Everything she did and said, notwithstanding her great

caution, betrayed her. She took up [one] of the children

of her acquaintances to {47} kiss, as is customary, but

would have given it a bite had they not taken it from her.

They watched her narrowly. All the men slept in one tent

with her. She pretended to be asleep 'till she imagined

the others were, then rose very cautiously, and was

beginning to prepare herself for _action_. One of the men

perceived this, rose upon her with an axe. Though the

blow was violent, and upon the head, she would have

killed him had not the others interfered. Her wretched

fate was soon decided.

There is such a singular, strange, incomprehensible contradictoriness

in almost all these cases. And many I have heard, that I do most

verily believe they are _denunciations_, witch, or wizardisms. In any

other manner they are not rationally to be accounted for, unless we

suppose all those who feed on human flesh to be thus possessed. Then

it is natural to man in these cases. But why then not the same with us

as with these people?

[Those who Dream of Ice and the North]

The third kind--or delegated which by what follows, I believe may be

allowed to be the term--[is made up of] those who dream of the North or

the Ice or both. Everyone knows where the North resides, but only few

know the abode of Ice or the Ice. This they pretend is the parent of

Ice. [It] is in the bowels of the earth, at a great depth and never

thaws. All ice originates from this. These two they are much afraid of

because they are both highly malignant spirits. There is no joking or

jesting with them. Those who at _any_ future period are to become

cannibals thus dream of them.

[Dream Feasts Of Human Flesh]

After the certain things usual in all dreams:

I was invited by the North to partake of a feast of ducks

the most beautiful I had ever seen and well cooked. The dish

was before me. I set _to_. A stranger by me touched me with

his elbow and said, "Eat not thou of that, look into thy dish!"

Behold that which I had taken for the wing of a duck was the

arm of a child! "He! What a narrow escape!" said I.

Then he took me into another room and gave me most excellent

meat, the most delicious in appearance I had ever seen. I

would not eat. I discovered it was the flesh of _Indians_ thus

served up to me! He took me into a third room and gave me

tongues. These I also perceived were the tongues of _Indians_.

"Why refusest thou what I offer thee? Is it not good?"

"I feel no inclination to eat." I replied.

Then he took me in a fourth room where fine beautiful _hearts_

were served up, and I was desired to eat. But I perceived

that it was still the same. I therefore refused.

Then said he, "It is well done. Thou hast done well!"

Heh! Had I unfortunately eaten of this, then had I become

a cannibal in addition to all my other misfortunes.

Those who eat at these feasts are frequently, but not universally told

thus:

This is a sign to thee that thou shalt one day become a cannibal

and feed on the flesh of thy fellows. When thou shalt see

children play with and eat ice (or snow) _in_ thy tent, say

"My time is near." For then thou shalt soon eat _Indian_ (human)

flesh.

They have such dread and horror of this that it is constantly in their

minds.

You white people! [You] who live at your ease, get your living

out of your nets or from your Indians, and besides are not

otherwise troubled as we, make light of these things. I do not

make much account of them either. But I tell you that he who thus

once dreams of either of those dogs are for ever after continually

troubled with them.

{48} We do everything in our power to drive him away from us.

But still he hovers about us, and we cannot avoid him. You are

very fortunate! You live as you please; never care for him; nor

does he molest you.

Such I am told are the _sentiments_ of these people in general.

[Behavior of Infected People]

I look upon this as a sort of mania, a fever, a distemper of the

brain. Their eyes (for I have seen [them] thus perplexed) are wild and

uncommonly clear; they seem as if they glistened. It seems to me to

lodge in the head. They are generally rational except at short, sudden

intervals when the paroxysms seize them. Their motions then are

various and diametrically contrary at one time to what they are the

next moment: Sullen, thoughtful, wild [looking] and perfectly mute,

staring in sudden convulsions, [they use] wild, incoherent and

extravagant language.

[An Account of Survival]

There was one a few years back infected with this not far from where I

was at the time. The accounts given of him, though I shall not vouch

for their truth, are thus.

One night towards the latter end of December he began staring

at his daughter with an extraordinary intenseness.

"My daughter! I am fond of thee! I love thee extremely!"

"I know thou dost." replied the woman abashed, for she was then

very young.

"Yes! I love thee. I think I could eat a piece of thee, I love

thee so much."

The girl exclaimed at his rashness. There were but three of them:

the father, daughter and her husband.

When it was dark he put himself stark naked. And uttering a

strong tremulous noise, and his teeth chattering in his head as

if through cold, [he] rose up and walked out of the tent and

laid himself, curled as a dog in a heap, upon the wood that his

daughter had that day brought to the door. Here he remained all

night in spite of what they could do. A little before day he

returned. Thus did he every night for about a month, and every

time slept out naked. Nor would he eat, excepting at times a

little raw flesh. In the daytime he was more composed, but his

face bore the appearance of one possessed of the Devil. He

recovered and became as usual--composed, and good natured. I

knew them all well, but had no dealings with them from the year

before (1812).

[Executing a Wetiko]

A young Indian a few years back had _one_ of the above dreams. He became

very uneasy and thoughtful finding it recur so very frequently. And he

would have willing undergone any torments, any death, rather than

become an anthropophagi. He also frequently desired his friends, upon

any the least appearance of these symptoms in him, to kill him. "For

if you do not kill me 'till I have eaten of _human_ flesh, you'll

perhaps not be able to do it afterwards. But my children! Oh! my

children! How grieved am I to leave ye! But it must be so; I have no

alternative. Spare me not my friends, I conjure [sic] you!"

He had been a good hunter and a peaceable _Indian_ and, of course, much

loved by his friends. This business depressed them a great deal. At

last, the time approaching fast, his brother one day remained behind

with him to watch him whilst the others pitched off. About the time

this one thought the others had finished the encampment, he proposed

their setting off to join them. But before long he left his brother

behind and laid an ambush for him {49} not far from the tent. This

was a preconcerted scheme; the other men, of course, were not far off.

The sick one drew near in a very slow and thoughtful manner. However,

when he came near to where his brother was hid, he stopped, looked up

and called out, "Thou thinkest thyself well hid from me, my brother,

but I see thee. It is well thou undertakest [this]. It had been better

for thee, however, hadst thou begun sooner. Remember what I told you

all. It is my _heart_; my _heart_ that is _terrible_, and however you may

injure my body, if you do not completely annihilate my _heart_, nothing

is done."

The brother was sure that he was not discovered--this _knowledge_ being

the information of some of the spirits. He therefore did not

answer. Some of the other men had gone to meet him and endeavoured to

amuse him, that the brother might give the first blow. Accordingly he

shot--straight for the heart. He dropped but rose immediately and

continued towards the camp that was within sight, laughing at their

undertaking. _The ball went through and through, but not a drop of

blood was seen--_His heart was already formed into Ice_.

Here they seized and bound him, and with ice chissels and axes set to

work to dispatch him. According to his desire they had collected a

large pile of dry wood and laid him upon it. The body was soon

consumed, but the heart remained perfect and entire; it rolled several

times off the pile. They replaced it as often. Fear seized them. Then

with their (ice) chissels they cut and hacked it into small bits, but

yet with difficulty was it consumed!

[Treatments and Recovery]

They fancy that blood which circulated through the heart first turns

into water, then coagulates or congeals, and shortly after becomes

into solid imperforable or impenetrable ice. The only antidote or

remedy for this is to give them large draughts of high-wines, double

distilled spirits, or the spirits of wine, if any can be had the

better. This taken in large draughts and frequently and _kept_ beside

a large fire flows to the heart and thaws the ice. If a profuse sweat

ensues, it is a happy omen.

An Indian with me this winter gave out his apprehensions that he was

thus tormented. I communicated it to two others who happened to come

in about that time.

"Why do you not give him large draughts of your strongest spirits to

drink and keep him in the room beside a large fire?"

I replied that I was afraid it would burn him.

"Oh no! If he is a real Windigo, it will only do him good by driving

out the ice. But if he _lies_ to you, indeed, then it certainly will

injure him. But it will be good for him, and teach him for the future

not to impose upon people to frighten them."

However, they are, in general, kind and extremely indulgent to those

thus infected. They seem to consider it as an infliction and are

desirous of doing all they can to assist. There are, however, many

exceptions. But these again depend upon the circumstances attending

them. One of my best hunters here is thus tormented, or at least thus

torments himself, and very often desires his friends, in compassion,

to put a period to [his] existence the first symptoms he may shew of

cannibalism.

A young girl, lately married, and scarcely worth a _filip_ so small and

diminutive, was this winter seized with this phrensy. The consequence

was that the men durst not leave the tent for {50} any length of

time, being obliged to assist the women in holding and preventing her

from biting or eating any of the children and perhaps herself. They

bethought of a sacrifice: cropping her hair--and short.

She recovered and is now well. She says, "I do not recollect any

single one circumstance of all that is told me. I thought I was always

on the tops of the trees."

There is another one of my Indians thus affected too. The Indians say

it is a punishment (from some of their _familiars_, of course) for so

lightly esteeming their ceremonies--nay indeed--and ridiculing them

often. "This fall," he began:

There were but two men of them together (with each his family).

Things bore a most dismal aspect.

At last the wife of the other, who, by-the-bye, is said to

[be] a little affected that way too, told him one day that

he sprang forward to seize one of _his own_ children, "Keep

quiet for, thou dog, if a gun hath no effect on thee, my axe

shall. I shall chop thee up into slices! Thou hast then better

be quiet!"

This kept him indeed quiet for some time. How they are now

I cannot say, not having heard of them from the beginning

of December (now April 20th).

They appear most inclined to prey _first_ upon their own family. And

they also think that firearms are absolutely unable to injure them. _A

ball cannot injure _Ice_. To destroy _Ice_, it must be _chopped up_.

And the _heart then is all Ice_.

They sometimes, indeed frequently, recover with the warm weather, _for

the sun then _animates_ all nature_!!!

There are many other instances of a like kind in their tendency or

consequences, but different in their proceedings, that I cannot bring

to mind at present. I mention several of these to shew you the

different manner they are infected. In the mean time I shall relate

you others not less entertaining.

[Malignant Spirits]

[North, Ice, Skeletons and the Crazy Woman]

There are several spirits of whom these people are much afraid, but

four principally, they being the most malignant and little accepting

of _excuses_, however great and urgent they may be, for the non

performance of _their_ sacrifices. These are the _North, Ice, Skeletons

and the Crazy Woman_, or foolish, mad, jealous woman.

Not very many years ago an Indian had entered his conjuring

_hut_. She came among the rest. But being displeased with the

conjurer on account of some sacrifice to other spirits, she

seized and carried him off! Skeleton perceived it, and being

[fond] of the conjurer, pursued Jealousy. Finding herself

nearly overtaken, she prefered her own safety to vengeance

and let the _Indian_ fall _in some place_ at a vast distance from

where he had been taken. Skeleton took him up and brought

him back to the great satisfaction of all parties.

She frequently comes with the _others_ when they conjure. But on her

appearance she is desired to be quiet, "_Pay-ah-tick_": gently, quietly,

peaceably.

Master Skeleton also is as much dreaded as Folly, if not more, because

he shews himself at any time he pleases, it not being necessary to

conjure to call him to.

There _is_ an Indian who, before he married, had his _dress shoes_ made

by this lady (Folly, or Jealousy). She was, of course, extremely fond of

him. "The shoes were beautifully garnished, far superior to anything

of the kind done by _our_ women!" There are not {51} wanting ladies,

living with the white, who confer full share of their _favors_ on some

of the Indians, and from one of these I fancy it is he got these

shoes. But to hide the business, [he] imputed them to Folly, which

served him a double end. If I can see that chap I shall be very

particular in my inquiries of him. I know him well.

This brings to my mind the _white stag_ or hind _Sertorius_ had in his

exile and during his wars with his country, as mentioned by

Plutarch. Indeed, to be candid, _I_ find a very great affinity between

the ideas and notions of these people and those of the Greeks and

Romans. And by these [affinities], much--far much--better than by the

incongruous hypothesis of the learned, might be traced the _origin_ of

these people. And I am far from taking the task to be difficult. Would

_we_ only divest ourselves of _our own_ prejudices and take the proper

plan, this great _Enigma_, if I may so explain myself, would be not

perfectly cleared I allow, but a rational clew [would be] afforded to

the unravelling of it. I have read many of these _hypotheses_, but they

are so filled with inconsistencies that I could scarcely believe men

could employ so much time in them. ..... I could say something else

instead of the conclusion of this last sentence.

A Gentleman, and an Englishman too, but I forget his name, would wish

to _insinuate_ that these people are from a different origin with

ourselves: [from] Adam. And to prove his hypothesis, he begins by an

anatomizing hogs! (See the Encyclopaedia, not by Rees, but

_Fitz-Patrick_ I believe.) This puts me in mind of some of the _Newtonian

Systems_: There is no such thing in nature as _cold_. We must say an

_absence_ of _heat_! Why cannot we as well say there is no such thing as

_darkness_, but merely an _absence of light_, or reverse either, and

either will be as reasonable. Most strange reasoning is this indeed!

[Confession]

These people have a notion that _confession_ saves them from many

accidents and also preserves the lives of the sick, or rather restores

them to their wonted health. I have not learned the origin of

this--when, why, or wherefore--but it seems to be very remote, to have

[sprung up] with their mythology. I shall [make it] a point to enquire

very particularly into this, and for this, as well as other things, at

different quarters to find and detect _errors_. But all, however, that I

have written in these pages, though there may be some difference in

the recital and perhaps a _few_ straggling circumstances, are, I have

great reason to think, fundamentally the same throughout among these

people. .....

When any one of them is particularly affected with diseases out of the

common course of nature _here_, or though the disease may be precisely

the same as all others, yet, from certain circumstances individually,

or a combination of them, they say he is Oh-gee-nay in Cree, or

On-gee-nay in Sauteux (the On pronounced as in French and _not_

English), by which it would seem as if they meant he was afflicted or

chastised for his own sins, or those of some of his or her near

relatives: father, mother, if children; if grown up and married

persons, for their own. Whether they only imagine this, or are

informed of it by conjuring, _private_ {52} information from their

_familiars_, or from the symptoms of the sick person, I cannot say, but

the thus afflicted person must confess his sins publicly.

Now in these confessions, as in all their other discourses or

conversations (_initiating_ and _giving of medicines excepted_), they

use no circumlocution, no secret or enigmatical word or term, to

screen themselves. But all is delivered in plain terms and before

everyone that chuses to hear. These confessions are terrible

things. And they seem far more sincere and complete than those of many

Catholics. They have wonderful, retentive memories, and no scene, no

crime from their earliest years unto that day do they hide. But Great

God! What abominations! One would scarcely imagine the human mind

capable of inventing such infamously diabolical actions as _some_ do

commit: murder, incest, and other things, if possible an hundredfold

more, debasing the human soul. Whether they repent of these things,

neither can I say, but it would appear as if they were the acts of a

contrite and most humbly penitant soul. I have never had an

opportunity of hearing these from _their own_ mouths, but _other_ Indians

have told me of them. And though before their families _sometimes_,

[they] have never omitted one single circumstance, from the

suggestions of the idea, down to the very last _conclusion_.

When I heard of these things at first, I _would not_ believe them. But

hearing them come so circumstantially, _I trembled for the Land I

sojourned in_ _lest it should vomit me out as the land of Canaan did its

inhabitants_, _or be swallowed up in its destruction as Sodom and

Gomorrah_!

It is true they are not _all_ so. No, I am told there are but few, and

in charity I hope it is [so]. Otherwise what will be my fate seeing I

am, in a certain degree, partaker with them? Surely the inhabitants of

such a land, at _best_, cannot look for more than mere _present

enjoyment_. When I reflect seriously on _all_ these things, as I

sometimes do, revolving them in every different manner in my mind, it

is beyond the power of words to express my feelings. Poor unfortunate,

blind creatures! That it is from _blindness_ they commit these things, I

am fully persuaded, because I am equally confident that they do not

attach that same degree of criminality to them we, _from the revealing

of the Scriptures_ to us, do. Some they consider in the light of

trifles, some natural, some weaknesses. But all tend to the

gratification of most bestial appetites whatever may have been the

original cause, _curiosity_ or otherwise.

However, I received a piece of information in one of these, and _it_

was circumstantially detailed, that has cleared a point to me I could

never solve. And though I enquired of both Wool and Bob, they were not

wiser than myself. Indeed, without the _trial_ or experiment, it seems

impossible to say certainly where the cause lies. Now I know it. If

ever an opportunity offers, or that it pleases God I again revisit my

own lands, I shall be able to speak to a certainty. As I cannot write

Latin, I shall say no more of _it_ at present.

A few years back an Indian at the next post above _this_ died. He had

been a long time sick, {53} and from this conceived himself _ongenay_

and accordingly prepared for his confession. Having received the

details at second and third hand, I shall endeavour to give _part_ of

them to you as near _their_ stile as I can. But really I find myself

_very inadequate_ to the task. There is a certain _poetic_ sublimity in

their language on such _like_ occasions as will not easily meet with

credit from those (the better informed) of the civilized world

unacquainted with these people. Even amongst ourselves there are but

few, for few can judge of the beauties of a language, and most of

those few have too high a notion of their own mighty superiority to

stoop to _regular_ conversation with them.

But to return--After having revealed all, or most part, of his sins to

the company in general, he thus addressed his family in particular:

You see, my children, my distressed state. I cannot move nor

stir without assistance. And I feel strengthened in my lungs

(breast, heart), merely as it were by permission of my

_Dreamed_ (some particular one he meant) to divulge my

offenses to the gods (or God) publicly, before you all, to

deter you from the same vices (wickednesses).

I was once a young man also, the same as you are now, healthy

and vigorous. Nothing appeared difficult nor dangerous to

me. I lived as became a man, and prospered accordingly. But

I thought that this proceeded from my own power only. Had

I so continued, all had been well! But no, I _unfortunately_

heard speak of such Indians (meaning _this_ place, _as my

informants tell me_), how powerful they were in their medicines,

the extraordinary feats they performed. I envied them, and

thought that I required but _that_ knowledge more to render me

perfect (immortal) and happy. I undertook a voyage to that

place. I found that the bare truth had been scarcely told me.

I burned with anxiety to become as knowing as themselves, and

I was gratified.

Had I rested here, all had yet been well. But in learning

their medicines, I also learned of them those vices, those

sins, that by _their practice_ have reduced me to this

wretched situation.

My sons! Take example from your father! Be good charitable,

and peaceable Indians as I was at the first set off of my

life. And employ the same means; indulge, use the same anxiety

to _avoid_, that I did to _procure_ that information that hath

reduced me so far below the level even of a dog. Never forget

this. Never indulge even the least desire of such acquisitions.

For if you once begin, you will be deluded by their flattery

to that destruction I have found. But you are young men! And

unless you find grace, you also will be deluded and lost as

I am!

I have heard a good deal said of _this_ Indian's confession and

exhortations to his sons. They were not lost. He himself lived but a

short time and seemed much comforted by it.

[Animal Sacrifice (Beaver Indians)]

There is a tribe of _Athabasca_ that go by the name of _Beaver

Indians_. From the tenets of their religion, I _am told_ that, when

laying under any malediction, bewichisms, or conceive themselves so,

they make a vow that the first animal they shall kill they will do

_so_. They do not fail, but immediately proceed in quest of another

which, by this diabolical action, they think they will soon find and

kill. They do not _touch_ the animal afterwards, {54} as those beasts

among the Crees and Sauteux do, but leave it lay as a sacrifice. They

consider it as a duty imposed upon them. But the others do it from

mere beastiality. "Such a one did so--brought home part of the meat,

and we all of us eat it! Oh! the dog!" said an Indian not long ago to

me.

[Fragments]

Lest I may not soon have another opportunity of writing on these

subjects to _you_, I shall add a few more _fragments_.

[The Great Doctor]

An Indian here, passing for a great doctor, was applied to

(and is still) by many to attend upon them.

Several of these he retrieved from death. One of his dreamed

I believe the North, was not pleased and told the doctor

never to administer his medicines to those he had doomed to

death. The doctor replied it was hard and uncharitable seeing

he could prolong their days a little.

"Well! For every one that thou dost deprive me of, I shall

take one of thy children." And the doctor lost eight or nine

(I cannot now remember well). But he is now grown more cautious.

But this Doctor is himself a beast.

Being unable to stand from sickness, he told two of his wives

"Take ye me one under each arm to my [sweet-heart]. I feel

myself dying and don't chuse _thus_ to go." And he actually

did. Remember _I am told this_, but I have reasons to believe it.

He is an incestuous beast. Otherwise, I find him a good Indian

and, what is most strange, sensible beyond many of his equals.

[The Devil and the Tailor Caricature]

I have got a caracature here of the Devil carrying off a tailor. I

asked one of my Indians if any of their familiars resembled him and

how they were. The reply was:

Yes, he resides in the North (at the Pole I suppose) and

has a vast number of young men. The Indians report of some

finding their tracks that are very numerous and exactly

resemble the tracks of the grey deer (carriboeuf). But

neither [he] nor his young men are very wicked. North, Ice,

Skeleton and Folly are the most wicked and ill inclined of

all those we dream of or enter the conjuring box!

[Feasts]

Of their feasts I cannot say more than any common observer. I have

been invited and partaken of many of them, but I never thought of

enquiring into their origin [and] the causes of them. But from the

little I could learn, or rather understand from the speeches made at

_all_ of them, and what I have learnt in regard to other things, I think

[I] may say, without dreading contradiction, that as there are songs

[and] ceremonies appropriate to every one of their gods or familiars

or devils, there [are] also _feasts_ made for each according to the

whim, dream or some other circumstance of the one who makes them.

We denominate these 'feasts', and from their own term it would seem

they so mean. But I consider this again as a premature interpretation

which I have not leisure to explain. I consider them rather as

_sacrifices_. Indeed they may perhaps rather be esteemed as partaking of

both. I have somewhere above said that they are _obliged_ to make an

annual sacrifice to some of their gods as the non-performance passes

not off with impunity. These therefore are obligatory or compulsory

sacrifices. But besides these they also have free-will sacrifices.

These feasts or sacrifices are not _universally_ {55} of _flesh_. They

have them of flesh, grease, dried berries [and] rum. And few of these

feasts are made without _the one who makes it_ [offering] a certain

[part] (very small, only a few mouthsful) to _him_ whom it is in honor

of or intended for. [This] he most commonly puts into the fire, _in_

or on the ground. Some of them are very grand and ceremonius, the

_titbits_ of the animal only, as the head, heart, and liver, tongue,

and paws when of a bear.

It is only the great men that are allowed to eat of these. Others

again, besides the above, [eat] the brisket, rump and ribbs. And very

seldom a woman is allowed to partake of them, particularly if it is _un

festin à tout manger_--to eat the whole.

Though there may be sufficient for two or three times the number of

guests, all must be eaten before day. Though, in certain cases, the

feaster is obliged, and commonly does, take part back, providing a

knife, a bit of tobacco, or something else attend with the dish.

In these great feasts, the feaster makes one or several speeches

before _we_ begin to eat, and one again after all is done. And [he]

sometimes sings, beats the drum and [makes] speeches during the whole

time of the feast, never partaking of a morsel himself. At some of

them there is dancing to be performed.

I happened to be called to one of these many years ago. It was the

principal parts of a bear. And the paunch had been filled with the

liver, heart and fat, with blood, minced, and much resembling that

dish the Scotch term _haggish_. We were all very hungry, and though we

gormandized (it cannot be called _eating_) there yet remained full two

thirds. The Feaster was uneasy, and said he would have been proud had

we eaten all, for in that case his dreamed would have been

propitious. We were obliged to dance also. But when I could stow no

more, I gave him my knife and a bit of tobacco and walked off leaving

him to settle with his god as well as he could. But indeed I was not

very scrupulous then, otherwise I had most certainly avoided many of

them though it is oftentimes dangerous if there be not method or

qualification in the refusal.

Their feasts of rum are often to some one of the four wicked ones,

praying them to be propitious and not allow themselves to be

influenced by the wicked solicitations of envious Indians.

Many years ago I happened to be out a hunting a few miles from the

house and came unexpectedly upon the lodge of a few Indians I had that

day given rum to. I heard one of them harangue, and drew up cautiously

to listen. He entreated the rain, snow and frost to have pity upon

their young ones (that they might kill).

I communicated this a few years after to a couple of gentlemen. One of

them, longer in the country than myself, denied it and enquired of his

wife who had lived a long time with the Indians. She corroborated his

denial. I perceived the cause, and told him that it was because _they_

do not chuse that we become too well informed of all their

ceremonies. It was to no effect, and I had almost a mind to credit the

woman too myself, but by _insinuation_ I find I am perfectly right.

Thus {56} it happens in almost everything else. A thing that does

not meet with our approbation, or be a little beyond the sphere of our

limited information, we immediately deny or condemn. Whereas by taking

_proper_ measures to enquire or inform ourselves, not only those things

themselves, but others far more interesting, and sometimes too of the

greatest moment, whether to ourselves or others, are rendered

probable, reasonable, certain.

Hence it is also that many, upon receiving a piece of information,

there rest themselves as upon a rock of certainty. Now either of these

I consider equally blameable as they lead to distrust, doubt, and

sometimes to a complete refutation or assertion of facts that very

oftentimes cast a stain or stigma, sometimes upon the whole people,

and without any other foundation than, as might be said, that all

powerful _veto_.

They have feasts for the dead, most commonly berries, or in countries

where it is made, sugar. Generally yearly a bark box of perhaps 2 or 3

gallons is placed _in_ the grave, upon it, or well hid in some private

nook, if they are afraid, or do not chuse, it be taken.

I ought rather to have said these are sacrifices. But independent of

these, they have feasts also, and feasts of baptism--feasts in short

for almost every occasion. Besides these they have _smoking_ feasts;

these are to deliberate. I shall, should it please God I live, make it

a point to enquire particularly into the origin of all these.

[Conjuring Ceremony (June 4th, 1823)]

June 5th. These last 3 days have been busy and turbulent ones for

me. It is now considerably past midnight (and of course the 6th June)

but my Indians are drinking and I cannot think of going to bed. Till

they do I shall employ my few remaining _leisure_ moments ('till next

year, please God I live so long) in giving you an account of a

conjuring bout I, with some difficulty, got an Indian to make last

night (June 4th).

In the evening the hut was prepared at some distance from the houses

on account of the stink, as _the spirits_ cannot or will not endure any

pollution. The hut consisted of ten poles about seven feet out of

ground, well stuck in, and somewhat better than three feet

diameter. The Poles were secured with two hoops. They were covered

with two parchment skins (of moose) well bound with many rounds of

strong leather line. _The top was _covered_ with a dressed skin and

secured also, to prevent its being carried off (by the wind).

About 10 P.M. (still broad daylight with us) we drew up with the

conjurer, smoked and chatted some time. After this he took his drum,

much resembling a tambourine, and with a stick gently struck it all

the time he made a speech. I was almost touching him (all seated) but

from the noise of the drum and his low voice, for the man has a

dreadful complaint on his lungs, I could only gather, "Take pity upon

me; take pity upon me. Hear and come. Let me not speak in vain, nor

become abashed. Show me charity. ..." It was a moderate and decent

prayer. After this _they_, for there were several men, {57} began to

sing using the drum and rattler. They sang, among others, the Moose,

Horse, Bear, and Dog songs, about a dozen in number.

[Then] he prepared by taking off his clothes, all to his cloute, and

asked who should tie him. I replied that I would, but was afraid of

hurting him. Another conjurer did, beginning with his fingers between

the 2 joints nearest the hand, nearly as I can describe it, thus

giving a double turn to the line between each finger. And the line was

new mackerel, small, which I happened to have in my pocket by

accident. I drew up to _inspect_. And observing the fingers to swell

upon his complaining of the tightness, I felt a good deal for him.

After this his blanket was wrapped round him and tied in such a

manner, lengthways, crossways and every way. And a good knot _I_ tied at

each meeting of the cords, for I assisted in _this_, that I could have

laid any wager that it was beyond the power of spirits themselves,

thus tied, to [extricate] themselves. And his hands were _under_ his

hams. As he could no more move than fly, _of himself_, the other

conjurer and I put him to the door. But behold it was with difficulty!

We could just get his head in, the entry being too narrow by about ten

or twelve inches screwing and jaming considered.

"It will do, it will do." said the conjurer, "Cover me now."

His back was covered with a blanket, and we all retreated to our

seats, myself about four feet distant. The others took the drum and

began to sing.

I could not help but laughing in myself and pitying the boldness of

their vanity. But I had soon occasion to think otherwise, and had I

not predetermined that reason should conduct me throughout the whole

of this, I cannot say how far in the _other_ extreme _I_ might have

gone.

But to return: The conjurer desired the others to sing. They began a

short song, I believe it was that of the _Stone_, and the man entered

in an instant! I was struck dumb with astonishment, for he appeared to

me to _slide_ in by something that was neither invisible nor

descernible. I heard something that, for the life of me, I cannot

account for, and that's all.

From the time we covered him (twenty-five minutes past 10 P.M.) to the

time we had done hunting for the twine that tied his fingers, not

quite five minutes elapsed. And not one and a half minutes [passed]

before his blanket and the cords were thrown out to us! Not one of

them, apparently (one knot) _untied_! My astonishment and

apprehensions of his being entirely carried off from us were such that

I was nearly springing up to haul him out for fear of his being

forever lost.

The others continued singing a few other songs, and I had the utmost

anxiety in hearing [him] repeatedly call out, as if in the greatest

apprehensions himself, "Enough! Enough! {58} Enough of ye I say!", and

frequently for the space of some minutes repeating the same, and now

and then calling out, "Do not _Thou_ enter!"

The _Stone_ was the first one known to us by his song; for every

one, almost, that entered sang _his_ song, to which those (the Indians)

on the outside would keep chorus. A vast number entered. I verily

believe upward of an hundred [did so], for upwards of that number of

times the frame shook back and forwards, and very smartly, as if to

fall. And among the first were some truly terrible characters. I have

almost entirely converted myself from these foolish ideas of ghosts

and hobgoblins, but I assure you in truth that I more than once felt

very uneasy.

The Ice entered. He made a noise extremely resembling that made by a

person shivering with cold, loud, and hoarse and _liquid_.

The Devil _himself_ also entered in _propria persona_, in a very

authoritative and commanding manner. I assure you there was no

laughing nor gigling outside. All the time he sang and spoke.

The Turtle spoke as an old, jocular man. "I hate the French, for in

their travels, when they find me, they kill me and eat me. I shall

answer none of their questions." But this was a joke, for he laughed.

"Speak out, Turtle! Speak out louder that we hear thee!" said those

without.

"I would too," replied he, "but my voice is so strong I must contract

it thus, otherwise ye could not endure the sound of it. Stop!"

continued he, "I must imitate the drunk!" which he did to the great

diversion of us all. And [he] concluded with snoring, the natural end

of all drunken feasts, and then became quiet.

On which another voice (which I also perfectly heard and understood as

well [as] the Turtle herself [sic]) cried out, "See! See if she does

not look like a frog stretched out!" and this raised a proper laugh

both in and out.

The Dog entered, and spoke perfectly plain and [distinctly], and

with a more elegant and harmonious voice [than] I ever heard in

my life.

Bears of three or four different sorts, the Horse, Moose, Skeletons,

spirits of departed and _still living friends_ entered. But none but

the latter and above mentioned were to be understood by any but the

conjurer himself.

On the entering of one, "That is my (_adopted_) Son." said an Indian

seated by me, and called out his name to which he readily answered

besides questions. This young man and a girl, both living, spoke very

plain (you must observe that it is not their bodies, but their

souls or spirits that enter). [There were] children almost at the

instant of birth, dwarfs, giants. But this latter did make a noise

indeed.

We all laughed very heartily when the Horse entered, for it appears he

passed too near the Turtle who called out as the horse was flying

about (in the inside) singing and rattling his rattler, "I wish you

would take care of yourself and _not {59} tread_ on one." in allusion

to his diminutive size in comparison with that of Horse.

It is somewhat surprising that everyone that entered, whether he spoke

[plainly], or was interpreted, their first words were, "Your lands are

distressed. Keep not on the Grand River--sickness, sickness."

"But from amongst _ye here_ I shall select only a few aged ones." said

one of the latter, but in a _voice_ no one but the conjurer could

understand.

As he went out, however, the conjurer paid him a most bawdy

compliment. We all laughed and asked what was the matter.

"Pah! Nothing. I am only afraid of him." said the conjurer

One of them that entered, apparantly the Devil himself for he spoke

and acted _en veritable maitre_, startled us all a great deal and

enquired authoritatively and angrily, "What want ye of me? Speak!"

Upon several hurried enquiries put to him, he said that some things I

saw and heard in my house this winter were by Mr. Frobisher, who

expired so dreadfully in 1819. "He is a skeleton (Pah-kack); and it is

he who built _this_ house. He comes to see."

Though I did certainly both hear and see several times this winter,

and once in particular about two A.M., yet I do not feel much inclined

to add faith to this assertion of Davy's. I must have something more

substantial. But I am much inclined to doubt master Davy's assertions

and consider _this_ and several others of his sayings at former

periods in the same light as those he delivered at many of [the]

Grecian temples, for I have every substantial reason to consider him

as the same identical gentleman. However, a short time hence will

decide.

The Turtle said we should have a good deal of rain, but not a _very

great deal_, and a very high wind, and as soon as the Sun should

appear. "At its setting, an Indian (naming him by a very extraordinary

and bawdy feature in his _person_) should arrive and bring us meat;

_but this you will eat of course, and I shall go without_."

{"Beware of yourselves. Tomorrow night you shall drink and be

drunk. Drink and leave the house as soon as you can, _for there are

from that wind_ (by which he designated the _South_) _who if they

drink with ye, ye shall become pitiful_," alluding to two blackguard

half breed brothers who, proud of the bravery of their deceased

father, are ever and anon insulting and domineering over other

Indians. It is worthy of remark that an aged man in the course of this

last winter was [advised] of the same and repeatedly pressed not to

drink at the house on their accord}.

This is now the 6th (June). The Sun appears, but the wind is very

high, and we have frequent showers of rain and snow. About midnight

the conjurer addressed me and asked if I wished to see any of _them_

(the Spirits). I accepted the offer and thrust my head underneath. And

being upon my back, I looked up and near the top observed a light as

of a star in a cloudy night, about one and a half inches long and one

broad--{60} though dim, yet perfectly distinct. Though _they all_ appear

as lights, some larger and others smaller, this one was denominated

the Fisher Star, the name by which they designate the Plough, I

believe we call it, or Great Bear, from the supposed resemblance it

bears to that animal, the fisher.

When I was entering, several of the Indians on the outside called out

to the spirits, "Gently! Gently! It is our Chief who wishes to see

you. Do him no evil!" I had my apprehensions.

A little after one P.M. one of my men looked in with several

Indians and saw several small lights about as large as the

thumbnail. A few minutes before two P.M., being daylight, they gave

another shaking to the frame and made their exit.

The above is an account of only a small part, for I am too much

pressed for time. I cannot therefore enter into particulars, nor a

larger detail, nor give you my opinion further than a few words. I am

fully convinced, as much so as that I am in existence, that spirits of

some kind did really and virtually enter, some truly terrific, but

others, again, quite of a different character.

I cannot enter into a detail by comparisons from ancient and more

modern history, but I found the consonance, analogy, resemblance,

affinity, or whatever it may be termed, so great, so conspicuous that

I verily believe I shall never forget the impressions of that evening.

But above all things that stick most forcibly in my mind is the

unbound gratitude we owe and ought to shew every instant of our

existence to that Almighty Power that deigned to sacrifice his only

Son for us for our Salvation! Oh my God, let me never forget this! And

teach me to thank thee not only with my lips but with every action of

my life!

Here I must close and in a few minutes seal up this for your perusal,

sincerely wishing I may find an opportunity, safe, of conveying it to

you.

How earnestly I wish Robert had been present and understood the

language. This would convince the most skeptic.

To Mr Wm Nelson, Wm Henry G. Nelson

Note: Read these pages among yourselves and lend them not out of the

house.

Part 2

Typescript

Page 1st

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, & 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 & leave every one to make his own remarks & to draw his own conclusions.

My Interpretor, a young half breed, passed the winter of –'19-'20 with the Indians &

gives this account. One day shortly before Christmass he was out with an

elderly man, a chief of this place, a hunting. Suddenly he stopped as to _listen_, apparent-

ly with great eagerness & anxiety, upon which after allowing a sufficient time the

Int. asked what was the matter? "Listen & you'll hear" "I have listened, says the Intr. but hear no-

"thing & it is surprising that you who are deaf should hear & I not"--"Ah! a white man is thy

"father & thou are just as _skeptical_: doubting & 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

down-cast & very thoughtful for several days; & as if to increase his anxiety or rather to to corroborate

the husbands assertions, his wife said that one day she also _heard_, tho' the other women that were

with her heard nothing, & an altercation ensued. His uneasyness increasing too much he was

forced to have recourse to _their_ only alternative in such cases, i.e. _une Jonglerie_ as the french

term it, that is conjuring. One of their party, another half-breed, abandoned many years since

by his Father & leading an indian life, was applied to: he is reputed a _true man_, i.e. never lies.

Out of respect to the other he was induced to consent, but much against his will; "for I am

"much afraid that some of these times _they will carry me off_." He was prepared, & entered with

his _rattler_, shortly after which the box & the _rattler_ began to move in the usual brisk &

violent manner. _Many_ entered, & one asked "what was wanted that they had been called

"upon." The indian from the outside of the frame (for only the conjuror alone &

enters) inquired "if there was not some evil spirit near from whom he had much

"every thing 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 the those sud-

"den flashes of light I sometimes see in the night?"--"What! rejoined another voice from within,

"hast thou attained unto this age & never yet observed this;" & then laughing, continued, "it is al-

"ways the case during this _moon_ (December) & if you doubt me, for the future observe

"attentively & you will find it to be the case".--This satisfied him for the time, he became

cheerful & assumed his wonted ways. But not for a long time--he soon relapsed, & after

some days applied again to the conjurer. When he had entered his box or frame--a

number again entered & one of them enquired why they were called for? The conjuror

said -. "What? says he,* "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." At these

* i.e. the Spirit

(2)

these dreadful words, which were uttered in an angry & reproving manner, every soul was struck

with terror; but as if to give some consolation assured him "that that spirit had but just

left his _home_, & 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 conjuror who never undertook this job

but with the greatest reluctance, nay indeed even sometimes horor: However, he neither, poor creature had no alternative. At the

time appointed he entered again, every thing being prepared. After the preliminary de-

mands or questions &c. "yes replies one of the _spirits_, that which thou dreadest _is_ near, &

"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 (thru the conjuror, for he

alone could understand him his voice being hoarse & rough, his uttering thick & inarticulate)

"asked the indian if he remembered of a dream he made whilst 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 & a sweating _bout_ I should be releived; but I have not the means

"here,--I have no stones"--"you are encamped upon them rejoined the _spirit_ & 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,

"& make them change color, & purify them? Do this, fail not & be not uneasy--

"we shall go four of us (spirits) & amuse him upon the road, & endeavour to

"drive him back." At this the Interpretor burst out laughing & exclaimed "sacré bande de

Betes & do you beleive all that d__d nonsense?" "You doubt too says a voice addres-

"sing him (the In.) from the inside; go out of the tent & listen, you'll see if _we_

"lie"--he did indeed go out to some distance & after awhile heard as a distant

hollow noise, which increased 'till it became considerably more distinct & then

vanished as a great gust of wind, tho' the night was mild, calm, clear & beauti-

fully 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 from out the Deep (i.e 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 & bewilder him: surround, tor-

"ment & tease him on every side: but he is of a monstrous size, ferocious & 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, & there

"will fall a very smart shower of snow attended with a terrible gust of wind. This

(3)

"This will happen between day light & Sun rise, _& is his spirit_, all that will remain

in his power--he'll then return to his home."--The Intr, tho he laughed at all this,

& could not bring himself to credit it, yet swears that he heard the rumbling noise, _on

their road_, & seemingly far off: the indians gave implicit faith to all--& the conjuror

did not know what to beleive "there is something says he, for _my Dreamed_, or _Dreamers_

"have assured me of it, but _I_ dont know what to say--however, most assuredly tomor-

"row morning we shall have the snow." This _snow_ both comforted & depressed the poor

indian very much, seeing the weather was then so beautiful & so destitute of

all the usual signs of bad weather. It did snow--it came as foretold, quite sudden-

ly, & as suddenly became fine again. In the ensuing morning the Indian begged of the Inter-

preter to chuse one of the longest & 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 & charcoal, alternately

the whole length, leaving however some intervals undaubded--

& about 5 or 6 feet from the Ground, fastened a Pair of artificial horns, representing those

of a Bull, & decorated with ribbon. He also (the Indian I mean) made the sweat-

ing hut, & in short done every thing as directed, after which he (the indian) became to

resume his wonted cheerfulness & contentment. However, once more he was obliged

to have recourse again to the Conjuror, from hearing another rumbling noise; "Thou

"Fool answered the spirits: wilt thou never have done tormenting thyself & dis-

"quieting us--that rumbling noise proceeds from the ice in a Lake a long way

"off--it is only the ice--be therefore peaceable--I shall advertise 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 the told him, lightning, which always happens in

the month of December & they laughed at his having lived so long without observing it

before. The Conjuror had lost his smoking bag one day that he was out a hunting &

as it contained his only steel & not a small part of his winter stock of Tobacco &c. he

was very uneasy, & hunted several times for it: They having told the Interpretor often

how kind & charitable & indulgent those _spirits of the upper regions_ were, & he,

desirous of Proving them, told the Conjuror 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, & soon after they heard the

same fluttering noise & the rattler move, & down fell the bag by the conjuror, covered with snow--

"How stupid thou art, said the spirit, naming the Conjuror, thou passedst over it & yet

"did not see it." It was a long time since the bag was lost & 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--The first time, I beleive 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 & articulation was different from that of the others: "Who

"is that one just now entered? said those outside--"It is the _Sun_, replied the Conjuror"

"ha! well, I am happy of it, said the the indian, is it not _he_ who says himself able

"to repair Fire-arms (Guns), & do anything with them he pleases?--ask him (ad-

"dressing the Conjuror) if he will not have compassion on me & put my Gun to rights, that

"I also may kill--I am walking every day & 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 Conjuror. "It is loaded, continued the voice, shall I fire it off?"--"You may, but

"take care you hurt no body" replied the indian. The Gun was fired, & 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 & smoking bag took place, the

first time, I beleive, the man Conjured.--

There are but few Individuals (i.e. men) among the

Sauteux or Cris, or Crees who have not their medicine bags--& initiated into some cere-

mony or other, but it is not _all_ of them who can Conjur. Among some tribes, most

of them, can; & among others again, there are but very few. Nor is it every one of them

that tells _all truth_, some scarcily nothing but lies, others again _not one_ false-

hood, & this depends upon their _Dreamed_, sometimes, but I think may be equally

imputed to their own selves, i.e. Presumption, ignorance, folly, or any other of our

passions or weaknesses. But to become Conjurors, they have rights & ceremonies

to Perform & go through, which, tho' apparently simple & absurd, yet I have no doubt but

fully answer their ends. Any person among them wishing to dive into futurity,

must be Young & unpolluted. At any age between 18 & 25. Tho' as near as I can

learn between 17 & 20 years old--they must have had no intercourse with

the other Sex--they must be chaste & unpolluted. In the spring of the year they

chuse a proper place at a sufficient distance from the camp not be discovered

nor disturbed. They make themselves a bed of Grass, or hay as we term it, &

have besides enough to make them a covering. When all this is done--& they do it entirely

alone, they strip stark naked & put all their things _a good way off_ & then return,

ly on this bed & then cover themselves with the rest of the Grass. Here they remain &

endeavour to _sleep_, which from their nature is no very difficult task. But, du-

ring 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 Spirits inhabiting our Earth, or those residing in the waters, on the Ground.

(5)

on the Ground. Here they ly for a longer or shorter time, according to their success, or the

orders of the Dreamed. Some remain but 3 or 4 days, some 10, & I have be told one re-

mained 30 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 freinds is to take a good drink

of water, smoke the Pipe: & after that eat, but as composedly as if they had

but just risen from a hearty meal. Their _Dreamed_ sometimes order them to make a

Feast; & not uncommonly tell them where to go, where they will find the animal whose

flesh is to be served up (i.e. always boiled) &c. They sometimes lie in one Posture,

& sometimes in 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 "tho you shall never see your head white, yet you shall live

"till you are obliged to make use of a stick, & long after"--"You shall die old,

"very old, respected & regretted."--If they are to die young... "Thou shalt see the years of a

"young man"; & 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 re-

tired the _speaker_ is from the Pompous, bombastic walks of _high_ life, which tho' they furnish

us with more ideas, _I_ do not think adds so much to the beauty of the language.

As I have said before, the purpose of these Dreams is to dive into futurity. Every

thing 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 strangers,

the indian follows--the other leads him to his abode & 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 &c. &c. & after rechanging several times

in this manner, 'till such times as the Ind. becomes perfectly to know him, then this stran-

ger gives him to smoke, learns him _his_ Song &c. thus addressing him: "Now do

"you remember my song? .... Whenever you will wish to call upon me, Sing

"this Song, & I shall not be far--I will come, & do for you what you require."--

They know many of _these Spirits_ as soon as they see them (in their dreams) by the des-

cription 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 & Moon from their beautifull brilliancy & the elegance of their

abode. The Houses of the two last being uncommonly neat & handsome, such as those of

(6)

the white (i e. civilized). One Principal amongst all these, & every thing 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, &c.; the first as ale, bail, &c.) i.e. by his Pro-

per name, his common name, Gey-Shay-mani-_to_ (this is among the Crees nation),

which signifies "the Greatly charitable Spirit." He is uncommonly good & kind, addresses them,

& talk to them as to children whom he most tenderly loves & is extremely anxious for. Thus far

every thing is very well, & is perhaps a better _idea_ than many of the vulgar Christians can give; but

on the other hand again thier Mythology, or Stories relating to him, are many of them ab-

surd & indecent in the highest degree: reducing him to the level of his creatures, & 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 & romantic of the arabian Tales; for there

are many of these Tales the author durst not publish for the obscenity & inde-

cency. There ares ome 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 & scandal. This one

they love, they love him a great deal, & are by no means are afraid of him, because he always

addresses them "my Little Children &c." & all the rest of his character is of a

piece with this.--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 & 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" &c.--This one they represent wicked, & terrible; inexorable

to the highest degree; always plotting evil, & endeavouring to circumvent the rest

of the creation; is always jawing & bawling; but when the other appears he or-

ders him in a peremptory manner "hold thy Tongue; Get the hence, thou

"deceiver; thou ill-liver". But these words are uttered in such an authoratative

& commanding tone that the Indians themselves are quite astonished, to see one who is

so uncommonly kind & indulgent to them in every respect; so tender & affectionate,

even in the choice of his words, assume so suddenly & with so much authority so

much Power over one whose name alone they never utter but with the greatest

Dread & horor. Their Horor of the Devil is so great, that no one ever utters it but

when unavoidable; & if thro' inadvertancy or ignorance one of their children

should mention it he is severely reprimanded by all who hear.--

There is also the Sea Serpent, a monstrous animal & has much Power; The Mer-

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The Mermaid (or Sea-Man), The Water Lynx, or rather Tyger--a dreadful charac-

ter this last, who keeps all the Inhabitants of the deep in the Greatest Subjection--there

are however one or two who contend with him; & sometimes he is reduced to the necissity of

compounding with them. The Great Turtle, and many others. They have their abodes

in the Deep, but perfectly dry & comfortable. Each one of these, & indeed all of them

have their Stories or Mythology; some I forget entirely, & others remember too incor-

rectly to mention at present.--[These When any one Conjures, if he is a renouned

_Medicine_ Man, _they_ all appear, & Speake to him, mostly in his own language, some

few excepted as the _Pike_ (a Jack fish) who Speaks french; The Sun & Moon, both speak

English; the Bull or Buffaloe in an unknown, or at least strange language; but all per-

fectly intelligible to the Conjuror.--I am quite astray--leaving the proper thread of

my story to follow one of its branches--I ought to have said that] The Sun when

he appears to an indian, he is seen in the Heavens, as an Indian (i.e. a Man) "walk-

ing on the Wind." His dress is of a variety of Colors & handsome. I had a dream,

the latter part of which I shall relate to you as it is perfectly des-

criptive 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; & 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:" & 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 & 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 & yellow, but also of a

few other colors: The Garters of his leggings were also Neat & handsome & had a tuft of

Swans-down that had been Powdered with vermillion, attached to the not, on the

back part of the leg: To His shoes were attached 2 long Swan quills inclosing

the foot thus [Transcriber's Note: Diagram of Sun's footwear] with a tuft of down at each end & in the middle on both

sides, all Powdered with vermillion--with these quills & down, & the down

on his Garters buoyed him up in the air. I addressed in broken Cree--he answered

in the same broken accent; upon my second address I though he did not understand more

of that language than I did myself: the Sauteux seemed to me his proper tongue & 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 &c. &c.--He was very hi

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hi, insomuch that the others thought it preprosterous in my addressing him--that he could not

hear from that distance. Upon this he came down & talked with us--Saying he was an _ambas-

sador_ &c. Such is the habillement, & manner in which the Sun shews himself.--The Thun-

der also appears to them, in the Shape & form of a Most beautiful bird (The Pea-Cock).--

Roots & herbs also (this also ought to have come in afterwards) i.e. such as are medeci-

nal, appear, & 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 &c. &c. But

these roots, herbs, &c. (medecins) tho' 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-a-jaak, "to teach indians their use & virtue." &c., 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" &c. And tho' they are acquainted with many of

these roots &c. the use & 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 differ-

ent, & some to diametrically opposite purposes.

Their manner of Conjuring is this--in the first place a number straights poles of

2, or 2 1/2 ins. diameter & about 8 or 9 feet long are prepared, i.e. cut, branched & Pointed at the

lower end--they seldom require so _few_ as four, commonly 6 or 8, these are planted in

the Ground from 12 to 20 or 24 ins. deep in an hexagon or octagon form, enclosing a space of

3 feet diameter, more or less--These Poles are secured by hoops,

3 or 4 in number, & 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.--The Conjuror is bound hand & foot, not as if

he were a man going to _pry_ into futurity, but as a Criminal, i.e. _mere_, pure

Devil & one whom they intend never to loosen, so barricaded & cross-corded is the creature,

sometimes all crumpled into a heap. He is tied only with his Cloute on him & thus

thrust into the hut, underneath, i.e. by raising the lower covering--his "she-she-

quay" or rattler with him. Some of them sing on entering, others make a speech,

--. Here they remain some several hours, others not 5 minutes before a fluttering

is heard. The rattler is shaked at a merry rate & 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, & sometimes all

together. When any enter, the hut moves in a most violent manner--I have fre-

quently thought that it would be knocked down, or torn out of the Ground. The first

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The first who enters is commonly Meeh-key-nock (the Turtle) a jolly, jovial sort of a

fellow, who, after disencumbering his votary, chats & jokes with those outside & asks for a

pipe to smoke &c.--There is a good deal of talking inside as may be supposed from the

number of folks collected in so small a space. 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 & split one

of the Poles into shivers. The Flying Squirrel also enters--he is no liar, but you

must take every thing he says as we do our Dreams i.e. the opposite: his nature is such

that he durst not tell the truth but in this ambiguous manner, otherwise the

conjuror would soon after die. I do not know that the Skunk ever comes, but the

Wolverine (Carcajoux) does & he is known immediately by his stink, which occa-

sions no small merriment at his expense, on the outside. The _Loon_ also enters

--he is known by his usual cry--"Nee-wih wee-way" repeated commonly 3 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 3 words in the Sauteux & Cree languages,

which signify "I want to marry"! "I want to marry"! "What! & will you never

"have done marrying?--you were marrying all last Summer & still want to"--will some

outside say, & every one has his word to put in. _Hercules_ also comes in--he is per-

haps as much revered by those people as even he was by the Spartans or Athenians--

His name is _Strong Neck_ (& every body knows how strong hercules was)--he does

not seem over fond of Jokes--& when the other Spirits announce his coming all

those on the outside must cover their heads & not look up; for it appears that he

cannot come _invisible_ as the others do, or will not, but still does not chuse

to be seen. "Once upon a time his arrival was announced, & every body was ordered

"to cover themselves, so as not to see (this, & all such like orders are commands sent to

"the Conjuror, & which he, (being inside) must _Promulgate_ to those on the outside)--

"--there was one young Buck however who wanted to shew himself supe-

"rior to these orders & divert his freinds, would not cover himself--Hercules

"entered--& at that time, as at all others, he was not in too good a humor--Some alter-

"cation ensued & "I am Strong Neck" said he "Pah! says the young man at last,

"the neck of my os-Pubis indeed is strong"! This raised a most violent laugh, but

"the young man was lost--he disappeared from amongst them, & was never after

"heard of. Since _that_ time they are rather more cautious. Some of the _Ancients_

also enter--they are called "O-may-me-thay-day-ce-cee-wuck" i.e. _Hairy breasts_

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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; say "I used to do so & so

"on such occasions--I never shot a Moose or Buffaloe, but pursued them on my feet,

"& ripped them open with my knife &c." But this is only _wind_, for no sooner do other

powerful ones enter, but these Chaps search to secret themselves. The Sun enters--speakes

very bad English at the offset, but by degrees becomes to speake it very easily & fluently--He

is Gun Smith & watch-maker, or at least can repair them. When he is entered there

is commonly a beautiful clear light visible, through the covering--He neither does not

admit of too much familiarity; but is still good natured & condescending. The Pike

or Jack fish, also enters; as the Sun, they also speak (French,) badly enough at the offset,

"When there are 2 or 3 on the outside who can speake french & address him together,

"merely to perplex & bother him, he laughs at their folly & says 'you may talk

"'20 or 100 of you together if you chuse, yet are you not able to perplex me--come as

"'numerous as you chuse, yet are there many more of us _Pike_ that you frenchmen'"

--he is very familiar too. The Bull, or Buffaloe is understood only by the Conjuror,

his voice being hoarse, & rough--his language quite foreign--the Conjurer must

interpret when any thing 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 & reproves in a very tart manner; & in a way too that conveys no com-

fortable ideas to any one present, for they all endeavour to excuse it by saying it is

only a Joke, "I know Jokes too; & I can laugh, & understand the nature of laughing as

"well as the best amongst you, but such language is unbecoming & I will have no

"more of it."--"A half breed one time, _because his father was a french man_

"thought he might go any lengths he pleased with him (the B.)--he replied very

"warmly thus: "how durst thou doubt anything I say--Knowest thou not how clearly

""& distinctly objects are discovered & seen in a plain, from an eminence; & my abode is

""is in the regions above--I see every object as distinctly as you see at your feet, doubt

""then no more, & never hereafter call our Power to question."--Aye! replied some of the other

"spirits "We not only see _all that you do, however secret &hid you think yourselves_

""but we also hear every word you utter." If that indeed be the case tell me, where now are, &

"when will be here, my fathers Country Men? [The conjuror had been employed to tell

"what the people were about as it was long since the time they were expected, & ought to have

"arrived, had elapsed]--"Wait! I shall go & see"--& shortly after he returned "They are

""now all asleep at such a place--the weather will be calm tomorrow, & tho' the distance

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""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 every thing & 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 sets here & considerably more; & some of

""you I see crawling with old age""!!!--With some of the

Spirits as I've already said the by standers (or setters for they are seated on the

Ground round about) are very familiar--The Turtle is one of them, he is very hu-

mersome, & 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 & makes himself

respected when he thinks it necessary. "Who is that, now speaking?" said one of the in-

dians (this I was told)--"It is Mihkenach" said the Conjuror--if it be him, prove it

"--take him in your hand & show him to us" Now the Conjr. was a very great me-

"decin man,--he took the turtle upon his hand, raised the covering of his _box_,

"& called them to look--Every one was astonished at his beauty--he was very

"small, scarcely more than 2 ins. 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 &

"let me fall, perhaps in the fire" & laughed heartily. The Bear is a rough

beast & makes a devil of a racket. Towards the latter end master Keyjickah-

kaiw, that old serpent, Satan, enters;--his arrival is announced--all hands are greived, for

then the conclusion is soon to take place--He makes every thing fly again, kicking

up his own (i.e. the Devils) racket, jawing & blabing, scolding & giving the lie to &

abusing all hands: the indians are hurt & displeased, but durst not say anything--they must

swallow all quietly, & then it is that the Conjuror most dreads for his own _bacon_:

this however does not last very long for Weesuckajaak (the Supreme Being) enters last

--as soon as his coming is announced Nick begins to sneake, but still _en maitre_

--Wee_k_ enters, Nick _jaws_, silence is imposed, nick still troublesome,

at last the word comes authoratatively & away _he_ flies. The Indians are uncommonly

fond of Weesuckajâck--he commonly speaks to this effect "My Little (i.e. Grand) Children

"I am very indulgent & kind, I am very charitable, & love you much,--a great deal more

"than you imagine. You must not live ill, nor make a bad use of your power & knowledge

"for I hate that;--hence it is I command Nick in that authoratative manner; because

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"because he is wickedly inclined--mischief & destruction are in his nature--he greives 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"; & rubs up & 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 & goes, &

how he shakes the rattler;--for they all shake the rattler on entering. When We-

suckajaak goes off, all is done.--

Some Conjurors are so powerful that the _hut_ they enter, must be doubled; that is two

rows or Setts of Poles one on the outside the other, & each row fastened with good

strong hoops well tied, after which the outer & inner row are also fastened--thus

arranged, they seem to be beyond the power of any 3 or 4 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 & violently moved by a man. I have never seen any of these double

ones, but twice or thrice saw the others, whilst the conjuror was in--Some time

afterwards, when they were off, I shook them with both hands & with all my strength,

but the motion was nothing like that of the Conjurors. I have been told that

those who enter these Double ones, are so powerful that almost all the Creation

comes to see them, & they are shaken with uncommon violence. This motion

the Conjurors say is produced by the concussion of the air; i.e. the Spirits come

& enter with such velocity that it is the _Wind they Produce_ which occasions it.

The conjuror 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, & of which the Indians make their arrows, &

ram-rods &c. for Guns) about the size of a mans finger, made as sharp point-

ed as possible, & dried, when they become in consequence nearly as dangerous as iron,

or bayonets--Some have 18, 24 more or less, tho' Seldom less than 18 planted in the

bottom of their hut--They are about 12 or 14 ins. out of the Ground--On the Points of these

Sticks is the conjuror placed, sometimes on his bottom, at others on his

knees & elbows, & there he remains as quietly & composedly as if he were on

"_a bed of Roses_"; & when he comes off no marks of injury appear, tho he entered

naked, only his Cloute about him, & of course the Cords with which he is

tied. "Their familiars (their Dreamed, or those who appear to them in their dreams &

Promise them their assistance & Protection) support them so that no injury hap-

pens them"!!! __________________

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March 29th- I feel but very indifferently disposed to write; but I am on the eve of an accumula-

tion of business & may not, after a few days, have the necessary time, so that I shall risk.

A Couple of days back I have been conversing with a Cree (indian) who by _peace-meal_

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, & remember that anything you do, or wherever you go, on turn-

ing yourself, turn _always in the same direction with the Sun, & never in a contra-

ry direction_." Now women are a compound of Perverseness, obstinacy & curiosity; & withall

forgetful enough too, _sometimes_. This Girl one day she was chopping fire-wood, without

thinking of her fathers admonition, in going to another Tree, turned round

to the right, in a contrary direction to the Sun, & instantly fell to the Ground, &

died. The time she used to take up in this occupation, being expired, her Parents became

very uneasy, & after some search found her on her _back_, dead, & her belly swolen to an enor-

mous size. The father & mother, on each or opposite sides, contemplated her si-

tuation with great grief. At last the Father arose, stood up, & made a long

speech, praying to "The Father of Life" to have mercy & compassion on his child.

His speech was not ineffectual: the Girl was delivered of a Boy, & shortly after, of another--

The Elder was called Wee-suck-a-jock; the younger "Mi (or Mee) shaw-bôse"--

After this the Girl recovered & became as aforetime. These two young men immedi-

ately attained "mans estate"--i.e. to manhood, &c. and became hunters. 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 & plunged in, Mishabôse & 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. Wesuckajock was very uneasy for his brother, was

anxious to revenge his death, but scarcely knew-well how. At last one day seeing

a Kings-fisher hovering in a certain spot 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" &c. After some further con-

versation, Weesuck. discovered the means of avenging himself. He accordingly set to

work & made himself a _large Canoe_, on board of which he embarked the Moose, Deer,

Bear, otter, Beaver, muskrat, wolf &c. &c. & 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 & began his work. It is not related

how many he did kill, but the waters upon their death came rushing upon

him in a violent torrent; as he expected this, he had bro't his canoe near hand,

but before he reached it, after killing his enemies, he was already knee-deep in the

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in the water: however he got safely on board; but in his hurry forgot to embark a little earth.

--Now the waters swelled immensely, & in a very short time the highest land was cover'd

& Weesuckajock was tossed about by the wind & water. It appears that he had not the fore-

sight either of taking with him a sufficiency of Provisions for he became very hungry,

& thus expressed himself to his crew. After some time he saw some-

thing on the water, very large & moving towards 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_) & whither art thou going?" "Why! my Elder (brother) I am a _water Lynx_,

"& am sent by _Confrers_ in search of Weesuck. & to destroy him" "Aye! is it so indeed?

"& how or with with instrument do you intend to destroy him?" "I have a large &

"very strong Iron-tail, with which if I smite his Canoe, he must perish?" Wee-

suckajock seeing his danger tho't to get off by duplicity & dissimulation & thus

continued: "Indeed you must have a very extraordinary _tail_ my _Younger_ ....

"come near, & let me see it, how it is made &c."--The Lynx drew up, present-

ed his tail, Weesuck. took hold as to look on it, & placed it on the Gunnel

of his Canoe & with a stone cut it off saying,"Now go to thy friends, & tell

"them how Weesuck. has served thee."--He retired doubled quick, grieved,

ashamed, & not with a little pain. "Ha!" said the water Lynxes on perceiving

the situation of their companion, "ha! weesuck. is cunning, & too powerful,

"we must destroy him for our own safety." "Come, now, who amongst us will

"volunteer, & go to destroy that enemy of ours?"--They at last pitched upon an enor-

mous Beaver & 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 cau-

"tious, for he is very artful." Weesuck. descryed him also, & the same addresses &

compliments passed as with the first. And how do you intend to destroy Weesuck?"

"with my teeth." Well then do come near & let me see them." x x x The beaver

drew up, & shewed his teeth: weesuck. put his hand on his head & while exclaiming "What

"terrible teeth!--how immensely broad & sharp--they are like large axes!" he

with his other hand took up a large stone & with a dreadful blow broke them

all in his head. "Now go to thou too friends & tell them how Weesuck. hath served

"thee." Indeed the beaver did go, sniffling & blowing & yelling. The Lynxes were

astonished, & durst no more attempt anything at him. His situation however

was very disagreable, very uncomfortable, & what added to it was his want of

food. He thus addressed his companions one day. "Come now we very repre-

"hensibly forgot to bring earth with us, & who knows how long this will conti-

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"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 hopes. Then he said to the otter

"Go thou my _Younger_ (brother) & if thou diest in the attempt, I shall restore thee to life,

"& make thee immortal". Saying this he tied a long leather thong to his tail & sent him

down: he found the otter was dead, hauled him up in to the canoe, rubbed him dry

& blowed in his nostrils, when he revived. Then he sent the Musk rat: "Come my

"little brother, go thou, thou art small & very active, art fond of the water, & goeth to great

"depths--thy reward shall be as that of the otter." The rat was secured with a thong

also & down he went. Weesuck found he was dead: hauled him up, & was extre-

mely happy to find he had some earth in his little paws & mouth: he restored

him to life as he did the otter, & sent him down again, when he bro't up his mouth as

full as it could hold & a good deal in his _hands_ which he held pressed to breast.

Now weesuck. took this earth & made a ball of it, & blew in it a considerable

time & sent off the Wolf to make its circuit to see if it was large enough. After

four nights he returned & thus spake "My Elder, the earth is indeed Large & 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 (i.e we will be in each others way &c.), & if you

"make man as you contemplate,...it will be much moreso." Weesuck then blew

it out again & once more sent the Wolf--He was 8 nights absent, & reported it

still too small. Weesuck then blew it out for a long time & sends the wolf

again. But before he went off he said "My Elder, the Earth must now be very

"large, & I shall possibly be too much wearied to make its circuit: I shall traverse,

"& if I find any thing to assure me of its being large enough I shall _howl_,

"which will be a sign to you; & whatever place may suit me there will I make my resi-

dance." After several nights absence they heard him howl, wherefore they all

concluded the Earth was sufficiently Large. Weesuck. then _blessed_ the others & sent

them away telling them to multiply "& be good, not vicious or ill inclined, nor se-

"cret, or hide themselves too much from _My_ little brothers (the human beings

which he was about to create) when they might want to eat" &c. &c. Now

after this he became very lonesome & bethout himself of making _Indians_

i.e. human beings. He in consequence took up a stone & fashioned it into

the form of a man; but whilst at this work it struck him that by forming

them of so strong & hard a substance that in time when they would become to

know their nature, they would grow insolent & rebellious & be a great a great an-

noyance to each other & of course also, would never die. "This will not do, I must

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"I must make them of a more weake & fragible substance, "so that they may live a reas-

"reasonable time & behave as becomes human beings." Upon this he took up a handful

of common Earth & made the form of a man, & blew into his nostrils _the breath of life_.

The Moon formed the Female, as Wesuck. did the Male, hence the reason of the Pe-

riodical 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, & that _one_ in

particular, to look at the moon while thus employed. Those who are thus for-

getful, ignorant, or obstinate immediately find the effect by the return &c. x x x.

I should have said that he bruised the stone to Pieces, altho' a great part of it was

already formed. For the white (I believe it was the Moon again) he made a Part-

ner for him of one of his ribs & another piece, which he wrapped in a handker-

chief & laid beside him saying "this, by the time thou risest, shall be a full

"grown Woman & shall be thy companion" &c.----After all this done, he

made a separation in the Earth, one part of which was a beautiful

plain meadow Ground, & the rest Woody; & then set off travelling in the

Earth. He took a partner to himself, by whom he had a son. This soon got to mans

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 betho't of a plan in which he was sure of success. "He transformed him-

"self into a most beautiful woman & when the Son was returned from his hunting

"well Son! said the Mother, here is a young & handsome woman we have procured

"merily 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 & of disgrace to the father particular-

ly. The mother became jealous & vexed on her son's account that he should so

be imposed upon, & done many shameful things to her husband." Here follows

a train of Stories the most indecent, & shameful & sometimes obscene, that one can

well imagine. But these people are yet, so far as regards their faculties, in a

state of Nature. Every thing appears reasonable & natural & must be very

gross & palpable indeed when they do not give credit to them. Their language

is also that of nature, & they speake out what they think--they do not use circumlocu-

tion to avoid an indecent term, nor have they flourishes to embellish their dis-

courses; & their speeches, to my taste, at least, are far more pleasing & natural

than those strained & laboured compositions we meet with amongst ourselves. But this is

not the place for these discussions.----

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-_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, & 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; & when "not forbid-

den by his Dreamed or familiars" is explicit enough. A few nights back he

thus informed me upon the several questions I proposed. 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, i.e a short coat, waistcoat, short breeches, stock-

ings, boots, a hat & a beautiful feather stuck in it. He speakes English &c. 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, & two _in_

the earth, i.e. in the bowels of the earth at a certain moderate distance from

the surface, perhaps in the same _proportion_ as those who are above. The indian

thus relates of him: "When I was a young man, he appeared to me, & told me his

"name was Sickness; & that every time a _general_ sickness was to take place

"amongst us he would come & forwarn me. See: Four winters ago (in 1819) after

"we had taken debt in the fall & were proceding each of us to our hunting Grounds

"he appeared to me one night & said, 'I am come to tell you to get out of the way

"'of all _Large waters_ (i.e. Lakes & rivers) & 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 & never look up to Gaze lest I see you see & you be

"'smitten. Keep off, always from Large waters, for I am on a circuit round

"'the earth: I shall follow the travelling waters (i.e. The routes or roads

"'usually frequented or navigated) & 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 & intended making a

"large selection, passing thro' the plains & coming down again this way. He said

"he would pass when the leaves would be rather large (about the 20th June,

"in these parts) & told me as before to admonish every body to keep out of the

"way of _large waters_, trees &c. &c.--'It is not my doings, nor is it my choice

"'that I thus _prowl_ thro' the earth, said he, but I am sent, & 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 &c. and his appearing to you

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"to you (i.e. me) is a sign that he will certainly pass." I then asked him if he intend-

ed telling the other indians of it. "I shall tell my Elder (brother), but not the others, for they

"wont beleive me." He was very diffident: he wanted to communicate to me all he

was told, but said he durst not lest he should injure himself, by exasperating the other

(i.e _Sickness_) & 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 (& _he_ is dead

"naming to me a child that died about that time, tho' very distant then from him)

"and the other a full grown person--whom he is I know not, _but one must die_!

These Chaps seldom appear (in dreams) less than 4 times, but commonly 6 times,

& each time in a different form 'till the last, when he _makes himself known_,

& ever after appears (or rather appear) in the same uniform manner. It

is then, after they have made themselves completely known to their votaries,

that they communicate their power &c. &c. &c. and teach their their _songs_

which tho' 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

any one amongst them has dreamed of a certain number, commonly a good

many, 20, 30, or perhaps a thousand, that they can _conjure_ when they please; for

these like the guardian Genii in the fables, keeps always near them, & pro-

tect them from _too_ much injury from the evil machinations of some

of the mischievous ones. Indeed, from what I can learn, there are but few of

these _familiars_ but do do evil to their votaries if they (the votary, i.e. the in-

dian) neglect performing the regular annual, or perhaps more distant

periodical sacrifice; and this sacrifice, their _familiar_ tells them what it is he expects.

A few days ago, in the night between the 31st March & 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 & with

difficulty kept him down, tho' he also struggled himself to make his _Fami-

liar_ leave his hold: & the house shook violently. The next day he sent me his

wife to ask a like a little grease to make a sacrifice (i.e. burnt offering X)--I gave

her a little, & the husband came the same evening to sleep with us. Upon en-

quiring he told me thus. "It was a _Skeleton_: he _was_ displeased with me because

"I did not make him my usual offering & yet he knows that I am _pitiful_,

"that I cannot move to hunt myself, but am beholding to others for every

"mouthful I & my family eat; but they are wicked when they think themselves

X God forgive me the comparison, which by the bye is not meant to ridicule, but is really the case.

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neglected or abandoned, & think nothing of carrying off an indian & 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 &

"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 (& 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 a-head of me cries of heh, heh!

"heh (or hayh, or haih) sudden, quick, coming in the air, & directly towards me 'oh!

"'now said I, I am gone'!--Indeed he came--I _crinjed_ & laid myself as low in my

"Canoe as possible; but he came straight to me, took me up & 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 man-

"ner just above my head, as if he intended absolutely my death. However I reached

"the shore, tho' with the greatest difficulty. Then I took some dry grass which

"I rubbed & bruised 'till it became soft & put it under my arm pits & crumpled

"myself into a small heap & remained 'till the sun began to warm when I

"swam back to my Canoe. He kept hovering over me all night & until the Sun was

"pretty high, always making the same cry; tho' when he found me so benumbed with

"cold on my debarkation he laughed, ha! ha! ha!" &c. &c.--Today (Apr. 4th)

he asked me for a needle & 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."--

--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 6 Beavers, & slept out. I awoke in the night & 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 & bone--not the least particle of

"flesh; & _this_ one had hair on his bony head. I gently pushed my friend & told him to

"look at _that stranger_. We were both extremely agitated in consequence of our fear,

"& 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 & 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; & when done, he arose & walked off peaceably in the _air_."