Today (Apr. 4th) he asked me for a needle and thread to sew the sleeve of his capot which thisghost! had torn in his endeavours to carry him off the other night. Whilst he was sewing, "How he has vexed me," said he, "by tearing my old coat. But I am afraid of him."[Making Offerings at a Hunting Camp]He related me another story ofthemas follows.I went out one time a hunting beaver with a friend of mine. It was a long distance from our lodges. We killed six beavers, and slept out. I awoke in the night and was much astonished to observe a man seated on the opposite side of the fire, resting his head on both hands, with his elbows on his knees apparently in a very pensive, sullen manner. He had but skin and bone—not the least particle of flesh; andthisone had hair on his bony head.I gently pushed my friend and told him to look atthatstranger. We were both extremely agitated in consequence of our fear, and were at a loss what to do.Having no alternative I arose. Conceiving he came to ask for something to eat, I took a beaver, cut it in two and presented him the half of it. He did not deign to look at it. I was much afraid. I then bethought of cutting it into mouthfuls, which after presenting him, I threw into the fire. Thus I did with the whole, and when done, he arose and walked off peaceably in theair.[Description of Pahkack]This sort they termPâh-kàck, Skeletons, or such as die of hunger, or some that die extremely lean, whether from the consumption or other sickness. These, many of them, when they have nothing but just the mere skin and bone remaining, some of them in this situation, disappear from the earth and go to reside with all those who have already departed in that distressed state. This band, or congregation, [has] a head or chief. Their color is commonly green, though sometimes black. And it is extremely uncommon when one has even any hair, being bald—as if a blown bladder.They sometimes are heard in the day; the [noise] is sometimes as of a quantity of dried bones rattled or shaken in a forcible manner in a kettle. And sometimes [they are heard], as above related, making that same monotonous but frightful cry of "He'h! He'h!" very quick and with an abrupt termination.[The Feast to Pahkack]The sacrifice they offer to these is grease, generally a large bladder full, and of the best kind. All the natives present are invited. Tobacco, of course, goes before everything else. He who makes the feast or his assistant most commonly lights, or fills rather, the pipes of all who smoke. But when it is [lighted], it is first presented to that quarter wheretheseare supposed to reside (I believe in the northwest or west), then to the cardinal points, then to the (bladder of) grease which is put in a dish fit to contain it and covered with down.Some of them have a small board about twenty or twenty-four inches long, flat, painted with red earth, and a head made to it, of the same piece, and flat as the rest. At a certain distance below the neck, as we might suppose the shoulders, other small pieces made in the same form and about three or four inches long are stuck in each side at short distances, reaching to the ground—the lower end being small, and the head end would bear some resemblance to the ribs or arms were there not so many, by their being somewhat in a hanging form.After smoking and some speeches in which these ghosts are addressed, he who makes the feastwavesit three times crying "He! He!" very loud for a good many times. And [he] then presents it to this board which is intended as a representative of the Pahkack, desiringhimto accept it and be propitious and merciful to them, neither to injure them nor theirlittleones.Then he dances three times round the tent (in the inside), and when he comes to the fourth time, the one seated next him (in the direction of the sun) rises. He makes a feint of offering it twice to the one who rises, who in his turndoesas if he was going to receive it. And the third time it is thrown into his hands. This one makes a double turn upon his heels and dances ortrotsonce round the tent, and the [one] next him seated rises to take it in his turn with the same ceremony until all have passed. Then it comes into the master's hands again who reperforms the same ceremonies once more, puts down the grease, cuts it up, and shares to every male or widow present, in proportion to their numbers (the families they may have).Shortly after my arrival here this last fall, they invited me through compliment to two of these feasts. I went both timesmerely to have a better opportunity of making my observations, which are as above, as near as I can bring them.But my mind was too much disturbed with reflections which soon became so melancholy that I had nothing to bestow on what was going on. "Poor unfortunate creatures!" I often exclaimed to myself.Ye are desirous, nay anxious, to perform your duties to your maker, but know not how. If you only knew how he abominates this ceremony which you perform with so much devotion! How soon would you cast off all your superstitions, and rather live without any religion at all, and risk all upon chance, than perform sacrifices, for aught I know, to demons!I shall not here enter upon these reflections further, suffice the above for they are too long, too frequent. And besides, I wish to sacrifice the little paper I have remaining to such other things as I have, and which I think may not be quite uninteresting to you. Had there been but their speeches and the ceremonies, I should not perhaps have thought so deeply. But their cries of "He! He!" and "Ha! Ha!" [were] so repeated and vociferous, that I was struck with a certain horror and thought that half of the devils in hell had entered the throats of these men to give me an idea of their pandemonium below. Good God! What a miserable reflection! But how much moreso the occasion leading to it![Roots and Medicines]Notwithstanding, they sometimesDreamof roots (medicines). There is a certain place, according to their notions, consecrated toEsculapius(and perhaps Apollo also, conjointly). It is depicted as a most heavenly abode, so delightful.[The Abode of the Medicine Spirit]He (Esculapius) resides in a mountain, in the bowels of which is his house. It has six doors, but so mysteriously constructed that no soul whatever besides himself and hisinmates, of whom there are a great number (of every nation and language), can open them.The lock apparently is in the form of a screw, or spiral, and is opened on the inside, but only to such as Esculapius deems worthy of admission. These doors opentodifferent quarters, the house being immensely large and, as above mentioned, in the bowels of yemountain.Inthis residence is of every medicine useful in life such as do notvegetate— minerals [and] fossils. These are shown to the votary. He is instructed in their use, the manner of preparing and mixing them, the ceremonies, songs and sacrifices to be performed in their application, taking of them up, or in instructingothers, because it is not everyIndianthat is favored with these dreams.The mountain is of a moderate size, and there issue from it forty rivers which fall into a lake not far from thebaseand situated in a beautiful plain. This lake is shallow and has some handsome sandy shoals, and in the borders of it (in the water) grow beautifulrushes. The water in every one of these rivers is of a different color, no two being alike; one is black, another white, red, green, blue,ash-color.Inthe latter grow herbs and plants of a vast variety, as also their nature.[Teaching the Medicines to the Votary]In the sides of the mountain are of every herb and plant that grows in any part of the world whatever. When any one of them(of the Indians I mean) is thus favored, he appears first at these rivers when the head or chief of the mountain comes out. [He] [accosts] [the Indian] in a friendly manner. And after some conversation, he is introduced into the interior of the house where he is astonished to find people of every nation and language in the earth. But if I can form a right opinion, there are but few of each language.They are seated in four rows—their seats being something like those of a theatre, semicircular and rising a little one above the other. These are all doctors, and it is their business to instruct thevotaryin the object of his mission. They have a great quantity of medicines already prepared of such as are produced in the bowels of the earth, such as minerals, stones, shells. And most, or many of these, are hung up in the house.Here he is taught how and in what manner to prepare these, as also the songs and sacrifices appropriate to each different one or sort. When on the outside, or out of doors, he is shown all the roots, herbs, plants, and is taught the respective song (of each) or of any particular one, or number, or such only as grow in the climate he inhabits. Both the songs and the plant, [the] herb, are so indelibly imprinted on his mind (or memory), though he had never seen them before, or should not happen to meet with any of them for years afterwards, yet on his first view, he immediately recognises them and every circumstance that had been instructed him, as if he had passed a regular apprenticeship. This may seem very extraordinary, if not indeed absurd, to people unacquainted with them, but still it is no less a positive fact.These rivers, waters, are of different colors. So also is therapidityof each stream, some of them moving in a turbulent and awful manner, as the rapids and eddies at the foot of large falls, some moving in large majestic waves like the swells of a large deep lake agitated by the wind, and some in a beautiful smooth current, down which thecanoesare scarcly perceived to move. These are the tokens or signs or emblems of the manner ofourlives here below so far as regard to health and sickness. And of course the description requires no further explanation.In some of these rivers grow herbs or plants which themselves, as well as their roots, are a rank, deadly poison, more or less. And their effects, when any demon-spirited wretch employs them as instruments of vengeance, though I have known none to carry off the objectimmediately, yet have a most melancholy, baneful effect. Some of [these plants are] exactly similar (in their effects) toLunar Caustic, and oftentimes with an additionalhumiliatingeffect (but more of this hereafter). And some deprive the object of every one of his senses but that of feeling. A melancholy instance of this I saw in the Spring of 1813 and sufficient of itself to[emolliate]a heart of adamant!Sometimes Esculapius will not instruct his votary in their use, satisfying himself with telling themtheyarebadmedicines, or perhaps not mentioning them at all. To others again he [will explain] everycircumstancerelating to them, but with amoststrictinjunction never to employ them at hisPeril:... unless you wish to die. I teach you all these these things because I love you, and know your heart to be compassionate. Butmindmywords, if ever you employ them with an ill or evilview, thou shalt die! OtherIndiansas well as thyself, love life. It is sweet to everybody; render it therefore not a burthen ordisgrace; and Ihatethose who thus abuse my confident affection!They are also forbidden, sometimes as strictly, and for the same reasons, instructing others in their use. Notwithstanding this great love and cautious diffidence of Esculapius, there are other malignant powers who teach them and encourage their use. Hence those distressing objects I cannot here, for the want of paper, speak of.[Stones and Their Virtues]What I have mentioned of minerals, which from their description are indeed really such— minerals, yet I cannot take upon myself from my slender knowledge of their language andtechnicalterms, toassureyou that they are prepared afterourmanner, by chemical processes. Mercury, sulphur, saltpetre or nitre, I do not know that they have. But there being French, English, German, and, from the description, Greek and Hebrew doctors among the number, I should not suppose it preposterous in concluding that they have them all in the same way as ourselves.But from what I can learn, it isstones, that is some particular kinds of them, that are most used, such astalc, pumice stones and various other kinds. These they are shewn how to reduce to powder, and with what water, out of which river (or colored water if you please), the water is taken to mix up these powders.With the roots and herbs it is different.Theyareboiled. Thesestones(for they are most commonly thus denominated by them) are held in very great repute by them, though many of them that have been shewn me as possessing wonderful virtues, I considered as very common and foolish or at least harmless things.Here! I am again digressing, which is everlastingly the case with me when not in thehumorof scribbling. I should have mentioned first (because as you may see, I have begunthisstory in themiddleinstead [of] at either of the two ends) that when they want to dream of these things, as well as of any other particular thing, they must fast, and lay down to sleep, keeping their minds as free as possible from any other thoughts whatever, and wholly bent and employed on that particular one alone.I also should have observed in the proper place that the door [at which] the votary is introduced [through] is exactly in the middle of these rivers, there being twenty on each side of the door. The use [or] intent of the other five doors I never thought to enquire, and must leave you to guess as well as myself 'till such times as I can get this matter explained.[Songs and Notes]Their songs are delivered innotes, impressed or drawn on bark, in the form of hierlographics, and thus taught. And being hierlographics, (and not very dissimilar to those anciently used by the egyptians, nay indeed, I have reason to think from what I have seen of both, that anylearnedman being perfectly acquainted with the one could trace a great deal in the other, but this opinion I hazard from my own ignorance), no two are alike. It therefore requireshim to learn them, that is any [every]oneof them. For those notes are not like ours,markedwith regular bars so that one gamut serves for all. But with them, each one may be said to be itself agamut. However, I have reason to think that they are regular and uniform. For many years ago, when I was still scarcely more than a boy, I remember throwing away the contents of one these medicine bags in which there were several strips of bark covered with these notes. An Indian happened to be by. He took one up and with the point of his knife, placing it on one of these, began to sing moving the knife regularly as children do when they begin to learn their a, b, c.This surprised me a little at the time, for the Indian was a stranger and had but lately arrived from his own lands that were several hundred miles off. After laughing at and ridiculing him, as is the custom with us, I asked how he could make them out?"The same," said he, "as you do toreckon(read) yourpapers. See this one is (meant for) theThunder, that the Earth. But I only know a few of these songs. The possessor of this bag knew a great deal. He was a great medicine man, [a] doctor."As far as I can learn, every different root, herb, plant, mineral, spirit (or whatever you may please to term this latter) has each [its] respective songs. And [these] they must sing, were [their] voices like that of a choked pig, when [they] employ them for one of themselves, or [teach] them to another. When they sing, those of theirfamiliarswho instructed this song, [whether] to the one who sings, as having learnt it from himself ([the] familiar) or having been handed to him, [the familiar] is said to attend, invisibly of course, and perform that which he promised this (medicine, supposing it is one) should effect.{This is a long and complex job, and I doubt much if I can get through with it without more of my blundering. But I shall risk blunders, omissions, and repetitions.}Hence it is they always sing when they attend on a desperately sick person amongst themselves, though very rarely when they administer to the white.[Treatment of the Sick]When any one is very sick, and that they becalledupon, or perhaps, though rarely ordered in their dreams by their familiars, they sing, blow and suck alternately and with such violence that one would think they wanted to to blow them to the d——l, or swallow them down their throats. But no, it is to force in the medicine of which they have generally a mouthful masticated into a pulp, or something nearsalve, sometimes. The suction business is to draw out the Devil: the medicine, bone, stone, iron, brass, stick, or whatever they imagine it is, that occasions the disease.If the complaint lies in any particular part, to that part it is they apply themselves most and sometimesonly—supposing the hip [or] knee, for there they imagine it is a worm or maggot gnawing them. But if the complaint is universal, that is the whole system be sick and debilitated, it is then the pit of the stomach and the temples, rubbing sometimes the wrist, the palms of the hands and opposite the heart. This is very frequently done. And in the intervals the songs and rattler [are sung and played] together.And often a short speech or prayer [is made] to that one of theirFamiliarswhom they think will be most propitious on the occasion, orhefrom whom they hold such, or such instruction.These songs are a dull monotony. For though they have a few variations and are high and low, and the [transitions are] sometimes so very sudden that it requires a particular command of the throat to sing them, and tome[are] so difficult, I should, I believe, require a seven years apprenticeship even with Esculapius (But I believe it isPlutoorPanwho teaches the songs.) himself for me to learn them. There is certainly no musick in them, though some few that I've heard many years ago, passing a winter with them, I found pleasing enough. But perhaps more from thesolemnitywith which all was going on was I struck than anything else. Indeed we had great reason to be solemn, for we were dreadfully pinched by hunger.[Ceremonies and Songs Related to Starvation]When oppressed through starvation, they have a variety of ceremonies which they perform. And though the songs be different, as also theceremoniesthemselves, still are they intended to answer the same purpose. I shall endeavour to describe a couple to you from which you may form a pretty just idea of the rest.It was the latter end of January or beginning of February 1804. Four of us, onlywhitepeople mind, were pitching off, or rather flying off from our houses we had built in the fall on account oftheenemies. We had a small stock of dry provisions and speared a few fish once or twice. But there were so many of us that we were soon brought to short commons, as thestripof country we were then going through contained no other animals but a few stragling bears. But these animals atthisseason could not be found notwithstanding all the exertions of our hunters. One evening on my return to our lodges, one of the women told me that the oldest man of our band, a great doctor, or conjurer, as we frequently denominate them, said that if I were to pay him half a carrot (one and a half pounds) tobacco, he would conjure and be assured of success, for it required payment. Though I suspected there was a trick in this, I did not hesitate but gave him his demand. The first night their songs and ceremonies were as usual. "Tomorrow, myfamiliartells me, we shall get a bear."All the hunters returned at eveningmaistousàblanc. The second night, the rattler, songs, speeches, smoking, and medicine bags opened. "Tomorrow we will assuredly get something." But the same as the day before. The third night, the same, but everything conducted with a sort of awful silence and solemnity that surprised me a good deal. I was harassed with constant walking, weake through hunger, and tired with theirbêtisesas the French say. But the manner of their conduct kept me that time from growling."Oh! Now tomorrow indeed, we shall not fail. We shall certainly eat flesh for the old man is a great conjurer and well liked. He prayed to theMasteror Giver ofLife, and his dreamed have promised him success."But we get no more than before. In these conjuring boutes they made no use of drums, but instead of that had cut a small hollow tree of maple, about five feet long and scooped it out, after splitting so that it resembled a semicircleor stove pipe split down. Thishollowboard had been well dressed—reduced to about half an inch in thickness and well polished. There were, to the best of my memory, four men seated tailor fashion and held a small stick about three quarters of an inch diameter and about fifteen inches long in each hand. With these they beat time to the tune and another moved or shaked the rattler in the same manner. All this however was to no purpose.There was another Indian in company with us, buttentingby himself (and his family). This Indian, who was very fond of me, would frequently call me in and give me a share of what he had to eat. "Well!" said he, "What success have your great men?"I answered I did not expect much."No." replied he.They did not go the right way to work. Had I not polluted (spoiled, as he said) my person last fall (alluding to an Indian he had then killed) I should try. And I believe that my familiars would becharitableto me. However, I shall let them go on until they are done, after which I shall make a trial. Perhaps onyouraccountsthey may shew me their wonted attention.I took this as wind, but as he spoke in so veryearnest(si naivement) a manner, I concealed my sentiments. The second night after the others had finished, he began a little after dusk. But what a difference between them!He had an immense large drum, as large [as] those among the military, and stretched hard. Upon this he beat time, but very hard, to accord with his songs which were as loud as he could bawl. At certain intervals also he used only his rattler, but with as much violence as he could. Thus he continued alternately singing, praying (or making speeches) and smoking, 'till broad daylight. When he began we thought this fellow was mad or only jesting. But the Indians of our lodge reproved us.At sunrise he came out of his lodge, and made a long speech in which he told one to go one way, a second another, and himself by another route. "Thou," addressing the first one, a young lad, "thou wilt soon find thy (bear).""But thou," addressing the father:On thy way on thou wilt pass very near, but will not see him. Thou'lt search along and return giving up all hopes. But when come to this, thou must return again and betweenthis, thy last track and the first one thou shall make this morning, thou'lt see him in his nest. As for me, I shall have much trouble to get mine.I heard him speak, but not understanding sufficiently the language, the women explained to me. I need not tell you howwelaughed at the poor devil, and so went off huntingivywhich had been our support for a long time. But in the evening we found all that he predicted perfectly verified. This I assure you is a fact, and will maintain it notwithstanding everythingskeptics, (excuse the term) or those unacquainted, or but superficially so, with these people may say. And I am also certain that he had no previous knowledge of their being there, for there was plenty of snow, and there were no other tracks but those of these two hunters, [and] we had pitchedup(the river) that day.But, here I am digressing—to return therefore.[Fugitive Pieces]I am altogether out of the regular track that I had proposed to myself at my first setting off. My time is too short and my memory too bad to read over the whole so as to resume the regular course. The remainder shall be composed offugitivepieces. Indeed the nature of some of them being acompoundwill not admit of their beingtreatedof but insectionsif I may use the term.[The Soul]The first therefore, lest I have not time toenterall, I shall speak of isThe Soul! This seems, to me at least, a most extraordinary and incomprehensible thing. Yet from the different sources which I have received it, and the manner of relation, serves but more and more to perplex. Whether it is really and absolutely the soul, or some otherprincipleon which the very existence depends, I cannot say. But something it is, lodged apparently in the heart or breast, that on these occasions flies off and leaves them, and at the very instant of its exit it is perceived. And [the parting] occasions such a derangement of the whole system, and particularly of the faculties, as very soon to deprive the object of life, but [primarily causes] a total want of sense, such as we suppose the soulendowsus with.[An Attempt to Capture a Soul]I shall here relate you one of the many stories of the kind, verbatim, as I received it. It was from an Indian, of course. He told me that one summer, being on a visit rather to a distant part of the country (perhaps two or three hundred miles [distant]), he fell in with one of his acquaintances who (as often happens between strangers, particularly to such as come from the southward) asked to purchasemedicinesof him.I had but a small quantity, and only of four sorts or kinds. He being very anxious for them, I sold themallto him. He was not satisfied. He must have more, though I positively assured him I had given him the last. Then he menaced me, and said I should feel the effects of his resentment arising from my avarice anduncharitablespirit. Knowing his disposition, I returned to my friends, intending to be as far out of his way as possible.One night in the winter he conjured. I was fast asleep (and several hundred miles off) and never thought more of him. But he called upon his familiars and demanded my soul!Itwastakento him. But just as it was on the eve of entering his conjuring hut, I perceived it and sprang from my bed in the most dreadful agonies and convulsions, insomuch that two men holding and pulling of me with all their might, and [who] also had the assistance of the women, could not keep me quiet. I was constantly springing forward, rushing hither and thither and absolutely (totally) deprived of my faculties, for I have not yet the least knowledge of what I was doing, so great was my horror in observing this conjuring tent.At last a friendly spirit interfered and forbad the conjurer at his peril to do anything to my soul, but allow it to return immediately. He was afraid for his own life and durst not disobey. He letitgo. I cannot tell you how happy I felt and so easy. The distance was great indeed, but I soon flew back and reentered my body, when I became entirely composed.But I had been so dreadfully agitated that I found myself in a profuse sweat, my whole frame so shaken, debilitated, and weake, that for several days I could not move but with pain."Heh!" said I, "What a narrow escape!"The other Indians asked what ailed me? I told them whereIhad been. They would scarcely credit [it]. But in the ensuing summer, upon enquiry, they found it true, and were now fully convinced that this power doth lodge with Indians![Representation of the Soul]They represent the soul as being small, not very dissimilar in size and shape from the yolk of a large hen or duck egg. Some of them [are] very hard, and much of the nature and substance of a stone, but still not of that substance. And others again [are] much more soft and tender. Some are easilykeptand bruised, but others are with difficulty taken and continually in motion. But all are extremely impatient of restraint and cannot bear it. Confinement is death to the body from which it has issued!Some conjurers possessing sufficient power and influence take a soul if they want to destroy the body, (in the conjuring box or tent), and wrapping it in a piece of leather, rub and bruise it between both hands 'til they destroy its subtility or subtilty. As soon as it comes within view of the conjuring tent, its agonies are terrible, as also those of the body, however distant that may be. But as soon as its motion is destroyed, the body dies likewise.[Imprisonment of a Soul]Others again take it and put it in a japannd tobacco box and tie the lid or cover securely with awoman'sgarterfrom whence, if not loosened by someone, it can never escape. Any other lashing is not anything near so completely effectual as this. Reflect and you will guess immediately the reasons they give. As I do not know Latin and you don't understand Indian, I must suppress this and many other things. Others again take a different method thus. But by-the-bye, this has but very little relation to the soul. I shall therefore refer it until afterwards and give you another story as received from a Canadian, an eye witness.He was passing the winter with the Indians, and one night the head man of the tent he lodged in gave a feast. He was in the habit of doing it and was himself apparently a good and peaceable man, but not to be trifled with by other Indians. Everything being prepared, the guests were just going to eat when the feast-man's mother dropped suddenly as if dead. Everyone was struck with consternation. They had recourse to their medicines, songs, rattlers as usual. At last he fell to sucking his mother in one of her temples. Suddenly they heard somethingcrack. The Indian drew back, his mother arose perfectly recovered and all became well. However, that which occasioned thecrack, the Indian took out of his mouth, wrapped carefully up and gave it to his wife to put in a tobacco box, which she did. It had all the appearance of abean(une fève). The wife wanted to tie the lid, but the husband said there was no necessity. They resumed their meal.But the old woman was not long in possession of her senses. She very soon relapsed, and as instantaneously as at the first. "Ho!" exclaimed the Indian, "TheDogis off." They looked into the tobacco box but nothing was found. They continued conjuring three nights and the last [night] especially. The man told me he thought the devilwas amongst them from a certain kind of undescribable noise in the air round about their tent and the sudden flashings of light. This was powder (gun powder). They had carefully thrown out all the fire, thrown a great quantity of snow and water on the hearth, and then put fresh earth upon it. It was perfectly dark in the lodge, there being no other light than what is usually emitted from the heavens. Upon this hearth of fresh earth they would throw some powder and then retiring to the bottom of the tent would say, "Come! Let me see if I be a manito?" then singing. Off the powder would fly!They continued this way three nights, but all to no purpose. The old woman yet lived two years but never spoke.He said (the Indian) that thisbean"... was the soul or spirit of another Indian, then at a vast distance, which he darted at my mother to render her pitiful and miserable. But I shall make the dog suffer."However, after this, the Canadian enquired why he did not revenge himself and kill him."No," said he, "that won't do. He has got back his soul it is true, and I cannot get it again. Yet I might easily kill him if I chuse, but this won't do. He is somewhat [justified] for I took both his wives from him."There are many other instances of a like nature, but different in the proceedings, that I do not recollect sufficiently to commit to paper.[Medicines Used to Harm Others]Now again for the other way: If an Indian has a spite against another and is induced to it for the preservation of his own life or from motives of revenge, he takes the following plan or method. He takes a piece of leather and cuts it into the shape of hisenemy. And if he wants him to die speedily, he places a littlepowderedmedicineopposite the heart, or upon it. This medicine is, I believe, a root and very inflammable. He holds a small spark of firenearit. It immediatelyexplodes, and that part of the leather on whichitwas becomes burnt and shrivelled. When he performs this, he generally utters words like these, "Let the heart ofsuchaonebecome like this leather. Let it shrivel and die within him!"If it is a leg, an arm, the head, or any other particular part, or parts or even the whole body, it is the same, and the words also, unless he doth not wish for the death. Then he will say, "Letsuchapart, become lame, useless, ulcerous," according to his disposition. And that part, or parts become thus affected according to his wish."But how is it possible that such things can be? Do you really think that an insignificant root of no apparant power or virtue whatever can effect such things?" Thus I would frequently question. And their answers with little variations [were] universally the same.Yes, most certainly it is not [accomplished by] the root alone, but with the assistance of that one of his dreamed that is most powerful and most fond of him. "He! You white people, you know not. You are consummately ignorant of the power of our great medicine men. Many things might I tell you much more surprising. But you do not believe these trifles—how much less then those [things] you do not know?"What then is to be done! How do with,what say to, a people so blind, so infatuated!They have some roots that are dreadful in their effects. To being a female, I think I should prefer immediate death! They have some that have the same effects asLunarCaustic. They use them thus: During the time of their "seperation" (menstruation) they endeavour to give them to smoke, which is never refused. There is some of this root mixed with the tobacco. One smoking is sufficient. A few months after, their complexion begins to change, and at last becomes of anastyblack with abundance of hair growing out of the face. And if these women were to shave, I verily believe their beards would become as bushy and thick as those of any man whatever.In performing this they must also utter words thus. "Let the one for whom I intend this, and who shall smoke of it, become black and hairy, and become as ugly and rejected as she is now fair and searched for!"Sometimes they mingle it with their food or the liquor they drink. There is more than one kind of this dreadful root, one of which I was shewn but have forgotten, there being two or three others resembling it. It is like many others, a perennial herb, and hath some resemblance to the long or tall thistle.To return: When the subject or object discovers that she hath been thus dealt with, which they sometimes do a few weeks after, they may be restored for there is anantidoteto it. But I have never known one instance of this, though a dozen of the others I have. Some handsome, fair complexioned, young females refusing the importunate sollicitations of an abandoned, vicious, revengeful wretch become the victim of [their]coyness. And two or three years after, I have positively not known them and could scarcely believe my eyes.There is of another kind [of root] and which is very common, whose effect is an extraordinaryvacuationof blood and [which] in a few days would occasion death.[Used Against a Woman]A half breed I lately had with me, the son of a man who many years ago was a servant of yours, being not of an extraordinary good moral character, finding his solicitations rejected with scorn, became jealous and very anxious to revenge himself. He applied to an old Indian, but in so cautious a manner that the Indian gave him of the root without suspecting and told him how to use it. He pulverised it, and mingled it with a little vermillion, and then watched his opportunity which occurred, I believe, the ensuing morning.In ouroutpostswe have no temples dedicated to Cloacinda. And, besides, the females here are ashamed tosacrificeat them. He therefore could not miss his opportunity. He watched, and after she entered, he went and soon found the place by theSmoke. Here he sprinkled some of this powder which he took in a quill, pronouncing, "Let me see blood issue from the same placethishath done. I want to see blood."Scarcely five hours after, the woman who was married, and of course so much the less bashful, said, "What is the matter with me, I have been just now out and want to go again." You may suppose her astonishment seeing the time of the natural return was scarcely half elapsed.But how much more so, finding it issue far beyond anything she had ever known. This continued 'till very late in the day.And the beast was watching to see if it would answer. He went in to the house on pretence of a friendly visit and remarked howpaleshe was. The mother told him, "My daughter has beenbewitched, and could you not do something to ease her?"He became extremely uneasy in his turn. He went out, and passing by the place she went to, he easily discovered, notwithstanding her precaution, of what dreadful consequences it would be if not timely attended to. He was afraid she would die before anything could be done. However, he went to the old Indian and speaking in a most sympathising strain asked him if he could not administer something to stop that extraordinary issue."Why!" replied the old fellow, "That root I gave you the other day is its own antidote. Give her the length of her middle finger toeatand it will stop quick enough."He did not chuse to tell the Indian that it was this that had occasioned it, lest he should be punished by him in his turn. But artfully conducting his discourse, [he] got more from him, administered it to the woman muttering in himself, "Let this blood cease, I have seen enough of it." And she was soon healed!I done all I could to make him confess it, without coming to the point. But he never would. He satisfied himself by assuring me with the most solemn assertions that it was the case. "And if you doubt it," continued he, "you may make the experiment. You need be under no apprehensions whatever, for in giving her of the same root toeat, it will stop."This root, when mastigated and applied when reduced to pulp, but better when pulverised, stops the blood immediately on application to any wound—howprofuselysoeveritmayflow. It is very astringent and somewhat hot.[Wild Carroway]Another herb, I believe it is the (wild) carroway, which we commonly denominate aniseeds—at least the smell and taste much resemble that. And its stalk bears a very great resemblance to the wild mint, as well as the leaves and flowers. Isupposethis is the one meant, because they tell me the taste and smell are delicious. This root and all its appurtenances (stalk, leaves and flowers) is of wonderful effects in variousthings. I shall give you some of the stories relating to it as I received them.[Used in Hunting]I was living out withsuchan Indian, and we became reduced toshortcommons. One day he (the Indian) took a piece of bark and drew upon it three moose, and put some of thismedicineupon the heart and head of each. Then he fastened a piece of sinew to it, and told me to fasten it to a small stick that had been stuckslant-wayin the Ground."Now," said he, "let me see if this will do. Oh no! I am afraid it won't. But I'll try. If it answers, the bark will dance!"I laughed at his idea (a half breed told me this) and so did one of his sons. However, the son told me that he had seen his father do so before, and that he killed every time."Stop! Let us see how he will go on." said the son. The father began to sing (and ifIremember right, beat the drum also). Shortly after the bark beganto move, and as the old fellow raised his voice, so did its motion increase, 'till at last it began whirling round with great violence, sometimes one way and then another, 'till it was wound up close to the stick, when it began changing sides—sometimesupon& sometimesbelowthe stick.He ceased, began to talk with us and saying he was afraid it would notanswer. Thus he did three times, and the bark moved every time with the same violence. Now he desired, in the beginning, that if hisfamiliarwould have compassion on him, he would render these three moose foolish that they might not be possessed of their usual cunning.The next day we went out, the old man, his son and myself, a hunting. We were hungry; we walked till late in the day, and finding no tracks, I proposed our return. But he told me we ought to proceed, for in the low ground beyond a small ridge then near in sight of us we may perhaps find some tracks. "I am never deceived when I am answered (my bark dances)."We soon reached this low ground and shortly after heard a noise: jumping, running, and breaking of sticks. "Ah! Here they are!" said the old man. "See how theirheadis turned! What a noise they make, how they play. They are foolish."We killed them all. If you doubt me, ask any of the Indians, and see if they won't all tell you thathedoes so when he wants to kill.[As Love Potions (Baptiste's Stories)]Another story: forlovepotionsor philters are also composed of this.There were several young men (half-breeds) of us together, and also some young women who came with us to await the arrival of their husbands from Fort William atthatplace. Two of our party wanted to pay them avisitin the night. And I endeavoured to dissuade them, but to no purpose. They went, and met with the reception I foretold. They began bawling out, and on purpose, to awake every one near and shame us, for we were lodging by ourselves. And then [they] took good cudgels and pursued them into our place.Weenjoyed this confusion of the others though partly at our own expense.One of them then addressed me. "Come Baptiste, thisbitchhas vexed me. I know you havegoodmedicine. Give me some of it that I may laugh at her in my turn." (I must tell you that one of them I have known many years back was, and is still, abitch—i.e. according the Indian acceptation (as well as our own) of the term. And the man is the same one I mentioned little above, at the conclusion and beginning of p p. 30 and 31.)I gave him some with thedirections. He returned again very soon after (in the same night) [and] found her asleep. He then rubbed her forehead, opposite her heart, thepitof the stomach, and the palms of both hands. Then he awoke her. The next day as my comrades were desirous of revenging themselves, they broached the conversation publicly and had the laugh in their turn. The women had thebestat the offset, but as they could not deny the other charges, they became extremely confused and vexed. A quarrel ensued, but my comrads exultingly told them, "We can turn and twist younowabout our fingers as we please!" Andthey did too. For the women bothgivingsuckat that time, thought it was their children that were handling them, as they used butonefinger, and gently.The other story is thus.A man that I have with me at present, in consequence of someslipsof hisrib, had frequent and some severe quarrels with her. She began to hate him and wanted to go with herparamour. The husband though vexed and confuseddidnotwantto lose her. He began by soothing, coaxing, and caressing her. But she always bawled out as loud as she could that everybody might hear, though it were at midnight, "Thou white dog! Leave me alone. Why art thou fumbling at me?"The more she became averse the more he coaxed, and she bawling out, "Don'tslabberme!" every time he attempted to kiss her. And she was watching a fair opportunity to slip off to her lover (an Indian).At last he lodged his complaints to me and asked if I could notassisthim. I gave him some of thismedicine with the usual directions. And [I] told him as soon as he had executed all properly, to come away and leave her and not return to her for a couple of days so that in her turn she might suffer.He had not long left her 'till she called for him as if wanting something. And like a goose he went immediately, though I done all I could to make him pay her in her own coin. Since that time they live as you see them.Butif you doubt of this also, you can easily make the experiment. Chuse any one you please, and let her be ever so coy, and shy, you will bring her as you want!!!Shortly after this I made some general enquiries of the man latterly in question. But he would not avow [to it], though from his confusion and [the] precipetency with which he answered, I believe there issomethingin the business.It is with this medicine (continued the half breed) that the young men do completely and universally succeed with all the women that please them.[Effecting and Avoiding Spells]With this also, principally, they succeed in bewitching any one they are averse to, and prevent them from killing such animals as they please. They draw the likeness of the animal or animals they do not chuse the others to kill, put of this medicine (though most commonly mixed with some others in this latter case) upon the hearts, and desire that they may become shy and fly off upon any the least appearance or approach of them. Or they willconjureand desire some of theirfamiliars, one or several, tohauntsuchaonein all his motions and scare and frighten off andrenderwiseanysuchandsuchanimals—and let the distance be hundreds of miles off. Their familiars, that are spirits residing in the air, and transport themselves in an instant to any place they [please], and who see all that is going onbelow, keepallaway accordingly.To evade this is a task that but few can succeed in. They must first conjure to learn who it is that has bewitched them. Then they inquire what is to be done. But here lies the difficulty. Sometimes they are told theymustleave the appointed time run out; at others [perform] such and such ceremonies, which is tantamount to the first answer; but at others again, it is easily dispelled. Thisdepends entirely upon the precautions thebewitcherhas taken; the power, influence, or number of his dreamed; as also on the other hand, the dreamed, their power; [and on the] influence of thebewitched. But sometimes on a very slight or trivial cause depends the whole.[Dealing with Spells on Firearms][The Old Canadian's Account]I shall tell you another story. An old Canadian I have now with me has been in the habit ofliving-freefor many years back. In the beginning of a winter he was tenting with some Indians, and one of them, an impertinent, bombastic sort of character, was boasting to him of the great power and effect of some medicines and a drum he had lately received from a Sauteux.For some time I did not mind him, but finding he became at last troublesome, and insinuating as plainly as he durst thathewas now invulnerable, or rather immortal, and thatwewere helpless, a quarrel ensued 'till at last, "I fxxt. upon your medicines and drum and the one also who gave them to you!" said I.We seperated in no good friendship. At night he made a feast and invited me amongst the rest with the design of poisoning me. But his friends remonstrated so effectually that he put this off and intended shooting me going out of the lodge. But this also the others would not allow. He was vexed. I kept my eye upon him, determined I should give the first blow on the least motion he might make. Finding himself prevented in these, he said that I indeed should kill two moose, but that the rest of the year I should starve as a dog.I seperated next day with my wife and children. They were under great apprehensions, but I mocked all their conjurings. I very shortly killed two moose, but these indeed were the last. I walked and hunted every day. And seldom one day passed but I fired at the buffaloe, moose, or some other animal, but never got anything, anything! I and my family were near dying with hunger.I tried everything in my power, never giving myself the least trouble about the Indian's menaces. At last the spring arrived. Ducks and geese came, but no better success. At last one day, prowling in my canoe, I met two otherfree-men, [one of whom], after mutual inquiries, told me the same thing had happened him. And [he said] that an Indian told him to file off a small piece of themuzzleof his gun and wash it well with water in whichsweet-flaghad been boiled. And [it] killed after that as before.I laughed at the idea. But reflecting that it was an innocent experiment, and I could not offend the Almighty, I tried. And the first animals I saw I immediately killed. This sir (continued he) I assure you is a positive fact!!!I find that the Indians have recourse to this method also. But you must observe: as is the disease, so is the remedy.[The Iroquois' Account]Another story just now occurs to me which I shall relate, not so much to multiply these pretended proofs, as to show that our Iroquois, Algonquins [and others] are not such complete converts to the Christian faith as most people may complacently imagine. But rather [they] have a mongrel religion like those whom the King of Babylon sent to inhabit Samaria when he carried Reuben and Ephraim captives (in the Bible).This winter an Iroquoistold me that one winter he was out a beaver hunting with many of his friends. The oldest man of their party proposed one day that a certain number of them should go out a hunting moose or buffaloe, and the others beaver. This one says:I returned at night after a good success—the old man nothing. He became envious, a quarrel ensued, and after this many others. One day I fired at a moose as he was running past me. He fell. I went to him, and just as I was for beginning to skin, he rose up, but with my axe I brought him down. It was very far from home. I merely opened him and returned light, trusting to the others of our party, for I had no desire of partaking of the dry provisions the old fellow had of his own. Immediately on entering the lodge, we had another severe quarrel, and he told me I should not any more exult in my prowess as he should take care I should not kill any more animals forsometime.As we were coming toknifework, I ordered my wife to bundle up all our things and my lodge, and pitch off. It was then late, and I had not yet eaten. As none of my friends knew that I had killed, I did not chuse to tell them, but merely said as I was going off. "Let those who are fond of me, or who chuse, follow me." But none came, and I encamped upon my moose.Every day I went a hunting. Scarcely a week passed but I fired twenty, thirty, and sometimes upward of fifty shots upon buffaloe or moose but could never kill. I wouldmiss, ortheballtwistinginthehairwouldfallbytheanimalwithout doing further injury. I starved for a long time and became so weake that I could hardly walk.At last my wife, a woman of this country, one day that I had been out as usual had prepared some good strong lye, and on my return, washed my gun with it, filled it, and stopping both the orifices, put it over the smoke where it remained all night. She also took a number of the balls and boiled them likewise in the lye, telling me she had seen her uncle do so many years before when he too had been bewitched. I thought, at all events, it could do no harm. And besides, I could have done anything I was so hungry.The next day I went out again [and] found another flock or herd of near twenty buffaloe. I drew nigh and took all my usual precautions. I fired, one dropped; [I] fired again, another dropped. I killed fourteen out of that herd, and ever after missed not once!I asked him how the old fellow had done [it].He said, "I suppose it was as they frequently do: bury a piece of my meat in the ground and pray the Devil to prevent my killing. For the Iroquois, when they take it in their head, are very wicked and do not want power!"[The Half Breed's Account]A few days ago a half-breed abandoned with the Indians came in. And amongst his otherwantages, [he] asked me for a small piece of (red) sealing-wax, "... because my brother cannot draw blood from the animals he fires at. By heating his gun and applying this wax the blood will flow profusely from the wounds." He expressed himself afraid that his brother might have been bewitched, and by retarding this operation he might enterdanssamalchance!These fewexampleswill suffice to shew you that they have different methods ofbewitchingand also different ways of clearing themselves. And the faith and dread they have of this is scarcely credible, and the consequences are often too uncommonly distressing.[Stories of the Hairy Breasts and Nayhanimis][North Wind's Challenge]I shall now give you of theStory of the Hairy Breasts. Near the days ofNoah, nations were few and small. Wee-suck-ā-jāāk (Noah, I shall call him for abbreviation sake) had a son, as I told you before, whose name was Nay-hân-nee-mis [Nayhanimis]. Being strait'ned for provisions, he went out to angle with some of the Hairy-Breasts. They came to a lake, pierced several holes, but the North (or North Wind, as you chuse) being envious of Nayhanimis froze the water down to the very ground so that in the deepest parts they found but earth. And after much digging, at last [they] reached the bottom. But behold that also was frozen—and who knows to what depth in the Earth!Finding this to be the case Nayhanimis, addressed his friends thus.I see this is the doing of the North Wind. (Now by rights the North Wind ought to have been his maternal Grand Father—but what cannot envy do?) He is envious of us and wants to make us die of hunger. But he shall not! I have to propose to you to cut off my head, rip up my body, beginning at the throat. You must not hurt nor break any single one of my bones, but carefully take off all the flesh, dry it, and make pounded meat of it. Of this you must sprinkle a little in every one of the holes. You must alsochopup my heart into very small pieces and throw a few of these pieces also into each hole. Then put in your lines, and you'll take as many fish as you please. But my bones you must put in a heap, carefully by themselves.Mind! Upon your faithful observance of all these commands depends our mutual safety. The North thinks himself sole master, and would wish to crush us because we begin to have a little knowledge. But he shall know me!They [did] accordingly, and accordingly also they took abundance of fish. North perceived this. He came to see, and finding himself thus frustrated, inquired how it came about. They told [him]. He challenged Nayhanimis who by this time had revived. And besides, a beautiful large feather he had sticking in his cap, or head, which none durst wear but such as have given incontestible proofs of their manhood [and] bravery. He likewise had a smoking bag of the skin of a badger. Nayhanimis accepted the challenge."It seems, Nayhanimis, you are a great man, a man of extraordinary power and abilities! Let us have a trial, and see which of us has the most, for I also have some knowledge."Nayhanimis answered, "No! I have but little power. But that little I employ as much as I can to the general benefit of my fellows. Let us see what you can do, which if I cannot, then you will certainly be superior to me."Here they performed one or two wonderful feats. But in [these] Nayhanimis had the advantage most confessedly. The North pierced his body through, and [did] another extraordinary thing I cannot well recollect. But the other [did] more and recovered not only more suddenly but more perfectly.At last the North put a bet and said, "Let us see for this last act. I will cut off my head, and if I cannot replace and recoverperfectly, the same as I am at present, then myhouseand all I have shall be yours. But if I succeed, and you cannot, then all yourpossessionsshall be mine."Nayhanimis consented for he was secretly desirous of humiliating the self-sufficient spirit of North. They tried. North failed, but Nayhanimis completely succeeded. He deliberately severed his head from his body, put it down on the ground beside him very composedly, and then replaced it, when it became as though nothing had happened. But this was owing to the power and virtue of hisplumewhich, however, the others knew nothing of.It appears that the North also recovered but by the assistance of his friends, of whom he had a numerous train. North was faithful to his promise. [He] gave him his house which was beautiful and spacious, but mostly underground, or at least in the side of a mountain. All [North's] friends turned out, put in Nayhanimis and gave him the full possession.But he was no sooner in than they secured all the outlets: doors [and] windows. And [they] set it on fire to destroy one whom they found so much more powerful than themselves! Nayhanimis, finding this to be the case, was not in the least dismayed, but took his smoking bag and thus addressed it. "Nowthou, Badger, our mutual safety depends upon thy obedience and expedition. Thou art made to passthroughthe earth as [quickly] asuponit. These fools think to destroy us, but thou must show that we are superior to them."During the conflagration they were enjoying the scene and exulting in the idea of having at last succeeded in destroying so formidable an adversary. But what was their consternation when they saw him come to them without even one hair of his head singed! They wereappalledwith astonishment, and had not the power of utterance.At last, recovering a little, they endeavoured to pass it off as a joke and turn it to his own advantage, by silencing at one blow the envy and malice ofallhis enemies, pretending to be staunch friends of his. But he was not thus to be duped. Yet he showed a superiority of sentiment and generosity, equal to his powers and abilities, by giving them (thoughcontemptuousif you please) pardon. So much for thisPart.[Nayhanimis Wars with the Hairy Breasts]Thus did matters pass on for yet a few years. TheIndiansbegan tomultiplyand inhabit the world. But the Hairy Breasts, a jealous, envious, and at best foolish people, could not well beholdtheirprosperity. They madewarupon them (theIndians) by stealth and destroyed numbers. Their affairs bore a most dismal aspect—[The Hairy Breasts wished for] no less than the total extinction of the whole race.At last Nayhanimis pitched off with his wife,herfather, and another one. There were four of them. He found a Beaver lodge. Here some of theHairy-Breastscame up with him: compliments at first, afterwards sneers, taunts and revilings—but so ambiguously [given] that no hold could be taken."How numerous, how many are there of ye?" inquired [one of] the Hairy Breasts."We are twenty of us." replied Nayhanimis;"And so are we." rejoined the others.Now they here entered into an arrangement that whoever foundBeaverfor the future, it should be his own. But to avoid any wrangles, he whofoundthe Beaver should plant a stick or branch upon the lodge as a mark. On their returnhome, each recounted to his family what he had met with in the course of the day."Now," saidNayhanimisaddressing his family, "we must take twenty beavers, one for each man of them (meaning the Hairy Breasts) and make a feast. If it turns out that we be able to eat these twenty beaver, and they not, then we shall be superior to them and have the upper hand."The beaver were cooked accordingly. He took hisrattlerwhich he shook to the tunes of his songs, performed the usual ceremonies, and they ate the whole twenty beavers with ease. Then addressing his family thus said, "These Hairy Breasts are great boasters, but cowards. They are a people of no account. Tomorrow will decide all."The Hairy Breasts on their return did the same as Nayhanimis and cooked also twenty beavers, thinking that his band did really consist of that number. They ate, but every one was already full and yet more than three quarters of the feast remained. "Give me my rattler," said one of the oldest, "that I sing. It may happen that we find grace."
Today (Apr. 4th) he asked me for a needle and thread to sew the sleeve of his capot which thisghost! 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 ofthemas follows.
I went out one time a hunting beaver with a friend of mine. It was a long distance from our lodges. We killed six beavers, and slept out. I awoke in the night and was much astonished to observe a man seated on the opposite side of the fire, resting his head on both hands, with his elbows on his knees apparently in a very pensive, sullen manner. He had but skin and bone—not the least particle of flesh; andthisone had hair on his bony head.
I gently pushed my friend and told him to look atthatstranger. We were both extremely agitated in consequence of our fear, and were at a loss what to do.
Having no alternative I arose. Conceiving he came to ask for something to eat, I took a beaver, cut it in two and presented him the half of it. He did not deign to look at it. I was much afraid. I then bethought of cutting it into mouthfuls, which after presenting him, I threw into the fire. Thus I did with the whole, and when done, he arose and walked off peaceably in theair.
This sort they termPâh-kàck, Skeletons, or such as die of hunger, or some that die extremely lean, whether from the consumption or other sickness. These, many of them, when they have nothing but just the mere skin and bone remaining, some of them in this situation, disappear from the earth and go to reside with all those who have already departed in that distressed state. This band, or congregation, [has] a head or chief. Their color is commonly green, though sometimes black. And it is extremely uncommon when one has even any hair, being bald—as if a blown bladder.
They sometimes are heard in the day; the [noise] is sometimes as of a quantity of dried bones rattled or shaken in a forcible manner in a kettle. And sometimes [they are heard], as above related, making that same monotonous but frightful cry of "He'h! He'h!" very quick and with an abrupt termination.
The sacrifice they offer to these is grease, generally a large bladder full, and of the best kind. All the natives present are invited. Tobacco, of course, goes before everything else. He who makes the feast or his assistant most commonly lights, or fills rather, the pipes of all who smoke. But when it is [lighted], it is first presented to that quarter wheretheseare supposed to reside (I believe in the northwest or west), then to the cardinal points, then to the (bladder of) grease which is put in a dish fit to contain it and covered with down.
Some of them have a small board about twenty or twenty-four inches long, flat, painted with red earth, and a head made to it, of the same piece, and flat as the rest. At a certain distance below the neck, as we might suppose the shoulders, other small pieces made in the same form and about three or four inches long are stuck in each side at short distances, reaching to the ground—the lower end being small, and the head end would bear some resemblance to the ribs or arms were there not so many, by their being somewhat in a hanging form.
After smoking and some speeches in which these ghosts are addressed, he who makes the feastwavesit three times crying "He! He!" very loud for a good many times. And [he] then presents it to this board which is intended as a representative of the Pahkack, desiringhimto accept it and be propitious and merciful to them, neither to injure them nor theirlittleones.
Then he dances three times round the tent (in the inside), and when he comes to the fourth time, the one seated next him (in the direction of the sun) rises. He makes a feint of offering it twice to the one who rises, who in his turndoesas if he was going to receive it. And the third time it is thrown into his hands. This one makes a double turn upon his heels and dances ortrotsonce round the tent, and the [one] next him seated rises to take it in his turn with the same ceremony until all have passed. Then it comes into the master's hands again who reperforms the same ceremonies once more, puts down the grease, cuts it up, and shares to every male or widow present, in proportion to their numbers (the families they may have).
Shortly after my arrival here this last fall, they invited me through compliment to two of these feasts. I went both timesmerely to have a better opportunity of making my observations, which are as above, as near as I can bring them.
But my mind was too much disturbed with reflections which soon became so melancholy that I had nothing to bestow on what was going on. "Poor unfortunate creatures!" I often exclaimed to myself.
Ye are desirous, nay anxious, to perform your duties to your maker, but know not how. If you only knew how he abominates this ceremony which you perform with so much devotion! How soon would you cast off all your superstitions, and rather live without any religion at all, and risk all upon chance, than perform sacrifices, for aught I know, to demons!
I shall not here enter upon these reflections further, suffice the above for they are too long, too frequent. And besides, I wish to sacrifice the little paper I have remaining to such other things as I have, and which I think may not be quite uninteresting to you. Had there been but their speeches and the ceremonies, I should not perhaps have thought so deeply. But their cries of "He! He!" and "Ha! Ha!" [were] so repeated and vociferous, that I was struck with a certain horror and thought that half of the devils in hell had entered the throats of these men to give me an idea of their pandemonium below. Good God! What a miserable reflection! But how much moreso the occasion leading to it!
Notwithstanding, they sometimesDreamof roots (medicines). There is a certain place, according to their notions, consecrated toEsculapius(and perhaps Apollo also, conjointly). It is depicted as a most heavenly abode, so delightful.
He (Esculapius) resides in a mountain, in the bowels of which is his house. It has six doors, but so mysteriously constructed that no soul whatever besides himself and hisinmates, of whom there are a great number (of every nation and language), can open them.
The lock apparently is in the form of a screw, or spiral, and is opened on the inside, but only to such as Esculapius deems worthy of admission. These doors opentodifferent quarters, the house being immensely large and, as above mentioned, in the bowels of yemountain.
Inthis residence is of every medicine useful in life such as do notvegetate— minerals [and] fossils. These are shown to the votary. He is instructed in their use, the manner of preparing and mixing them, the ceremonies, songs and sacrifices to be performed in their application, taking of them up, or in instructingothers, because it is not everyIndianthat is favored with these dreams.
The mountain is of a moderate size, and there issue from it forty rivers which fall into a lake not far from thebaseand situated in a beautiful plain. This lake is shallow and has some handsome sandy shoals, and in the borders of it (in the water) grow beautifulrushes. The water in every one of these rivers is of a different color, no two being alike; one is black, another white, red, green, blue,ash-color.Inthe latter grow herbs and plants of a vast variety, as also their nature.
In the sides of the mountain are of every herb and plant that grows in any part of the world whatever. When any one of them(of the Indians I mean) is thus favored, he appears first at these rivers when the head or chief of the mountain comes out. [He] [accosts] [the Indian] in a friendly manner. And after some conversation, he is introduced into the interior of the house where he is astonished to find people of every nation and language in the earth. But if I can form a right opinion, there are but few of each language.
They are seated in four rows—their seats being something like those of a theatre, semicircular and rising a little one above the other. These are all doctors, and it is their business to instruct thevotaryin the object of his mission. They have a great quantity of medicines already prepared of such as are produced in the bowels of the earth, such as minerals, stones, shells. And most, or many of these, are hung up in the house.
Here he is taught how and in what manner to prepare these, as also the songs and sacrifices appropriate to each different one or sort. When on the outside, or out of doors, he is shown all the roots, herbs, plants, and is taught the respective song (of each) or of any particular one, or number, or such only as grow in the climate he inhabits. Both the songs and the plant, [the] herb, are so indelibly imprinted on his mind (or memory), though he had never seen them before, or should not happen to meet with any of them for years afterwards, yet on his first view, he immediately recognises them and every circumstance that had been instructed him, as if he had passed a regular apprenticeship. This may seem very extraordinary, if not indeed absurd, to people unacquainted with them, but still it is no less a positive fact.
These rivers, waters, are of different colors. So also is therapidityof each stream, some of them moving in a turbulent and awful manner, as the rapids and eddies at the foot of large falls, some moving in large majestic waves like the swells of a large deep lake agitated by the wind, and some in a beautiful smooth current, down which thecanoesare scarcly perceived to move. These are the tokens or signs or emblems of the manner ofourlives here below so far as regard to health and sickness. And of course the description requires no further explanation.
In some of these rivers grow herbs or plants which themselves, as well as their roots, are a rank, deadly poison, more or less. And their effects, when any demon-spirited wretch employs them as instruments of vengeance, though I have known none to carry off the objectimmediately, yet have a most melancholy, baneful effect. Some of [these plants are] exactly similar (in their effects) toLunar Caustic, and oftentimes with an additionalhumiliatingeffect (but more of this hereafter). And some deprive the object of every one of his senses but that of feeling. A melancholy instance of this I saw in the Spring of 1813 and sufficient of itself to[emolliate]a heart of adamant!
Sometimes Esculapius will not instruct his votary in their use, satisfying himself with telling themtheyarebadmedicines, or perhaps not mentioning them at all. To others again he [will explain] everycircumstancerelating to them, but with amoststrictinjunction never to employ them at hisPeril:
... unless you wish to die. I teach you all these these things because I love you, and know your heart to be compassionate. Butmindmywords, if ever you employ them with an ill or evilview, thou shalt die! OtherIndiansas well as thyself, love life. It is sweet to everybody; render it therefore not a burthen ordisgrace; and Ihatethose who thus abuse my confident affection!
They are also forbidden, sometimes as strictly, and for the same reasons, instructing others in their use. Notwithstanding this great love and cautious diffidence of Esculapius, there are other malignant powers who teach them and encourage their use. Hence those distressing objects I cannot here, for the want of paper, speak of.
What I have mentioned of minerals, which from their description are indeed really such— minerals, yet I cannot take upon myself from my slender knowledge of their language andtechnicalterms, toassureyou that they are prepared afterourmanner, by chemical processes. Mercury, sulphur, saltpetre or nitre, I do not know that they have. But there being French, English, German, and, from the description, Greek and Hebrew doctors among the number, I should not suppose it preposterous in concluding that they have them all in the same way as ourselves.
But from what I can learn, it isstones, that is some particular kinds of them, that are most used, such astalc, pumice stones and various other kinds. These they are shewn how to reduce to powder, and with what water, out of which river (or colored water if you please), the water is taken to mix up these powders.With the roots and herbs it is different.Theyareboiled. Thesestones(for they are most commonly thus denominated by them) are held in very great repute by them, though many of them that have been shewn me as possessing wonderful virtues, I considered as very common and foolish or at least harmless things.
Here! I am again digressing, which is everlastingly the case with me when not in thehumorof scribbling. I should have mentioned first (because as you may see, I have begunthisstory in themiddleinstead [of] at either of the two ends) that when they want to dream of these things, as well as of any other particular thing, they must fast, and lay down to sleep, keeping their minds as free as possible from any other thoughts whatever, and wholly bent and employed on that particular one alone.
I also should have observed in the proper place that the door [at which] the votary is introduced [through] is exactly in the middle of these rivers, there being twenty on each side of the door. The use [or] intent of the other five doors I never thought to enquire, and must leave you to guess as well as myself 'till such times as I can get this matter explained.
Their songs are delivered innotes, impressed or drawn on bark, in the form of hierlographics, and thus taught. And being hierlographics, (and not very dissimilar to those anciently used by the egyptians, nay indeed, I have reason to think from what I have seen of both, that anylearnedman being perfectly acquainted with the one could trace a great deal in the other, but this opinion I hazard from my own ignorance), no two are alike. It therefore requireshim to learn them, that is any [every]oneof them. For those notes are not like ours,markedwith regular bars so that one gamut serves for all. But with them, each one may be said to be itself agamut. However, I have reason to think that they are regular and uniform. For many years ago, when I was still scarcely more than a boy, I remember throwing away the contents of one these medicine bags in which there were several strips of bark covered with these notes. An Indian happened to be by. He took one up and with the point of his knife, placing it on one of these, began to sing moving the knife regularly as children do when they begin to learn their a, b, c.
This surprised me a little at the time, for the Indian was a stranger and had but lately arrived from his own lands that were several hundred miles off. After laughing at and ridiculing him, as is the custom with us, I asked how he could make them out?
"The same," said he, "as you do toreckon(read) yourpapers. See this one is (meant for) theThunder, that the Earth. But I only know a few of these songs. The possessor of this bag knew a great deal. He was a great medicine man, [a] doctor."
As far as I can learn, every different root, herb, plant, mineral, spirit (or whatever you may please to term this latter) has each [its] respective songs. And [these] they must sing, were [their] voices like that of a choked pig, when [they] employ them for one of themselves, or [teach] them to another. When they sing, those of theirfamiliarswho instructed this song, [whether] to the one who sings, as having learnt it from himself ([the] familiar) or having been handed to him, [the familiar] is said to attend, invisibly of course, and perform that which he promised this (medicine, supposing it is one) should effect.{This is a long and complex job, and I doubt much if I can get through with it without more of my blundering. But I shall risk blunders, omissions, and repetitions.}Hence it is they always sing when they attend on a desperately sick person amongst themselves, though very rarely when they administer to the white.
When any one is very sick, and that they becalledupon, or perhaps, though rarely ordered in their dreams by their familiars, they sing, blow and suck alternately and with such violence that one would think they wanted to to blow them to the d——l, or swallow them down their throats. But no, it is to force in the medicine of which they have generally a mouthful masticated into a pulp, or something nearsalve, sometimes. The suction business is to draw out the Devil: the medicine, bone, stone, iron, brass, stick, or whatever they imagine it is, that occasions the disease.
If the complaint lies in any particular part, to that part it is they apply themselves most and sometimesonly—supposing the hip [or] knee, for there they imagine it is a worm or maggot gnawing them. But if the complaint is universal, that is the whole system be sick and debilitated, it is then the pit of the stomach and the temples, rubbing sometimes the wrist, the palms of the hands and opposite the heart. This is very frequently done. And in the intervals the songs and rattler [are sung and played] together.And often a short speech or prayer [is made] to that one of theirFamiliarswhom they think will be most propitious on the occasion, orhefrom whom they hold such, or such instruction.
These songs are a dull monotony. For though they have a few variations and are high and low, and the [transitions are] sometimes so very sudden that it requires a particular command of the throat to sing them, and tome[are] so difficult, I should, I believe, require a seven years apprenticeship even with Esculapius (But I believe it isPlutoorPanwho teaches the songs.) himself for me to learn them. There is certainly no musick in them, though some few that I've heard many years ago, passing a winter with them, I found pleasing enough. But perhaps more from thesolemnitywith which all was going on was I struck than anything else. Indeed we had great reason to be solemn, for we were dreadfully pinched by hunger.
When oppressed through starvation, they have a variety of ceremonies which they perform. And though the songs be different, as also theceremoniesthemselves, still are they intended to answer the same purpose. I shall endeavour to describe a couple to you from which you may form a pretty just idea of the rest.
It was the latter end of January or beginning of February 1804. Four of us, onlywhitepeople mind, were pitching off, or rather flying off from our houses we had built in the fall on account oftheenemies. We had a small stock of dry provisions and speared a few fish once or twice. But there were so many of us that we were soon brought to short commons, as thestripof country we were then going through contained no other animals but a few stragling bears. But these animals atthisseason could not be found notwithstanding all the exertions of our hunters. One evening on my return to our lodges, one of the women told me that the oldest man of our band, a great doctor, or conjurer, as we frequently denominate them, said that if I were to pay him half a carrot (one and a half pounds) tobacco, he would conjure and be assured of success, for it required payment. Though I suspected there was a trick in this, I did not hesitate but gave him his demand. The first night their songs and ceremonies were as usual. "Tomorrow, myfamiliartells me, we shall get a bear."
All the hunters returned at eveningmaistousàblanc. The second night, the rattler, songs, speeches, smoking, and medicine bags opened. "Tomorrow we will assuredly get something." But the same as the day before. The third night, the same, but everything conducted with a sort of awful silence and solemnity that surprised me a good deal. I was harassed with constant walking, weake through hunger, and tired with theirbêtisesas the French say. But the manner of their conduct kept me that time from growling.
"Oh! Now tomorrow indeed, we shall not fail. We shall certainly eat flesh for the old man is a great conjurer and well liked. He prayed to theMasteror Giver ofLife, and his dreamed have promised him success."
But we get no more than before. In these conjuring boutes they made no use of drums, but instead of that had cut a small hollow tree of maple, about five feet long and scooped it out, after splitting so that it resembled a semicircleor stove pipe split down. Thishollowboard had been well dressed—reduced to about half an inch in thickness and well polished. There were, to the best of my memory, four men seated tailor fashion and held a small stick about three quarters of an inch diameter and about fifteen inches long in each hand. With these they beat time to the tune and another moved or shaked the rattler in the same manner. All this however was to no purpose.
There was another Indian in company with us, buttentingby himself (and his family). This Indian, who was very fond of me, would frequently call me in and give me a share of what he had to eat. "Well!" said he, "What success have your great men?"
I answered I did not expect much.
"No." replied he.
They did not go the right way to work. Had I not polluted (spoiled, as he said) my person last fall (alluding to an Indian he had then killed) I should try. And I believe that my familiars would becharitableto me. However, I shall let them go on until they are done, after which I shall make a trial. Perhaps onyouraccountsthey may shew me their wonted attention.
I took this as wind, but as he spoke in so veryearnest(si naivement) a manner, I concealed my sentiments. The second night after the others had finished, he began a little after dusk. But what a difference between them!
He had an immense large drum, as large [as] those among the military, and stretched hard. Upon this he beat time, but very hard, to accord with his songs which were as loud as he could bawl. At certain intervals also he used only his rattler, but with as much violence as he could. Thus he continued alternately singing, praying (or making speeches) and smoking, 'till broad daylight. When he began we thought this fellow was mad or only jesting. But the Indians of our lodge reproved us.
At sunrise he came out of his lodge, and made a long speech in which he told one to go one way, a second another, and himself by another route. "Thou," addressing the first one, a young lad, "thou wilt soon find thy (bear)."
"But thou," addressing the father:
On thy way on thou wilt pass very near, but will not see him. Thou'lt search along and return giving up all hopes. But when come to this, thou must return again and betweenthis, thy last track and the first one thou shall make this morning, thou'lt see him in his nest. As for me, I shall have much trouble to get mine.
I heard him speak, but not understanding sufficiently the language, the women explained to me. I need not tell you howwelaughed at the poor devil, and so went off huntingivywhich had been our support for a long time. But in the evening we found all that he predicted perfectly verified. This I assure you is a fact, and will maintain it notwithstanding everythingskeptics, (excuse the term) or those unacquainted, or but superficially so, with these people may say. And I am also certain that he had no previous knowledge of their being there, for there was plenty of snow, and there were no other tracks but those of these two hunters, [and] we had pitchedup(the river) that day.
But, here I am digressing—to return therefore.
I am altogether out of the regular track that I had proposed to myself at my first setting off. My time is too short and my memory too bad to read over the whole so as to resume the regular course. The remainder shall be composed offugitivepieces. Indeed the nature of some of them being acompoundwill not admit of their beingtreatedof but insectionsif I may use the term.
The first therefore, lest I have not time toenterall, I shall speak of isThe Soul! This seems, to me at least, a most extraordinary and incomprehensible thing. Yet from the different sources which I have received it, and the manner of relation, serves but more and more to perplex. Whether it is really and absolutely the soul, or some otherprincipleon which the very existence depends, I cannot say. But something it is, lodged apparently in the heart or breast, that on these occasions flies off and leaves them, and at the very instant of its exit it is perceived. And [the parting] occasions such a derangement of the whole system, and particularly of the faculties, as very soon to deprive the object of life, but [primarily causes] a total want of sense, such as we suppose the soulendowsus with.
I shall here relate you one of the many stories of the kind, verbatim, as I received it. It was from an Indian, of course. He told me that one summer, being on a visit rather to a distant part of the country (perhaps two or three hundred miles [distant]), he fell in with one of his acquaintances who (as often happens between strangers, particularly to such as come from the southward) asked to purchasemedicinesof him.
I had but a small quantity, and only of four sorts or kinds. He being very anxious for them, I sold themallto him. He was not satisfied. He must have more, though I positively assured him I had given him the last. Then he menaced me, and said I should feel the effects of his resentment arising from my avarice anduncharitablespirit. Knowing his disposition, I returned to my friends, intending to be as far out of his way as possible.
One night in the winter he conjured. I was fast asleep (and several hundred miles off) and never thought more of him. But he called upon his familiars and demanded my soul!Itwastakento him. But just as it was on the eve of entering his conjuring hut, I perceived it and sprang from my bed in the most dreadful agonies and convulsions, insomuch that two men holding and pulling of me with all their might, and [who] also had the assistance of the women, could not keep me quiet. I was constantly springing forward, rushing hither and thither and absolutely (totally) deprived of my faculties, for I have not yet the least knowledge of what I was doing, so great was my horror in observing this conjuring tent.
At last a friendly spirit interfered and forbad the conjurer at his peril to do anything to my soul, but allow it to return immediately. He was afraid for his own life and durst not disobey. He letitgo. I cannot tell you how happy I felt and so easy. The distance was great indeed, but I soon flew back and reentered my body, when I became entirely composed.
But I had been so dreadfully agitated that I found myself in a profuse sweat, my whole frame so shaken, debilitated, and weake, that for several days I could not move but with pain.
"Heh!" said I, "What a narrow escape!"
The other Indians asked what ailed me? I told them whereIhad been. They would scarcely credit [it]. But in the ensuing summer, upon enquiry, they found it true, and were now fully convinced that this power doth lodge with Indians!
They represent the soul as being small, not very dissimilar in size and shape from the yolk of a large hen or duck egg. Some of them [are] very hard, and much of the nature and substance of a stone, but still not of that substance. And others again [are] much more soft and tender. Some are easilykeptand bruised, but others are with difficulty taken and continually in motion. But all are extremely impatient of restraint and cannot bear it. Confinement is death to the body from which it has issued!
Some conjurers possessing sufficient power and influence take a soul if they want to destroy the body, (in the conjuring box or tent), and wrapping it in a piece of leather, rub and bruise it between both hands 'til they destroy its subtility or subtilty. As soon as it comes within view of the conjuring tent, its agonies are terrible, as also those of the body, however distant that may be. But as soon as its motion is destroyed, the body dies likewise.
Others again take it and put it in a japannd tobacco box and tie the lid or cover securely with awoman'sgarterfrom whence, if not loosened by someone, it can never escape. Any other lashing is not anything near so completely effectual as this. Reflect and you will guess immediately the reasons they give. As I do not know Latin and you don't understand Indian, I must suppress this and many other things. Others again take a different method thus. But by-the-bye, this has but very little relation to the soul. I shall therefore refer it until afterwards and give you another story as received from a Canadian, an eye witness.
He was passing the winter with the Indians, and one night the head man of the tent he lodged in gave a feast. He was in the habit of doing it and was himself apparently a good and peaceable man, but not to be trifled with by other Indians. Everything being prepared, the guests were just going to eat when the feast-man's mother dropped suddenly as if dead. Everyone was struck with consternation. They had recourse to their medicines, songs, rattlers as usual. At last he fell to sucking his mother in one of her temples. Suddenly they heard somethingcrack. The Indian drew back, his mother arose perfectly recovered and all became well. However, that which occasioned thecrack, the Indian took out of his mouth, wrapped carefully up and gave it to his wife to put in a tobacco box, which she did. It had all the appearance of abean(une fève). The wife wanted to tie the lid, but the husband said there was no necessity. They resumed their meal.
But the old woman was not long in possession of her senses. She very soon relapsed, and as instantaneously as at the first. "Ho!" exclaimed the Indian, "TheDogis off." They looked into the tobacco box but nothing was found. They continued conjuring three nights and the last [night] especially. The man told me he thought the devilwas amongst them from a certain kind of undescribable noise in the air round about their tent and the sudden flashings of light. This was powder (gun powder). They had carefully thrown out all the fire, thrown a great quantity of snow and water on the hearth, and then put fresh earth upon it. It was perfectly dark in the lodge, there being no other light than what is usually emitted from the heavens. Upon this hearth of fresh earth they would throw some powder and then retiring to the bottom of the tent would say, "Come! Let me see if I be a manito?" then singing. Off the powder would fly!
They continued this way three nights, but all to no purpose. The old woman yet lived two years but never spoke.
He said (the Indian) that thisbean"... was the soul or spirit of another Indian, then at a vast distance, which he darted at my mother to render her pitiful and miserable. But I shall make the dog suffer."
However, after this, the Canadian enquired why he did not revenge himself and kill him.
"No," said he, "that won't do. He has got back his soul it is true, and I cannot get it again. Yet I might easily kill him if I chuse, but this won't do. He is somewhat [justified] for I took both his wives from him."
There are many other instances of a like nature, but different in the proceedings, that I do not recollect sufficiently to commit to paper.
Now again for the other way: If an Indian has a spite against another and is induced to it for the preservation of his own life or from motives of revenge, he takes the following plan or method. He takes a piece of leather and cuts it into the shape of hisenemy. And if he wants him to die speedily, he places a littlepowderedmedicineopposite the heart, or upon it. This medicine is, I believe, a root and very inflammable. He holds a small spark of firenearit. It immediatelyexplodes, and that part of the leather on whichitwas becomes burnt and shrivelled. When he performs this, he generally utters words like these, "Let the heart ofsuchaonebecome like this leather. Let it shrivel and die within him!"
If it is a leg, an arm, the head, or any other particular part, or parts or even the whole body, it is the same, and the words also, unless he doth not wish for the death. Then he will say, "Letsuchapart, become lame, useless, ulcerous," according to his disposition. And that part, or parts become thus affected according to his wish.
"But how is it possible that such things can be? Do you really think that an insignificant root of no apparant power or virtue whatever can effect such things?" Thus I would frequently question. And their answers with little variations [were] universally the same.
Yes, most certainly it is not [accomplished by] the root alone, but with the assistance of that one of his dreamed that is most powerful and most fond of him. "He! You white people, you know not. You are consummately ignorant of the power of our great medicine men. Many things might I tell you much more surprising. But you do not believe these trifles—how much less then those [things] you do not know?"
What then is to be done! How do with,what say to, a people so blind, so infatuated!
They have some roots that are dreadful in their effects. To being a female, I think I should prefer immediate death! They have some that have the same effects asLunarCaustic. They use them thus: During the time of their "seperation" (menstruation) they endeavour to give them to smoke, which is never refused. There is some of this root mixed with the tobacco. One smoking is sufficient. A few months after, their complexion begins to change, and at last becomes of anastyblack with abundance of hair growing out of the face. And if these women were to shave, I verily believe their beards would become as bushy and thick as those of any man whatever.
In performing this they must also utter words thus. "Let the one for whom I intend this, and who shall smoke of it, become black and hairy, and become as ugly and rejected as she is now fair and searched for!"
Sometimes they mingle it with their food or the liquor they drink. There is more than one kind of this dreadful root, one of which I was shewn but have forgotten, there being two or three others resembling it. It is like many others, a perennial herb, and hath some resemblance to the long or tall thistle.
To return: When the subject or object discovers that she hath been thus dealt with, which they sometimes do a few weeks after, they may be restored for there is anantidoteto it. But I have never known one instance of this, though a dozen of the others I have. Some handsome, fair complexioned, young females refusing the importunate sollicitations of an abandoned, vicious, revengeful wretch become the victim of [their]coyness. And two or three years after, I have positively not known them and could scarcely believe my eyes.
There is of another kind [of root] and which is very common, whose effect is an extraordinaryvacuationof blood and [which] in a few days would occasion death.
A half breed I lately had with me, the son of a man who many years ago was a servant of yours, being not of an extraordinary good moral character, finding his solicitations rejected with scorn, became jealous and very anxious to revenge himself. He applied to an old Indian, but in so cautious a manner that the Indian gave him of the root without suspecting and told him how to use it. He pulverised it, and mingled it with a little vermillion, and then watched his opportunity which occurred, I believe, the ensuing morning.
In ouroutpostswe have no temples dedicated to Cloacinda. And, besides, the females here are ashamed tosacrificeat them. He therefore could not miss his opportunity. He watched, and after she entered, he went and soon found the place by theSmoke. Here he sprinkled some of this powder which he took in a quill, pronouncing, "Let me see blood issue from the same placethishath done. I want to see blood."
Scarcely five hours after, the woman who was married, and of course so much the less bashful, said, "What is the matter with me, I have been just now out and want to go again." You may suppose her astonishment seeing the time of the natural return was scarcely half elapsed.But how much more so, finding it issue far beyond anything she had ever known. This continued 'till very late in the day.
And the beast was watching to see if it would answer. He went in to the house on pretence of a friendly visit and remarked howpaleshe was. The mother told him, "My daughter has beenbewitched, and could you not do something to ease her?"
He became extremely uneasy in his turn. He went out, and passing by the place she went to, he easily discovered, notwithstanding her precaution, of what dreadful consequences it would be if not timely attended to. He was afraid she would die before anything could be done. However, he went to the old Indian and speaking in a most sympathising strain asked him if he could not administer something to stop that extraordinary issue.
"Why!" replied the old fellow, "That root I gave you the other day is its own antidote. Give her the length of her middle finger toeatand it will stop quick enough."
He did not chuse to tell the Indian that it was this that had occasioned it, lest he should be punished by him in his turn. But artfully conducting his discourse, [he] got more from him, administered it to the woman muttering in himself, "Let this blood cease, I have seen enough of it." And she was soon healed!
I done all I could to make him confess it, without coming to the point. But he never would. He satisfied himself by assuring me with the most solemn assertions that it was the case. "And if you doubt it," continued he, "you may make the experiment. You need be under no apprehensions whatever, for in giving her of the same root toeat, it will stop."
This root, when mastigated and applied when reduced to pulp, but better when pulverised, stops the blood immediately on application to any wound—howprofuselysoeveritmayflow. It is very astringent and somewhat hot.
Another herb, I believe it is the (wild) carroway, which we commonly denominate aniseeds—at least the smell and taste much resemble that. And its stalk bears a very great resemblance to the wild mint, as well as the leaves and flowers. Isupposethis is the one meant, because they tell me the taste and smell are delicious. This root and all its appurtenances (stalk, leaves and flowers) is of wonderful effects in variousthings. I shall give you some of the stories relating to it as I received them.
I was living out withsuchan Indian, and we became reduced toshortcommons. One day he (the Indian) took a piece of bark and drew upon it three moose, and put some of thismedicineupon the heart and head of each. Then he fastened a piece of sinew to it, and told me to fasten it to a small stick that had been stuckslant-wayin the Ground.
"Now," said he, "let me see if this will do. Oh no! I am afraid it won't. But I'll try. If it answers, the bark will dance!"
I laughed at his idea (a half breed told me this) and so did one of his sons. However, the son told me that he had seen his father do so before, and that he killed every time.
"Stop! Let us see how he will go on." said the son. The father began to sing (and ifIremember right, beat the drum also). Shortly after the bark beganto move, and as the old fellow raised his voice, so did its motion increase, 'till at last it began whirling round with great violence, sometimes one way and then another, 'till it was wound up close to the stick, when it began changing sides—sometimesupon& sometimesbelowthe stick.
He ceased, began to talk with us and saying he was afraid it would notanswer. Thus he did three times, and the bark moved every time with the same violence. Now he desired, in the beginning, that if hisfamiliarwould have compassion on him, he would render these three moose foolish that they might not be possessed of their usual cunning.
The next day we went out, the old man, his son and myself, a hunting. We were hungry; we walked till late in the day, and finding no tracks, I proposed our return. But he told me we ought to proceed, for in the low ground beyond a small ridge then near in sight of us we may perhaps find some tracks. "I am never deceived when I am answered (my bark dances)."
We soon reached this low ground and shortly after heard a noise: jumping, running, and breaking of sticks. "Ah! Here they are!" said the old man. "See how theirheadis turned! What a noise they make, how they play. They are foolish."
We killed them all. If you doubt me, ask any of the Indians, and see if they won't all tell you thathedoes so when he wants to kill.
Another story: forlovepotionsor philters are also composed of this.
There were several young men (half-breeds) of us together, and also some young women who came with us to await the arrival of their husbands from Fort William atthatplace. Two of our party wanted to pay them avisitin the night. And I endeavoured to dissuade them, but to no purpose. They went, and met with the reception I foretold. They began bawling out, and on purpose, to awake every one near and shame us, for we were lodging by ourselves. And then [they] took good cudgels and pursued them into our place.Weenjoyed this confusion of the others though partly at our own expense.
One of them then addressed me. "Come Baptiste, thisbitchhas vexed me. I know you havegoodmedicine. Give me some of it that I may laugh at her in my turn." (I must tell you that one of them I have known many years back was, and is still, abitch—i.e. according the Indian acceptation (as well as our own) of the term. And the man is the same one I mentioned little above, at the conclusion and beginning of p p. 30 and 31.)
I gave him some with thedirections. He returned again very soon after (in the same night) [and] found her asleep. He then rubbed her forehead, opposite her heart, thepitof the stomach, and the palms of both hands. Then he awoke her. The next day as my comrades were desirous of revenging themselves, they broached the conversation publicly and had the laugh in their turn. The women had thebestat the offset, but as they could not deny the other charges, they became extremely confused and vexed. A quarrel ensued, but my comrads exultingly told them, "We can turn and twist younowabout our fingers as we please!" Andthey did too. For the women bothgivingsuckat that time, thought it was their children that were handling them, as they used butonefinger, and gently.
The other story is thus.
A man that I have with me at present, in consequence of someslipsof hisrib, had frequent and some severe quarrels with her. She began to hate him and wanted to go with herparamour. The husband though vexed and confuseddidnotwantto lose her. He began by soothing, coaxing, and caressing her. But she always bawled out as loud as she could that everybody might hear, though it were at midnight, "Thou white dog! Leave me alone. Why art thou fumbling at me?"
The more she became averse the more he coaxed, and she bawling out, "Don'tslabberme!" every time he attempted to kiss her. And she was watching a fair opportunity to slip off to her lover (an Indian).
At last he lodged his complaints to me and asked if I could notassisthim. I gave him some of thismedicine with the usual directions. And [I] told him as soon as he had executed all properly, to come away and leave her and not return to her for a couple of days so that in her turn she might suffer.
He had not long left her 'till she called for him as if wanting something. And like a goose he went immediately, though I done all I could to make him pay her in her own coin. Since that time they live as you see them.Butif you doubt of this also, you can easily make the experiment. Chuse any one you please, and let her be ever so coy, and shy, you will bring her as you want!!!
Shortly after this I made some general enquiries of the man latterly in question. But he would not avow [to it], though from his confusion and [the] precipetency with which he answered, I believe there issomethingin the business.
It is with this medicine (continued the half breed) that the young men do completely and universally succeed with all the women that please them.
With this also, principally, they succeed in bewitching any one they are averse to, and prevent them from killing such animals as they please. They draw the likeness of the animal or animals they do not chuse the others to kill, put of this medicine (though most commonly mixed with some others in this latter case) upon the hearts, and desire that they may become shy and fly off upon any the least appearance or approach of them. Or they willconjureand desire some of theirfamiliars, one or several, tohauntsuchaonein all his motions and scare and frighten off andrenderwiseanysuchandsuchanimals—and let the distance be hundreds of miles off. Their familiars, that are spirits residing in the air, and transport themselves in an instant to any place they [please], and who see all that is going onbelow, keepallaway accordingly.
To evade this is a task that but few can succeed in. They must first conjure to learn who it is that has bewitched them. Then they inquire what is to be done. But here lies the difficulty. Sometimes they are told theymustleave the appointed time run out; at others [perform] such and such ceremonies, which is tantamount to the first answer; but at others again, it is easily dispelled. Thisdepends entirely upon the precautions thebewitcherhas taken; the power, influence, or number of his dreamed; as also on the other hand, the dreamed, their power; [and on the] influence of thebewitched. But sometimes on a very slight or trivial cause depends the whole.
I shall tell you another story. An old Canadian I have now with me has been in the habit ofliving-freefor many years back. In the beginning of a winter he was tenting with some Indians, and one of them, an impertinent, bombastic sort of character, was boasting to him of the great power and effect of some medicines and a drum he had lately received from a Sauteux.
For some time I did not mind him, but finding he became at last troublesome, and insinuating as plainly as he durst thathewas now invulnerable, or rather immortal, and thatwewere helpless, a quarrel ensued 'till at last, "I fxxt. upon your medicines and drum and the one also who gave them to you!" said I.
We seperated in no good friendship. At night he made a feast and invited me amongst the rest with the design of poisoning me. But his friends remonstrated so effectually that he put this off and intended shooting me going out of the lodge. But this also the others would not allow. He was vexed. I kept my eye upon him, determined I should give the first blow on the least motion he might make. Finding himself prevented in these, he said that I indeed should kill two moose, but that the rest of the year I should starve as a dog.
I seperated next day with my wife and children. They were under great apprehensions, but I mocked all their conjurings. I very shortly killed two moose, but these indeed were the last. I walked and hunted every day. And seldom one day passed but I fired at the buffaloe, moose, or some other animal, but never got anything, anything! I and my family were near dying with hunger.
I tried everything in my power, never giving myself the least trouble about the Indian's menaces. At last the spring arrived. Ducks and geese came, but no better success. At last one day, prowling in my canoe, I met two otherfree-men, [one of whom], after mutual inquiries, told me the same thing had happened him. And [he said] that an Indian told him to file off a small piece of themuzzleof his gun and wash it well with water in whichsweet-flaghad been boiled. And [it] killed after that as before.
I laughed at the idea. But reflecting that it was an innocent experiment, and I could not offend the Almighty, I tried. And the first animals I saw I immediately killed. This sir (continued he) I assure you is a positive fact!!!
I find that the Indians have recourse to this method also. But you must observe: as is the disease, so is the remedy.
Another story just now occurs to me which I shall relate, not so much to multiply these pretended proofs, as to show that our Iroquois, Algonquins [and others] are not such complete converts to the Christian faith as most people may complacently imagine. But rather [they] have a mongrel religion like those whom the King of Babylon sent to inhabit Samaria when he carried Reuben and Ephraim captives (in the Bible).
This winter an Iroquoistold me that one winter he was out a beaver hunting with many of his friends. The oldest man of their party proposed one day that a certain number of them should go out a hunting moose or buffaloe, and the others beaver. This one says:
I returned at night after a good success—the old man nothing. He became envious, a quarrel ensued, and after this many others. One day I fired at a moose as he was running past me. He fell. I went to him, and just as I was for beginning to skin, he rose up, but with my axe I brought him down. It was very far from home. I merely opened him and returned light, trusting to the others of our party, for I had no desire of partaking of the dry provisions the old fellow had of his own. Immediately on entering the lodge, we had another severe quarrel, and he told me I should not any more exult in my prowess as he should take care I should not kill any more animals forsometime.
As we were coming toknifework, I ordered my wife to bundle up all our things and my lodge, and pitch off. It was then late, and I had not yet eaten. As none of my friends knew that I had killed, I did not chuse to tell them, but merely said as I was going off. "Let those who are fond of me, or who chuse, follow me." But none came, and I encamped upon my moose.
Every day I went a hunting. Scarcely a week passed but I fired twenty, thirty, and sometimes upward of fifty shots upon buffaloe or moose but could never kill. I wouldmiss, ortheballtwistinginthehairwouldfallbytheanimalwithout doing further injury. I starved for a long time and became so weake that I could hardly walk.
At last my wife, a woman of this country, one day that I had been out as usual had prepared some good strong lye, and on my return, washed my gun with it, filled it, and stopping both the orifices, put it over the smoke where it remained all night. She also took a number of the balls and boiled them likewise in the lye, telling me she had seen her uncle do so many years before when he too had been bewitched. I thought, at all events, it could do no harm. And besides, I could have done anything I was so hungry.
The next day I went out again [and] found another flock or herd of near twenty buffaloe. I drew nigh and took all my usual precautions. I fired, one dropped; [I] fired again, another dropped. I killed fourteen out of that herd, and ever after missed not once!
I asked him how the old fellow had done [it].
He said, "I suppose it was as they frequently do: bury a piece of my meat in the ground and pray the Devil to prevent my killing. For the Iroquois, when they take it in their head, are very wicked and do not want power!"
A few days ago a half-breed abandoned with the Indians came in. And amongst his otherwantages, [he] asked me for a small piece of (red) sealing-wax, "... because my brother cannot draw blood from the animals he fires at. By heating his gun and applying this wax the blood will flow profusely from the wounds." He expressed himself afraid that his brother might have been bewitched, and by retarding this operation he might enterdanssamalchance!
These fewexampleswill suffice to shew you that they have different methods ofbewitchingand also different ways of clearing themselves. And the faith and dread they have of this is scarcely credible, and the consequences are often too uncommonly distressing.
I shall now give you of theStory of the Hairy Breasts. Near the days ofNoah, nations were few and small. Wee-suck-ā-jāāk (Noah, I shall call him for abbreviation sake) had a son, as I told you before, whose name was Nay-hân-nee-mis [Nayhanimis]. Being strait'ned for provisions, he went out to angle with some of the Hairy-Breasts. They came to a lake, pierced several holes, but the North (or North Wind, as you chuse) being envious of Nayhanimis froze the water down to the very ground so that in the deepest parts they found but earth. And after much digging, at last [they] reached the bottom. But behold that also was frozen—and who knows to what depth in the Earth!
Finding this to be the case Nayhanimis, addressed his friends thus.
I see this is the doing of the North Wind. (Now by rights the North Wind ought to have been his maternal Grand Father—but what cannot envy do?) He is envious of us and wants to make us die of hunger. But he shall not! I have to propose to you to cut off my head, rip up my body, beginning at the throat. You must not hurt nor break any single one of my bones, but carefully take off all the flesh, dry it, and make pounded meat of it. Of this you must sprinkle a little in every one of the holes. You must alsochopup my heart into very small pieces and throw a few of these pieces also into each hole. Then put in your lines, and you'll take as many fish as you please. But my bones you must put in a heap, carefully by themselves.
Mind! Upon your faithful observance of all these commands depends our mutual safety. The North thinks himself sole master, and would wish to crush us because we begin to have a little knowledge. But he shall know me!
They [did] accordingly, and accordingly also they took abundance of fish. North perceived this. He came to see, and finding himself thus frustrated, inquired how it came about. They told [him]. He challenged Nayhanimis who by this time had revived. And besides, a beautiful large feather he had sticking in his cap, or head, which none durst wear but such as have given incontestible proofs of their manhood [and] bravery. He likewise had a smoking bag of the skin of a badger. Nayhanimis accepted the challenge.
"It seems, Nayhanimis, you are a great man, a man of extraordinary power and abilities! Let us have a trial, and see which of us has the most, for I also have some knowledge."
Nayhanimis answered, "No! I have but little power. But that little I employ as much as I can to the general benefit of my fellows. Let us see what you can do, which if I cannot, then you will certainly be superior to me."
Here they performed one or two wonderful feats. But in [these] Nayhanimis had the advantage most confessedly. The North pierced his body through, and [did] another extraordinary thing I cannot well recollect. But the other [did] more and recovered not only more suddenly but more perfectly.
At last the North put a bet and said, "Let us see for this last act. I will cut off my head, and if I cannot replace and recoverperfectly, the same as I am at present, then myhouseand all I have shall be yours. But if I succeed, and you cannot, then all yourpossessionsshall be mine."
Nayhanimis consented for he was secretly desirous of humiliating the self-sufficient spirit of North. They tried. North failed, but Nayhanimis completely succeeded. He deliberately severed his head from his body, put it down on the ground beside him very composedly, and then replaced it, when it became as though nothing had happened. But this was owing to the power and virtue of hisplumewhich, however, the others knew nothing of.
It appears that the North also recovered but by the assistance of his friends, of whom he had a numerous train. North was faithful to his promise. [He] gave him his house which was beautiful and spacious, but mostly underground, or at least in the side of a mountain. All [North's] friends turned out, put in Nayhanimis and gave him the full possession.
But he was no sooner in than they secured all the outlets: doors [and] windows. And [they] set it on fire to destroy one whom they found so much more powerful than themselves! Nayhanimis, finding this to be the case, was not in the least dismayed, but took his smoking bag and thus addressed it. "Nowthou, Badger, our mutual safety depends upon thy obedience and expedition. Thou art made to passthroughthe earth as [quickly] asuponit. These fools think to destroy us, but thou must show that we are superior to them."
During the conflagration they were enjoying the scene and exulting in the idea of having at last succeeded in destroying so formidable an adversary. But what was their consternation when they saw him come to them without even one hair of his head singed! They wereappalledwith astonishment, and had not the power of utterance.
At last, recovering a little, they endeavoured to pass it off as a joke and turn it to his own advantage, by silencing at one blow the envy and malice ofallhis enemies, pretending to be staunch friends of his. But he was not thus to be duped. Yet he showed a superiority of sentiment and generosity, equal to his powers and abilities, by giving them (thoughcontemptuousif you please) pardon. So much for thisPart.
Thus did matters pass on for yet a few years. TheIndiansbegan tomultiplyand inhabit the world. But the Hairy Breasts, a jealous, envious, and at best foolish people, could not well beholdtheirprosperity. They madewarupon them (theIndians) by stealth and destroyed numbers. Their affairs bore a most dismal aspect—[The Hairy Breasts wished for] no less than the total extinction of the whole race.
At last Nayhanimis pitched off with his wife,herfather, and another one. There were four of them. He found a Beaver lodge. Here some of theHairy-Breastscame up with him: compliments at first, afterwards sneers, taunts and revilings—but so ambiguously [given] that no hold could be taken.
"How numerous, how many are there of ye?" inquired [one of] the Hairy Breasts.
"We are twenty of us." replied Nayhanimis;
"And so are we." rejoined the others.
Now they here entered into an arrangement that whoever foundBeaverfor the future, it should be his own. But to avoid any wrangles, he whofoundthe Beaver should plant a stick or branch upon the lodge as a mark. On their returnhome, each recounted to his family what he had met with in the course of the day.
"Now," saidNayhanimisaddressing his family, "we must take twenty beavers, one for each man of them (meaning the Hairy Breasts) and make a feast. If it turns out that we be able to eat these twenty beaver, and they not, then we shall be superior to them and have the upper hand."
The beaver were cooked accordingly. He took hisrattlerwhich he shook to the tunes of his songs, performed the usual ceremonies, and they ate the whole twenty beavers with ease. Then addressing his family thus said, "These Hairy Breasts are great boasters, but cowards. They are a people of no account. Tomorrow will decide all."
The Hairy Breasts on their return did the same as Nayhanimis and cooked also twenty beavers, thinking that his band did really consist of that number. They ate, but every one was already full and yet more than three quarters of the feast remained. "Give me my rattler," said one of the oldest, "that I sing. It may happen that we find grace."