great reason to be
solemn, for we were dreadfully pinched by hunger.
[Ceremonies and Songs Related to Starvation]
When oppressed through starvation, they have a variety of ceremonies
which they perform. And though the songs be different, as also the
_ceremonies_ themselves, still are they intended to answer the same
purpose. I shall endeavour to describe a couple to you from which you
may form a pretty just idea of the rest.
It was the latter end of January or beginning of February 1804. Four
of us, only _white_ people mind, were pitching off, or rather flying off
from our houses we had built in the fall on account of _the_ enemies. We
had a small stock of dry provisions and speared a few fish once or
twice. But there were so many of us that we were soon brought to short
commons, as the _strip_ of country we were then going through contained
no other animals but a few stragling bears. But these animals at _this_
season could not be found notwithstanding all the exertions of our
hunters. One evening on my return to our lodges, one of the women told
me that the oldest man of our band, a great doctor, or conjurer, as we
frequently denominate them, said that if I were to pay him half a
carrot (one and a half pounds) tobacco, he would conjure and be
assured of success, for it required payment. Though I suspected there
was a trick in this, I did not hesitate but gave him his demand. The
first night their songs and ceremonies were as usual. "Tomorrow, my
_familiar_ tells me, we shall get a bear."
All the hunters returned at evening _mais tous à blanc_. The second
night, the rattler, songs, speeches, smoking, and medicine bags
opened. "Tomorrow we will assuredly get something." But the same as
the day before. The third night, the same, but everything conducted
with a sort of awful silence and solemnity that surprised me a good
deal. I was harassed with constant walking, weake through hunger, and
tired with their _bêtises_ as the French say. But the manner of their
conduct kept me that time from growling.
"Oh! Now tomorrow indeed, we shall not fail. We shall certainly eat
flesh for the old man is a great conjurer and well liked. He prayed to
the _Master_ or Giver of _Life_, and his dreamed have promised him
success."
But we get no more than before. In these conjuring boutes they made no
use of drums, but instead of that had cut a small hollow tree of
maple, about five feet long and scooped it out, after splitting so
that it resembled a semicircle {26} or stove pipe split down. This
_hollow_ board had been well dressed--reduced to about half an inch in
thickness and well polished. There were, to the best of my memory,
four men seated tailor fashion and held a small stick about three
quarters of an inch diameter and about fifteen inches long in each
hand. With these they beat time to the tune and another moved or
shaked the rattler in the same manner. All this however was to no
purpose.
There was another Indian in company with us, but _tenting_ by himself
(and his family). This Indian, who was very fond of me, would
frequently call me in and give me a share of what he had to
eat. "Well!" said he, "What success have your great men?"
I answered I did not expect much.
"No." replied he.
They did not go the right way to work. Had I not
polluted (spoiled, as he said) my person last fall
(alluding to an Indian he had then killed) I should try.
And I believe that my familiars would be _charitable_ to me.
However, I shall let them go on until they are done, after
which I shall make a trial. Perhaps on _your accounts_ they
may shew me their wonted attention.
I took this as wind, but as he spoke in so very _earnest_ (si naivement)
a manner, I concealed my sentiments. The second night after the others
had finished, he began a little after dusk. But what a difference
between them!
He had an immense large drum, as large [as] those among the military,
and stretched hard. Upon this he beat time, but very hard, to accord
with his songs which were as loud as he could bawl. At certain
intervals also he used only his rattler, but with as much violence as
he could. Thus he continued alternately singing, praying (or making
speeches) and smoking, 'till broad daylight. When he began we thought
this fellow was mad or only jesting. But the Indians of our lodge
reproved us.
At sunrise he came out of his lodge, and made a long speech in which
he told one to go one way, a second another, and himself by another
route. "Thou," addressing the first one, a young lad, "thou wilt soon
find thy (bear)."
"But thou," addressing the father:
On thy way on thou wilt pass very near, but will not see
him. Thou'lt search along and return giving up all hopes.
But when come to this, thou must return again and between
_this_, thy last track and the first one thou shall make this
morning, thou'lt see him in his nest. As for me, I shall
have much trouble to get mine.
I heard him speak, but not understanding sufficiently the language,
the women explained to me. I need not tell you how _we_ laughed at the
poor devil, and so went off hunting _ivy_ which had been our support for
a long time. But in the evening we found all that he predicted
perfectly verified. This I assure you is a fact, and will maintain it
notwithstanding everything _skeptics_, (excuse the term) or those
unacquainted, or but superficially so, with these people may say. And
I am also certain that he had no previous knowledge of their being
there, for there was plenty of snow, and there were no other tracks
but those of these two hunters, [and] we had pitched _up_ (the river)
that day.
But, here I am digressing--to return therefore.
{27} [Fugitive Pieces]
I am altogether out of the regular track that I had proposed to myself
at my first setting off. My time is too short and my memory too bad
to read over the whole so as to resume the regular course. The
remainder shall be composed of _fugitive pieces_. Indeed the nature of
some of them being a _compound_ will not admit of their being _treated_
of but in _sections_ if I may use the term.
[The Soul]
The first therefore, lest I have not time to _enter_ all, I shall speak
of is _The Soul!_ This seems, to me at least, a most extraordinary and
incomprehensible thing. Yet from the different sources which I have
received it, and the manner of relation, serves but more and more to
perplex. Whether it is really and absolutely the soul, or some other
_principle_ on which the very existence depends, I cannot say. But
something it is, lodged apparently in the heart or breast, that on
these occasions flies off and leaves them, and at the very instant of
its exit it is perceived. And [the parting] occasions such a
derangement of the whole system, and particularly of the faculties, as
very soon to deprive the object of life, but [primarily causes] a
total want of sense, such as we suppose the soul _endows_ us with.
[An Attempt to Capture a Soul]
I shall here relate you one of the many stories of the kind, verbatim,
as I received it. It was from an Indian, of course. He told me that
one summer, being on a visit rather to a distant part of the country
(perhaps two or three hundred miles [distant]), he fell in with one of
his acquaintances who (as often happens between strangers,
particularly to such as come from the southward) asked to purchase
_medicines_ of him.
I had but a small quantity, and only of four sorts or kinds.
He being very anxious for them, I sold them _all_ to him. He
was not satisfied. He must have more, though I positively
assured him I had given him the last. Then he menaced me,
and said I should feel the effects of his resentment arising
from my avarice and _uncharitable_ spirit. Knowing his
disposition, I returned to my friends, intending to be as
far out of his way as possible.
One night in the winter he conjured. I was fast asleep (and
several hundred miles off) and never thought more of him. But
he called upon his familiars and demanded my soul! _It was taken_
to him. But just as it was on the eve of entering his conjuring
hut, I perceived it and sprang from my bed in the most dreadful
agonies and convulsions, insomuch that two men holding and
pulling of me with all their might, and [who] also had the
assistance of the women, could not keep me quiet. I was
constantly springing forward, rushing hither and thither and
absolutely (totally) deprived of my faculties, for I have not
yet the least knowledge of what I was doing, so great was my
horror in observing this conjuring tent.
At last a friendly spirit interfered and forbad the conjurer
at his peril to do anything to my soul, but allow it to return
immediately. He was afraid for his own life and durst not
disobey. He let _it_ go. I cannot tell you how happy I felt and
so easy. The distance was great indeed, but I soon flew back
and reentered my body, when I became entirely composed.
{28} But I had been so dreadfully agitated that I found myself
in a profuse sweat, my whole frame so shaken, debilitated, and
weake, that for several days I could not move but with pain.
"Heh!" said I, "What a narrow escape!"
The other Indians asked what ailed me? I told them where _I_ had
been. They would scarcely credit [it]. But in the ensuing summer,
upon enquiry, they found it true, and were now fully convinced
that this power doth lodge with Indians!
[Representation of the Soul]
They represent the soul as being small, not very dissimilar in size
and shape from the yolk of a large hen or duck egg. Some of them [are]
very hard, and much of the nature and substance of a stone, but still
not of that substance. And others again [are] much more soft and
tender. Some are easily _kept_ and bruised, but others are with
difficulty taken and continually in motion. But all are extremely
impatient of restraint and cannot bear it. Confinement is death to the
body from which it has issued!
Some conjurers possessing sufficient power and influence take a soul
if they want to destroy the body, (in the conjuring box or tent), and
wrapping it in a piece of leather, rub and bruise it between both
hands 'til they destroy its subtility or subtilty. As soon as it comes
within view of the conjuring tent, its agonies are terrible, as also
those of the body, however distant that may be. But as soon as its
motion is destroyed, the body dies likewise.
[Imprisonment of a Soul]
Others again take it and put it in a japannd tobacco box and tie the
lid or cover securely with a _woman's garter_ from whence, if not
loosened by someone, it can never escape. Any other lashing is not
anything near so completely effectual as this. Reflect and you will
guess immediately the reasons they give. As I do not know Latin and
you don't understand Indian, I must suppress this and many other
things. Others again take a different method thus. But by-the-bye,
this has but very little relation to the soul. I shall therefore refer
it until afterwards and give you another story as received from a
Canadian, an eye witness.
He was passing the winter with the Indians, and one night the head man
of the tent he lodged in gave a feast. He was in the habit of doing it
and was himself apparently a good and peaceable man, but not to be
trifled with by other Indians. Everything being prepared, the guests
were just going to eat when the feast-man's mother dropped suddenly as
if dead. Everyone was struck with consternation. They had recourse to
their medicines, songs, rattlers as usual. At last he fell to sucking
his mother in one of her temples. Suddenly they heard something
_crack_. The Indian drew back, his mother arose perfectly recovered and
all became well. However, that which occasioned the _crack_, the Indian
took out of his mouth, wrapped carefully up and gave it to his wife to
put in a tobacco box, which she did. It had all the appearance of a
_bean_ (une fève). The wife wanted to tie the lid, but the husband said
there was no necessity. They resumed their meal.
But the old woman was not long in possession of her senses. She very
soon relapsed, and as instantaneously as at the first. "Ho!" exclaimed
the Indian, "The _Dog_ is off." They looked into the tobacco box but
nothing was found. They continued conjuring three nights and the last
[night] especially. The man told me he thought the devil {29} was
amongst them from a certain kind of undescribable noise in the air
round about their tent and the sudden flashings of light. This was
powder (gun powder). They had carefully thrown out all the fire,
thrown a great quantity of snow and water on the hearth, and then put
fresh earth upon it. It was perfectly dark in the lodge, there being
no other light than what is usually emitted from the heavens. Upon
this hearth of fresh earth they would throw some powder and then
retiring to the bottom of the tent would say, "Come! Let me see if I
be a manito?" then singing. Off the powder would fly!
They continued this way three nights, but all to no purpose. The old
woman yet lived two years but never spoke.
He said (the Indian) that this _bean_ "... was the soul or spirit of
another Indian, then at a vast distance, which he darted at my mother
to render her pitiful and miserable. But I shall make the dog suffer."
However, after this, the Canadian enquired why he did not revenge
himself and kill him.
"No," said he, "that won't do. He has got back his soul it is true,
and I cannot get it again. Yet I might easily kill him if I chuse, but
this won't do. He is somewhat [justified] for I took both his wives
from him."
There are many other instances of a like nature, but different in the
proceedings, that I do not recollect sufficiently to commit to paper.
[Medicines Used to Harm Others]
Now again for the other way: If an Indian has a spite against another
and is induced to it for the preservation of his own life or from
motives of revenge, he takes the following plan or method. He takes a
piece of leather and cuts it into the shape of his _enemy_. And if he
wants him to die speedily, he places a little _powdered medicine_
opposite the heart, or upon it. This medicine is, I believe, a root
and very inflammable. He holds a small spark of fire _near_ it. It
immediately _explodes_, and that part of the leather on which _it_ was
becomes burnt and shrivelled. When he performs this, he generally
utters words like these, "Let the heart of _such a one_ become like this
leather. Let it shrivel and die within him!"
If it is a leg, an arm, the head, or any other particular part, or
parts or even the whole body, it is the same, and the words also,
unless he doth not wish for the death. Then he will say, "Let _such a
part_, become lame, useless, ulcerous," according to his
disposition. And that part, or parts become thus affected according to
his wish.
"But how is it possible that such things can be? Do you really think
that an insignificant root of no apparant power or virtue whatever can
effect such things?" Thus I would frequently question. And their
answers with little variations [were] universally the same.
Yes, most certainly it is not [accomplished by] the root alone, but
with the assistance of that one of his dreamed that is most powerful
and most fond of him. "He! You white people, you know not. You are
consummately ignorant of the power of our great medicine men. Many
things might I tell you much more surprising. But you do not believe
these trifles--how much less then those [things] you do not know?"
What then is to be done! How do with, {30} what say to, a people so
blind, so infatuated!
They have some roots that are dreadful in their effects. To being a
female, I think I should prefer immediate death! They have some that
have the same effects as _Lunar Caustic_. They use them thus: During the
time of their "seperation" (menstruation) they endeavour to give them
to smoke, which is never refused. There is some of this root mixed
with the tobacco. One smoking is sufficient. A few months after, their
complexion begins to change, and at last becomes of a _nasty_ black with
abundance of hair growing out of the face. And if these women were to
shave, I verily believe their beards would become as bushy and thick
as those of any man whatever.
In performing this they must also utter words thus. "Let the one for
whom I intend this, and who shall smoke of it, become black and hairy,
and become as ugly and rejected as she is now fair and searched for!"
Sometimes they mingle it with their food or the liquor they
drink. There is more than one kind of this dreadful root, one of which
I was shewn but have forgotten, there being two or three others
resembling it. It is like many others, a perennial herb, and hath some
resemblance to the long or tall thistle.
To return: When the subject or object discovers that she hath been
thus dealt with, which they sometimes do a few weeks after, they may
be restored for there is an _antidote_ to it. But I have never known one
instance of this, though a dozen of the others I have. Some handsome,
fair complexioned, young females refusing the importunate
sollicitations of an abandoned, vicious, revengeful wretch become the
victim of [their] _coyness_. And two or three years after, I have
positively not known them and could scarcely believe my eyes.
There is of another kind [of root] and which is very common, whose
effect is an extraordinary _vacuation_ of blood and [which] in a few
days would occasion death.
[Used Against a Woman]
A half breed I lately had with me, the son of a man who many
years ago was a servant of yours, being not of an extraordinary
good moral character, finding his solicitations rejected with
scorn, became jealous and very anxious to revenge himself. He
applied to an old Indian, but in so cautious a manner that the
Indian gave him of the root without suspecting and told him
how to use it. He pulverised it, and mingled it with a little
vermillion, and then watched his opportunity which occurred,
I believe, the ensuing morning.
In our _outposts_ we have no temples dedicated to Cloacinda.
And, besides, the females here are ashamed to _sacrifice_ at
them. He therefore could not miss his opportunity. He watched,
and after she entered, he went and soon found the place by the
_smoke_. Here he sprinkled some of this powder which he took in
a quill, pronouncing, "Let me see blood issue from the same
place _this_ hath done. I want to see blood."
Scarcely five hours after, the woman who was married, and
of course so much the less bashful, said, "What is the matter
with me, I have been just now out and want to go again." You
may suppose her astonishment seeing the time of the natural
return was scarcely half elapsed. {31} But how much more so,
finding it issue far beyond anything she had ever known.
This continued 'till very late in the day.
And the beast was watching to see if it would answer. He
went in to the house on pretence of a friendly visit and
remarked how _pale_ she was. The mother told him, "My daughter
has been _bewitched_, and could you not do something to ease
her?"
He became extremely uneasy in his turn. He went out, and
passing by the place she went to, he easily discovered,
notwithstanding her precaution, of what dreadful consequences
it would be if not timely attended to. He was afraid she
would die before anything could be done. However, he went
to the old Indian and speaking in a most sympathising strain
asked him if he could not administer something to stop that
extraordinary issue.
"Why!" replied the old fellow, "That root I gave you the
other day is its own antidote. Give her the length of her
middle finger to _eat_ and it will stop quick enough."
He did not chuse to tell the Indian that it was this that
had occasioned it, lest he should be punished by him in his
turn. But artfully conducting his discourse, [he] got more
from him, administered it to the woman muttering in himself,
"Let this blood cease, I have seen enough of it." And she was
soon healed!
I done all I could to make him confess it, without coming to
the point. But he never would. He satisfied himself by
assuring me with the most solemn assertions that it was the
case. "And if you doubt it," continued he, "you may make the
experiment. You need be under no apprehensions whatever, for
in giving her of the same root to _eat_, it will stop."
This root, when mastigated and applied when reduced to pulp, but
better when pulverised, stops the blood immediately on application to
any wound--_how profusely soever it may flow_. It is very astringent and
somewhat hot.
[Wild Carroway]
Another herb, I believe it is the (wild) carroway, which we commonly
denominate aniseeds--at least the smell and taste much resemble
that. And its stalk bears a very great resemblance to the wild mint,
as well as the leaves and flowers. I _suppose_ this is the one meant,
because they tell me the taste and smell are delicious. This root and
all its appurtenances (stalk, leaves and flowers) is of wonderful
effects in various _things_. I shall give you some of the stories
relating to it as I received them.
[Used in Hunting]
I was living out with _such_ an Indian, and we became reduced to
_short commons_. One day he (the Indian) took a piece of bark and
drew upon it three moose, and put some of this _medicine_ upon
the heart and head of each. Then he fastened a piece of sinew
to it, and told me to fasten it to a small stick that had
been stuck _slant-way_ in the Ground.
"Now," said he, "let me see if this will do. Oh no! I am
afraid it won't. But I'll try. If it answers, the bark will
dance!"
I laughed at his idea (a half breed told me this) and so did
one of his sons. However, the son told me that he had
seen his father do so before, and that he killed every
time.
"Stop! Let us see how he will go on." said the son. The
father began to sing (and if _I_ remember right, beat the
drum also). Shortly after the bark began {32} to move,
and as the old fellow raised his voice, so did its
motion increase, 'till at last it began whirling round
with great violence, sometimes one way and then another,
'till it was wound up close to the stick, when it began
changing sides--sometimes _upon_ & sometimes _below_ the stick.
He ceased, began to talk with us and saying he was
afraid it would not _answer_. Thus he did three times,
and the bark moved every time with the same violence.
Now he desired, in the beginning, that if his _familiar_
would have compassion on him, he would render these three
moose foolish that they might not be possessed of their
usual cunning.
The next day we went out, the old man, his son and myself,
a hunting. We were hungry; we walked till late in the day,
and finding no tracks, I proposed our return. But he told
me we ought to proceed, for in the low ground beyond a small
ridge then near in sight of us we may perhaps find some
tracks. "I am never deceived when I am answered (my bark
dances)."
We soon reached this low ground and shortly after heard a
noise: jumping, running, and breaking of sticks. "Ah! Here
they are!" said the old man. "See how their _head_ is turned!
What a noise they make, how they play. They are foolish."
We killed them all. If you doubt me, ask any of the Indians,
and see if they won't all tell you that _he_ does so when he
wants to kill.
[As Love Potions (Baptiste's Stories)]
Another story: for _love potions_ or philters are also composed of this.
There were several young men (half-breeds) of us together, and
also some young women who came with us to await the arrival of
their husbands from Fort William at _that_ place. Two of our party
wanted to pay them a _visit_ in the night. And I endeavoured to
dissuade them, but to no purpose. They went, and met with the
reception I foretold. They began bawling out, and on purpose,
to awake every one near and shame us, for we were lodging by
ourselves. And then [they] took good cudgels and pursued them
into our place. _We_ enjoyed this confusion of the others though
partly at our own expense.
One of them then addressed me. "Come Baptiste, this _bitch_ has
vexed me. I know you have _good medicine_. Give me some of it that
I may laugh at her in my turn." (I must tell you that one of them
I have known many years back was, and is still, a _bitch_--i.e.
according the Indian acceptation (as well as our own) of the term.
And the man is the same one I mentioned little above, at the
conclusion and beginning of pp. 30 and 31.)
I gave him some with the _directions_. He returned again very
soon after (in the same night) [and] found her asleep. He
then rubbed her forehead, opposite her heart, the _pit_ of the
stomach, and the palms of both hands. Then he awoke her. The
next day as my comrades were desirous of revenging themselves,
they broached the conversation publicly and had the laugh in
their turn. The women had the _best_ at the offset, but as they
could not deny the other charges, they became extremely
confused and vexed. A quarrel ensued, but my comrads
exultingly told them, "We can turn and twist you _now_ about
our fingers as we please!" And {33} they did too. For the
women both _giving suck_ at that time, thought it was their
children that were handling them, as they used but _one_
finger, and gently.
The other story is thus.
A man that I have with me at present, in consequence of some
_slips_ of his _rib_, had frequent and some severe quarrels with
her. She began to hate him and wanted to go with her
_paramour_. The husband though vexed and confused _did not want_
to lose her. He began by soothing, coaxing, and caressing her.
But she always bawled out as loud as she could that everybody
might hear, though it were at midnight, "Thou white dog! Leave me
alone. Why art thou fumbling at me?"
The more she became averse the more he coaxed, and she
bawling out, "Don't _slabber_ me!" every time he attempted
to kiss her. And she was watching a fair opportunity to
slip off to her lover (an Indian).
At last he lodged his complaints to me and asked if
I could not _assist_ him. I gave him some of this _medicine_
with the usual directions. And [I] told him as soon as he had
executed all properly, to come away and leave her and not
return to her for a couple of days so that in her turn she might
suffer.
He had not long left her 'till she called for him as if
wanting something. And like a goose he went immediately, though
I done all I could to make him pay her in her own coin. Since
that time they live as you see them. _But_ if you doubt of this also,
you can easily make the experiment. Chuse any one you please, and
let her be ever so coy, and shy, you will bring her as you want!!!
Shortly after this I made some general enquiries of the man
latterly in question. But he would not avow [to it], though
from his confusion and [the] precipetency with which he answered,
I believe there is _something_ in the business.
It is with this medicine (continued the half breed) that the
young men do completely and universally succeed with all the
women that please them.
[Effecting and Avoiding Spells]
With this also, principally, they succeed in bewitching any one they
are averse to, and prevent them from killing such animals as they
please. They draw the likeness of the animal or animals they do not
chuse the others to kill, put of this medicine (though most commonly
mixed with some others in this latter case) upon the hearts, and
desire that they may become shy and fly off upon any the least
appearance or approach of them. Or they will _conjure_ and desire some
of their _familiars_, one or several, to _haunt such a one_ in all his
motions and scare and frighten off and _render wise_ any _such_ and
_such_ animals--and let the distance be hundreds of miles off. Their
familiars, that are spirits residing in the air, and transport
themselves in an instant to any place they [please], and who see all
that is going on _below_, keep _all_ away accordingly.
To evade this is a task that but few can succeed in. They must first
conjure to learn who it is that has bewitched them. Then they inquire
what is to be done. But here lies the difficulty. Sometimes they are
told they _must_ leave the appointed time run out; at others [perform]
such and such ceremonies, which is tantamount to the first answer; but
at others again, it is easily dispelled. This {34} depends entirely
upon the precautions the _bewitcher_ has taken; the power, influence, or
number of his dreamed; as also on the other hand, the dreamed, their
power; [and on the] influence of the _bewitched_. But sometimes on a
very slight or trivial cause depends the whole.
[Dealing with Spells on Firearms]
[The Old Canadian's Account]
I shall tell you another story. An old Canadian I have now with me has
been in the habit of _living-free_ for many years back. In the beginning
of a winter he was tenting with some Indians, and one of them, an
impertinent, bombastic sort of character, was boasting to him of the
great power and effect of some medicines and a drum he had lately
received from a Sauteux.
For some time I did not mind him, but finding he became
at last troublesome, and insinuating as plainly as he
durst that _he_ was now invulnerable, or rather immortal,
and that _we_ were helpless, a quarrel ensued 'till at
last, "I fxxt. upon your medicines and drum and the one
also who gave them to you!" said I.
We seperated in no good friendship. At night he made a
feast and invited me amongst the rest with the design of
poisoning me. But his friends remonstrated so effectually
that he put this off and intended shooting me going out of
the lodge. But this also the others would not allow. He
was vexed. I kept my eye upon him, determined I should
give the first blow on the least motion he might make.
Finding himself prevented in these, he said that I indeed
should kill two moose, but that the rest of the year I
should starve as a dog.
I seperated next day with my wife and children. They were
under great apprehensions, but I mocked all their conjurings.
I very shortly killed two moose, but these indeed were the
last. I walked and hunted every day. And seldom one day
passed but I fired at the buffaloe, moose, or some other
animal, but never got anything, anything! I and my family
were near dying with hunger.
I tried everything in my power, never giving myself the
least trouble about the Indian's menaces. At last the spring
arrived. Ducks and geese came, but no better success. At last
one day, prowling in my canoe, I met two other _free-men_,
[one of whom], after mutual inquiries, told me the same thing
had happened him. And [he said] that an Indian told him to
file off a small piece of the _muzzle_ of his gun and wash it
well with water in which _sweet-flag_ had been boiled. And
[it] killed after that as before.
I laughed at the idea. But reflecting that it was an innocent
experiment, and I could not offend the Almighty, I tried. And
the first animals I saw I immediately killed. This sir
(continued he) I assure you is a positive fact!!!
I find that the Indians have recourse to this method also. But you
must observe: as is the disease, so is the remedy.
[The Iroquois' Account]
Another story just now occurs to me which I shall relate, not so much
to multiply these pretended proofs, as to show that our Iroquois,
Algonquins [and others] are not such complete converts to the
Christian faith as most people may complacently imagine. But rather
[they] have a mongrel religion like those whom the King of Babylon
sent to inhabit Samaria when he carried Reuben and Ephraim captives
(in the Bible).
This winter an Iroquois {35} told me that one winter he was out a
beaver hunting with many of his friends. The oldest man of their party
proposed one day that a certain number of them should go out a hunting
moose or buffaloe, and the others beaver. This one says:
I returned at night after a good success--the old man nothing.
He became envious, a quarrel ensued, and after this many
others. One day I fired at a moose as he was running past me.
He fell. I went to him, and just as I was for beginning to skin,
he rose up, but with my axe I brought him down. It was very far
from home. I merely opened him and returned light, trusting to
the others of our party, for I had no desire of partaking of the
dry provisions the old fellow had of his own. Immediately on
entering the lodge, we had another severe quarrel, and he told
me I should not any more exult in my prowess as he should take
care I should not kill any more animals for _some time_.
As we were coming to _knife work_, I ordered my wife to bundle
up all our things and my lodge, and pitch off. It was then late,
and I had not yet eaten. As none of my friends knew that I had
killed, I did not chuse to tell them, but merely said as I was going
off. "Let those who are fond of me, or who chuse, follow me." But
none came, and I encamped upon my moose.
Every day I went a hunting. Scarcely a week passed but I
fired twenty, thirty, and sometimes upward of fifty shots upon
buffaloe or moose but could never kill. I would _miss_, or _the ball
twisting in the hair would fall by the animal_ without doing further
injury. I starved for a long time and became so weake that I could
hardly walk.
At last my wife, a woman of this country, one day that I had
been out as usual had prepared some good strong lye, and on my
return, washed my gun with it, filled it, and stopping both the
orifices, put it over the smoke where it remained all night. She also
took a number of the balls and boiled them likewise in the lye,
telling me she had seen her uncle do so many years before when he too
had been bewitched. I thought, at all events, it could do no harm.
And besides, I could have done anything I was so hungry.
The next day I went out again [and] found another flock or herd of
near twenty buffaloe. I drew nigh and took all my usual precautions.
I fired, one dropped; [I] fired again, another dropped. I killed
fourteen out of that herd, and ever after missed not once!
I asked him how the old fellow had done [it].
He said, "I suppose it was as they frequently do: bury a piece of my
meat in the ground and pray the Devil to prevent my killing. For the
Iroquois, when they take it in their head, are very wicked and do not
want power!"
[The Half Breed's Account]
A few days ago a half-breed abandoned with the Indians came in. And
amongst his other _wantages_, [he] asked me for a small piece of (red)
sealing-wax, "... because my brother cannot draw blood from the
animals he fires at. By heating his gun and applying this wax the
blood will flow profusely from the wounds." He expressed himself
afraid that his brother might have been bewitched, and by retarding
this operation he might enter _dans sa mal chance_!
{36} These few _examples_ will suffice to shew you that they have
different methods of _bewitching_ and also different ways of clearing
themselves. And the faith and dread they have of this is scarcely
credible, and the consequences are often too uncommonly distressing.
[Stories of the Hairy Breasts and Nayhanimis]
[North Wind's Challenge]
I shall now give you of the Story of the Hairy Breasts. Near the days
of _Noah_, nations were few and small. Wee-suck-ā-jāāk (Noah, I shall
call him for abbreviation sake) had a son, as I told you before, whose
name was Nay-hân-nee-mis [Nayhanimis]. Being strait'ned for provisions,
he went out to angle with some of the Hairy-Breasts. They came to a
lake, pierced several holes, but the North (or North Wind, as you chuse)
being envious of Nayhanimis froze the water down to the very ground so
that in the deepest parts they found but earth. And after much
digging, at last [they] reached the bottom. But behold that also was
frozen--and who knows to what depth in the Earth!
Finding this to be the case Nayhanimis, addressed his friends thus.
I see this is the doing of the North Wind. (Now by rights
the North Wind ought to have been his maternal Grand Father--but
what cannot envy do?) He is envious of us and wants to make
us die of hunger. But he shall not! I have to propose to you
to cut off my head, rip up my body, beginning at the throat.
You must not hurt nor break any single one of my bones, but
carefully take off all the flesh, dry it, and make pounded meat
of it. Of this you must sprinkle a little in every one of the
holes. You must also _chop_ up my heart into very small pieces
and throw a few of these pieces also into each hole. Then put
in your lines, and you'll take as many fish as you please. But
my bones you must put in a heap, carefully by themselves.
Mind! Upon your faithful observance of all these commands
depends our mutual safety. The North thinks himself sole
master, and would wish to crush us because we begin to have a
little knowledge. But he shall know me!
They [did] accordingly, and accordingly also they took abundance of
fish. North perceived this. He came to see, and finding himself thus
frustrated, inquired how it came about. They told [him]. He challenged
Nayhanimis who by this time had revived. And besides, a beautiful
large feather he had sticking in his cap, or head, which none durst
wear but such as have given incontestible proofs of their manhood
[and] bravery. He likewise had a smoking bag of the skin of a
badger. Nayhanimis accepted the challenge.
"It seems, Nayhanimis, you are a great man, a man of extraordinary
power and abilities! Let us have a trial, and see which of us has the
most, for I also have some knowledge."
Nayhanimis answered, "No! I have but little power. But that little I
employ as much as I can to the general benefit of my fellows. Let us
see what you can do, which if I cannot, then you will certainly be
superior to me."
Here they performed one or two wonderful feats. But in [these]
Nayhanimis had the advantage most confessedly. The North pierced his
body through, and [did] another extraordinary thing I cannot well
recollect. But the other [did] more and recovered not only more
suddenly but more perfectly.
At last the North put a bet and said, "Let us see for this last act. I
will cut off my head, and if I cannot replace and recover {37}
perfectly, the same as I am at present, then my _house_ and all I have
shall be yours. But if I succeed, and you cannot, then all your
_possessions_ shall be mine."
Nayhanimis consented for he was secretly desirous of humiliating the
self-sufficient spirit of North. They tried. North failed, but
Nayhanimis completely succeeded. He deliberately severed his head from
his body, put it down on the ground beside him very composedly, and
then replaced it, when it became as though nothing had happened. But
this was owing to the power and virtue of his _plume_ which, however,
the others knew nothing of.
It appears that the North also recovered but by the assistance of his
friends, of whom he had a numerous train. North was faithful to his
promise. [He] gave him his house which was beautiful and spacious, but
mostly underground, or at least in the side of a mountain. All
[North's] friends turned out, put in Nayhanimis and gave him the full
possession.
But he was no sooner in than they secured all the outlets: doors [and]
windows. And [they] set it on fire to destroy one whom they found so
much more powerful than themselves! Nayhanimis, finding this to be the
case, was not in the least dismayed, but took his smoking bag and thus
addressed it. "Now _thou_, Badger, our mutual safety depends upon thy
obedience and expedition. Thou art made to pass _through_ the earth as
_[quickly]_ as _upon_ it. These fools think to destroy us, but thou must
show that we are superior to them."
During the conflagration they were enjoying the scene and exulting in
the idea of having at last succeeded in destroying so formidable an
adversary. But what was their consternation when they saw him come to
them without even one hair of his head singed! They were _appalled_ with
astonishment, and had not the power of utterance.
At last, recovering a little, they endeavoured to pass it off as a
joke and turn it to his own advantage, by silencing at one blow the
envy and malice of _all_ his enemies, pretending to be staunch friends
of his. But he was not thus to be duped. Yet he showed a superiority
of sentiment and generosity, equal to his powers and abilities, by
giving them (though _contemptuous_ if you please) pardon. So much for
this _Part_.
[Nayhanimis Wars with the Hairy Breasts]
Thus did matters pass on for yet a few years. The _Indians_ began to
_multiply_ and inhabit the world. But the Hairy Breasts, a jealous,
envious, and at best foolish people, could not well behold _their_
prosperity. They made _war_ upon them (the _Indians_) by stealth and
destroyed numbers. Their affairs bore a most dismal aspect--[The Hairy
Breasts wished for] no less than the total extinction of the whole
race.
At last Nayhanimis pitched off with his wife, _her father_, and another
one. There were four of them. He found a Beaver lodge. Here some of
the _Hairy-Breasts_ came up with him: compliments at first, afterwards
sneers, taunts and revilings--but so ambiguously [given] that no hold
could be taken.
"How numerous, how many are there of ye?" inquired [one of] the Hairy
Breasts.
"We are twenty of us." replied Nayhanimis;
"And so are we." rejoined the others.
Now they here entered into an arrangement that whoever found _Beaver_
for the future, it should be his own. But to avoid any wrangles, he
who _found_ the Beaver should plant a stick or branch upon the lodge as
a mark. On their return {38} home, each recounted to his family what
he had met with in the course of the day.
"Now," said _Nayhanimis_ addressing his family, "we must take twenty
beavers, one for each man of them (meaning the Hairy Breasts) and make
a feast. If it turns out that we be able to eat these twenty beaver,
and they not, then we shall be superior to them and have the upper
hand."
The beaver were cooked accordingly. He took his _rattler_ which he shook
to the tunes of his songs, performed the usual ceremonies, and they
ate the whole twenty beavers with ease. Then addressing his family
thus said, "These Hairy Breasts are great boasters, but cowards. They
are a people of no account. Tomorrow will decide all."
The Hairy Breasts on their return did the same as Nayhanimis and
cooked also twenty beavers, thinking that his band did really consist
of that number. They ate, but every one was already full and yet more
than three quarters of the feast remained. "Give me my rattler," said
one of the oldest, "that I sing. It may happen that we find grace."
He sang and shook his rattler, but it would not sound. After frequent
repeated trials to no effect, he became vexed and threw it out of
doors among the dogs. "This dog of a rattler will not sound in spite
of all my endeavours. But hold! Hear how it rattles now that it is
out. Go for it one of ye! Perhaps it was owing to some fault in me."
They brought it to him. But [it was] still as before; he threw it out
again in a rage. It was no sooner out than it sounded [as] well as
before. It was brought in again, but as before, again. Then he threw
it out for good, vexed and disappointed to the utmost degree. But his
friends were not pleased. They considered this a portentious omen and
his behavior foolish, and by no means calculated to reconcile their
_Deities_ to them. He comforted them by telling them, "The numbers of
the adverse party must be few. Otherwise we had surely been able to
_eat_ the whole of this feast. They are few and we _shall_ subdue them."
The next day they all pitched off. Nayhanimis came first to a beaver
lodge and marked it. [He] came [to] another and marked that one
also. But making a circuit, in which he hung up his bow [and] quiver
in a tree at his own height, came round to the same lodges and found
that the Hairy Breasts had put marks of their own and thrown his one
away. Exasperated he threw theirs away and replaced his. And [he] made
another circuit, when he found the Hairy Breasts had replaced their
own again. He also remarked that the Hairy Breasts had hung up their
bows _in the tops of very high trees_, trusting to their numbers.
At last they met, greeted each other at first, then sneers, quarrels,
a challenge and then the battle. They were to fight _man to man_.
Nayhanimis killed nineteen right out, but the twentieth had near
killed him. However, this was but an accident usual in battles. He
soon killed him also.
The women were coming up when, raising his voice to a pitch to be
distinctly heard by all, [he] said:
Such of ye _Indian_ women as have been taken from your homes
[and] had your husbands killed, such of ye Indian women as
are willing to return to your nation, take all axes and
others arms out of the hands of these Hairy Breast women.
Seperate yourselves from them; attack {39} and destroy them
_all_. Leave not one alive to carry the news to the others.
They seperated accordingly and killed every soul.
Then he took them to his tent and [found] by their answers to his
queries that there [was] still another band, not far off, consisting
of forty young and two old men of the Hairy Breasts. He ordered a
quantity of poles or pickets to be cut very long, and made a kind of
fort of them round his own tent. And [he] gave orders to them to
gather a vast quantity of snow round all the sides of it to come over
the points, so that neither the pickets nor tent might be seen, and
that this rising might have the appearance of a natural hill--
something in short in the form of a pit. He immediately made a number
of lances, and spears and walked off in quest of his enemies.
He soon reached their camp, drew near, and found that there were but
two old men. All the others were out a hunting. Here he listened to
their conversation and was burning with indignation at the stories
these two old men told each other of the cruelties they had done to
the _Indians_. They were chuckling at this when he sprang into the tent,
took each by the head and thrust their faces [into] the fire and
sprang out again to listen.
One of them, returning to his senses, for they had both fainted during
the ceremony, exclaimed thus, "My old friend! What is the matter with
me? I lost my senses quite suddenly and now that I am come to, I feel
my face quite sore and cannot see."
"It is the same with me." replied the other one
"Then it must be some evil spirit that has pounced upon us." resumed
the first.
At last Nayhanimis addressed them thus:
I shall tell ye old men a story too. There were two old men
formerly seated in their tents relating to each other the
exploits of their younger days and the cruelties they
committed upon the _Indians_.
Nayhanimis was near. He pounced upon them and thrust both
their heads together into the fire. When your children
and young men be returned from their hunting, tell them
this story. In the meantime I shall return home and make
ready for them. My name is _Nayhanimis_ and I reside at
_such_ a _place_ (i.e. I am _called_, or named,
Nayhanimis ...).
The old men, as may be imagined, were thunderstruck with this and
durst not say a word more. But in the evening the young men came
home. They were astonished to see their fathers in such a plight.
"Children! Behold your fathers!" said they. "Had any _miscreant_ durst
act in such a manner to _our_ fathers, their villany should certainly
not have passed off thus. _But we are now old men and of no more
account_!!!"
This last apostrophe above all the rest roused them to vengeance. They
merely scraped the snow off their feet and legs and went immediately
in quest of him vowing vengeance all the way of a most cruel and
_exemplary_ nature.
Nayhanimis was on his guard. Every soul able to wield a weapon had one
in his hand, besides an infinite number of spears and sharp stakes
stuck in the ground. The Hairy Breasts came, but not perceiving the
trap on account of the snow that was brought over [the] ends of the
stockades, they all fell in, one upon the other, and impaled
themselves in their fall on these sticks. All of them but two or three
met with instantaneous death. The few that were not injured were put
{40} to an excruciating but immediate death to satisfy the _manes_ of
the departed _Indians_. And he proceeded immediately to the camp, killed
the remaining two old men, scoffing and taunting them at the same
time. Immediately after this he ordered such of the _Indian_ women as
had had their husbands killed, or were taken by the Hairy Breasts, to
seperate from the other women and inflict the same punishment upon
them and their children as had been done to their friends.
Thus were the Hairy Breasts entirely [extirpated] merely
by their own folly and wickedness. Had they lived peaceably,
and allowed the _Indians_ to partake of the blessings of this
world without envy, as well as themselves, and to which they
had an undoubted right, they might still have been in existence.
However, there are still two nations of them, one of which is
on _your_ lands, the others, I believe beyond the seas. But they
are an insignificant and most despicable people. They pretend
to antiquity and would fain extort respect from the _moderns_
(i.e. themselves, or the Indians, _principally_). But their very
countenance, appearance, everything about them denotes folly,
and seems more to demand contempt than to call for respect. I
saw one many years back, who was brought by the traders from
somewheres on your lands. [His] face was venerable, but still
there was a meanness in the _whole_ of him that I could not
account for. I respected him, and wanted to treat him
accordingly. This is as from the stories I had heard related of
them. But the traders laughed at _us_ and asked one if I was
inclined to respect folly, insignificance, and nothing!!!
[Notes]
I have been a long time in writing these pages, and have been
frequently disturbed. I have been often obliged to put by my paper
after seating myself five or six times to write only one word. From
such long and frequent interruptions _much_ method and correctness
cannot be expected. I therefore send them to you in the form of _notes_.
[Motives for Writing the Journal]
My motives for thus employing my time and paper were first to amuse
and instruct myself, but principally for your own amusement and such
few friends as you may think _worthy_ of the communication. _Lend them
not [out] of the house_, nor let too many see them, for I have some
notion, please God I live, to digest them into form and regularity,
and have them published--besides a vast many others I [propose], with
God's help, collecting. But this is merely between ourselves, and
immediately after perusal blot out all _this_ paragraph.
Journals [and] voyages of these people have been frequently
published. But I have met with none that gives so circumstantial a
detail of their private life (if I may so say) as is necessary to give
that insight to their ideas and notions (and this latter term too, I
think, critically speaking, cannot be applicable to them) that is
required, and so much wanted, to form a proper estimate of man in his
_natural_ state.
We all see them, hear them and relate of them. But where is there one
who can give the _whys_ and _wherefores_ that these people do so and so? I
beg you will _blot_ this last paragraph entirely out, at least the first
part. And do not be premature in your condemnation or judgement of me,
for I trust my motives are entirely destitute of vanity, and only the
desire of truth urges me, or at least [the desire for] true and just
information. G N. April 16th 1823.
{41} [Comments on Aboriginal Beliefs]
Such are the notions and ideas of these people. They acknowledge a
superior power, not Wee-suck-ā-jāāk, as I was erroneously informed, _but
the same _one_ you adore in the Christmas holidays_. This one they have a
great respect and veneration for. But seldom it is, as far as I can
learn, that they sacrifice or pray to him, make speeches, which,
though extempore, _I_ consider as much prayers as though they were
composed after the most deliberate and mature reflection. And many
parts of them [are] so simple, plain, natural, and withal so sublime,
that I frequently felt great pleasure in attending to them.
But these sentiments are so few comparitively speaking, and the
absurdities so great and frequent, that few men can hear them without
lamenting their ignorance. They have often seemed to me as desirous in
a high degree of becoming acquainted with the true _mode_ of
worshipping, from the frequent changes, even during my time, they have
made in their _worshippings_. As a proof of this is the avidity with
which they seize any new system introduced from their _southern_
neighbors, the short time they hold it, and how completely it is
abandoned, if not entirely forgotten for another equally, if not more,
absurd than the former. To introduce a new system among them, it is
only necessary to report an extravagant tale of some wonderful
character, the cures by _this_ means that have been performed, and such
like miraculous and fantastic nonsense. But in their fundamental
points I perceive no visible alteration.
[Mee-tay-wee]
The principal of these is what they call the Mee-tay-wee, a ceremony I
shall compare to freemasonry. But the initiations are public. Every
one that chuses comes to see them, and many are invited. Here, in the
course of initiation, are ceremonies or deviltries performed that no
man of his own mere dexterity or power _can_ do.
[Conjuring]
The next principal one is conjuring. This is a principle I believe as
natural to man as the air he breathes (though not _so_ necessary).
Everyone wishes to peep into futurity, and there are few but who would
not inquire into causes could they do it, or were it not forbidden
them. These two, of course, are consequences or consequents of their
mythology. There are many in the civilized or Christian world who
absolutely and positively deny this power of theirs as being absolutely
impossible and at best [believe them] but absurd and idle stories.
[Evidence of Spirits through Conjuring Practice]
Many of the things related of these conjurings I acknowledge to be
so. But at the same time I am as positively and as firmly persuaded of
the truth of the assertion _that they have dealings with some
supernatural spirit_, as I am convinced that I live and breathe in
air. [That is] unless, indeed, we chuse to acknowledge and believe a
certain sect of philosophers (of the last century I believe) who _wish_
to tell us that we _only imagine ourselves alive_. And I am by no means
inclined to acknowledge myself as superstitious. I am convinced of
this from reason, argument, comparison--in short, from _analysis_. Let
any one man, unless he be a headstrong brute who is _determined_
beforehand not to be convinced, analyse their _discourses_, and I am
confident he will believe as much as many, or have great doubts at
least. To absolutely deny this, we must first deny that there is a
Devil, and afterwards deny his pernicious power. {42} And if we deny
these points, we must descend to a third, and [one] more fit for an
atheistical wretch and a beast than a Christian, or even rational
creature. I have heard some sensible and well informed gentleman deny
it on the plea of their _ignorance_. But this again is _a_ basis and
very solid one.
These people are still in a complete state of nature. Their ideas of
the true God are far from clear or correct. They acknowledge Him
indeed as the supreme and absolute master of all, but more, or rather
as, a passive _deity_ [more] than as he really is. But their notions of
their other deities came far more near the truth.
Their wants indeed are also few, but they are arbitrary and cannot be
dispensed with, at least for any time. It is therefore very natural
that they should employ their whole thoughts and most of their time in
procuring these means to warding off or averting their dangers. And I
do not know of any method more adapted to this than the one they
pursue: fasting and sleeping to dream. And they do dream too. And many
of these dreams are so complicated, or compounded of so many different
things that it is absolutely beyond the power of _their_ invention to
fabricate them.
Surely a man may believe his senses. A man tied, wound up in a blanket
or skin equally soft. Here he is held by one, two, or three men. He
slips out of the blanket and presents himself before you free, leaving
the cords _untied_ in the blanket. You hear him speak, and perhaps
twenty other voices besides, all at the same. Again, he is bound as a
criminal, rather indeed as a pig, crumpled into a heap and thrust into
his _hut_. At the very instant of his entrance, the hut shakes as if ten
thousand devils were for pulling it to pieces. You enter this, find
the man absent, hear a fluttering about your ears or see a vast number
of small lights resting on the hoops that hold the poles together.
Immediately after you are out, you hear the man speak within
again. You look again and feel for him, but hear him talking at a
distance. What can this be but supernatural agency? I have never seen
feats of _this_ kind, but others I have, not so _strong_, but equally
convincing.
[Conjuring Ceremony for a N. W. Co. Gentleman]
I have been informed that a young half-breed, abandoned with the
Indians almost from his childhood, a few years back entered one of
these conjuring _huts_ at the solicitation of one of the North West
gentlemen to see what retarded the people so long. Previous to his
entering a great deal of conversation on the subject had been [taking
place]. Matters were settled between them and the conjurer. Some time
after his entrance, he began to cry (not weep) as a person uneasy. At
first the voice was within, but it appeared as rising in the air, and
at last was lost.
"Well!" said one of the Indians, addressing one of the half-breeds
living with the white. "Well! Enter now, and see if he be there. Thou
art always doubting and denying what we say of these things. Enter
then, and see if he be there. Then indeed are our assertions false."
He raised the bottom of the _casement_ and entered. But as he was not
below, he rose on his feet and felt for him, but [the conjurer was]
not to be found. However he was _paid_ for his curiosity. There was a
dreadful fluttering within, but especially about his head. His hair
[was] flying about in his face as if in a tempest, and [there were]
frequent appearances of small lights before his eyes whichever way he
turned. He bawled out and asked those without what was the matter with
him. He became afraid and _walked_ {43} out as quick as he could.
Very shortly after, they heard the same cries of pain, faintly at
first, but the voice soon entered. The _conjurer_ said he was carried
to where the people were. "They are all asleep, at such a place and
tomorrow will be here." He said there were four (spirits) of them,
that carried him off. Each held him by the _little finger_ and _little
toe_!
[Stories]
I shall here relate a couple more of these stories.
[The Hunter and the Wolf Spirit]
An Indian told me that several years back he left his lodge on the
borders of a large lake to go to the house for some necessaries he
wanted. He took a traverse for some islands. The weather was dull but
mild. A storm very soon set in. But he persevered. Thinking the wind
had changed, he also changed his course. He became very much fatigued
and laid down on the ice to rest himself and wait for daylight, for
_the_ night had overtaken him. He was not long down before, reflecting
on his situation, he became extremely uneasy and was afraid of
freezing.
At last he heard a curious noise near him that he could not account
for. At first his fears increased, greatly dreading it was some
malignant spirit. But having no alternative he resigned himself to his
fate.
And I became as composed as though I were safe. And I was
too, for an animal much resembling a wolf, and black, came up
and covered me. I was very cold, shivering in every limb, but
I soon became quite warm. He rose from off me and went on as
if inviting me to follow. His eyes appeared like two candles.
I followed.
He led me to an island where I made a fire and warmed and
dried myself. And as soon as I was rigged, I followed him,
for he went off and looked at me so earnestly I took it for
an order. He led me straight to the water hole. There
happened to be people at the time there going for water.
They saw _these_ lights and asked me what occasioned them,
or who it was that came with me. I told them it was a
compassionate spirit that retrieved me from a dreadful death.
[Pursuit by a Pahkack]
_Second_ [Story]! A young man lately told me the following.
I was returning home with my uncle when come to _that_ point,
we heard something crying behind us, "He! He! Ha! Ha!" and
whistling alternatively. My uncle told me it was a Pah-kack
(Skeleton), and [it] wanted to destroy us. It came up with
us very soon and kept constantly buzzing and whistling in
our ears so that, indeed, we were quite bewildered at last.
It was at night and dark, but we kept straight on as we
thought. We were mistaken for, after walking a long time,
we at last came to the water hole again from where we had
set off. We were both of [us] much afraid, but finding this
path, we minded it no more though it pursued us making more
and more noise the nearer we got _home_.
Many of these stories bear a great resemblance to those extravagant
tales of la Béte a la Grande Queue, Loup Garoup, Chasse Galerie and
many others natural to superstitious people. It requires, therefore, a
great deal of caution and attention to get at the true ones. I have
here _inserted_ more than I originally intended, but they will serve to
give you an idea of the notions of these people, and, except a few, I
have selected those that appeared most rational. _However they will all
come in time_.
{44} [Wetiko]
There is a kind of disease (or distemper rather, and of the _mind_, I am
fully persuaded) peculiar to the Crees and Sauteux, and of which they
have the greatest dread and horror. And certainly [the fear is] not
without the very greatest cause--the consequences, forty-nine times out
of fifty, being death unfortunately to many besides the _subjects_ or
objects themselves. They term _this_ Wen-di-go (according to the French
pronunciation, which is more correct than the English, in this
word)--the proper signification of which, to me at least, and no one I
think can doubt it, is _Giant_ of the Anthropophagi _Genus_, sect, tribe,
or kind.
The stories related of these are as extravagant and fantastic as
those we read in our old romances _in the days of chivalry_. [They
differ] in no one circumstance hardly but the means used in their
destruction which, of course, is often done by the intervention or
assistance of their guardian genii. However, there are some few more
rational than those of _ours_, and though still beyond all bounds of
credibility, are as devoutly believed by these poor creatures as the
Gospel is by the most orthodox among us. I do not remember any of
these sufficiently correctly to give you a few of the stories, one
excepted.
Suffice it to say that they are of uncommon size. Goliath is an unborn
infant to them. And to add to their _dread_, they are represented as
possessing much of the power of magicians. Their head reaching to the
tops of the highest _poplars_ (about seventy or eighty feet), they are
of proportionate _size_. Of course they must be very heavy. Their gait,
though grand and majestic, at every step the earth shakes. They
frequently pursue their prey (_Indians_ of course) invisibly. Yet they
cannot so completely divest themselves of all the incommodities of
nature as to prevent their approach being known. A secret and
unaccountable horror pervades the whole system of one, several, or the
whole band of those of whom he is in pursuit. [There are] phenomena in
the heavens [and] earth.
[Trapping a Wetiko]
In the days of _Noah_, (or near them at least) there were a
large party of _Indians_ collected together for mutual safety.
Many camps had been already destroyed by him, and the
Indians were in great danger [of] being entirely exterminated.
At last they bethought themselves of a plan. "It is needless
to go to war upon him. What can we do to him with our arms!
Let us make an immense large trap (of wood) and draw lots
[for] which of us shall serve as bait. It is a dangerous assay
indeed, but will any generous one amongst us refuse sacrificing
his life for the safety of so many?"
They made this trap on the opposite side of a small opening in
the woods, so that he might see the person seated from afar.
It was between large trees which were made to serve as
_posts_. It was finished.
An old woman stepped up and said, "My Grandchildren! I am
now old and of no more account among ye. We are all in danger
of being devoured by this insatiable and terrible beast
Why should I then regret sacrificing a life that, at best
I can now enjoy but only for a short time, seeing it will
in the end be productive of so much good? _I will go and be
bait_."
The others were extremely touched at her generosity
but they had no alternative, and circumstances admitted of no
delay. The old lady seated herself very {45} composedly in
the trap and awaited his arrival. The others fled off of
course. It was time too, for he soon _hove_ into sight, stalking
along in all the stile and terror of imperial grandeur.
His head [was] equal with the tops of the highest trees, and
the ground [was] shaking at every step, though frozen, it being
then depth of winter. And his countenance denoted an
assemblage of pity, contempt, rage and voraciousness. All
this did not dismay the old lady; she remained quiet.
He perceived her. "What! What, old woman, art thou doing there?"
But changing his tone, which he did several times, thus continued,
"Thou art of my natural enemies and I shall presently grind thee."
"Ah! my grandchild! I am an old woman, abandoned and deserted
by those whom I have suckled and brought up. They are fled
off in dread of thee, and being old and helpless, they thrust
me in this tuft of trees so as to be the less embarrassed.
Come now and assist me out, and in acknowledgement I shall
inform thee of their precautions. Otherwise thou'lt lose thy
life by their deceptions."
He was in no dread of the _Indians_, so far as regarded their
_own_ power, but he thought a little salutary advice would not
be amiss, intending after this to _grind_ the old _thing_ as he
had promised himself.
He drew up. "What a devil of a place they have put thee indeed.
Did they think to conceal thee from me?"
He stooped to enter. When she found he had entered far enough,
she touched a stick. And down came all the weights and cross
bar upon his back. Though he was uncommonly strong, the weight
and suddenness of the blow was such that he gave way and was
jammed between the two beams or bars. Here he struggled denouncing
[and calling for] vengeance and eternal destruction to the whole
of the _human_ race.
The great bellowing he made was a signal to the men who were
in ambush not far off. They came running up and soon dispatched
him with a multitude of blows from axes and chisels. Thus
were they, for _one time_, relieved. The women and children
returned to the camp and enjoyed themselves as usual without
further apprehensions.
These giants, as far as I can learn, reside somewhere about the _North
Pole_. And even at this day, [they] frequently pay their unwelcome
visits, but which, however, are attended with a complete fright only.
It seems also that they delegate their power to the Indians
occasionally. And _this_ occasions that cannibalism which is produced or
proceeds rather from a sort of distemper much resembling _maniaism_.
[Habits and Types of Wetiko]
There are three sorts or kinds that I know of, and believe there are
no more. The first I have already related as above, and the two I am
going to give you are sometimes _compounded_ together and sometimes
_independent_. But they are both equally true and melancholy and
distressing in whatever light we may view them. However, I shall not
pretend by any means to palm _all_ that is said about them upon you as
true. Of this you'll by and bye be able to judge as well as myself, and
not doubt.
[Those Driven to Cannibalism by Starvation]
The first of these are such as are driven to this dreadful extremity
by starvation. In all _woody_ countries where the inhabitants lead a
wandering, roving life and whose subsistence depends upon the game
they procure, they must of necessity be frequently pinched and
sometimes brought very low. All _people_ cannot bear this privation
alike. And though there is perhaps not {46} a people in this world
who take this so patiently as these people do, yet there are not
wanting instances where, even with them, that _nature_ gives way. They
vanish as a _dying_ candle.
But others cannot stand it out so long; they must have something to
eat, be it what it may. Sometimes, though with the most extreme
reluctance at first, they feed upon the flesh of such as _have
died_. Any kind of animal substance, at such times, must come very
grateful to the stomack. And hence it is, I believe, that those who
have once preyed upon their fellows ever after feel a great desire for
the same nourishment. And [they] are not so scrupulous about the means
of procuring it. I have seen several that had been reduced [to] this
distressing alternative. And though [it be] many years after, there
appeared to me a wildness in their eyes, a confusion in their
countenances much resembling that of reprieved murderers.
Now, if we consider how very precarious their mode of subsistance is,
how devoted they are to superstition and prejudice, we--such of _us_ as
know more about them--we, I say, may wonder how they stand out so
well. Very many instances I have known seem to be far beyond the power
of human nature to stand.
Yet, notwithstanding this dreadful privation lasts not for a few days,
but even to weeks and months, during all of which time the men are out
from star-light to star-light and have never anything more to _eat_
than some bits of leather, moss, bark and such like, it is very rare
they will kill a _fellow_ to live upon him. This is not
universal. There are unfortunately still too many exceptions, but
these again would seem as denounciations from their gods. They appear
so to me--I can scarcely doubt it! And the Indians themselves seem to
think the same, though in another way.
At this place where I am now writing (Lac La Ronge, English River),
but a few years back, several instances occurred. An old canadian is
said to have lost one of his sons thus, though an excellent
hunter. The old man sometimes speaks to me of that son. And the second
died on his way to the house, and not far off. The same year an Indian
killed all his family but two daughters whom he compelled to partake
with him, and for the rest of the route he ...........
I shall here give you a few stories of the kind.
[Story of a Wetiko Woman]
_That_ same year (I do not know precisely when, but only a
few years back) a woman alone arrived at the house. Her
appearance was haggard, wild, and distressed. However, she
was taken into _the_ house. Questions [were] put as usual,
but the answers [were] vague, indefinite and contradictory.
They handed her something to eat. She acted as if eating
it indeed, but let the whole fall in the _inside_ of her
gown. This [roused] suspicion. But what added to this was
the extraordinary stench she emitted from the heat of the
chimney. And shortly after her entrance a part of a human
shoulder [was found]. The dogs brought [it] in from upon
her road. She went off, being directed upon a road leading
to a camp not far off.
As soon as she made her appearance, the Indians immediately
conceived what was the matter. But through charity, as well
as for safety and to find the truth, they gave her to eat
principally marrow-fat. Now these people pretend that
cannibals cannot bear this fat or grease. Of course it was
a kind of _ordeal_.
Everything she did and said, notwithstanding her great
caution, betrayed her. She took up [one] of the children
of her acquaintances to {47} kiss, as is customary, but
would have given it a bite had they not taken it from her.
They watched her narrowly. All the men slept in one tent
with her. She pretended to be asleep 'till she imagined
the others were, then rose very cautiously, and was
beginning to prepare herself for _action_. One of the men
perceived this, rose upon her with an axe. Though the
blow was violent, and upon the head, she would have
killed him had not the others interfered. Her wretched
fate was soon decided.
There is such a singular, strange, incomprehensible contradictoriness
in almost all these cases. And many I have heard, that I do most
verily believe they are _denunciations_, witch, or wizardisms. In any
other manner they are not rationally to be accounted for, unless we
suppose all those who feed on human flesh to be thus possessed. Then
it is natural to man in these cases. But why then not the same with us
as with these people?
[Those who Dream of Ice and the North]
The third kind--or delegated which by what follows, I believe may be
allowed to be the term--[is made up of] those who dream of the North or
the Ice or both. Everyone knows where the North resides, but only few
know the abode of Ice or the Ice. This they pretend is the parent of
Ice. [It] is in the bowels of the earth, at a great depth and never
thaws. All ice originates from this. These two they are much afraid of
because they are both highly malignant spirits. There is no joking or
jesting with them. Those who at _any_ future period are to become
cannibals thus dream of them.
[Dream Feasts Of Human Flesh]
After the certain things usual in all dreams:
I was invited by the North to partake of a feast of ducks
the most beautiful I had ever seen and well cooked. The dish
was before me. I set _to_. A stranger by me touched me with
his elbow and said, "Eat not thou of that, look into thy dish!"
Behold that which I had taken for the wing of a duck was the
arm of a child! "He! What a narrow escape!" said I.
Then he took me into another room and gave me most excellent
meat, the most delicious in appearance I had ever seen. I
would not eat. I discovered it was the flesh of _Indians_ thus
served up to me! He took me into a third room and gave me
tongues. These I also perceived were the tongues of _Indians_.
"Why refusest thou what I offer thee? Is it not good?"
"I feel no inclination to eat." I replied.
Then he took me in a fourth room where fine beautiful _hearts_
were served up, and I was desired to eat. But I perceived
that it was still the same. I therefore refused.
Then said he, "It is well done. Thou hast done well!"
Heh! Had I unfortunately eaten of this, then had I become
a cannibal in addition to all my other misfortunes.
Those who eat at these feasts are frequently, but not universally told
thus:
This is a sign to thee that thou shalt one day become a cannibal
and feed on the flesh of thy fellows. When thou shalt see
children play with and eat ice (or snow) _in_ thy tent, say
"My time is near." For then thou shalt soon eat _Indian_ (human)
flesh.
They have such dread and horror of this that it is constantly in their
minds.
You white people! [You] who live at your ease, get your living
out of your nets or from your Indians, and besides are not
otherwise troubled as we, make light of these things. I do not
make much account of them either. But I tell you that he who thus
once dreams of either of those dogs are for ever after continually
troubled with them.
{48} We do everything in our power to drive him away from us.
But still he hovers about us, and we cannot avoid him. You are
very fortunate! You live as you please; never care for him; nor
does he molest you.
Such I am told are the _sentiments_ of these people in general.
[Behavior of Infected People]
I look upon this as a sort of mania, a fever, a distemper of the
brain. Their eyes (for I have seen [them] thus perplexed) are wild and
uncommonly clear; they seem as if they glistened. It seems to me to
lodge in the head. They are generally rational except at short, sudden
intervals when the paroxysms seize them. Their motions then are
various and diametrically contrary at one time to what they are the
next moment: Sullen, thoughtful, wild [looking] and perfectly mute,
staring in sudden convulsions, [they use] wild, incoherent and
extravagant language.
[An Account of Survival]
There was one a few years back infected with this not far from where I
was at the time. The accounts given of him, though I shall not vouch
for their truth, are thus.
One night towards the latter end of December he began staring
at his daughter with an extraordinary intenseness.
"My daughter! I am fond of thee! I love thee extremely!"
"I know thou dost." replied the woman abashed, for she was then
very young.
"Yes! I love thee. I think I could eat a piece of thee, I love
thee so much."
The girl exclaimed at his rashness. There were but three of them:
the father, daughter and her husband.
When it was dark he put himself stark naked. And uttering a
strong tremulous noise, and his teeth chattering in his head as
if through cold, [he] rose up and walked out of the tent and
laid himself, curled as a dog in a heap, upon the wood that his
daughter had that day brought to the door. Here he remained all
night in spite of what they could do. A little before day he
returned. Thus did he every night for about a month, and every
time slept out naked. Nor would he eat, excepting at times a
little raw flesh. In the daytime he was more composed, but his
face bore the appearance of one possessed of the Devil. He
recovered and became as usual--composed, and good natured. I
knew them all well, but had no dealings with them from the year
before (1812).
[Executing a Wetiko]
A young Indian a few years back had _one_ of the above dreams. He became
very uneasy and thoughtful finding it recur so very frequently. And he
would have willing undergone any torments, any death, rather than
become an anthropophagi. He also frequently desired his friends, upon
any the least appearance of these symptoms in him, to kill him. "For
if you do not kill me 'till I have eaten of _human_ flesh, you'll
perhaps not be able to do it afterwards. But my children! Oh! my
children! How grieved am I to leave ye! But it must be so; I have no
alternative. Spare me not my friends, I conjure [sic] you!"
He had been a good hunter and a peaceable _Indian_ and, of course, much
loved by his friends. This business depressed them a great deal. At
last, the time approaching fast, his brother one day remained behind
with him to watch him whilst the others pitched off. About the time
this one thought the others had finished the encampment, he proposed
their setting off to join them. But before long he left his brother
behind and laid an ambush for him {49} not far from the tent. This
was a preconcerted scheme; the other men, of course, were not far off.
The sick one drew near in a very slow and thoughtful manner. However,
when he came near to where his brother was hid, he stopped, looked up
and called out, "Thou thinkest thyself well hid from me, my brother,
but I see thee. It is well thou undertakest [this]. It had been better
for thee, however, hadst thou begun sooner. Remember what I told you
all. It is my _heart_; my _heart_ that is _terrible_, and however you may
injure my body, if you do not completely annihilate my _heart_, nothing
is done."
The brother was sure that he was not discovered--this _knowledge_ being
the information of some of the spirits. He therefore did not
answer. Some of the other men had gone to meet him and endeavoured to
amuse him, that the brother might give the first blow. Accordingly he
shot--straight for the heart. He dropped but rose immediately and
continued towards the camp that was within sight, laughing at their
undertaking. _The ball went through and through, but not a drop of
blood was seen--_His heart was already formed into Ice_.
Here they seized and bound him, and with ice chissels and axes set to
work to dispatch him. According to his desire they had collected a
large pile of dry wood and laid him upon it. The body was soon
consumed, but the heart remained perfect and entire; it rolled several
times off the pile. They replaced it as often. Fear seized them. Then
with their (ice) chissels they cut and hacked it into small bits, but
yet with difficulty was it consumed!
[Treatments and Recovery]
They fancy that blood which circulated through the heart first turns
into water, then coagulates or congeals, and shortly after becomes
into solid imperforable or impenetrable ice. The only antidote or
remedy for this is to give them large draughts of high-wines, double
distilled spirits, or the spirits of wine, if any can be had the
better. This taken in large draughts and frequently and _kept_ beside
a large fire flows to the heart and thaws the ice. If a profuse sweat
ensues, it is a happy omen.
An Indian with me this winter gave out his apprehensions that he was
thus tormented. I communicated it to two others who happened to come
in about that time.
"Why do you not give him large draughts of your strongest spirits to
drink and keep him in the room beside a large fire?"
I replied that I was afraid it would burn him.
"Oh no! If he is a real Windigo, it will only do him good by driving
out the ice. But if he _lies_ to you, indeed, then it certainly will
injure him. But it will be good for him, and teach him for the future
not to impose upon people to frighten them."
However, they are, in general, kind and extremely indulgent to those
thus infected. They seem to consider it as an infliction and are
desirous of doing all they can to assist. There are, however, many
exceptions. But these again depend upon the circumstances attending
them. One of my best hunters here is thus tormented, or at least thus
torments himself, and very often desires his friends, in compassion,
to put a period to [his] existence the first symptoms he may shew of
cannibalism.
A young girl, lately married, and scarcely worth a _filip_ so small and
diminutive, was this winter seized with this phrensy. The consequence
was that the men durst not leave the tent for {50} any length of
time, being obliged to assist the women in holding and preventing her
from biting or eating any of the children and perhaps herself. They
bethought of a sacrifice: cropping her hair--and short.
She recovered and is now well. She says, "I do not recollect any
single one circumstance of all that is told me. I thought I was always
on the tops of the trees."
There is another one of my Indians thus affected too. The Indians say
it is a punishment (from some of their _familiars_, of course) for so
lightly esteeming their ceremonies--nay indeed--and ridiculing them
often. "This fall," he began:
There were but two men of them together (with each his family).
Things bore a most dismal aspect.
At last the wife of the other, who, by-the-bye, is said to
[be] a little affected that way too, told him one day that
he sprang forward to seize one of _his own_ children, "Keep
quiet for, thou dog, if a gun hath no effect on thee, my axe
shall. I shall chop thee up into slices! Thou hast then better
be quiet!"
This kept him indeed quiet for some time. How they are now
I cannot say, not having heard of them from the beginning
of December (now April 20th).
They appear most inclined to prey _first_ upon their own family. And
they also think that firearms are absolutely unable to injure them. _A
ball cannot injure _Ice_. To destroy _Ice_, it must be _chopped up_.
And the _heart then is all Ice_.
They sometimes, indeed frequently, recover with the warm weather, _for
the sun then _animates_ all nature_!!!
There are many other instances of a like kind in their tendency or
consequences, but different in their proceedings, that I cannot bring
to mind at present. I mention several of these to shew you the
different manner they are infected. In the mean time I shall relate
you others not less entertaining.
[Malignant Spirits]
[North, Ice, Skeletons and the Crazy Woman]
There are several spirits of whom these people are much afraid, but
four principally, they being the most malignant and little accepting
of _excuses_, however great and urgent they may be, for the non
performance of _their_ sacrifices. These are the _North, Ice, Skeletons
and the Crazy Woman_, or foolish, mad, jealous woman.
Not very many years ago an Indian had entered his conjuring
_hut_. She came among the rest. But being displeased with the
conjurer on account of some sacrifice to other spirits, she
seized and carried him off! Skeleton perceived it, and being
[fond] of the conjurer, pursued Jealousy. Finding herself
nearly overtaken, she prefered her own safety to vengeance
and let the _Indian_ fall _in some place_ at a vast distance from
where he had been taken. Skeleton took him up and brought
him back to the great satisfaction of all parties.
She frequently comes with the _others_ when they conjure. But on her
appearance she is desired to be quiet, "_Pay-ah-tick_": gently, quietly,
peaceably.
Master Skeleton also is as much dreaded as Folly, if not more, because
he shews himself at any time he pleases, it not being necessary to
conjure to call him to.
There _is_ an Indian who, before he married, had his _dress shoes_ made
by this lady (Folly, or Jealousy). She was, of course, extremely fond of
him. "The shoes were beautifully garnished, far superior to anything
of the kind done by _our_ women!" There are not {51} wanting ladies,
living with the white, who confer full share of their _favors_ on some
of the Indians, and from one of these I fancy it is he got these
shoes. But to hide the business, [he] imputed them to Folly, which
served him a double end. If I can see that chap I shall be very
particular in my inquiries of him. I know him well.
This brings to my mind the _white stag_ or hind _Sertorius_ had in his
exile and during his wars with his country, as mentioned by
Plutarch. Indeed, to be candid, _I_ find a very great affinity between
the ideas and notions of these people and those of the Greeks and
Romans. And by these [affinities], much--far much--better than by the
incongruous hypothesis of the learned, might be traced the _origin_ of
these people. And I am far from taking the task to be difficult. Would
_we_ only divest ourselves of _our own_ prejudices and take the proper
plan, this great _Enigma_, if I may so explain myself, would be not
perfectly cleared I allow, but a rational clew [would be] afforded to
the unravelling of it. I have read many of these _hypotheses_, but they
are so filled with inconsistencies that I could scarcely believe men
could employ so much time in them. ..... I could say something else
instead of the conclusion of this last sentence.
A Gentleman, and an Englishman too, but I forget his name, would wish
to _insinuate_ that these people are from a different origin with
ourselves: [from] Adam. And to prove his hypothesis, he begins by an
anatomizing hogs! (See the Encyclopaedia, not by Rees, but
_Fitz-Patrick_ I believe.) This puts me in mind of some of the _Newtonian
Systems_: There is no such thing in nature as _cold_. We must say an
_absence_ of _heat_! Why cannot we as well say there is no such thing as
_darkness_, but merely an _absence of light_, or reverse either, and
either will be as reasonable. Most strange reasoning is this indeed!
[Confession]
These people have a notion that _confession_ saves them from many
accidents and also preserves the lives of the sick, or rather restores
them to their wonted health. I have not learned the origin of
this--when, why, or wherefore--but it seems to be very remote, to have
[sprung up] with their mythology. I shall [make it] a point to enquire
very particularly into this, and for this, as well as other things, at
different quarters to find and detect _errors_. But all, however, that I
have written in these pages, though there may be some difference in
the recital and perhaps a _few_ straggling circumstances, are, I have
great reason to think, fundamentally the same throughout among these
people. .....
When any one of them is particularly affected with diseases out of the
common course of nature _here_, or though the disease may be precisely
the same as all others, yet, from certain circumstances individually,
or a combination of them, they say he is Oh-gee-nay in Cree, or
On-gee-nay in Sauteux (the On pronounced as in French and _not_
English), by which it would seem as if they meant he was afflicted or
chastised for his own sins, or those of some of his or her near
relatives: father, mother, if children; if grown up and married
persons, for their own. Whether they only imagine this, or are
informed of it by conjuring, _private_ {52} information from their
_familiars_, or from the symptoms of the sick person, I cannot say, but
the thus afflicted person must confess his sins publicly.
Now in these confessions, as in all their other discourses or
conversations (_initiating_ and _giving of medicines excepted_), they
use no circumlocution, no secret or enigmatical word or term, to
screen themselves. But all is delivered in plain terms and before
everyone that chuses to hear. These confessions are terrible
things. And they seem far more sincere and complete than those of many
Catholics. They have wonderful, retentive memories, and no scene, no
crime from their earliest years unto that day do they hide. But Great
God! What abominations! One would scarcely imagine the human mind
capable of inventing such infamously diabolical actions as _some_ do
commit: murder, incest, and other things, if possible an hundredfold
more, debasing the human soul. Whether they repent of these things,
neither can I say, but it would appear as if they were the acts of a
contrite and most humbly penitant soul. I have never had an
opportunity of hearing these from _their own_ mouths, but _other_ Indians
have told me of them. And though before their families _sometimes_,
[they] have never omitted one single circumstance, from the
suggestions of the idea, down to the very last _conclusion_.
When I heard of these things at first, I _would not_ believe them. But
hearing them come so circumstantially, _I trembled for the Land I
sojourned in_ _lest it should vomit me out as the land of Canaan did its
inhabitants_, _or be swallowed up in its destruction as Sodom and
Gomorrah_!
It is true they are not _all_ so. No, I am told there are but few, and
in charity I hope it is [so]. Otherwise what will be my fate seeing I
am, in a certain degree, partaker with them? Surely the inhabitants of
such a land, at _best_, cannot look for more than mere _present
enjoyment_. When I reflect seriously on _all_ these things, as I
sometimes do, revolving them in every different manner in my mind, it
is beyond the power of words to express my feelings. Poor unfortunate,
blind creatures! That it is from _blindness_ they commit these things, I
am fully persuaded, because I am equally confident that they do not
attach that same degree of criminality to them we, _from the revealing
of the Scriptures_ to us, do. Some they consider in the light of
trifles, some natural, some weaknesses. But all tend to the
gratification of most bestial appetites whatever may have been the
original cause, _curiosity_ or otherwise.
However, I received a piece of information in one of these, and _it_
was circumstantially detailed, that has cleared a point to me I could
never solve. And though I enquired of both Wool and Bob, they were not
wiser than myself. Indeed, without the _trial_ or experiment, it seems
impossible to say certainly where the cause lies. Now I know it. If
ever an opportunity offers, or that it pleases God I again revisit my
own lands, I shall be able to speak to a certainty. As I cannot write
Latin, I shall say no more of _it_ at present.
A few years back an Indian at the next post above _this_ died. He had
been a long time sick, {53} and from this conceived himself _ongenay_
and accordingly prepared for his confession. Having received the
details at second and third hand, I shall endeavour to give _part_ of
them to you as near _their_ stile as I can. But really I find myself
_very inadequate_ to the task. There is a certain _poetic_ sublimity in
their language on such _like_ occasions as will not easily meet with
credit from those (the better informed) of the civilized world
unacquainted with these people. Even amongst ourselves there are but
few, for few can judge of the beauties of a language, and most of
those few have too high a notion of their own mighty superiority to
stoop to _regular_ conversation with them.
But to return--After having revealed all, or most part, of his sins to
the company in general, he thus addressed his family in particular:
You see, my children, my distressed state. I cannot move nor
stir without assistance. And I feel strengthened in my lungs
(breast, heart), merely as it were by permission of my
_Dreamed_ (some particular one he meant) to divulge my
offenses to the gods (or God) publicly, before you all, to
deter you from the same vices (wickednesses).
I was once a young man also, the same as you are now, healthy
and vigorous. Nothing appeared difficult nor dangerous to
me. I lived as became a man, and prospered accordingly. But
I thought that this proceeded from my own power only. Had
I so continued, all had been well! But no, I _unfortunately_
heard speak of such Indians (meaning _this_ place, _as my
informants tell me_), how powerful they were in their medicines,
the extraordinary feats they performed. I envied them, and
thought that I required but _that_ knowledge more to render me
perfect (immortal) and happy. I undertook a voyage to that
place. I found that the bare truth had been scarcely told me.
I burned with anxiety to become as knowing as themselves, and
I was gratified.
Had I rested here, all had yet been well. But in learning
their medicines, I also learned of them those vices, those
sins, that by _their practice_ have reduced me to this
wretched situation.
My sons! Take example from your father! Be good charitable,
and peaceable Indians as I was at the first set off of my
life. And employ the same means; indulge, use the same anxiety
to _avoid_, that I did to _procure_ that information that hath
reduced me so far below the level even of a dog. Never forget
this. Never indulge even the least desire of such acquisitions.
For if you once begin, you will be deluded by their flattery
to that destruction I have found. But you are young men! And
unless you find grace, you also will be deluded and lost as
I am!
I have heard a good deal said of _this_ Indian's confession and
exhortations to his sons. They were not lost. He himself lived but a
short time and seemed much comforted by it.
[Animal Sacrifice (Beaver Indians)]
There is a tribe of _Athabasca_ that go by the name of _Beaver
Indians_. From the tenets of their religion, I _am told_ that, when
laying under any malediction, bewichisms, or conceive themselves so,
they make a vow that the first animal they shall kill they will do
_so_. They do not fail, but immediately proceed in quest of another
which, by this diabolical action, they think they will soon find and
kill. They do not _touch_ the animal afterwards, {54} as those beasts
among the Crees and Sauteux do, but leave it lay as a sacrifice. They
consider it as a duty imposed upon them. But the others do it from
mere beastiality. "Such a one did so--brought home part of the meat,
and we all of us eat it! Oh! the dog!" said an Indian not long ago to
me.
[Fragments]
Lest I may not soon have another opportunity of writing on these
subjects to _you_, I shall add a few more _fragments_.
[The Great Doctor]
An Indian here, passing for a great doctor, was applied to
(and is still) by many to attend upon them.
Several of these he retrieved from death. One of his dreamed
I believe the North, was not pleased and told the doctor
never to administer his medicines to those he had doomed to
death. The doctor replied it was hard and uncharitable seeing
he could prolong their days a little.
"Well! For every one that thou dost deprive me of, I shall
take one of thy children." And the doctor lost eight or nine
(I cannot now remember well). But he is now grown more cautious.
But this Doctor is himself a beast.
Being unable to stand from sickness, he told two of his wives
"Take ye me one under each arm to my [sweet-heart]. I feel
myself dying and don't chuse _thus_ to go." And he actually
did. Remember _I am told this_, but I have reasons to believe it.
He is an incestuous beast. Otherwise, I find him a good Indian
and, what is most strange, sensible beyond many of his equals.
[The Devil and the Tailor Caricature]
I have got a caracature here of the Devil carrying off a tailor. I
asked one of my Indians if any of their familiars resembled him and
how they were. The reply was:
Yes, he resides in the North (at the Pole I suppose) and
has a vast number of young men. The Indians report of some
finding their tracks that are very numerous and exactly
resemble the tracks of the grey deer (carriboeuf). But
neither [he] nor his young men are very wicked. North, Ice,
Skeleton and Folly are the most wicked and ill inclined of
all those we dream of or enter the conjuring box!
[Feasts]
Of their feasts I cannot say more than any common observer. I have
been invited and partaken of many of them, but I never thought of
enquiring into their origin [and] the causes of them. But from the
little I could learn, or rather understand from the speeches made at
_all_ of them, and what I have learnt in regard to other things, I think
[I] may say, without dreading contradiction, that as there are songs
[and] ceremonies appropriate to every one of their gods or familiars
or devils, there [are] also _feasts_ made for each according to the
whim, dream or some other circumstance of the one who makes them.
We denominate these 'feasts', and from their own term it would seem
they so mean. But I consider this again as a premature interpretation
which I have not leisure to explain. I consider them rather as
_sacrifices_. Indeed they may perhaps rather be esteemed as partaking of
both. I have somewhere above said that they are _obliged_ to make an
annual sacrifice to some of their gods as the non-performance passes
not off with impunity. These therefore are obligatory or compulsory
sacrifices. But besides these they also have free-will sacrifices.
These feasts or sacrifices are not _universally_ {55} of _flesh_. They
have them of flesh, grease, dried berries [and] rum. And few of these
feasts are made without _the one who makes it_ [offering] a certain
[part] (very small, only a few mouthsful) to _him_ whom it is in honor
of or intended for. [This] he most commonly puts into the fire, _in_
or on the ground. Some of them are very grand and ceremonius, the
_titbits_ of the animal only, as the head, heart, and liver, tongue,
and paws when of a bear.
It is only the great men that are allowed to eat of these. Others
again, besides the above, [eat] the brisket, rump and ribbs. And very
seldom a woman is allowed to partake of them, particularly if it is _un
festin à tout manger_--to eat the whole.
Though there may be sufficient for two or three times the number of
guests, all must be eaten before day. Though, in certain cases, the
feaster is obliged, and commonly does, take part back, providing a
knife, a bit of tobacco, or something else attend with the dish.
In these great feasts, the feaster makes one or several speeches
before _we_ begin to eat, and one again after all is done. And [he]
sometimes sings, beats the drum and [makes] speeches during the whole
time of the feast, never partaking of a morsel himself. At some of
them there is dancing to be performed.
I happened to be called to one of these many years ago. It was the
principal parts of a bear. And the paunch had been filled with the
liver, heart and fat, with blood, minced, and much resembling that
dish the Scotch term _haggish_. We were all very hungry, and though we
gormandized (it cannot be called _eating_) there yet remained full two
thirds. The Feaster was uneasy, and said he would have been proud had
we eaten all, for in that case his dreamed would have been
propitious. We were obliged to dance also. But when I could stow no
more, I gave him my knife and a bit of tobacco and walked off leaving
him to settle with his god as well as he could. But indeed I was not
very scrupulous then, otherwise I had most certainly avoided many of
them though it is oftentimes dangerous if there be not method or
qualification in the refusal.
Their feasts of rum are often to some one of the four wicked ones,
praying them to be propitious and not allow themselves to be
influenced by the wicked solicitations of envious Indians.
Many years ago I happened to be out a hunting a few miles from the
house and came unexpectedly upon the lodge of a few Indians I had that
day given rum to. I heard one of them harangue, and drew up cautiously
to listen. He entreated the rain, snow and frost to have pity upon
their young ones (that they might kill).
I communicated this a few years after to a couple of gentlemen. One of
them, longer in the country than myself, denied it and enquired of his
wife who had lived a long time with the Indians. She corroborated his
denial. I perceived the cause, and told him that it was because _they_
do not chuse that we become too well informed of all their
ceremonies. It was to no effect, and I had almost a mind to credit the
woman too myself, but by _insinuation_ I find I am perfectly right.
Thus {56} it happens in almost everything else. A thing that does
not meet with our approbation, or be a little beyond the sphere of our
limited information, we immediately deny or condemn. Whereas by taking
_proper_ measures to enquire or inform ourselves, not only those things
themselves, but others far more interesting, and sometimes too of the
greatest moment, whether to ourselves or others, are rendered
probable, reasonable, certain.
Hence it is also that many, upon receiving a piece of information,
there rest themselves as upon a rock of certainty. Now either of these
I consider equally blameable as they lead to distrust, doubt, and
sometimes to a complete refutation or assertion of facts that very
oftentimes cast a stain or stigma, sometimes upon the whole people,
and without any other foundation than, as might be said, that all
powerful _veto_.
They have feasts for the dead, most commonly berries, or in countries
where it is made, sugar. Generally yearly a bark box of perhaps 2 or 3
gallons is placed _in_ the grave, upon it, or well hid in some private
nook, if they are afraid, or do not chuse, it be taken.
I ought rather to have said these are sacrifices. But independent of
these, they have feasts also, and feasts of baptism--feasts in short
for almost every occasion. Besides these they have _smoking_ feasts;
these are to deliberate. I shall, should it please God I live, make it
a point to enquire particularly into the origin of all these.
[Conjuring Ceremony (June 4th, 1823)]
June 5th. These last 3 days have been busy and turbulent ones for
me. It is now considerably past midnight (and of course the 6th June)
but my Indians are drinking and I cannot think of going to bed. Till
they do I shall employ my few remaining _leisure_ moments ('till next
year, please God I live so long) in giving you an account of a
conjuring bout I, with some difficulty, got an Indian to make last
night (June 4th).
In the evening the hut was prepared at some distance from the houses
on account of the stink, as _the spirits_ cannot or will not endure any
pollution. The hut consisted of ten poles about seven feet out of
ground, well stuck in, and somewhat better than three feet
diameter. The Poles were secured with two hoops. They were covered
with two parchment skins (of moose) well bound with many rounds of
strong leather line. _The top was _covered_ with a dressed skin and
secured also, to prevent its being carried off (by the wind).
About 10 P.M. (still broad daylight with us) we drew up with the
conjurer, smoked and chatted some time. After this he took his drum,
much resembling a tambourine, and with a stick gently struck it all
the time he made a speech. I was almost touching him (all seated) but
from the noise of the drum and his low voice, for the man has a
dreadful complaint on his lungs, I could only gather, "Take pity upon
me; take pity upon me. Hear and come. Let me not speak in vain, nor
become abashed. Show me charity. ..." It was a moderate and decent
prayer. After this _they_, for there were several men, {57} began to
sing using the drum and rattler. They sang, among others, the Moose,
Horse, Bear, and Dog songs, about a dozen in number.
[Then] he prepared by taking off his clothes, all to his cloute, and
asked who should tie him. I replied that I would, but was afraid of
hurting him. Another conjurer did, beginning with his fingers between
the 2 joints nearest the hand, nearly as I can describe it, thus
giving a double turn to the line between each finger. And the line was
new mackerel, small, which I happened to have in my pocket by
accident. I drew up to _inspect_. And observing the fingers to swell
upon his complaining of the tightness, I felt a good deal for him.
After this his blanket was wrapped round him and tied in such a
manner, lengthways, crossways and every way. And a good knot _I_ tied at
each meeting of the cords, for I assisted in _this_, that I could have
laid any wager that it was beyond the power of spirits themselves,
thus tied, to [extricate] themselves. And his hands were _under_ his
hams. As he could no more move than fly, _of himself_, the other
conjurer and I put him to t
Showing first 200,000 characters. Full text: gutenberg.org/ebooks/42479