He sang and shook his rattler, but it would not sound. After frequent repeated trials to no effect, he became vexed and threw it out of doors among the dogs. "This dog of a rattler will not sound in spite of all my endeavours. But hold! Hear how it rattles now that it is out. Go for it one of ye! Perhaps it was owing to some fault in me."They brought it to him. But [it was] still as before; he threw it out again in a rage. It was no sooner out than it sounded [as] well as before. It was brought in again, but as before, again. Then he threw it out for good, vexed and disappointed to the utmost degree. But his friends were not pleased. They considered this a portentious omen and his behavior foolish, and by no means calculated to reconcile theirDeitiesto them. He comforted them by telling them, "The numbers of the adverse party must be few. Otherwise we had surely been able toeatthe whole of this feast. They are few and weshallsubdue them."The next day they all pitched off. Nayhanimis came first to a beaver lodge and marked it. [He] came [to] another and marked that one also. But making a circuit, in which he hung up his bow [and] quiver in a tree at his own height, came round to the same lodges and found that the Hairy Breasts had put marks of their own and thrown his one away. Exasperated he threw theirs away and replaced his. And [he] made another circuit, when he found the Hairy Breasts had replaced their own again. He also remarked that the Hairy Breasts had hung up their bowsinthetopsofveryhightrees, trusting to their numbers.At last they met, greeted each other at first, then sneers, quarrels, a challenge and then the battle. They were to fightmantoman.Nayhanimis killed nineteen right out, but the twentieth had near killed him. However, this was but an accident usual in battles. He soon killed him also.The women were coming up when, raising his voice to a pitch to be distinctly heard by all, [he] said:Such of yeIndianwomen as have been taken from your homes [and] had your husbands killed, such of ye Indian women as are willing to return to your nation, take all axes and others arms out of the hands of these Hairy Breast women. Seperate yourselves from them; attackand destroy themall. Leave not one alive to carry the news to the others.They seperated accordingly and killed every soul.Then he took them to his tent and [found] by their answers to his queries that there [was] still another band, not far off, consisting of forty young and two old men of the Hairy Breasts. He ordered a quantity of poles or pickets to be cut very long, and made a kind of fort of them round his own tent. And [he] gave orders to them to gather a vast quantity of snow round all the sides of it to come over the points, so that neither the pickets nor tent might be seen, and that this rising might have the appearance of a natural hill— something in short in the form of a pit. He immediately made a number of lances, and spears and walked off in quest of his enemies.He soon reached their camp, drew near, and found that there were but two old men. All the others were out a hunting. Here he listened to their conversation and was burning with indignation at the stories these two old men told each other of the cruelties they had done to theIndians. They were chuckling at this when he sprang into the tent, took each by the head and thrust their faces [into] the fire and sprang out again to listen.One of them, returning to his senses, for they had both fainted during the ceremony, exclaimed thus, "My old friend! What is the matter with me? I lost my senses quite suddenly and now that I am come to, I feel my face quite sore and cannot see.""It is the same with me." replied the other one"Then it must be some evil spirit that has pounced upon us." resumed the first.At last Nayhanimis addressed them thus,I shall tell ye old men a story too. There were two old men formerly seated in their tents relating to each other the exploits of their younger days and the cruelties they committed upon theIndians.Nayhanimis was near. He pounced upon them and thrust both their heads together into the fire. When your children and young men be returned from their hunting, tell them this story. In the meantime I shall return home and make ready for them. My name isNayhanimisand I reside atsuchaplace(i.e. I amcalled(or named) Nayhanimis ...).The old men, as may be imagined, were thunderstruck with this and durst not say a word more. But in the evening the young men came home. They were astonished to see their fathers in such a plight."Children! Behold your fathers!" said they. "Had anymiscreantdurst act in such a manner toourfathers, their villany should certainly not have passed off thus.Butwearenowoldmenandofnomoreaccount!!!"This last apostrophe above all the rest roused them to vengeance. They merely scraped the snow off their feet and legs and went immediately in quest of him vowing vengeance all the way of a most cruel andexemplarynature.Nayhanimis was on his guard. Every soul able to wield a weapon had one in his hand, besides an infinite number of spears and sharp stakes stuck in the ground. The Hairy Breasts came, but not perceiving the trap on account of the snow that was brought over [the] ends of the stockades, they all fell in, one upon the other, and impaled themselves in their fall on these sticks. All of them but two or three met with instantaneous death. The few that were not injured were putto an excruciating but immediate death to satisfy themanesof the departedIndians. And he proceeded immediately to the camp, killed the remaining two old men, scoffing and taunting them at the same time. Immediately after this he ordered such of theIndianwomen as had had their husbands killed, or were taken by the Hairy Breasts, to seperate from the other women and inflict the same punishment upon them and their children as had been done to their friends.Thus were the Hairy Breasts entirely [extirpated] merely by their own folly and wickedness. Had they lived peaceably, and allowed theIndiansto partake of the blessings of this world without envy as well as themselves, and to which they had an undoubted right, they might still have been in existence.However, there are still two nations of them, one of which is onyourlands, the others, I believe beyond the seas. But they are an insignificant and most despicable people. They pretend to antiquity and would fain extort respect from themoderns(i.e. themselves, or the Indians,principally). But their very countenance, appearance, everything about them denotes folly, and seems more to demand contempt than to call for respect. I saw one many years back, who was brought by the traders from somewheres on your lands. [His] face was venerable, but still there was a meanness in thewholeof him that I could not account for. I respected him, and wanted to treat him accordingly. This is as from the stories I had heard related of them. But the traders laughed atusand asked one if I was inclined to respect folly, insignificance, and nothing!!![Notes]I have been a long time in writing these pages, and have been frequently disturbed. I have been often obliged to put by my paper after seating myself five or six times to write only one word. From such long and frequent interruptionsmuchmethod and correctness cannot be expected. I therefore send them to you in the form ofnotes.[Motives for Writing the Journal]My motives for thus employing my time and paper were first to amuse and instruct myself, but principally for your own amusement and such few friends as you may thinkworthyof the communication.Lendthemnot[out]ofthehouse, nor let too many see them, for I have some notion, please God I live, to digest them into form and regularity, and have them published—besides a vast many others I [propose], with God's help, collecting. But this is merely between ourselves, and immediately after perusal blot out allthisparagraph.Journals [and] voyages of these people have been frequently published. But I have met with none that gives so circumstantial a detail of their private life (if I may so say) as is necessary to give that insight to their ideas and notions (and this latter term too, I think, critically speaking, cannot be applicable to them) that is required, and so much wanted, to form a proper estimate of man in hisnaturalstate.We all see them, hear them and relate of them. But where is there one who can give thewhysandwhereforesthat these people do so and so? I beg you willblotthis last paragraph entirely out, at least the first part. And do not be premature in your condemnation or judgement of me, for I trust my motives are entirely destitute of vanity, and only the desire of truth urges me, or at least [the desire for] true and just information. G N April 16th 1823.[Comments on Aboriginal Beliefs]Such are the notions and ideas of these people. They acknowledge a superior power, not Wee-suck-ā-jāāk, as I was erroneously informed,but the sameoneyou adore in the Christmas holidays. This one they have a great respect and veneration for. But seldom it is, as far as I can learn, that they sacrifice or pray to him, make speeches, which, though extempore,Iconsider as much prayers as though they were composed after the most deliberate and mature reflection. And many parts of them [are] so simple, plain, natural, and withal so sublime, that I frequently felt great pleasure in attending to them.But these sentiments are so few comparitively speaking, and the absurdities so great and frequent, that few men can hear them without lamenting their ignorance. They have often seemed to me as desirous in a high degree of becoming acquainted with the truemodeof worshipping, from the frequent changes, even during my time, they have made in theirworshippings. As a proof of this is the avidity with which they seize any new system introduced from theirsouthernneighbors, the short time they hold it, and how completely it is abandoned, if not entirely forgotten for another equally, if not more, absurd than the former. To introduce a new system among them, it is only necessary to report an extravagant tale of some wonderful character, the cures bythismeans that have been performed, and such like miraculous and fantastic nonsense. But in their fundamental points I perceive no visible alteration.[The Mee-tay-wee]The principal of these is what they call the Mee-tay-wee, a ceremony I shall compare to freemasonry. But the initiations are public. Every one that chuses comes to see them, and many are invited. Here, in the course of initiation, are ceremonies or deviltries performed that no man of his own mere dexterity or powercando.[Conjuring]The next principal one is conjuring. This is a principle I believe as natural to man as the air he breathes (though notsonecessary). Everyone wishes to peep into futurity, and there are few but who would not inquire into causes could they do it, or were it not forbidden them. These two, of course, are consequences or consequents of their mythology. There are many in the civilized or Christian world who absolutely and positively deny this power of theirs as being absolutely impossible and at best [believe them] but absurd and idle stories.[Evidence of Spirits through Conjuring Practice]Many of the things related of these conjurings I acknowledge to be so. But at the same time I am as positively and as firmly persuaded of the truth of the assertionthat they have dealings with some supernatural spirit,as I am convinced that I live and breathe in air. [That is] unless, indeed, we chuse to acknowledge and believe a certain sect of philosophers (of the last century I believe) whowishto tell us that weonlyimagineourselvesalive. And I am by no means inclined to acknowledge myself as superstitious. I am convinced of this from reason, argument, comparison—in short, fromanalysis. Let any one man, unless he be a headstrong brute who isdeterminedbeforehand not to be convinced, analyse theirdiscourses, and I am confident he will believe as much as many, or have great doubts at least. To absolutely deny this, we must first deny that there is a Devil, and afterwards deny his pernicious power.And if we deny these points, we must descend to a third, and [one] more fit for an atheistical wretch and a beast than a Christian, or even rational creature. I have heard some sensible and well informed gentleman deny it on the plea of theirignorance. But this again isabasis and very solid one.These people are still in a complete state of nature. Their ideas of the true God are far from clear or correct. They acknowledge Him indeed as the supreme and absolute master of all, but more, or rather as, a passivedeity[more] than as he really is. But their notions of their other deities came far more near the truth.Their wants indeed are also few, but they are arbitrary and cannot be dispensed with, at least for any time. It is therefore very natural that they should employ their whole thoughts and most of their time in procuring these means to warding off or averting their dangers. And I do not know of any method more adapted to this than the one they pursue: fasting and sleeping to dream. And they do dream too. And many of these dreams are so complicated, or compounded of so many different things that it is absolutely beyond the power oftheirinvention to fabricate them.Surely a man may believe his senses. A man tied, wound up in a blanket or skin equally soft. Here he is held by one, two, or three men. He slips out of the blanket and presents himself before you free, leaving the cordsuntiedin the blanket. You hear him speak, and perhaps twenty other voices besides, all at the same. Again, he is bound as a criminal, rather indeed as a pig, crumpled into a heap and thrust into hishut. At the very instant of his entrance, the hut shakes as if ten thousand devils were for pulling it to pieces. You enter this, find the man absent, hear a fluttering about your ears or see a vast number of small lights resting on the hoops that hold the poles together.Immediately after you are out, you hear the man speak within again. You look again and feel for him, but hear him talking at a distance. What can this be but supernatural agency? I have never seen feats ofthiskind, but others I have, not sostrong, but equally convincing.[Conjuring Ceremony for a N. W. Co. Gentleman]I have been informed that a young half-breed, abandoned with the Indians almost from his childhood, a few years back entered one of these conjuringhutsat the solicitation of one of the North West gentlemen to see what retarded the people so long. Previous to his entering a great deal of conversation on the subject had been [taking place]. Matters were settled between them and the conjurer. Some time after his entrance, he began to cry (not weep) as a person uneasy. At first the voice was within, but it appeared as rising in the air, and at last was lost."Well!" said one of the Indians, addressing one of the half-breeds living with the white. "Well! Enter now, and see if he be there. Thou art always doubting and denying what we say of these things. Enter then, and see if he be there. Then indeed are our assertions false."He raised the bottom of thecasementand entered. But as he was not below, he rose on his feet and felt for him, but [the conjurer was] not to be found. However he waspaidfor his curiosity. There was a dreadful fluttering within, but especially about his head. His hair [was] flying about in his face as if in a tempest, and [there were] frequent appearances of small lights before his eyes whichever way he turned. He bawled out and asked those without what was the matter with him. He became afraid andwalkedout as quick[ly] as he could.Very shortly after, they heard the same cries of pain, faintly at first, but the voice soon entered. Theconjurersaid he was carried to where the people were. "They are all asleep, at such a place and tomorrow will be here." He said there were four (spirits) of them, that carried him off. Each held him by thelittle fingerandlittle toe![Stories]I shall here relate a couple more of these stories.[The Hunter and the Wolf Spirit]An Indian told me that several years back he left his lodge on the borders of a large lake to go to the house for some necessaries he wanted. He took a traverse for some islands. The weather was dull but mild. A storm very soon set in. But he persevered. Thinking the wind had changed, he also changed his course. He became very much fatigued and laid down on the ice to rest himself and wait for daylight, for the night had overtaken him. He was not long down before, reflecting on his situation, he became extremely uneasy and was afraid of freezing.At last he heard a curious noise near him that he could not account for. At first his fears increased, greatly dreading it was some malignant spirit. But having no alternative he resigned himself to his fate.And I became as composed as though I were safe. And I was too, for an animal much resembling a wolf, and black, came up and covered me. I was very cold, shivering in every limb, but I soon became quite warm. He rose from off me and went on as if inviting me to follow. His eyes appeared like two candles. I followed.He led me to an island where I made a fire and warmed and dried myself. And as soon as I was rigged, I followed him, for he went off and looked at me so earnestly I took it for an order. He led me straight to the water hole. There happened to be people at the time there going for water. They sawtheselights and asked me what occasioned them, or who it was that came with me. I told them it was a compassionate spirit that retrieved me from a dreadful death.[Pursuit by a Pahkack]Second [Story]! A young man lately told me the following.I was returning home with my uncle when come tothatpoint, we heard something crying behind us, "He! He! Ha! Ha!" and whistling alternatively. My uncle told me it was a Pah-kack (Skeleton), and [it] wanted to destroy us. It came up with us very soon and kept constantly buzzing and whistling in our ears so that, indeed, we were quite bewildered at last. It was at night and dark, but we kept straight on as we thought. We were mistaken for, after walking a long time, we at last came to the water hole again from where we had set off. We were both of [us] much afraid, but finding this path, we minded it no more though it pursued us making more and more noise the nearer we got home.Many of these stories bear a great resemblance to those extravagant tales of la Béte a la Grande Queue, Loup Garoup, Chasse Galerie and many others natural to superstitious people. It requires, therefore, a great deal of caution and attention to get at the true ones. I have hereinsertedmore than I originally intended, but they will serve to give you an idea of the notions of these people, and, except a few, I have selected those that appeared most rational.Howevertheywillallcomeintime.[Wetiko]There is a kind of disease (or distemper rather, and of themind, I am fully persuaded) peculiar to the Crees and Sauteux, and of which they have the greatest dread and horror. And certainly [the fear is] not without the very greatest cause—the consequences, forty-nine times out of fifty, being death unfortunately to many besides thesubjectsor objects themselves. They termthisWen-di-bgo (according to the French pronunciation, which is more correct than the English, in this word)—the proper signification of which, to me at least, and no one I think can doubt it, isGiantof the AnthropophagiGenus, sect, tribe, or kind.The stories related of these are as extravagant and fantastatic as those we read in our old romancesinthedaysofchivalry. [They differ] in no one circumstance hardly but the means used in their destruction which, of course, is often done by the intervention or assistance of their guardian genii. However, there are some few more rational than those ofours, and though still beyond all bounds of credibility, are as devoutly believed by these poor creatures as the Gospel is by the most orthodox among us. I do not remember any of these sufficiently correctly to give you a few of the stories, one excepted.Suffice it to say that they are of uncommon size. Goliath is an unborn infant to them. And to add to theirdread, they are represented as possessing much of the power of magicians. Their head reaching to the tops of the highestpoplars(about seventy or eighty feet), they are of proportionatesize. Of course they must be very heavy. Their gait, though grand and majestic, at every step the earth shakes. They frequently pursue their prey (Indiansof course) invisibly. Yet they cannot so completely divest themselves of all the incommodities of nature as to prevent their approach being known. A secret and unaccountable horror pervades the whole system of one, several, or the whole band of those of whom he is in pursuit. [There are] phenomena in the heavens [and] earth.[Trapping a Wetiko]In the days ofNoah, (or near them at least) there were a large party ofIndianscollected together for mutual safety. Many camps had been already destroyed by him, and the Indians were in great danger [of] being entirely exterminated.At last they bethought themselves of a plan. "It is needless to go to war upon him. What can we do to him with our arms! Let us make an immense large trap (of wood) and draw lots [for] which of us shall serve as bait. It is a dangerous assay indeed, but will any generous one amongst us refuse sacrificing his life for the safety of so many?"They made this trap on the opposite side of a small opening in the woods, so that he might see the person seated from afar. It was between large trees which were made to serve asposts. It was finished.An old woman stepped up and said, "My Grandchildren! I am now old and of no more account among ye. We are all in danger of being devoured by this insatiable and terrible beast. Why should I then regret sacrificing a life that, at best, I can now enjoy but only for a short time, seeing it will in the end be productive of so much good?Iwillgoandbebait."The others were extremely touched at her generosity, but they had no alternative, and circumstances admitted of no delay. The old lady seated herself verycomposedly in the trap and awaited his arrival. The others fled off of course. It was time too, for he soonhoveinto sight, stalking along in all the stile and terror of imperial grandeur. His head [was] equal with the tops of the highest trees, and the ground [was] shaking at every step, though frozen, it being then depth of winter. And his countenance denoted an assemblage of pity, contempt, rage and voraciousness. All this did not dismay the old lady; she remained quiet.He perceived her. "What! What, old woman, art thou doing there?" But changing his tone, which he did several times, thus continued, "Thou art of my natural enemies and I shall presently grind thee.""Ah! my grandchild! I am an old woman, abandoned and deserted by those whom I have suckled and brought up. They are fled off in dread of thee, and being old and helpless, they thrust me in this tuft of trees so as to be the less embarrassed. Come now and assist me out, and in acknowledgement I shall inform thee of their precautions. Otherwise thou'lt lose thy life by their deceptions."He was in no dread of theIndians, so far as regarded theirownpower, but he thought a little salutary advice would not be amiss, intending after this togrindthe oldthingas he had promised himself.He drew up. "What a devil of a place they have put thee indeed. Did they think to conceal thee from me?"He stooped to enter. When she found he had entered far enough, she touched a stick. And down came all the weights and cross bar upon his back. Though he was uncommonly strong, the weight and suddenness of the blow was such that he gave way and was jammed between the two beams or bars. Here he struggled denouncing [and calling for] vengeance and eternal destruction to the whole of thehumanrace.The great bellowing he made was a signal to the men who were in ambush not far off. They came running up and soon dispatched him with a multitude of blows from axes and chisels. Thus were they, foronetime, relieved. The women and children returned to the camp and enjoyed themselves as usual without further apprehensions.These giants, as far as I can learn, reside somewhere about theNorthPole. And even at this day, [they] frequently pay their unwelcome visits, but which, however, are attended with a complete fright only.It seems also that they delegate their power to the Indians occasionally. Andthisoccasions that cannibalism which is produced or proceeds rather from a sort of distemper much resemblingmaniaism.[Habits and Types of Wetiko]There are three sorts or kinds that I know of, and believe there are no more. The first I have already related as above, and the two I am going to give you are sometimescompoundedtogether and sometimesindependent. But they are both equally true and melancholy and distressing in whatever light we may view them. However, I shall not pretend by any means to palmallthat is said about them upon you as true. Of this you'll by and bye be able to judge as well as myself, and not doubt.[Those Driven to Cannibalism by Starvation]The first of these are such as are driven to this dreadful extremity by starvation. In allwoodycountries where the inhabitants lead a wandering, roving life and whose subsistence depends upon the game they procure, they must of necessity be frequently pinched and sometimes brought very low. Allpeoplecannot bear this privation alike. And though there is perhaps nota people in this world who take this so patiently as these people do, yet there are not wanting instances where, even with them, thatnaturegives way. They vanish as adyingcandle.But others cannot stand it out so long; they must have something to eat, be it what it may. Sometimes, though with the most extreme reluctance at first, they feed upon the flesh of such ashavedied. Any kind of animal substance, at such times, must come very grateful to the stomack. And hence it is, I believe, that those who have once preyed upon their fellows ever after feel a great desire for the same nourishment. And [they] are not so scrupulous about the means of procuring it. I have seen several that had been reduced [to] this distressing alternative. And though [it be] many years after, there appeared to me a wildness in their eyes, a confusion in their countenances much resembling that of reprieved murderers.Now, if we consider how very precarious their mode of subsistance is, how devoted they are to superstition and prejudice, we—such ofusas know more about them—we, I say, may wonder how they stand out so well. Very many instances I have known seem to be far beyond the power of human nature to stand.Yet, notwithstanding this dreadful privation lasts not for a few days, but even to weeks and months, during all of which time the men are out from star-light to star-light and have never anything more toeatthan some bits of leather, moss, bark and such like, it is very rare they will kill afellowto live upon him. This is not universal. There are unfortunately still too many exceptions, but these again would seem as denounciations from their gods. They appear so to me—I can scarcely doubt it! And the Indians themselves seem to think the same, though in another way.At this place where I am now writing (Lac La Ronge, English River), but a few years back, several instances occurred. An old canadian is said to have lost one of his sons thus, though an excellent hunter. The old man sometimes speaks to me of that son. And the second died on his way to the house, and not far off. The same year an Indian killed all his family but two daughters whom he compelled to partake with him, and for the rest of the route he ...........I shall here give you a few stories of the kind.[Story of a Wetiko Woman]Thatsame year (I do not know precisely when, but only a few years back) a woman alone arrived at the house. Her appearance was haggard, wild, and distressed. However, she was taken intothehouse. Questions [were] put as usual, but the answers [were] vague, indefinite and contradictory. They handed her something to eat. She acted as if eating it indeed, but let the whole fall in theinsideof her gown. This [roused] suspicion. But what added to this was the extraordinary stench she emitted from the heat of the chimney. And shortly after her entrance, a part of a human shoulder [was found]. The dogs brought [it] in from upon her road. She went off, being directed upon a road leading to a camp not far off.As soon as she made her appearance, the Indians immediately conceived what was the matter. But through charity, as well as for safety and to find the truth, they gave her to eat, principally marrow-fat. Now these people pretend that cannibals cannot bear this fat or grease. Of course it was a kind ofordeal.Everything she did and said, notwithstanding her great caution, betrayed her. She took up [one] of the children of her acquaintances tokiss, as is customary, but would have given it a bite had they not taken it from her. They watched her narrowly. All the men slept in one tent with her. She pretended to be asleep 'till she imagined the others were, then rose very cautiously, and was beginning to prepare herself foraction. One of the men perceived this, rose upon her with an axe. Though the blow was violent, and upon the head, she would have killed him had not the others interfered. Her wretched fate was soon decided.There is such a singular, strange, incomprehensible contradictoriness in almost all these cases. And many I have heard, that I do most verily believe they aredenunciations, witch, or wizardisms. In any other manner they are not rationally to be accounted for, unless we suppose all those who feed on human flesh to be thus possessed. Then it is natural to man in these cases. But why then not the same with us as with these people?[Those who Dream of Ice and the North]The third kind—or delegated which by what follows, I believe may be allowed to be the term—[is made up of] those who dream of the North or the Ice or both. Everyone knows where the North resides, but only few know the abode of Ice or the Ice. This they pretend is the parent of Ice. [It] is in the bowels of the earth, at a great depth and never thaws. All ice originates from this. These two they are much afraid of because they are both highly malignant spirits. There is no joking or jesting with them. Those who atanyfuture period are to become cannibals thus dream of them.[Dream Feasts Of Human Flesh]After the certain things usual in all dreams:I was invited by the North to partake of a feast of ducks, the most beautiful I had ever seen and well cooked. The dish was before me. I setto. A stranger by me touched me with his elbow and said, "Eat not thou of that, look into thy dish!"Behold that which I had taken for the wing of a duck was the arm of a child! "He! What a narrow escape!" said I.Then he took me into another room and gave me most excellent meat, the most delicious in appearance I had ever seen. I would not eat. I discovered it was the flesh ofIndiansthus served up to me! He took me into a third room and gave me tongues. These I also perceived were the tongues of Indians."Why refusest thou what I offer thee? Is it not good?""I feel no inclination to eat." I replied.Then he took me in a fourth room where fine beautifulheartswere served up, and I was desired to eat. But I perceived that it was still the same. I therefore refused.Then said he, "It is well done. Thou hast done well!"Heh! Had I unfortunately eaten of this, then had I become a cannibal in addition to all my other misfortunes.Those who eat at these feasts are frequently, but not universally told thus:This is a sign to thee that thou shalt one day become a cannibal and feed on the flesh of thy fellows. When thou shalt see children play with and eat ice (or snow)inthy tent, say, "My time is near." For then thou shalt soon eatIndian(human) flesh.They have such dread and horror of this that it is constantly in their minds.You white people! [You] who live at your ease, get your living out of your nets or from your Indians, and besides are not otherwise troubled as we, make light of these things. I do not make much account of them either. But I tell you that he who thus once dreams of either of those dogs are for ever after continually troubled with them.We do everything in our power to drive him away from us. But still he hovers about us, and we cannot avoid him. You are very fortunate! You live as you please; never care for him; nor does he molest you.Such I am told are thesentimentsof these people in general.[Behavior of Infected People]I look upon this as a sort of mania, a fever, a distemper of the brain. Their eyes (for I have seen [them] thus perplexed) are wild and uncommonly clear; they seem as if they glistened. It seems to me to lodge in the head. They are generally rational except at short, sudden intervals when the paroxysms seize them. Their motions then are various and diametrically contrary at one time to what they are the next moment: Sullen, thoughtful, wild look[ing] and perfectly mute, staring in sudden convulsions, [they use] wild, incoherent and extravagant language.[An Account of Survival]There was one a few years back infected with this not far from where I was at the time. The accounts given of him, though I shall not vouch for their truth, are thus.One night towards the latter end of December he began staring at his daughter with an extraordinary intenseness."My daughter! I am fond of thee! I love thee extremely!""I know thou dost." replied the woman abashed, for she was then very young."Yes! I love thee. I think I could eat a piece of thee, I love thee so much."The girl exclaimed at his rashness. There were but three of them: the father, daughter and her husband.When it was dark he put himself stark naked. And uttering a strong tremulous noise, and his teeth chattering in his head as if through cold, [he] rose up and walked out of the tent and laid himself, curled as a dog in a heap, upon the wood that his daughter had that day brought to the door. Here he remained all night in spite of what they could do. A little before day he returned. Thus did he every night for about a month, and every time slept out naked. Nor would he eat, excepting at times a little raw flesh. In the daytime he was more composed, but his face bore the appearance of one possessed of the Devil. He recovered and became as usual— composed, and good natured. I knew them all well, but had no dealings with them from the year before (1812).[Executing a Wetiko]A young Indian a few years back hadoneof the above dreams. He became very uneasy and thoughtful finding it recur so very frequently. And he would have willing undergone any torments, any death, rather than become an anthropophagi. He also frequently desired his friends, upon any the least appearance of these symptoms in him, to kill him. "For if you do not kill me 'till I have eaten ofhumanflesh, you'll perhaps not be able to do it afterwards. But my children! Oh! my children! How grieved am I to leave ye! But it must be so; I have no alternative. Spare me not my friends, I conjure [sic] you!"He had been a good hunter and a peaceable Indian and, of course, much loved by his friends. This business depressed them a great deal. At last, the time approaching fast, his brother one day remained behind with him to watch him whilst the others pitched off. About the time this one thought the others had finished the encampment, he proposed their setting off to join them. But before long he left his brother behind and laid an ambush for himnot far from the tent. This was a preconcerted scheme; the other men, of course, were not far off.The sick one drew near in a very slow and thoughtful manner. However, when he came near to where his brother was hid, he stopped, looked up and called out, "Thou thinkest thyself well hid from me, my brother, but I see thee. It is well thou undertakest [this]. It had been better for thee, however, hadst thou begun sooner. Remember what I told you all. It is myheart; myheartthat isterrible, and however you may injure my body, if you do not completely annihilate myheart, nothing is done."The brother was sure that he was not discovered—thisknowledgebeing the information of some of the spirits. He therefore did not answer. Some of the other men had gone to meet him and endeavoured to amuse him, that the brother might give the first blow. Accordingly he shot—straight for the heart. He dropped but rose immediately and continued towards the camp that was within sight, laughing at their undertaking.The ball went through and through, but not a drop of blood was seen—HisheartwasalreadyformedintoIce.Here they seized and bound him, and with ice chissels and axes set to work to dispatch him. According to his desire they had collected a large pile of dry wood and laid him upon it. The body was soon consumed, but the heart remained perfect and entire; it rolled several times off the pile. They replaced it as often. Fear seized them. Then with their (ice) chissels they cut and hacked it into small bits, but yet with difficulty was it consumed![Treatments and Recovery]They fancy that blood which circulated through the heart first turns into water, then coagulates or congeals, and shortly after becomes into solid imperforable or impenetrable ice. The only antidote or remedy for this is to give them large draughts of high-wines, double distilled spirits, or the spirits of wine, if any can be had the better. This taken in large draughts and frequently andkeptbeside a large fire flows to the heart and thaws the ice. If a profuse sweat ensues, it is a happy omen.An Indian with me this winter gave out his apprehensions that he was thus tormented. I communicated it to two others who happened to come in about that time."Why do you not give him large draughts of your strongest spirits to drink and keep him in the room beside a large fire?"I replied that I was afraid it would burn him."Oh no! If he is a real Windigo, it will only do him good by driving out the ice. But if heliesto you, indeed, then it certainly will injure him. But it will be good for him, and teach him for the future not to impose upon people to frighten them."However, they are, in general, kind and extremely indulgent to those thus infected. They seem to consider it as an infliction and are desirous of doing all they can to assist. There are, however, many exceptions. But these again depend upon the circumstances attending them. One of my best hunters here is thus tormented, or at least thus torments himself, and very often desires his friends, in compassion, to put a period to [his] existence the first symptoms he may shew of cannibalism.A young girl, lately married, and scarcely worth afilipso small and diminutive, was this winter seized with this phrensy. The consequence was that the men durst not leave the tent forany length of time, being obliged to assist the women in holding and preventing her from biting or eating any of the children and perhaps herself. They bethought of a sacrifice: cropping her hair—and short.She recovered and is now well. She says, "I do not recollect any single one circumstance of all that is told me. I thought I was always on the tops of the trees."There is another one of my Indians thus affected too. The Indians say it is a punishment (from some of theirfamiliars, of course) for so lightly esteeming their ceremonies—nay indeed—and ridiculing them often. "This fall," he began:There were but two men of them together (with each his family). Things bore a most dismal aspect.At last the wife of the other, who, by-the-bye, is said to [be] a little affected that way too, told him one day that he sprang forward to seize one ofhisownchildren, "Keep quiet for, thou dog, if a gun hath no effect on thee, my axe shall. I shall chop thee up into slices! Thou hast then better be quiet!"This kept him indeed quiet for some time. How they are now I cannot say, not having heard of them from the beginning of December (now April 20th).They appear most inclined to preyfirstupon their own family. And they also think that firearms are absolutely unable to injure them.A ball cannot injureIce. To destroyIce, it must bechoppedup. And theheartthenisallIce.They sometimes, indeed frequently, recover with the warm weather,for the sun thenanimatesall nature!!!There are many other instances of a like kind in their tendency or consequences, but different in their proceedings, that I cannot bring to mind at present. I mention several of these to shew you the different manner they are infected. In the mean time I shall relate you others not less entertaining.[Malignant Spirits][North, Ice, Skeletons and the Crazy Woman]There are several spirits of whom these people are much afraid, but four principally, they being the most malignant and little accepting ofexcuses, however great and urgent they may be, for the non performance oftheirsacrifices. These are theNorth,Ice,Skeletonsand theCrazyWoman, or foolish, mad, jealous woman.Not very many years ago an Indian had entered his conjuringhut. She came among the rest. But being displeased with the conjurer on account of some sacrifice to other spirits, she seized and carried him off! Skeleton perceived it, and being [fond] of the conjurer, pursued Jealousy. Finding herself nearly overtaken, she prefered her own safety to vengeance and let theIndianfallinsomeplaceat a vast distance from where he had been taken. Skeleton took him up and brought him back to the great satisfaction of all parties.She frequently comes with theotherswhen they conjure. But on her appearance she is desired to be quiet, "Pay-ah-tick": gently, quietly, peaceably.Master Skeleton also is as much dreaded as Folly, if not more, because he shews himself at any time he pleases, it not being necessary to conjure to call him to.Thereisan Indian who, before he married, had hisdressshoesmade by this lady (Folly, or Jealousy). She was, of course, extremely fond of him. "The shoes were beautifully garnished, far superior to anything of the kind done byourwomen!" There are notwanting ladies, living with the white, who confer full share of theirfavorson some of the Indians, and from one of these I fancy it is he got these shoes. But to hide the business, [he] imputed them to Folly, which served him a double end. If I can see that chap I shall be very particular in my inquiries of him. I know him well.This brings to my mind thewhitestagor hindSertoriushad in his exile and during his wars with his country, as mentioned by Plutarch. Indeed, to be candid,Ifind a very great affinity between the ideas and notions of these people and those of the Greeks and Romans. And by these [affinities], much—far much—better than by the incongruous hypothesis of the learned, might be traced theoriginof these people. And I am far from taking the task to be difficult. Wouldweonly divest ourselves ofourownprejudices and take the proper plan, this greatEnigma, if I may so explain myself, would be not perfectly cleared I allow, but a rational clew [would be] afforded to the unravelling of it. I have read many of thesehypotheses, but they are so filled with inconsistencies that I could scarcely believe men could employ so much time in them. ..... I could say something else instead of the conclusion of this last sentence.A Gentleman, and an Englishman too, but I forget his name, would wish toinsinuatethat these people are from a different origin with ourselves: [from] Adam. And to prove his hypothesis, he begins by an anatomizing hogs! (See the Encyclopaedia, not by Rees, butFitz-PatrickI believe.) This puts me in mind of some of theNewtonianSystems: There is no such thing in nature ascold. We must sayanabsenceofheat! Why cannot we as well say there is no such thing asdarkness, but merely anabsenceoflight, or reverse either, and either will be as reasonable. Most strange reasoning is this indeed![Confession]These people have a notion thatconfessionsaves them from many accidents and also preserves the lives of the sick, or rather restores them to their wonted health. I have not learned the origin of this—when, why, or wherefore—but it seems to be very remote, to have [sprung up] with their mythology. I shall [make it] a point to enquire very particularly into this, and for this, as well as other things, at different quarters to find and detecterrors. But all, however, that I have written in these pages, though there may be some difference in the recital and perhaps afewstraggling circumstances, are, I have great reason to think, fundamentally the same throughout among these people. .....When any one of them is particularly affected with diseases out of the common course of naturehere, or though the disease may be precisely the same as all others, yet, from certain circumstances individually, or a combination of them, they say he is Oh-gee-nay in Cree, or On-gee-nay in Sauteux (the On pronounced as in French andnotEnglish), by which it would seem as if they meant he was afflicted or chastised for his own sins, or those of some of his or her near relatives: father, mother, if children; if grown up and married persons, for their own. Whether they only imagine this, or are informed of it by conjuring,privateinformation from theirfamiliars, or from the symptoms of the sick person, I cannot say, but the thus afflicted person must confess his sins publicly.Now in these confessions, as in all their other discourses or conversations (initiatingandgiving ofmedicinesexcepted), they use no circumlocution, no secret or enigmatical word or term, to screen themselves. But all is delivered in plain terms and before everyone that chuses to hear. These confessions are terrible things. And they seem far more sincere and complete than those of many Catholics. They have wonderful, retentive memories, and no scene, no crime from their earliest years unto that day do they hide. But Great God! What abominations! One would scarcely imagine the human mind capable of inventing such infamously diabolical actions assomedo commit: murder, incest, and other things, if possible an hundredfold more, debasing the human soul. Whether they repent of these things, neither can I say, but it would appear as if they were the acts of a contrite and most humbly penitant soul. I have never had an opportunity of hearing these fromtheirownmouths, butotherIndians have told me of them. And though before their familiessometimes, [they] have never omitted one single circumstance, from the suggestions of the idea, down to the very lastconclusion.When I heard of these things at first, Iwouldnotbelieve them. But hearing them come so circumstantially,Itrembled fortheLandI sojourned inlest it should vomit me out as the land of Canaan did its inhabitants,or be swallowed up in its destruction as Sodom and Gomorrah!It is true they are notallso. No, I am told there are but few, and in charity I hope it is [so]. Otherwise what will be my fate seeing I am, in a certain degree, partaker with them? Surely the inhabitants of such a land, atbest, cannot look for more than merepresentenjoyment. When I reflect seriously onallthese things, as I sometimes do, revolving them in every different manner in my mind, it is beyond the power of words to express my feelings. Poor unfortunate, blind creatures! That it is fromblindnessthey commit these things, I am fully persuaded, because I am equally confident that they do not attach that same degree of criminality to them we,fromtherevealingoftheScripturesto us, do. Some they consider in the light of trifles, some natural, some weaknesses. But all tend to the gratification of most bestial appetites whatever may have been the original cause,curiosityor otherwise.However, I received a piece of information in one of these, anditwas circumstantially detailed, that has cleared a point to me I could never solve. And though I enquired of both Wool and Bob, they were not wiser than myself. Indeed, without thetrialor experiment, it seems impossible to say certainly where the cause lies. Now I know it. If ever an opportunity offers, or that it pleases God I again revisit my own lands, I shall be able to speak to a certainty. As I cannot write Latin, I shall say no more ofitat present.A few years back an Indian at the next post above this died. He had been a long time sick,and from this conceived himselfongenayand accordingly prepared for his confession. Having received the details at second and third hand, I shall endeavour to givepartof them to you as neartheirstile as I can. But really I find myselfveryinadequateto the task. There is a certainpoeticsublimity in their language on suchlikeoccasions as will not easily meet with credit from those (the better informed) of the civilized world unacquainted with these people. Even amongst ourselves there are but few, for few can judge of the beauties of a language, and most of those few have too high a notion of their own mighty superiority to stoop toregularconversation with them.But to return—After having revealed all, or most part, of his sins to the company in general, he thus addressed his family in particular:You see, my children, my distressed state. I cannot move nor stir without assistance. And I feel strengthened in my lungs (breast, heart), merely as it were by permission of myDreamed, (some particular one he meant) to divulge my offenses to the gods (or God) publicly, before you all, to deter you from the same vices (wickednesses).I was once a young man also, the same as you are now, healthy and vigorous. Nothing appeared difficult nor dangerous to me. I lived as became a man, and prospered accordingly. But I thought that this proceeded from my own power only. Had I so continued, all had been well! But no, Iunfortunatelyheard speak of such Indians (meaningthisplace,asmyinformantstellme), how powerful they were in their medicines, the extraordinary feats they performed. I envied them, and thought that I required butthatknowledge more to render me perfect (immortal) and happy. I undertook a voyage to that place. I found that the bare truth had been scarcely told me. I burned with anxiety to become as knowing as themselves, and I was gratified.Had I rested here, all had yet been well. But in learning their medicines, I also learned of them those vices, those sins, that bytheirpracticehave reduced me to this wretched situation.My sons! Take example from your father! Be good, charitable, and peaceable Indians as I was at the first set off of my life. And employ the same means; indulge, use, the same anxiety toavoid, that I did toprocurethat information that hath reduced me so far below the level even of a dog. Never forget this. Never indulge even the least desire of such acquisitions. For if you once begin, you will be deluded by their flattery to that destruction I have found. But you are young men! And unless you find grace, you also will be deluded and lost as I am!I have heard a good deal said ofthisIndian's confession and exhortations to his sons. They were not lost. He himself lived but a short time and seemed much comforted by it.[Animal Sacrifice (Beaver Indians)]There is a tribe ofAthabascathat go by the name ofBeaverIndians. From the tenets of their religion, Iamtoldthat, when laying under any malediction, bewichisms, or conceive themselves so, they make a vow that the first animal they shall kill they will doso. They do not fail, but immediately proceed in quest of another which, by this diabolical action, they think they will soon find and kill. They do nottouchthe animal afterwards,as those beasts among the Crees and Sauteux do, but leave it lay as a sacrifice. They consider it as a duty imposed upon them. But the others do it from mere beastiality. "Such a one did so—brought home part of the meat, and we all of us eat it! Oh! the dog!" said an Indian not long ago to me.[Fragments]Lest I may not soon have another opportunity of writing on these subjects toyou, I shall add a few morefragments.[The Great Doctor]An Indian here, passing for a great doctor, was applied to (and is still) by many to attend upon them.Several of these he retrieved from death. One of his dreamed, I believe the North, was not pleased and told the doctor never to administer his medicines to those he had doomed to death. The doctor replied it was hard and uncharitable seeing he could prolong their days a little."Well! For every one that thou dost deprive me of, I shall take one of thy children." And the doctor lost eight or nine. (I cannot now remember well). But he is now grown more cautious.But this Doctor is himself a beast.Being unable to stand from sickness, he told two of his wives, "Take ye me one under each arm to my [sweet-heart]. I feel myself dying and don't chusethusto go." And he actually did. Remember Iamtoldthis, but I have reasons to believe it.He is an incestuous beast. Otherwise, I find him a good Indian and, what is most strange, sensible beyond many of his equals.[The Devil and the Tailor Caricature]I have got a caricature here of the Devil carrying off a tailor. I asked one of my Indians if any of their familiars resembled him and how they were. The reply was:Yes, he resides in the North (at the Pole I suppose) and has a vast number of young men. The Indians report of some finding their tracks that are very numerous and exactly resemble the tracks of the grey deer (carriboeuf). But neither [he] nor his young men are very wicked. North, Ice, Skeleton and Folly are the most wicked and ill inclined of all those we dream of or enter the conjuring box![Feasts]Of their feasts I cannot say more than any common observer. I have been invited and partaken of many of them, but I never thought of enquiring into their origin [and] the causes of them. But from the little I could learn, or rather understand from the speeches made atallof them, and what I have learnt in regard to other things, I think [I] may say, without dreading contradiction, that as there are songs [and] ceremonies appropriate to every one of their gods or familiars or devils, there [are] alsofeastsmade for each according to the whim, dream or some other circumstance of the one who makes them.We denominate these 'feasts', and from their own term it would seem they so mean. But I consider this again as a premature interpretation which I have not leisure to explain. I consider them rather assacrifices. Indeed they may perhaps rather be esteemed as partaking of both. I have somewhere above said that they areobligedto make an annual sacrifice to some of their gods as the non-performance passes not off with impunity. These therefore are obligatory or compulsory sacrifices. But besides these they also have free-will sacrifices.These feasts or sacrifices are notuniversallyofflesh. They have them of flesh, grease, dried berries [and] rum. And few of these feasts are made withouttheonewhomakesit[offering] a certain [part] (very small, only a few mouthsful) tohimwhom it is in honor of or intended for. [This] he most commonly puts into the fire,inor on the ground. Some of them are very grand and ceremonius, thetitbitsof the animal only, as the head, heart, and liver, tongue, and paws when of a bear.It is only the great men that are allowed to eat of these. Others again, besides the above, [eat] the brisket, rump and ribbs. And very seldom a woman is allowed to partake of them, particularly if it isunfestinàtoutmanger—to eat the whole.Though there may be sufficient for two or three times the number of guests, all must be eaten before day. Though, in certain cases, the feaster is obliged, and commonly does, take part back, providing a knife, a bit of tobacco, or something else attend with the dish.In these great feasts, the feaster makes one or several speeches beforewebegin to eat, and one again after all is done. And [he] sometimes sings, beats the drum and [makes] speeches during the whole time of the feast, never partaking of a morsel himself. At some of them there is dancing to be performed.I happened to be called to one of these many years ago. It was the principal parts of a bear. And the paunch had been filled with the liver, heart and fat, with blood, minced, and much resembling that dish the Scotch termhaggish. We were all very hungry, and though we gormandized (it cannot be calledeating) there yet remained full two thirds. The Feaster was uneasy, and said he would have been proud had we eaten all, for in that case his dreamed would have been propitious. We were obliged to dance also. But when I could stow no more, I gave him my knife and a bit of tobacco and walked off leaving him to settle with his god as well as he could. But indeed I was not very scrupulous then, otherwise I had most certainly avoided many of them though it is oftentimes dangerous if there be not method or qualification in the refusal.Their feasts of rum are often to some one of the four wicked ones, praying them to be propitious and not allow themselves to be influenced by the wicked solicitations of envious Indians.Many years ago I happened to be out a hunting a few miles from the house and came unexpectedly upon the lodge of a few Indians I had that day given rum to. I heard one of them harangue, and drew up cautiously to listen. He entreated the rain, snow and frost to have pity upon their young ones (that they might kill).I communicated this a few years after to a couple of gentlemen. One of them, longer in the country than myself, denied it and enquired of his wife who had lived a long time with the Indians. She corroborated his denial. I perceived the cause, and told him that it was becausetheydo not chuse that we become too well informed of all their ceremonies. It was to no effect, and I had almost a mind to credit the woman too myself, but byinsinuationI find I am perfectly right.Thusit happens in almost everything else. A thing that does not meet with our approbation, or be a little beyond the sphere of our limited information, we immediately deny or condemn. Whereas by takingpropermeasures to enquire or inform ourselves, not only those things themselves, but others far more interesting, and sometimes too of the greatest moment, whether to ourselves or others, are rendered probable, reasonable, certain.
He sang and shook his rattler, but it would not sound. After frequent repeated trials to no effect, he became vexed and threw it out of doors among the dogs. "This dog of a rattler will not sound in spite of all my endeavours. But hold! Hear how it rattles now that it is out. Go for it one of ye! Perhaps it was owing to some fault in me."
They brought it to him. But [it was] still as before; he threw it out again in a rage. It was no sooner out than it sounded [as] well as before. It was brought in again, but as before, again. Then he threw it out for good, vexed and disappointed to the utmost degree. But his friends were not pleased. They considered this a portentious omen and his behavior foolish, and by no means calculated to reconcile theirDeitiesto them. He comforted them by telling them, "The numbers of the adverse party must be few. Otherwise we had surely been able toeatthe whole of this feast. They are few and weshallsubdue them."
The next day they all pitched off. Nayhanimis came first to a beaver lodge and marked it. [He] came [to] another and marked that one also. But making a circuit, in which he hung up his bow [and] quiver in a tree at his own height, came round to the same lodges and found that the Hairy Breasts had put marks of their own and thrown his one away. Exasperated he threw theirs away and replaced his. And [he] made another circuit, when he found the Hairy Breasts had replaced their own again. He also remarked that the Hairy Breasts had hung up their bowsinthetopsofveryhightrees, trusting to their numbers.
At last they met, greeted each other at first, then sneers, quarrels, a challenge and then the battle. They were to fightmantoman.
Nayhanimis killed nineteen right out, but the twentieth had near killed him. However, this was but an accident usual in battles. He soon killed him also.
The women were coming up when, raising his voice to a pitch to be distinctly heard by all, [he] said:
Such of yeIndianwomen as have been taken from your homes [and] had your husbands killed, such of ye Indian women as are willing to return to your nation, take all axes and others arms out of the hands of these Hairy Breast women. Seperate yourselves from them; attackand destroy themall. Leave not one alive to carry the news to the others.
They seperated accordingly and killed every soul.
Then he took them to his tent and [found] by their answers to his queries that there [was] still another band, not far off, consisting of forty young and two old men of the Hairy Breasts. He ordered a quantity of poles or pickets to be cut very long, and made a kind of fort of them round his own tent. And [he] gave orders to them to gather a vast quantity of snow round all the sides of it to come over the points, so that neither the pickets nor tent might be seen, and that this rising might have the appearance of a natural hill— something in short in the form of a pit. He immediately made a number of lances, and spears and walked off in quest of his enemies.
He soon reached their camp, drew near, and found that there were but two old men. All the others were out a hunting. Here he listened to their conversation and was burning with indignation at the stories these two old men told each other of the cruelties they had done to theIndians. They were chuckling at this when he sprang into the tent, took each by the head and thrust their faces [into] the fire and sprang out again to listen.
One of them, returning to his senses, for they had both fainted during the ceremony, exclaimed thus, "My old friend! What is the matter with me? I lost my senses quite suddenly and now that I am come to, I feel my face quite sore and cannot see."
"It is the same with me." replied the other one
"Then it must be some evil spirit that has pounced upon us." resumed the first.
At last Nayhanimis addressed them thus,
I shall tell ye old men a story too. There were two old men formerly seated in their tents relating to each other the exploits of their younger days and the cruelties they committed upon theIndians.
Nayhanimis was near. He pounced upon them and thrust both their heads together into the fire. When your children and young men be returned from their hunting, tell them this story. In the meantime I shall return home and make ready for them. My name isNayhanimisand I reside atsuchaplace(i.e. I amcalled(or named) Nayhanimis ...).
The old men, as may be imagined, were thunderstruck with this and durst not say a word more. But in the evening the young men came home. They were astonished to see their fathers in such a plight.
"Children! Behold your fathers!" said they. "Had anymiscreantdurst act in such a manner toourfathers, their villany should certainly not have passed off thus.Butwearenowoldmenandofnomoreaccount!!!"
This last apostrophe above all the rest roused them to vengeance. They merely scraped the snow off their feet and legs and went immediately in quest of him vowing vengeance all the way of a most cruel andexemplarynature.
Nayhanimis was on his guard. Every soul able to wield a weapon had one in his hand, besides an infinite number of spears and sharp stakes stuck in the ground. The Hairy Breasts came, but not perceiving the trap on account of the snow that was brought over [the] ends of the stockades, they all fell in, one upon the other, and impaled themselves in their fall on these sticks. All of them but two or three met with instantaneous death. The few that were not injured were putto an excruciating but immediate death to satisfy themanesof the departedIndians. And he proceeded immediately to the camp, killed the remaining two old men, scoffing and taunting them at the same time. Immediately after this he ordered such of theIndianwomen as had had their husbands killed, or were taken by the Hairy Breasts, to seperate from the other women and inflict the same punishment upon them and their children as had been done to their friends.
Thus were the Hairy Breasts entirely [extirpated] merely by their own folly and wickedness. Had they lived peaceably, and allowed theIndiansto partake of the blessings of this world without envy as well as themselves, and to which they had an undoubted right, they might still have been in existence.
However, there are still two nations of them, one of which is onyourlands, the others, I believe beyond the seas. But they are an insignificant and most despicable people. They pretend to antiquity and would fain extort respect from themoderns(i.e. themselves, or the Indians,principally). But their very countenance, appearance, everything about them denotes folly, and seems more to demand contempt than to call for respect. I saw one many years back, who was brought by the traders from somewheres on your lands. [His] face was venerable, but still there was a meanness in thewholeof him that I could not account for. I respected him, and wanted to treat him accordingly. This is as from the stories I had heard related of them. But the traders laughed atusand asked one if I was inclined to respect folly, insignificance, and nothing!!!
I have been a long time in writing these pages, and have been frequently disturbed. I have been often obliged to put by my paper after seating myself five or six times to write only one word. From such long and frequent interruptionsmuchmethod and correctness cannot be expected. I therefore send them to you in the form ofnotes.
My motives for thus employing my time and paper were first to amuse and instruct myself, but principally for your own amusement and such few friends as you may thinkworthyof the communication.Lendthemnot[out]ofthehouse, nor let too many see them, for I have some notion, please God I live, to digest them into form and regularity, and have them published—besides a vast many others I [propose], with God's help, collecting. But this is merely between ourselves, and immediately after perusal blot out allthisparagraph.
Journals [and] voyages of these people have been frequently published. But I have met with none that gives so circumstantial a detail of their private life (if I may so say) as is necessary to give that insight to their ideas and notions (and this latter term too, I think, critically speaking, cannot be applicable to them) that is required, and so much wanted, to form a proper estimate of man in hisnaturalstate.
We all see them, hear them and relate of them. But where is there one who can give thewhysandwhereforesthat these people do so and so? I beg you willblotthis last paragraph entirely out, at least the first part. And do not be premature in your condemnation or judgement of me, for I trust my motives are entirely destitute of vanity, and only the desire of truth urges me, or at least [the desire for] true and just information. G N April 16th 1823.
Such are the notions and ideas of these people. They acknowledge a superior power, not Wee-suck-ā-jāāk, as I was erroneously informed,but the sameoneyou adore in the Christmas holidays. This one they have a great respect and veneration for. But seldom it is, as far as I can learn, that they sacrifice or pray to him, make speeches, which, though extempore,Iconsider as much prayers as though they were composed after the most deliberate and mature reflection. And many parts of them [are] so simple, plain, natural, and withal so sublime, that I frequently felt great pleasure in attending to them.
But these sentiments are so few comparitively speaking, and the absurdities so great and frequent, that few men can hear them without lamenting their ignorance. They have often seemed to me as desirous in a high degree of becoming acquainted with the truemodeof worshipping, from the frequent changes, even during my time, they have made in theirworshippings. As a proof of this is the avidity with which they seize any new system introduced from theirsouthernneighbors, the short time they hold it, and how completely it is abandoned, if not entirely forgotten for another equally, if not more, absurd than the former. To introduce a new system among them, it is only necessary to report an extravagant tale of some wonderful character, the cures bythismeans that have been performed, and such like miraculous and fantastic nonsense. But in their fundamental points I perceive no visible alteration.
The principal of these is what they call the Mee-tay-wee, a ceremony I shall compare to freemasonry. But the initiations are public. Every one that chuses comes to see them, and many are invited. Here, in the course of initiation, are ceremonies or deviltries performed that no man of his own mere dexterity or powercando.
The next principal one is conjuring. This is a principle I believe as natural to man as the air he breathes (though notsonecessary). Everyone wishes to peep into futurity, and there are few but who would not inquire into causes could they do it, or were it not forbidden them. These two, of course, are consequences or consequents of their mythology. There are many in the civilized or Christian world who absolutely and positively deny this power of theirs as being absolutely impossible and at best [believe them] but absurd and idle stories.
Many of the things related of these conjurings I acknowledge to be so. But at the same time I am as positively and as firmly persuaded of the truth of the assertionthat they have dealings with some supernatural spirit,as I am convinced that I live and breathe in air. [That is] unless, indeed, we chuse to acknowledge and believe a certain sect of philosophers (of the last century I believe) whowishto tell us that weonlyimagineourselvesalive. And I am by no means inclined to acknowledge myself as superstitious. I am convinced of this from reason, argument, comparison—in short, fromanalysis. Let any one man, unless he be a headstrong brute who isdeterminedbeforehand not to be convinced, analyse theirdiscourses, and I am confident he will believe as much as many, or have great doubts at least. To absolutely deny this, we must first deny that there is a Devil, and afterwards deny his pernicious power.And if we deny these points, we must descend to a third, and [one] more fit for an atheistical wretch and a beast than a Christian, or even rational creature. I have heard some sensible and well informed gentleman deny it on the plea of theirignorance. But this again isabasis and very solid one.
These people are still in a complete state of nature. Their ideas of the true God are far from clear or correct. They acknowledge Him indeed as the supreme and absolute master of all, but more, or rather as, a passivedeity[more] than as he really is. But their notions of their other deities came far more near the truth.
Their wants indeed are also few, but they are arbitrary and cannot be dispensed with, at least for any time. It is therefore very natural that they should employ their whole thoughts and most of their time in procuring these means to warding off or averting their dangers. And I do not know of any method more adapted to this than the one they pursue: fasting and sleeping to dream. And they do dream too. And many of these dreams are so complicated, or compounded of so many different things that it is absolutely beyond the power oftheirinvention to fabricate them.
Surely a man may believe his senses. A man tied, wound up in a blanket or skin equally soft. Here he is held by one, two, or three men. He slips out of the blanket and presents himself before you free, leaving the cordsuntiedin the blanket. You hear him speak, and perhaps twenty other voices besides, all at the same. Again, he is bound as a criminal, rather indeed as a pig, crumpled into a heap and thrust into hishut. At the very instant of his entrance, the hut shakes as if ten thousand devils were for pulling it to pieces. You enter this, find the man absent, hear a fluttering about your ears or see a vast number of small lights resting on the hoops that hold the poles together.
Immediately after you are out, you hear the man speak within again. You look again and feel for him, but hear him talking at a distance. What can this be but supernatural agency? I have never seen feats ofthiskind, but others I have, not sostrong, but equally convincing.
I have been informed that a young half-breed, abandoned with the Indians almost from his childhood, a few years back entered one of these conjuringhutsat the solicitation of one of the North West gentlemen to see what retarded the people so long. Previous to his entering a great deal of conversation on the subject had been [taking place]. Matters were settled between them and the conjurer. Some time after his entrance, he began to cry (not weep) as a person uneasy. At first the voice was within, but it appeared as rising in the air, and at last was lost.
"Well!" said one of the Indians, addressing one of the half-breeds living with the white. "Well! Enter now, and see if he be there. Thou art always doubting and denying what we say of these things. Enter then, and see if he be there. Then indeed are our assertions false."
He raised the bottom of thecasementand entered. But as he was not below, he rose on his feet and felt for him, but [the conjurer was] not to be found. However he waspaidfor his curiosity. There was a dreadful fluttering within, but especially about his head. His hair [was] flying about in his face as if in a tempest, and [there were] frequent appearances of small lights before his eyes whichever way he turned. He bawled out and asked those without what was the matter with him. He became afraid andwalkedout as quick[ly] as he could.
Very shortly after, they heard the same cries of pain, faintly at first, but the voice soon entered. Theconjurersaid he was carried to where the people were. "They are all asleep, at such a place and tomorrow will be here." He said there were four (spirits) of them, that carried him off. Each held him by thelittle fingerandlittle toe!
I shall here relate a couple more of these stories.
An Indian told me that several years back he left his lodge on the borders of a large lake to go to the house for some necessaries he wanted. He took a traverse for some islands. The weather was dull but mild. A storm very soon set in. But he persevered. Thinking the wind had changed, he also changed his course. He became very much fatigued and laid down on the ice to rest himself and wait for daylight, for the night had overtaken him. He was not long down before, reflecting on his situation, he became extremely uneasy and was afraid of freezing.
At last he heard a curious noise near him that he could not account for. At first his fears increased, greatly dreading it was some malignant spirit. But having no alternative he resigned himself to his fate.
And I became as composed as though I were safe. And I was too, for an animal much resembling a wolf, and black, came up and covered me. I was very cold, shivering in every limb, but I soon became quite warm. He rose from off me and went on as if inviting me to follow. His eyes appeared like two candles. I followed.
He led me to an island where I made a fire and warmed and dried myself. And as soon as I was rigged, I followed him, for he went off and looked at me so earnestly I took it for an order. He led me straight to the water hole. There happened to be people at the time there going for water. They sawtheselights and asked me what occasioned them, or who it was that came with me. I told them it was a compassionate spirit that retrieved me from a dreadful death.
Second [Story]! A young man lately told me the following.
I was returning home with my uncle when come tothatpoint, we heard something crying behind us, "He! He! Ha! Ha!" and whistling alternatively. My uncle told me it was a Pah-kack (Skeleton), and [it] wanted to destroy us. It came up with us very soon and kept constantly buzzing and whistling in our ears so that, indeed, we were quite bewildered at last. It was at night and dark, but we kept straight on as we thought. We were mistaken for, after walking a long time, we at last came to the water hole again from where we had set off. We were both of [us] much afraid, but finding this path, we minded it no more though it pursued us making more and more noise the nearer we got home.
Many of these stories bear a great resemblance to those extravagant tales of la Béte a la Grande Queue, Loup Garoup, Chasse Galerie and many others natural to superstitious people. It requires, therefore, a great deal of caution and attention to get at the true ones. I have hereinsertedmore than I originally intended, but they will serve to give you an idea of the notions of these people, and, except a few, I have selected those that appeared most rational.Howevertheywillallcomeintime.
There is a kind of disease (or distemper rather, and of themind, I am fully persuaded) peculiar to the Crees and Sauteux, and of which they have the greatest dread and horror. And certainly [the fear is] not without the very greatest cause—the consequences, forty-nine times out of fifty, being death unfortunately to many besides thesubjectsor objects themselves. They termthisWen-di-bgo (according to the French pronunciation, which is more correct than the English, in this word)—the proper signification of which, to me at least, and no one I think can doubt it, isGiantof the AnthropophagiGenus, sect, tribe, or kind.
The stories related of these are as extravagant and fantastatic as those we read in our old romancesinthedaysofchivalry. [They differ] in no one circumstance hardly but the means used in their destruction which, of course, is often done by the intervention or assistance of their guardian genii. However, there are some few more rational than those ofours, and though still beyond all bounds of credibility, are as devoutly believed by these poor creatures as the Gospel is by the most orthodox among us. I do not remember any of these sufficiently correctly to give you a few of the stories, one excepted.
Suffice it to say that they are of uncommon size. Goliath is an unborn infant to them. And to add to theirdread, they are represented as possessing much of the power of magicians. Their head reaching to the tops of the highestpoplars(about seventy or eighty feet), they are of proportionatesize. Of course they must be very heavy. Their gait, though grand and majestic, at every step the earth shakes. They frequently pursue their prey (Indiansof course) invisibly. Yet they cannot so completely divest themselves of all the incommodities of nature as to prevent their approach being known. A secret and unaccountable horror pervades the whole system of one, several, or the whole band of those of whom he is in pursuit. [There are] phenomena in the heavens [and] earth.
In the days ofNoah, (or near them at least) there were a large party ofIndianscollected together for mutual safety. Many camps had been already destroyed by him, and the Indians were in great danger [of] being entirely exterminated.
At last they bethought themselves of a plan. "It is needless to go to war upon him. What can we do to him with our arms! Let us make an immense large trap (of wood) and draw lots [for] which of us shall serve as bait. It is a dangerous assay indeed, but will any generous one amongst us refuse sacrificing his life for the safety of so many?"
They made this trap on the opposite side of a small opening in the woods, so that he might see the person seated from afar. It was between large trees which were made to serve asposts. It was finished.
An old woman stepped up and said, "My Grandchildren! I am now old and of no more account among ye. We are all in danger of being devoured by this insatiable and terrible beast. Why should I then regret sacrificing a life that, at best, I can now enjoy but only for a short time, seeing it will in the end be productive of so much good?Iwillgoandbebait."
The others were extremely touched at her generosity, but they had no alternative, and circumstances admitted of no delay. The old lady seated herself verycomposedly in the trap and awaited his arrival. The others fled off of course. It was time too, for he soonhoveinto sight, stalking along in all the stile and terror of imperial grandeur. His head [was] equal with the tops of the highest trees, and the ground [was] shaking at every step, though frozen, it being then depth of winter. And his countenance denoted an assemblage of pity, contempt, rage and voraciousness. All this did not dismay the old lady; she remained quiet.
He perceived her. "What! What, old woman, art thou doing there?" But changing his tone, which he did several times, thus continued, "Thou art of my natural enemies and I shall presently grind thee."
"Ah! my grandchild! I am an old woman, abandoned and deserted by those whom I have suckled and brought up. They are fled off in dread of thee, and being old and helpless, they thrust me in this tuft of trees so as to be the less embarrassed. Come now and assist me out, and in acknowledgement I shall inform thee of their precautions. Otherwise thou'lt lose thy life by their deceptions."
He was in no dread of theIndians, so far as regarded theirownpower, but he thought a little salutary advice would not be amiss, intending after this togrindthe oldthingas he had promised himself.
He drew up. "What a devil of a place they have put thee indeed. Did they think to conceal thee from me?"
He stooped to enter. When she found he had entered far enough, she touched a stick. And down came all the weights and cross bar upon his back. Though he was uncommonly strong, the weight and suddenness of the blow was such that he gave way and was jammed between the two beams or bars. Here he struggled denouncing [and calling for] vengeance and eternal destruction to the whole of thehumanrace.
The great bellowing he made was a signal to the men who were in ambush not far off. They came running up and soon dispatched him with a multitude of blows from axes and chisels. Thus were they, foronetime, relieved. The women and children returned to the camp and enjoyed themselves as usual without further apprehensions.
These giants, as far as I can learn, reside somewhere about theNorthPole. And even at this day, [they] frequently pay their unwelcome visits, but which, however, are attended with a complete fright only.
It seems also that they delegate their power to the Indians occasionally. Andthisoccasions that cannibalism which is produced or proceeds rather from a sort of distemper much resemblingmaniaism.
There are three sorts or kinds that I know of, and believe there are no more. The first I have already related as above, and the two I am going to give you are sometimescompoundedtogether and sometimesindependent. But they are both equally true and melancholy and distressing in whatever light we may view them. However, I shall not pretend by any means to palmallthat is said about them upon you as true. Of this you'll by and bye be able to judge as well as myself, and not doubt.
The first of these are such as are driven to this dreadful extremity by starvation. In allwoodycountries where the inhabitants lead a wandering, roving life and whose subsistence depends upon the game they procure, they must of necessity be frequently pinched and sometimes brought very low. Allpeoplecannot bear this privation alike. And though there is perhaps nota people in this world who take this so patiently as these people do, yet there are not wanting instances where, even with them, thatnaturegives way. They vanish as adyingcandle.
But others cannot stand it out so long; they must have something to eat, be it what it may. Sometimes, though with the most extreme reluctance at first, they feed upon the flesh of such ashavedied. Any kind of animal substance, at such times, must come very grateful to the stomack. And hence it is, I believe, that those who have once preyed upon their fellows ever after feel a great desire for the same nourishment. And [they] are not so scrupulous about the means of procuring it. I have seen several that had been reduced [to] this distressing alternative. And though [it be] many years after, there appeared to me a wildness in their eyes, a confusion in their countenances much resembling that of reprieved murderers.
Now, if we consider how very precarious their mode of subsistance is, how devoted they are to superstition and prejudice, we—such ofusas know more about them—we, I say, may wonder how they stand out so well. Very many instances I have known seem to be far beyond the power of human nature to stand.
Yet, notwithstanding this dreadful privation lasts not for a few days, but even to weeks and months, during all of which time the men are out from star-light to star-light and have never anything more toeatthan some bits of leather, moss, bark and such like, it is very rare they will kill afellowto live upon him. This is not universal. There are unfortunately still too many exceptions, but these again would seem as denounciations from their gods. They appear so to me—I can scarcely doubt it! And the Indians themselves seem to think the same, though in another way.
At this place where I am now writing (Lac La Ronge, English River), but a few years back, several instances occurred. An old canadian is said to have lost one of his sons thus, though an excellent hunter. The old man sometimes speaks to me of that son. And the second died on his way to the house, and not far off. The same year an Indian killed all his family but two daughters whom he compelled to partake with him, and for the rest of the route he ...........
I shall here give you a few stories of the kind.
Thatsame year (I do not know precisely when, but only a few years back) a woman alone arrived at the house. Her appearance was haggard, wild, and distressed. However, she was taken intothehouse. Questions [were] put as usual, but the answers [were] vague, indefinite and contradictory. They handed her something to eat. She acted as if eating it indeed, but let the whole fall in theinsideof her gown. This [roused] suspicion. But what added to this was the extraordinary stench she emitted from the heat of the chimney. And shortly after her entrance, a part of a human shoulder [was found]. The dogs brought [it] in from upon her road. She went off, being directed upon a road leading to a camp not far off.
As soon as she made her appearance, the Indians immediately conceived what was the matter. But through charity, as well as for safety and to find the truth, they gave her to eat, principally marrow-fat. Now these people pretend that cannibals cannot bear this fat or grease. Of course it was a kind ofordeal.
Everything she did and said, notwithstanding her great caution, betrayed her. She took up [one] of the children of her acquaintances tokiss, as is customary, but would have given it a bite had they not taken it from her. They watched her narrowly. All the men slept in one tent with her. She pretended to be asleep 'till she imagined the others were, then rose very cautiously, and was beginning to prepare herself foraction. One of the men perceived this, rose upon her with an axe. Though the blow was violent, and upon the head, she would have killed him had not the others interfered. Her wretched fate was soon decided.
There is such a singular, strange, incomprehensible contradictoriness in almost all these cases. And many I have heard, that I do most verily believe they aredenunciations, witch, or wizardisms. In any other manner they are not rationally to be accounted for, unless we suppose all those who feed on human flesh to be thus possessed. Then it is natural to man in these cases. But why then not the same with us as with these people?
The third kind—or delegated which by what follows, I believe may be allowed to be the term—[is made up of] those who dream of the North or the Ice or both. Everyone knows where the North resides, but only few know the abode of Ice or the Ice. This they pretend is the parent of Ice. [It] is in the bowels of the earth, at a great depth and never thaws. All ice originates from this. These two they are much afraid of because they are both highly malignant spirits. There is no joking or jesting with them. Those who atanyfuture period are to become cannibals thus dream of them.
After the certain things usual in all dreams:
I was invited by the North to partake of a feast of ducks, the most beautiful I had ever seen and well cooked. The dish was before me. I setto. A stranger by me touched me with his elbow and said, "Eat not thou of that, look into thy dish!"
Behold that which I had taken for the wing of a duck was the arm of a child! "He! What a narrow escape!" said I.
Then he took me into another room and gave me most excellent meat, the most delicious in appearance I had ever seen. I would not eat. I discovered it was the flesh ofIndiansthus served up to me! He took me into a third room and gave me tongues. These I also perceived were the tongues of Indians.
"Why refusest thou what I offer thee? Is it not good?"
"I feel no inclination to eat." I replied.
Then he took me in a fourth room where fine beautifulheartswere served up, and I was desired to eat. But I perceived that it was still the same. I therefore refused.
Then said he, "It is well done. Thou hast done well!"
Heh! Had I unfortunately eaten of this, then had I become a cannibal in addition to all my other misfortunes.
Those who eat at these feasts are frequently, but not universally told thus:
This is a sign to thee that thou shalt one day become a cannibal and feed on the flesh of thy fellows. When thou shalt see children play with and eat ice (or snow)inthy tent, say, "My time is near." For then thou shalt soon eatIndian(human) flesh.
They have such dread and horror of this that it is constantly in their minds.
You white people! [You] who live at your ease, get your living out of your nets or from your Indians, and besides are not otherwise troubled as we, make light of these things. I do not make much account of them either. But I tell you that he who thus once dreams of either of those dogs are for ever after continually troubled with them.
We do everything in our power to drive him away from us. But still he hovers about us, and we cannot avoid him. You are very fortunate! You live as you please; never care for him; nor does he molest you.
Such I am told are thesentimentsof these people in general.
I look upon this as a sort of mania, a fever, a distemper of the brain. Their eyes (for I have seen [them] thus perplexed) are wild and uncommonly clear; they seem as if they glistened. It seems to me to lodge in the head. They are generally rational except at short, sudden intervals when the paroxysms seize them. Their motions then are various and diametrically contrary at one time to what they are the next moment: Sullen, thoughtful, wild look[ing] and perfectly mute, staring in sudden convulsions, [they use] wild, incoherent and extravagant language.
There was one a few years back infected with this not far from where I was at the time. The accounts given of him, though I shall not vouch for their truth, are thus.
One night towards the latter end of December he began staring at his daughter with an extraordinary intenseness.
"My daughter! I am fond of thee! I love thee extremely!"
"I know thou dost." replied the woman abashed, for she was then very young.
"Yes! I love thee. I think I could eat a piece of thee, I love thee so much."
The girl exclaimed at his rashness. There were but three of them: the father, daughter and her husband.
When it was dark he put himself stark naked. And uttering a strong tremulous noise, and his teeth chattering in his head as if through cold, [he] rose up and walked out of the tent and laid himself, curled as a dog in a heap, upon the wood that his daughter had that day brought to the door. Here he remained all night in spite of what they could do. A little before day he returned. Thus did he every night for about a month, and every time slept out naked. Nor would he eat, excepting at times a little raw flesh. In the daytime he was more composed, but his face bore the appearance of one possessed of the Devil. He recovered and became as usual— composed, and good natured. I knew them all well, but had no dealings with them from the year before (1812).
A young Indian a few years back hadoneof the above dreams. He became very uneasy and thoughtful finding it recur so very frequently. And he would have willing undergone any torments, any death, rather than become an anthropophagi. He also frequently desired his friends, upon any the least appearance of these symptoms in him, to kill him. "For if you do not kill me 'till I have eaten ofhumanflesh, you'll perhaps not be able to do it afterwards. But my children! Oh! my children! How grieved am I to leave ye! But it must be so; I have no alternative. Spare me not my friends, I conjure [sic] you!"
He had been a good hunter and a peaceable Indian and, of course, much loved by his friends. This business depressed them a great deal. At last, the time approaching fast, his brother one day remained behind with him to watch him whilst the others pitched off. About the time this one thought the others had finished the encampment, he proposed their setting off to join them. But before long he left his brother behind and laid an ambush for himnot far from the tent. This was a preconcerted scheme; the other men, of course, were not far off.
The sick one drew near in a very slow and thoughtful manner. However, when he came near to where his brother was hid, he stopped, looked up and called out, "Thou thinkest thyself well hid from me, my brother, but I see thee. It is well thou undertakest [this]. It had been better for thee, however, hadst thou begun sooner. Remember what I told you all. It is myheart; myheartthat isterrible, and however you may injure my body, if you do not completely annihilate myheart, nothing is done."
The brother was sure that he was not discovered—thisknowledgebeing the information of some of the spirits. He therefore did not answer. Some of the other men had gone to meet him and endeavoured to amuse him, that the brother might give the first blow. Accordingly he shot—straight for the heart. He dropped but rose immediately and continued towards the camp that was within sight, laughing at their undertaking.The ball went through and through, but not a drop of blood was seen—HisheartwasalreadyformedintoIce.
Here they seized and bound him, and with ice chissels and axes set to work to dispatch him. According to his desire they had collected a large pile of dry wood and laid him upon it. The body was soon consumed, but the heart remained perfect and entire; it rolled several times off the pile. They replaced it as often. Fear seized them. Then with their (ice) chissels they cut and hacked it into small bits, but yet with difficulty was it consumed!
They fancy that blood which circulated through the heart first turns into water, then coagulates or congeals, and shortly after becomes into solid imperforable or impenetrable ice. The only antidote or remedy for this is to give them large draughts of high-wines, double distilled spirits, or the spirits of wine, if any can be had the better. This taken in large draughts and frequently andkeptbeside a large fire flows to the heart and thaws the ice. If a profuse sweat ensues, it is a happy omen.
An Indian with me this winter gave out his apprehensions that he was thus tormented. I communicated it to two others who happened to come in about that time.
"Why do you not give him large draughts of your strongest spirits to drink and keep him in the room beside a large fire?"
I replied that I was afraid it would burn him.
"Oh no! If he is a real Windigo, it will only do him good by driving out the ice. But if heliesto you, indeed, then it certainly will injure him. But it will be good for him, and teach him for the future not to impose upon people to frighten them."
However, they are, in general, kind and extremely indulgent to those thus infected. They seem to consider it as an infliction and are desirous of doing all they can to assist. There are, however, many exceptions. But these again depend upon the circumstances attending them. One of my best hunters here is thus tormented, or at least thus torments himself, and very often desires his friends, in compassion, to put a period to [his] existence the first symptoms he may shew of cannibalism.
A young girl, lately married, and scarcely worth afilipso small and diminutive, was this winter seized with this phrensy. The consequence was that the men durst not leave the tent forany length of time, being obliged to assist the women in holding and preventing her from biting or eating any of the children and perhaps herself. They bethought of a sacrifice: cropping her hair—and short.
She recovered and is now well. She says, "I do not recollect any single one circumstance of all that is told me. I thought I was always on the tops of the trees."
There is another one of my Indians thus affected too. The Indians say it is a punishment (from some of theirfamiliars, of course) for so lightly esteeming their ceremonies—nay indeed—and ridiculing them often. "This fall," he began:
There were but two men of them together (with each his family). Things bore a most dismal aspect.
At last the wife of the other, who, by-the-bye, is said to [be] a little affected that way too, told him one day that he sprang forward to seize one ofhisownchildren, "Keep quiet for, thou dog, if a gun hath no effect on thee, my axe shall. I shall chop thee up into slices! Thou hast then better be quiet!"
This kept him indeed quiet for some time. How they are now I cannot say, not having heard of them from the beginning of December (now April 20th).
They appear most inclined to preyfirstupon their own family. And they also think that firearms are absolutely unable to injure them.A ball cannot injureIce. To destroyIce, it must bechoppedup. And theheartthenisallIce.
They sometimes, indeed frequently, recover with the warm weather,for the sun thenanimatesall nature!!!
There are many other instances of a like kind in their tendency or consequences, but different in their proceedings, that I cannot bring to mind at present. I mention several of these to shew you the different manner they are infected. In the mean time I shall relate you others not less entertaining.
There are several spirits of whom these people are much afraid, but four principally, they being the most malignant and little accepting ofexcuses, however great and urgent they may be, for the non performance oftheirsacrifices. These are theNorth,Ice,Skeletonsand theCrazyWoman, or foolish, mad, jealous woman.
Not very many years ago an Indian had entered his conjuringhut. She came among the rest. But being displeased with the conjurer on account of some sacrifice to other spirits, she seized and carried him off! Skeleton perceived it, and being [fond] of the conjurer, pursued Jealousy. Finding herself nearly overtaken, she prefered her own safety to vengeance and let theIndianfallinsomeplaceat a vast distance from where he had been taken. Skeleton took him up and brought him back to the great satisfaction of all parties.
She frequently comes with theotherswhen they conjure. But on her appearance she is desired to be quiet, "Pay-ah-tick": gently, quietly, peaceably.
Master Skeleton also is as much dreaded as Folly, if not more, because he shews himself at any time he pleases, it not being necessary to conjure to call him to.
Thereisan Indian who, before he married, had hisdressshoesmade by this lady (Folly, or Jealousy). She was, of course, extremely fond of him. "The shoes were beautifully garnished, far superior to anything of the kind done byourwomen!" There are notwanting ladies, living with the white, who confer full share of theirfavorson some of the Indians, and from one of these I fancy it is he got these shoes. But to hide the business, [he] imputed them to Folly, which served him a double end. If I can see that chap I shall be very particular in my inquiries of him. I know him well.
This brings to my mind thewhitestagor hindSertoriushad in his exile and during his wars with his country, as mentioned by Plutarch. Indeed, to be candid,Ifind a very great affinity between the ideas and notions of these people and those of the Greeks and Romans. And by these [affinities], much—far much—better than by the incongruous hypothesis of the learned, might be traced theoriginof these people. And I am far from taking the task to be difficult. Wouldweonly divest ourselves ofourownprejudices and take the proper plan, this greatEnigma, if I may so explain myself, would be not perfectly cleared I allow, but a rational clew [would be] afforded to the unravelling of it. I have read many of thesehypotheses, but they are so filled with inconsistencies that I could scarcely believe men could employ so much time in them. ..... I could say something else instead of the conclusion of this last sentence.
A Gentleman, and an Englishman too, but I forget his name, would wish toinsinuatethat these people are from a different origin with ourselves: [from] Adam. And to prove his hypothesis, he begins by an anatomizing hogs! (See the Encyclopaedia, not by Rees, butFitz-PatrickI believe.) This puts me in mind of some of theNewtonianSystems: There is no such thing in nature ascold. We must sayanabsenceofheat! Why cannot we as well say there is no such thing asdarkness, but merely anabsenceoflight, or reverse either, and either will be as reasonable. Most strange reasoning is this indeed!
These people have a notion thatconfessionsaves them from many accidents and also preserves the lives of the sick, or rather restores them to their wonted health. I have not learned the origin of this—when, why, or wherefore—but it seems to be very remote, to have [sprung up] with their mythology. I shall [make it] a point to enquire very particularly into this, and for this, as well as other things, at different quarters to find and detecterrors. But all, however, that I have written in these pages, though there may be some difference in the recital and perhaps afewstraggling circumstances, are, I have great reason to think, fundamentally the same throughout among these people. .....
When any one of them is particularly affected with diseases out of the common course of naturehere, or though the disease may be precisely the same as all others, yet, from certain circumstances individually, or a combination of them, they say he is Oh-gee-nay in Cree, or On-gee-nay in Sauteux (the On pronounced as in French andnotEnglish), by which it would seem as if they meant he was afflicted or chastised for his own sins, or those of some of his or her near relatives: father, mother, if children; if grown up and married persons, for their own. Whether they only imagine this, or are informed of it by conjuring,privateinformation from theirfamiliars, or from the symptoms of the sick person, I cannot say, but the thus afflicted person must confess his sins publicly.
Now in these confessions, as in all their other discourses or conversations (initiatingandgiving ofmedicinesexcepted), they use no circumlocution, no secret or enigmatical word or term, to screen themselves. But all is delivered in plain terms and before everyone that chuses to hear. These confessions are terrible things. And they seem far more sincere and complete than those of many Catholics. They have wonderful, retentive memories, and no scene, no crime from their earliest years unto that day do they hide. But Great God! What abominations! One would scarcely imagine the human mind capable of inventing such infamously diabolical actions assomedo commit: murder, incest, and other things, if possible an hundredfold more, debasing the human soul. Whether they repent of these things, neither can I say, but it would appear as if they were the acts of a contrite and most humbly penitant soul. I have never had an opportunity of hearing these fromtheirownmouths, butotherIndians have told me of them. And though before their familiessometimes, [they] have never omitted one single circumstance, from the suggestions of the idea, down to the very lastconclusion.
When I heard of these things at first, Iwouldnotbelieve them. But hearing them come so circumstantially,Itrembled fortheLandI sojourned inlest it should vomit me out as the land of Canaan did its inhabitants,or be swallowed up in its destruction as Sodom and Gomorrah!
It is true they are notallso. No, I am told there are but few, and in charity I hope it is [so]. Otherwise what will be my fate seeing I am, in a certain degree, partaker with them? Surely the inhabitants of such a land, atbest, cannot look for more than merepresentenjoyment. When I reflect seriously onallthese things, as I sometimes do, revolving them in every different manner in my mind, it is beyond the power of words to express my feelings. Poor unfortunate, blind creatures! That it is fromblindnessthey commit these things, I am fully persuaded, because I am equally confident that they do not attach that same degree of criminality to them we,fromtherevealingoftheScripturesto us, do. Some they consider in the light of trifles, some natural, some weaknesses. But all tend to the gratification of most bestial appetites whatever may have been the original cause,curiosityor otherwise.
However, I received a piece of information in one of these, anditwas circumstantially detailed, that has cleared a point to me I could never solve. And though I enquired of both Wool and Bob, they were not wiser than myself. Indeed, without thetrialor experiment, it seems impossible to say certainly where the cause lies. Now I know it. If ever an opportunity offers, or that it pleases God I again revisit my own lands, I shall be able to speak to a certainty. As I cannot write Latin, I shall say no more ofitat present.
A few years back an Indian at the next post above this died. He had been a long time sick,and from this conceived himselfongenayand accordingly prepared for his confession. Having received the details at second and third hand, I shall endeavour to givepartof them to you as neartheirstile as I can. But really I find myselfveryinadequateto the task. There is a certainpoeticsublimity in their language on suchlikeoccasions as will not easily meet with credit from those (the better informed) of the civilized world unacquainted with these people. Even amongst ourselves there are but few, for few can judge of the beauties of a language, and most of those few have too high a notion of their own mighty superiority to stoop toregularconversation with them.
But to return—After having revealed all, or most part, of his sins to the company in general, he thus addressed his family in particular:
You see, my children, my distressed state. I cannot move nor stir without assistance. And I feel strengthened in my lungs (breast, heart), merely as it were by permission of myDreamed, (some particular one he meant) to divulge my offenses to the gods (or God) publicly, before you all, to deter you from the same vices (wickednesses).
I was once a young man also, the same as you are now, healthy and vigorous. Nothing appeared difficult nor dangerous to me. I lived as became a man, and prospered accordingly. But I thought that this proceeded from my own power only. Had I so continued, all had been well! But no, Iunfortunatelyheard speak of such Indians (meaningthisplace,asmyinformantstellme), how powerful they were in their medicines, the extraordinary feats they performed. I envied them, and thought that I required butthatknowledge more to render me perfect (immortal) and happy. I undertook a voyage to that place. I found that the bare truth had been scarcely told me. I burned with anxiety to become as knowing as themselves, and I was gratified.
Had I rested here, all had yet been well. But in learning their medicines, I also learned of them those vices, those sins, that bytheirpracticehave reduced me to this wretched situation.
My sons! Take example from your father! Be good, charitable, and peaceable Indians as I was at the first set off of my life. And employ the same means; indulge, use, the same anxiety toavoid, that I did toprocurethat information that hath reduced me so far below the level even of a dog. Never forget this. Never indulge even the least desire of such acquisitions. For if you once begin, you will be deluded by their flattery to that destruction I have found. But you are young men! And unless you find grace, you also will be deluded and lost as I am!
I have heard a good deal said ofthisIndian's confession and exhortations to his sons. They were not lost. He himself lived but a short time and seemed much comforted by it.
There is a tribe ofAthabascathat go by the name ofBeaverIndians. From the tenets of their religion, Iamtoldthat, when laying under any malediction, bewichisms, or conceive themselves so, they make a vow that the first animal they shall kill they will doso. They do not fail, but immediately proceed in quest of another which, by this diabolical action, they think they will soon find and kill. They do nottouchthe animal afterwards,as those beasts among the Crees and Sauteux do, but leave it lay as a sacrifice. They consider it as a duty imposed upon them. But the others do it from mere beastiality. "Such a one did so—brought home part of the meat, and we all of us eat it! Oh! the dog!" said an Indian not long ago to me.
Lest I may not soon have another opportunity of writing on these subjects toyou, I shall add a few morefragments.
An Indian here, passing for a great doctor, was applied to (and is still) by many to attend upon them.
Several of these he retrieved from death. One of his dreamed, I believe the North, was not pleased and told the doctor never to administer his medicines to those he had doomed to death. The doctor replied it was hard and uncharitable seeing he could prolong their days a little.
"Well! For every one that thou dost deprive me of, I shall take one of thy children." And the doctor lost eight or nine. (I cannot now remember well). But he is now grown more cautious.
But this Doctor is himself a beast.
Being unable to stand from sickness, he told two of his wives, "Take ye me one under each arm to my [sweet-heart]. I feel myself dying and don't chusethusto go." And he actually did. Remember Iamtoldthis, but I have reasons to believe it.
He is an incestuous beast. Otherwise, I find him a good Indian and, what is most strange, sensible beyond many of his equals.
I have got a caricature here of the Devil carrying off a tailor. I asked one of my Indians if any of their familiars resembled him and how they were. The reply was:
Yes, he resides in the North (at the Pole I suppose) and has a vast number of young men. The Indians report of some finding their tracks that are very numerous and exactly resemble the tracks of the grey deer (carriboeuf). But neither [he] nor his young men are very wicked. North, Ice, Skeleton and Folly are the most wicked and ill inclined of all those we dream of or enter the conjuring box!
Of their feasts I cannot say more than any common observer. I have been invited and partaken of many of them, but I never thought of enquiring into their origin [and] the causes of them. But from the little I could learn, or rather understand from the speeches made atallof them, and what I have learnt in regard to other things, I think [I] may say, without dreading contradiction, that as there are songs [and] ceremonies appropriate to every one of their gods or familiars or devils, there [are] alsofeastsmade for each according to the whim, dream or some other circumstance of the one who makes them.
We denominate these 'feasts', and from their own term it would seem they so mean. But I consider this again as a premature interpretation which I have not leisure to explain. I consider them rather assacrifices. Indeed they may perhaps rather be esteemed as partaking of both. I have somewhere above said that they areobligedto make an annual sacrifice to some of their gods as the non-performance passes not off with impunity. These therefore are obligatory or compulsory sacrifices. But besides these they also have free-will sacrifices.
These feasts or sacrifices are notuniversallyofflesh. They have them of flesh, grease, dried berries [and] rum. And few of these feasts are made withouttheonewhomakesit[offering] a certain [part] (very small, only a few mouthsful) tohimwhom it is in honor of or intended for. [This] he most commonly puts into the fire,inor on the ground. Some of them are very grand and ceremonius, thetitbitsof the animal only, as the head, heart, and liver, tongue, and paws when of a bear.
It is only the great men that are allowed to eat of these. Others again, besides the above, [eat] the brisket, rump and ribbs. And very seldom a woman is allowed to partake of them, particularly if it isunfestinàtoutmanger—to eat the whole.
Though there may be sufficient for two or three times the number of guests, all must be eaten before day. Though, in certain cases, the feaster is obliged, and commonly does, take part back, providing a knife, a bit of tobacco, or something else attend with the dish.
In these great feasts, the feaster makes one or several speeches beforewebegin to eat, and one again after all is done. And [he] sometimes sings, beats the drum and [makes] speeches during the whole time of the feast, never partaking of a morsel himself. At some of them there is dancing to be performed.
I happened to be called to one of these many years ago. It was the principal parts of a bear. And the paunch had been filled with the liver, heart and fat, with blood, minced, and much resembling that dish the Scotch termhaggish. We were all very hungry, and though we gormandized (it cannot be calledeating) there yet remained full two thirds. The Feaster was uneasy, and said he would have been proud had we eaten all, for in that case his dreamed would have been propitious. We were obliged to dance also. But when I could stow no more, I gave him my knife and a bit of tobacco and walked off leaving him to settle with his god as well as he could. But indeed I was not very scrupulous then, otherwise I had most certainly avoided many of them though it is oftentimes dangerous if there be not method or qualification in the refusal.
Their feasts of rum are often to some one of the four wicked ones, praying them to be propitious and not allow themselves to be influenced by the wicked solicitations of envious Indians.
Many years ago I happened to be out a hunting a few miles from the house and came unexpectedly upon the lodge of a few Indians I had that day given rum to. I heard one of them harangue, and drew up cautiously to listen. He entreated the rain, snow and frost to have pity upon their young ones (that they might kill).
I communicated this a few years after to a couple of gentlemen. One of them, longer in the country than myself, denied it and enquired of his wife who had lived a long time with the Indians. She corroborated his denial. I perceived the cause, and told him that it was becausetheydo not chuse that we become too well informed of all their ceremonies. It was to no effect, and I had almost a mind to credit the woman too myself, but byinsinuationI find I am perfectly right.
Thusit happens in almost everything else. A thing that does not meet with our approbation, or be a little beyond the sphere of our limited information, we immediately deny or condemn. Whereas by takingpropermeasures to enquire or inform ourselves, not only those things themselves, but others far more interesting, and sometimes too of the greatest moment, whether to ourselves or others, are rendered probable, reasonable, certain.