[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_.