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.