Part 1

Part 1[Introductory Remarks]The following few stories or tales will give a better notion or idea of the religion of these people than every other descriptionIam able to pen. And as theirhistoryis read with interest, I am persuaded these few pages will be found equally deserving attention. I give them the same as I received them and leave every one to make his own remarks and to draw his own conclusions.[Conjuring: The Interpreter's Account]My interpreter, a young half breed, passed the winter of 1819-20 with the Indians and gives this account. One day shortly before Christmas, he was out with an elderly man, a chief of this place, a hunting. Suddenly he stopped as tolisten, apparently with great eagerness and anxiety, upon which, after allowing a sufficient time, the interpreter asked what was the matter."Listen and you'll hear.""I have listened," says the interpreter, "but hear nothing, and it is surprising that you who are deaf should hear and I not.""Ah! A white man is thy father, and thou are just asskeptical, doubting and ridiculing every thing we say or do 'till when it is then too late. Then ye lament, but in vain."After this the Indian became much downcast and very thoughtful for several days. And as if to increase his anxiety, or rather to corroborate the husband's assertions, his wife said that one day she alsoheard, though the other women that were with her heard nothing, and an altercation ensued.His uneasiness increasing too much, he was forced to have recourse totheironly alternative in such cases,une Jonglerieas the French term it, that is conjuring.One of their party, another half-breed abandoned many years since by his father and leading an Indian life, was applied to. He is reputed atrueman: [he] never lies. Out of respect to the other, he was induced to consent, but much against his will. "For I am much afraid that [one] of these timestheywillcarrymeoff."He was prepared, and entered with hisrattler, shortly after which the box and the rattler began to move in the usual brisk and violent manner.Many[spirits] entered, and one asked what was wanted that they had been called upon.The Indian, from the outside of the frame (for only the conjurer alone enters), inquired if there was not some evil spirit near from whom he had everything to dread."No." replied the same voice. "All is quiet, you trouble yourself with vain phantoms.""What then is the meaning," asked again the Indian, "of those sudden flashes of light I sometimes see in the night?""What?" rejoined another voice from within. "Hast thou attained unto this age and never yet observed this?" And then laughing, [it] continued, "It is always the case during thismoon(December). And if you doubt me, for the future observe attentively and you will find it to be the case."This satisfied him for the time. He became cheerful and assumed his wonted ways, but not for a long time. He soon relapsed and, after some days, applied again to the conjurer. When he had entered his box or frame, a number again entered and one of them enquired why they were called for.The conjurer said [why]."What?" says he, the Spirit, "Again! Thou art very skeptical. Dost thou not believe? Now thou art fond of, thou wantest to be haunted. Well thou shalt have thy desire!"Atthese dreadful words, which were uttered in an angry and reproving manner, every soul was struck with terror. But as if to give some consolation, [the voice] assured him that that spirit had but just left hishome, and coming on very slowly, would not be up with them 'tillsuch a time, a little prior to which they were ordered to conjure again, when they would be told what to do.This was no pleasant information to the conjurer who never undertook this job but with the greatest reluctance—nay indeed even sometimes horror. However, he neither, poor creature, had [an] alternative. At the time appointed he entered again, everything being prepared.After the preliminary demands or questions, "Yes," replies one of thespirits, "that which thou dreadestisnear, and is drawing on apace.""How shall we do? What shall we do?" exclaimed the Indian.At last one of them, who goes by the name of the Bull or Buffaloe, (through the conjurer, for he alone could understand him, his voice being hoarse through, his uttering thick and inarticulate) asked the Indian if he remembered of a dream he made while yet a young man?"Yes," replies the Indian, "I remember perfectly. I dreamed I saw one just like yourself who told me that, when advanced in life, I should be much troubled one winter. But by a certain sacrifice and a sweatingboutI should be relieved. But I have not the means here. I have no stones.""You are encamped upon them," rejoined thespirit, "and at the door of your tent are some.""Yes, but," says the Indian, "the dogs havewateredthem, & they are otherwise soiled.""Fool! Put them in the fire. Will not the fire heat and make them change color and purify them? Do this, fail not and be not uneasy. We shall go, four of us (spirits), and amuse him upon the road and endeavour to drive him back."At this the interpreter burst out laughing, exclaimed, "Sacré bande de bêtes! And do you believe all that d——d nonsense?""You doubt too." says a voice addressing him (the interpreter) from the inside. "Go out of the tent and listen, you'll see ifwelie."He did indeed go out to some distance, and after a while heard [the spirits] as a distant hollow noise which increased 'till it became considerably more distinct, and then vanished as a great gust of wind, though the night was mild, calm, clear and beautifully serene. It even startled the dogs."Mahn!" (an Indian term or exclamation signifying haste) said the spirits from within.Theyhave turned him off the road as soon as the noise was heard. But he will not turn back or go home. He issentafter you by another Indian who conjured him up out of the deep (the bottom of some flood). But be not too uneasy. If these four will not do, there are yet a vast many of us, so that between us all, weshalldrive him back. We will perplex and bewilder him, surround, torment and tease him on every side. But he is of a monstrous size, ferocious and withal enraged against you. The task is mighty difficult.Observe! See how beautifully serene the night is. If we succeed, the sky will change all of a sudden, and there will fall a very smart shower of snow attended with a terrible gust of wind.This will happen between daylight and sunriseandishisspirit, all that will remain in his power. He'll then return to his home.The interpreter, though he laughed at all this and could not bring himself to credit it, yet swears that he heard the rumbling noiseontheirroadand seemingly far off. The Indians gave implicit faith to all. And the conjurer did not know what to believe."There is something," says he, "for myDreamed, orDreamershave assured me of it, butIdon't know what to say. However, most assuredly, tomorrow morning we shall have the snow."Thissnowboth comforted and depressed the poor Indian very much seeing the weather was then so beautiful and so destitute of all the usual signs of bad weather. It did snow. It came as foretold, quite suddenly, and as suddenly became fine again.In the ensuing morning, the Indian begged of the interpreter to chuse one of the longest and straightest pine (epinette) trees he could find of the thickness of his thigh, to peel off all the bark nicely, leaving but a small tuft of the branches at the tip end. This they painted cross-ways with bars of vermillion and charcoal alternately the whole length, leaving however some intervals undaubded. And about five or six feet from the ground, [they] fastened a pair of artificial horns representing those of a bull, and decorated [it] with ribbon. He also (the Indian I mean) made the sweating hut, and in short done [sic] everything as directed, after which he (the Indian) became to resume his wonted cheerfulness and contentment.However, once more he was obliged to have recourse again to the conjurer, from hearing another rumbling noise. "Thou Fool!" answered the spirits. "Wilt thou never have done tormenting thyself and disquieting us. That rumbling noise proceeds from the ice on a lake a long way off. It is only the ice. Be therefore peaceable. I shall [advise] thee if any ill is to happen thee."The flashes of light, or those sudden glares that the Indian inquired of the spirits, is, as they told him, lightening which always happens in the month of December. And they laughed at his having lived so long without observing it before.The conjurer had lost his smoking bag one day that he was out a hunting. And as it contained his only steel and not a small part of his winter stock of tobacco, he was very uneasy and hunted several times for it. They, having told the Interpreter often how kind and charitable and indulgent thosespirits of the upper regionswere, and he, desirous of proving them, told the conjurer to send for his bag. He asked, "Which of ye will go for my bag that I lost? He that brings it me, I shall make him smoke.""I will go," said one. They heard a fluttering noise, and soon after they heard the same fluttering noise, and the rattler move, and down fell the bag by the conjurer, covered with snow."How stupid thou art!" said the spirit naming the conjurer. "Thou passedst over it and yet did not see it." It was a long time since the bag was lost, and the distance was several miles.Another one could not kill with his gun, owing to its being crooked or some other cause.However, he attached the fault to the gun. [This happened] the first time, I believe it was, that this half-breed conjured. The people on the outside, hearing many voices speak as they entered, at last they stopped at one whose voice and articulation was different from that of the others. "Who is that one just now entered?" said those outside."It is theSun," replied the conjurer."Ha! Well, I am happy of it." said the the Indian. "Is it nothewho says himself able to repair firearms (guns), and do anything with them he pleases? Ask him (addressing the conjurer) if he will not have compassion on me and put my gun to rights that I also may kill. I am walking every day, and frequently shoot at moose, but always miss.""Hand it me." said a voice from the top of the conjuring frame. The gun was given to the conjurer. "It is loaded." continued the voice, "Shall I fire it off?""You may, but take care you hurt nobody." replied the Indian. The gun was fired, and shortly after handed back to the owner."Here is your gun. You will kill with it now." said the Spirit.Both this business of the gun and smoking bag took place the first time, I believe, the man conjured.[Initiations and Conjuring]There are but few individuals (men) among the Sauteux or Cris or Crees who have not their medicine bags and [are not] initiated into some ceremony or other. But it is notallof them who can conjure. Among some tribes most of them can, and among others again there are but very few. Nor is it every one of them that tellsall truth, some scarcely nothing but lies, others againNot Onefalsehood. And this depends upon theirDreamed, sometimes. But I think [it] may be equally imputed to their own selves, [to] presumption, ignorance, folly, or any other of our passions or weaknesses.[In Quest of Dreams]But to become conjurers, they have rites and ceremonies to perform and go through, which, though apparently simple and absurd, yet I have no doubt, but fully answer their ends.Any person among them wishing to dive into futurity must be young and unpolluted, at any age between 18 and 25, though as near as I can learn between 17 and 20 years old. They must have had no intercourse with the other sex; they must be chaste and unpolluted.In the spring of the year, they chuse a proper place at a sufficient distance from the camp not [to] be discovered nor disturbed. They make themselves a bed of grass, or hay as we term it, and have besides enough to make them a covering. When all this is done, and they do it entirely alone, they strip stark naked and put all their thingsa good way off. And then [they] return, lie on this bed, and then cover themselves with the rest of the grass. Here they remain and endeavour tosleep, which from their nature is no very difficult task. But during whatever time they may remain, they must neither eat nor drink. If they want to dream of the spirits above, their bed must be made at some distance from the ground—if of the spirits inhabiting our Earth, or those residing in the waters,on the ground. Here they lie for a longer or shorter time according to their success or the orders of the dreamed. Some remain but three or four days, some ten. And I have [been] told one remained thirty days without eating or drinking. Such was the delight he received from his dreams!When I laughed at this, the man was vexed, the others not a little hurt.The first thing they do after their return to their friends is to take a good drink of water, smoke the pipe, and after that eat, but as composedly as but just risen from a hearty meal. TheirDreamedsometimes order them to make a feast, and not uncommonly tell them where to go where they will find the animals whose flesh is to be served up (always boiled). They sometimes lie in one posture and sometimes another—i.e. their head to some one of the cardinal points. Some have the most pleasant dreams imaginable, others indifferent.When they are to live to a good old age, they are told, "You will see many winters! Your head will grow quite white." or "Though you shall never see your head white, yet you shall live till you are obliged to make use of a stick and long after. You shall die old, very old, respected and regretted."If they are to die young: "Thou shalt see the years of a young man."—and so on of the other ages, as well as the manner of life they shall have. The language is not very dissimilar to that of our version of the Bible. But that stile seems to me to be the language of nature whichIalways find the more charming the more retired thespeakeris from the pompous bombastic walks ofhighlife, which though they furnish us with more ideas,Ido not think add much to the beauty of the language.[Dialogue with a Spirit]As I have said before, the purpose of these dreams is to dive into futurity. Everything in nature appears unto them, but in the shape of a human being. They dream they meet a man who asks them (after some preliminary conversation of course), "Dost thou know me?" (who or what I am?)."No.""Follow me then!" replies this stranger. The Indian follows. The other leads him to his abode and again makes the inquiry. The answer is perhaps as before. Then the stranger assumes his proper form, which is perhaps that of a tree, a stone, a fish. And after rechanging several times in this manner, until such time as the Indian becomes perfectly to know him, then this stranger gives him to smoke, [teaches] himhissong, thus addressing him, "Now do you remember my song? Whenever you will wish to call upon me, sing this song, and I shall not be far. I will come and do for you what you require."[Principal Spirits]They know many oftheseSpiritsas soon as they see them (in their dreams) by the description the other Indians have given of them. Some, however, they know from their nature. When theSnowaddresses them, he they know because he is perfectly white—theIcealso. The Sun and Moon [they know] from their beautiful brilliancy and the elegance of their abode—the houses of the two last being uncommonly neat and handsome such as those ofthe white (i.e. civilized).[Wee-suck-ā-jāāk / Gey-Shay-mani-to]One principal amongst all these, and everything in nature appears at least to some of them, is the Supreme Being, whom they term Wee-suck-ā-jāāk (the last a's being pronounced as in 'all', 'hawk' etc.; the first as ale, bail etc.) i.e. by his proper name, his common name, Gey-Shay-mani-to(this is among the Crees nation), which signifies "the Greatly charitable Spirit." He is uncommonly good and kind, addresses them and talks to them as to children whom he most tenderly loves and is extremely anxious for.Thus far everything is very well, and is perhaps a betterideathan many of the vulgar christians can give. But on the other hand again, their mythology, or stories relating to him, are many of them absurd and indecent in the highest degree, reducing him to the level of his creatures, and not unfrequently their making him dupe, but become so by such vile, such abominable deception as I doubt to be equalled by the most absurd and romantic of the Arabian tales. For there are many of these tales the author durst not publish for the obscenity and indecency. There are some obscene passages also in these tales (of the Indians) but not more than might be expected from a people yet in a perfect state of nature as to their mental powers, to our eternal shame and scandal. This one they love, they love him a great deal, and are by no means afraid of him, because he always addresses them "my little children" and all the rest of his character is of a piece with this.[Key-jick-oh-kay (Old Nick)]The next one is Old Nick. Him some term "Key-jick-oh-kay" (The 'J' being pronounced soft, as Git or Gil, in French, for I know of no English word where properly speaking the J is of any use and has the sound seemed intended by it) or "Key-jick-oh-kaiw". I cannot at present give the proper signification of this name for I am not sufficiently acquainted with the language, but it appears to me as to mean "he who made the day or skies, or resides in the sky". This one they represent wicked, and terrible, inexorable to the highest degree, always plotting evil and endeavouring to circumvent the rest of the creation. [He] is always jawing and bawling. But when the other appears, he orders him in a peremptory manner. "Hold thy tongue. Get thee hence, thou deceiver; thou ill-liver." But these words are uttered in such an authoratative and commanding tone that the Indians themselves are quite astonished to see one who is so uncommonly kind and indulgent to them in every respect, so tender and affectionate, even in the choice of his words, assume so suddenly and with so much authority, so much power over one whose name alone they never utter but with the greatest dread and horror. Their horror of the Devil is so great, that no one ever utters [his name] but when unavoidable. And if, through inadvertency or ignorance, one of their children should mention it, he is severely reprimanded by all who hear.[Water Lynx]There is also the Sea Serpent, a monstrous animal and has much power.The Mermaid (or Sea-Man), the Water Lynx or rather Tyger—a dreadful character [is] this last, who keeps all the inhabitants of the deep in the greatest subjection. There are however one or two who contend with him, and sometimes he is reduced to the necessity of compounding with them—the Great Turtle, and many others. They have their abodes in the deep, but perfectly dry and comfortable. Each one of these, and indeed all of them, have their stories or mythology. Some I forget entirely and others remember too incorrectly to mention at present.{These [spirits], when anyone conjures, if he is a renownedmedicineman,theyall appear and speak to him mostly in his own language. Some few excepted are thePike(a jack fish) who speaks French, the Sun and Moon both speak English, the Bull or Buffaloe in an unknown, or at least strange, language. But all [are] perfectly intelligible to the conjurer.I am quite astray—leaving the proper thread of my story to follow one of its branches. I ought to have said that.}[Sun]The Sun, when he appears to an Indian, he is seen in the heavens, as an Indian (i. e. a man)walking on the wind. His dress is of a variety of colors and handsome.[A Dream Meeting with Sun]I had a dream the latter part of which I shall relate to you as it is perfectly descriptive of the manner or form in which the Sun appears. I related it the next day to some of my half-breeds, when one of them replied, "What a pity! Had you now forborne for a few days mentioningthis, he would have appeared again to you, and then you would have had a fine opportunity of learning (from the fountain-head, as we might say) how it is the Indians come to perform those things the white will never credit." And he continued that it was precisely the form he assumed when he appears to the Indians.In my dream I thought we were travelling a road from which some of our party had the utmost to dread from the ambush of an Indian who could transport himself to what place he pleased. As we were walking, I happened to look above and was much struck with the appearance of a man walking in the heavens. His dress was that of a neatSouthernIndian, composed mostly of red and yellow, but also of a few other colors. The garters of his leggings were also neat and handsome and had a tuft of swans-down that had been powdered with vermillion attached to the knot on the back part of the leg. To his shoes were attached two long swan quills inclosing the foot thusdiagram of Sun's footwearwith a tuft of down at each end and in the middle on both sides all powdered with vermillion. With these quills and down, and the down on his garters, [he was buoyed] up in the air. I addressed [him] in broken Cree. He answered in the same broken accent. Upon my second address, I thought he did not understand more of that language than I did myself. The Sauteux seemed to me his proper tongue, and I was glad of having an opportunity of speaking that language. So I the third time addressed him in it, asked him from whence he came, whither he was going. He was veryhigh, insomuch that the others thought it preposterous in my addressing him—that he could not hear from that distance. Upon this he came down and talked with us, saying he was anambassador. Such is the habillement, and manner in which the Sun shews himself.[Thunder]The Thunder also appears to them, in the shape and form of a most beautiful bird (The Pea-Cock).[Roots and Herbs (Medicines)]Roots and herbs also (this also ought to have come in afterwards), such as are medicinal, appear, and teach their votaries their respective songs, how they must do, what ceremonies they must perform in taking them out of the ground, their different applications. But these roots [and] herbs (medicines), though they appear in their dreams, they do not shew themselves in the conjuring hut, box, or frame, that I learn. They are sent, as appears, by Wee-suck-ā-jāāk,to teach Indians their use and virtuewithout whichthey would be very ill off, whether to heal or cure themselves, or expell the charms by which other Indians may have bewitched them.And though they are acquainted with many of these roots, the use and virtue of some of which I can no more doubt than those used by the faculty in the civilized world, yet they tell me there are several which they use to different, and some to diametrically opposite, purposes.[The Manner of Conjuring][Building the Lodge]Their manner of conjuring is this: In the first place a number [of] straight poles of two, or two and a half inches diameter and about eight or nine feet long are prepared, cut, branched and pointed at the lower end. They seldom require sofewas four, commonly six or eight. These are planted in the ground from twelve to twenty or twenty-four inches deep in an hexagon or octagon form, enclosing a space of three feet diameter, more or less. These poles are secured by hoops, three or four in number, and well tied to each pole, so that none be able to move without the rest. This hut, square, box, or frame, whatever it may be termed, is covered with skins, an oil cloth, or some such sort of thing.[Preparing the Conjurer]The conjurer is bound hand and foot, not as if he were a man going topryinto futurity, but as a criminal, [a]mere, pure devil, and one whom they intend never to loosen, so barricaded and cross-corded is the creature, sometimes all crumpled into a heap. He is tied only with his cloute on him, and thus thrust into the hut underneath by raising the lower covering, his "she-she-quay" or rattler with him.[Spirits who Enter the Lodge and Interactions with Them]Some of them sing on entering, others make a speech. Here they remain, some several hours, others not five minutes, before fluttering is heard. The rattler is shaked at a merry rate, and all of a sudden, either from the top, or below, away flies the cords by which the Indian was tied,into the lap of he who tied him. It is then that the Devil is at work. Every instant some one or other enters, which is known to those outside by either the fluttering, the rubbing against the skins of the hut in descending (inside) or the shaking of the rattler, and sometimes all together. When any enter, the hut moves in a most violent manner. I have frequently thought that it would be knocked down, or torn out of the ground.[Meeh-key-nock (Turtle)]The first who enters is commonly Meeh-key-nock (the Turtle), a jolly, jovial sort of a fellow who, after disencumbering his votary, chats and jokes with those outside and asks for a pipe to smoke. There is a good deal of talking inside as may be supposed from the number of folks collected in so small a space.[Thunder]To some renowned characters, all the spirits appear. The Thunder also frequently comes, but he is desired to remain outside as he would breake all. It is reported that he once entered and split one of the poles into shivers.[Flying Squirrel]The Flying Squirrel also enters. He is no liar, but you must take every thing he says as we do our dreams, the opposite. His nature is such that he durst not tell the truth but in this ambiguous manner, otherwise the conjurer would soon after die.[Wolverine]I do not know that the Skunk ever comes. But the Wolverine (Carcajoux) does and he is known immediately by his stink, which occasions no small merriment at his expense on the outside.[Loon]TheLoonalso enters. He is known by his usual cry, "Nee-wih wee-way" repeated commonly three times as he does when in the water. And this too occasions a great laugh, for these four syllables, which form the most common cry of that bird in thespringof the year, as every body may observe,arealso three words in the Sauteux and Cree languages, which signify "I want to marry; I want to marry!""What! And will you never have done marrying? You were marrying all last summer and still want to!" will some outside say. And everyone has his word to put in.[Hercules / Strong Neck: Altercation with a Young Man]Herculesalso comes in. He is perhaps as much revered by those people as even he was by the Spartan or Athenians. His name isStrong Neck(and everybody knows how strong Hercules was). He does not seem over fond of jokes, and when the other spirits announce his coming, all those on the outside must cover their heads and not look up, for it appears that he cannot [become]invisibleas the others do, or will not, but still does not chuse to be seen.Once upon a time his arrival was announced, and everybody was ordered to cover themselves, so as not to see. (This, and all such like orders are commands sent to the conjurer, and which he, (being inside) mustpromulgateto those on the outside). There was one young buck, however, who wanted to shew himself superior to these orders and divert his friends. [He] would not cover himself. Hercules entered, and at that time, as at all others, he was not in too good a humor. Some altercation ensued and "I am Strong Neck." said he."Pah!" says the young man at last, "The neck of my os-Pubis indeed is [as] strong!" This raised a most violent laugh. But the young man was lost. He disappeared from amongst them, and was never after heard of. Sincethattime they are rather more cautious.[O-may-me-thay-day-ce-cee-wuck (Ancients or Hairy Breasts)]Some of theAncientsalso enter. They are called "O-may-me-thay-day-ce-cee-wuck",HairyBreastssuch as the ancients are said to be. These are great boasters. They recount the exploits of their younger days apparently with the greatest satisfaction. [They] say, "I used to do so and so on such occasions. I never shot a moose or buffaloe, but pursued them on my feet, and ripped them open with my knife." But this is onlywind, for no sooner do other powerful ones enter, but these chaps search to secret themselves.[Sun]The Sun enters, speaks very bad English at the offset, but by degrees becomes to speak it very easily and fluently. He is gun smith and watch-maker, or at least can repair them. When he is entered, there is commonly a beautiful clear light visible, through the covering. He [too] does not admit of too much familiarity, but is still good natured and condescending.[Pike]The Pike or Jack fish also enters. As the Sun, [he] also speaks (French,) badly enough at the offset.When there are two or three on the outside who can speak French and address him together, merely to perplex and bother him, he laughs at their folly and says, "You may talk twenty or a hundred of you together if you chuse, yet are you not able to perplex me. Come as numerously as you chuse, yet are there many more of usPikethan you Frenchmen."He is very familiar too.[Buffaloe]The Bull, or Buffaloe is understood only by the conjurer, his voice being hoarse, and rough, his language quite foreign. The conjurer must interpret when anything is wanted of him. As is his voice, so are his manners. However, he will joke a little too. But let them beware not to let drop anything in a sarcastic or contemptuous manner as to his power or knowledge of the future for he takes it up and reproves in a very tart manner. And [he does this] in a way too that conveys no comfortable ideas to anyone present, for they all endeavour to excuse it by saying it is only a joke. "I know jokes too; and I can laugh and understand the nature of laughing as well as the best amongst you. But such language is unbecoming, and I will have no more of it!"[Omniscience of Spirits]A half breed one time,becausehisfatherwasaFrenchman, thought he might go any lengths he pleased with him (the B[uffaloe]). He replied very warmly thus:"How durst thou doubt anything I say! Knowest thou not how clearly and distinctly objects are discovered and seen in a plain from an eminence? And my abode is in the regions above. I see every object as distinctly as you see at your feet. Doubt then no more, and never hereafter call our power to question.""Aye!" replied some of the other spirits, "We not only seeallthatyoudo,howeversecretand hidyouthinkyourselves, but we also hear every word you utter.""If that indeed be the case, tell me where now are and when will be here my father's countrymen?" {The conjurer had been employed to tell what the people were about, as it was long since the time they were expected, and ought to have arrived, had elapsed.}"Wait! I shall go and see." And shortly after he returned. "They are now all asleep at such a place. The weather will be calm tomorrow, and though thedistance is great, yet will you see them tomorrow night, for they are as anxious as yourselves."Another one said, "Since then ye Spirits pretend to know everything and are vexed when we call any of your sayings in question, come tell me how long shall I live? Shall I yet see two more winters?""Ha!" (laughing replied the same voice) "Two winters? I see you all yet alive two winters hence. Every soul that sits here and considerably more; and some of you I see crawling with old age!"[Showing the Turtle Spirit]With some of the Spirits, as I've already said, the bystanders (or setters, for they are seated on the ground round about) are very familiar. The Turtle is one of them. He is very humorsome, and their jokes with him were such (for I've heard this myself) as I should have been ashamed to hold even with a bawd. It was pureribaldry. But they durst not doubt him when he speaks seriously, for he is very powerful, and makes himself respected when he thinks it necessary."Who is that now speaking?" said one of the Indians. (This I was told.)"It is Mihkenach," said the conjurer."If it be him, prove it. Take him in your hand and show him to us." Now the conjurer was a very great medicine man. He took the turtle upon his hand, raised the covering of hisbox, and called them to look. Every one was astonished at his beauty. He was very small, scarcely more than two inches long. When all had gazed enough, the conjurer drew him in.The Turtle was very quiet while out, but as soon as he got in exclaimed, "Oh! how afraid I was when I saw the children look so eagerly. I was afraid some of them would have attempted to take me in their hands and let me fall, perhaps in the fire." and laughed heartily.[Bear]The Bear is a rough beast and makes a devil of a racket.[Keyjickahkaiw]Towards the latter end, Master Keyjickahkaiw, that old serpent Satan, enters. His arrival is announced. All hands are grieved for then the conclusion is soon to take place. He makes everything fly again, kicking up his own (the Devil's) racket, jawing and blabbing, scolding and giving the lie to and abusing all hands. The Indians are hurt and displeased, but durst not say anything. They must swallow all quietly And then it is that the conjurer most dreads for his ownbacon. This however does not last very long, for Wee-suck-ā-jāāk (the Supreme Being) enters last. As soon as his coming is announced, Nick begins to sneak, but stillen maitre. Wee-suck-ā-jāāk enters, Nickjaws, silence is imposed, Nick [is] still troublesome. At last the word comes authoratatively and awayheflies.[Wee-suck-ā-jāāk]The Indians are uncommonly fond of Wee-suck-ā-jāāk. He commonly speaks to this effect.My Little (Grand) Children, I am very indulgent and kind. I am very charitable, and love you much, a great deal more than you imagine. You must not live ill, nor make a bad use of your power and knowledge, for I hate that. Hence it is I command Nick in that authoratative manner,because he is wickedly inclined. Mischief and destruction are in his nature; he grieves at any good he sees. Take ye heed, beware of him, for he is ever on the watch to destroy you.WhenCharlyenters, after some abuse, he calls out, "Get ye hence, get ye hence. What are ye doing so long from your home? Off with ye immediately!". And [he] rubs up and down the skins that form the covering lest any should be hid. Thus he sends off all the spirits, who, as theyflyoff, as well as when they enter, give this frame a terrible shaking. It may be supposed what sort of a shaking he gives as he comes and goes, and how he shakes the rattler;—for they all shake the rattler on entering. When Wee-suck-ā-jāāk goes off all is done.[Practices of Powerful Conjurers]Some conjurers are so powerful that thehutthey enter, must be doubled; that is two rows or sets of poles, one on the outside [of] the other, and each row fastened with good strong hoops well tied, after which the outer and inner row are also fastened. Thus arranged they seem to be beyond the power of any three or four men to move. Yet when the spirits enter, it sets a-going with a motion equal to that of a single pole indifferently stuck in the ground and violently moved by a man.I have never seen any of these double ones, but twice or thrice saw the others whilst the conjurer was in. Some time afterwards, when they were off, I shook them with both hands and with all my strength, but the motion was nothing like that of the conjurers. I have been told that those [conjurers] who enter these double ones are so powerful that almost all the creation comes to see them, and [the poles] are shaken with uncommon violence.This motion, the conjurers say, is produced by the concussion of the air. The spirits come and enter with such velocity that it is thewindtheyproducewhich occasions it. The conjurer is all the while seated peaceably in the bottom, (on the ground) of his hut.Some of them to shew their power have had small sticks of the hardest wood (such as produces the wild pear, and of which the Indians make their arrows, and ram-rods for guns) about the size of a man's finger, made as sharp-pointed as possible and dried, when they become in consequence nearly as dangerous as iron or bayonets. Some have eighteen, twenty-four, more or less, though seldom less than eighteen planted in the bottom of their hut. They are about twelve or fourteen inches out of the ground.On the points of these sticks is the conjurer placed, sometimes on his bottom, at others on his knees and elbows. And there he remains as quietly and composedly as if he were on"a bed of roses". And when he comes off, no marks of injury appear, though he entered naked, only his cloute about him, and of course the cords with which he is tied.Their familiars (their dreamed, or those who appear to them in their dreams and promise them their assistance and protection) support them so that no injury happens them!!![Mythology][North (Wind) and his Daughter (The Birth of Wee-suck-ā-jāāk & Mishabose)]March 29th.—I feel but very indifferently disposed to write, but I am on the eve of an accumulation of business and may not after a few days have the necessary time, so that I shall [take the] risk.A couple of days back, I have been conversing with a Cree (Indian) whopiecemealgives me the following account of their mythology:The North (Wind), apparently one of oldest of created rational beings, thus addressed his daughter, his only child, "My daughter! Be very careful, and remember that anything you do, or wherever you go, on turning yourself, turnalwaysinthesamedirectionwiththesun,andneverinacontrarydirection."Now women are a compound of perverseness, obstinacy and curiosity, and withall forgetful enough toosometimes. This girl, one day she was chopping fire-wood. Without thinking of her father's admonition, in going to another tree, [she] turned round to the right in a contrary direction to the sun, and instantly fell to the ground and died.The time she used to take up in this occupation being expired, her parents became very uneasy, and after some search, found her on herbackdead, and her belly [swollen] to an enormous size. The father and mother, on each or opposite sides, contemplated her situation with great grief. At last the father arose, stood up, and made a long speech, praying to "The Father of Life" to have mercy and compassion on his child.His speech was not ineffectual. The girl was delivered of a boy, and shortly after, of another. The elder was called Wee-suck-ā-jāāk; the younger "Mi (or Mee) shaw-bôse". After this the girl recovered and became as aforetime. These two young men immediately attained "man's estate", manhood, and became hunters.[Death of Mishabôse]The younger of the two one day was in pursuit of a grey or rein deer (carriboeuf), after which also pursued a wolf. The deer, having thus no hopes of escape, fled to a rock on the edge of the waters and plunged in. Mishabôse and the wolf followed. But they all three became a prey to the Michi-Pichoux, or Great Lynx, i.e. Water Lynx, Water-Cat, or Water Dog.[Wee-suck-ā-jāāk and Kingfisher]Wee-suck-ā-jāāk was very uneasy for his brother. [He] was anxious to revenge his death, but scarcely knew well how. At last one day, seeing a Kingfisher hovering in a certain spot, [ Wee-suck-ā-jāāk] addressed him thus, "My younger brother! What art thou there looking at?""I am looking at Mishabôse, your brother, lying in the bottom of the deep, drowned."[Myths of the Flood][Wee-suck-ā-jāāk's Revenge on the Sea Lynxes]After some further conversation, Wee-suck-ā-jāāk discovered the means of avenging himself. He accordingly set to work and made himself alargecanoeon board of which he embarked the Moose, Deer, Bear, Otter, Beaver, Muskrat, Wolf [and others] and repaired to the place where the Sea Lynxes used to resort to sleep. This was a fine, pleasant place on the land. Here he observed several of them and began his work. It is not related how many he did kill, but the water upon their death came rushing upon him in a violent torrent.As he expected this, he had brought his canoe near hand. But before he reached it, after killing his enemies, he was already knee-deepin the water. However, he got safely on board, but in his hurry [he] forgot to embark a little earth.Now the waters swelled immensely, and in a very short time the highest land was covered, and Wee-suck-ā-jāāk was tossed about by the wind and water. It appears that he had not the foresight either of taking with him sufficiency of provisions, for he became very hungry, and thus expressed himself to his crew.[Wee-suck-ā-jāāk Tricks a Water Lynx and Beaver]After some time he saw something on the water, very large and moving toward him. He thus addressed it, "Who or what art thou my younger brother?" (For he, being the first born, always addressed the rest of the creation, whether animate, inanimate, or rational or not, as hisyoungerbrothers.) "And whither art thou going?""Why, my elder (brother), I am aWaterLynx, and am sent byconfrersin search of Wee-suck-ā-jāāk and to destroy him!"Aye! Is it so indeed? And how or with what instrument do you intend to destroy him?""I have a large and very strong iron tail, with which if I smite his canoe he must perish!"Wee-suck-ā-jāāk, seeing his danger, thought to get off by duplicity and dissimulation, and thus continued, "Indeed you must have a very extraordinarytail, myyounger[brother] .... Come near and let me see it, how it is made."The Lynx drew up, presented his tail. Wee-suck-ā-jāāk took hold as to look on it, and placed it on the gunnel of his canoe and with a stone cut it off saying, "Now go to thy friends, and tell them how Wee-suck-ā-jāāk has served thee."He retired double quick, grieved, ashamed, and not with a little pain."Ha!" said the Water Lynxes on perceiving the situation of their companion, "Ha! Wee-suck-ā-jāāk is cunning, and too powerful. We must destroy him for our own safety. Come now. Who amongst us will volunteer, and go to destroy that enemy of ours?"They at last pitched upon an enormous beaver and thus addressed him at his departure. "Go thou, our brother. Destroy that mutual enemy of ours. Be not afraid of him for he is not worthy of fear. But still be cautious, for he is very artful."Wee-suck-ā-jāāk descryed him also, and the same addresses and compliments passed as with the first. "And how do you intend to destroy Wee-suck-ā-jāāk?""With my teeth.""Well then do come near and let me see them."The beaver drew up, and shewed his teeth. Wee-suck-ā-jāāk put his hand on his head and while exclaiming "What terrible teeth! How immensely broad and sharp! They are like large axes!" He, with his other hand, took up a large stone and with a dreadful blow broke them all in his head. "Now go thou too to your friends and tell them how Wee-suck-ā-jāāk hath served thee."Indeed the beaver did go, sniffling and blowing and yelling. The Lynxes were astonished and durst no more attempt anything at him.[Recreation of the Land]His situation, however, was very disagreable, very uncomfortable, and what added to it was his want of food. He thus addressed his companions one day, "Come now, we very reprehensibly forgot to bring earth with us, and who knows how long this willcontinue? Which of you all will endeavour to get a little earth for me out of which I shall try to makelandfor us to live on? Whoever will go shall be amply rewarded."They all said it was very deep. There was scarcely an hope.Then he said to the Otter, "Go thou, myYounger(brother), and if thou diest in the attempt, I shall restore thee to life, and make thee immortal." Saying this he tied a long leather thong to his tail and sent him down. He found the otter was dead, hauled him up in to the canoe, rubbed him dry and blowed in his nostrils, when he revived.Then he sent the Musk Rat. "Come, my little brother, go thou, thou art small and very active, art fond of the water, and goeth to great depths. Thy reward shall be as that of the Otter." The rat was secured with a thong also, and down he went. Wee-suck-ā-jāāk found he was dead, hauled him up, and was extremely happy to find he had some earth in his little paws and mouth. He restored him to life as he did the otter, and sent him down again. When he brought [him] up, his mouth [was] as full as it could hold, and a good deal [was] in hishandswhich he held pressed to [his] breast.Now Wee-suck-ā-jāāk took this earth and made a ball of it, and blew [on] it a considerable time. And [he] sent off the Wolf to make its circuit to see if it was large enough.[Wolf Surveys the Land]After four nights he returned and thus spake, "My Elder, the earth is indeed large and beautiful, but our number now is small. When we will increase, it will be too small for us. We will be all upon top of each other." (We will be in each other's way etc.) "And if you make man as you contemplate, it will be much more so."Wee-suck-ā-jāāk then blew it out again and once more sent the wolf. He was eight nights absent, and reported it still too small. Wee-suck-ā-jāāk then blew it out for a long time and sent the wolf again.But before he went off he said, "My Elder, the Earth must now be very large, and I shall possibly be too much wearied to make its circuit. I shall traverse, and if I find anything to assure me of its being large enough, I shallhowl, which will be a sign to you. And whatever place may suit me, there will I make my residence."After several nights absence they heard him howl, wherefore they all concluded the Earth was sufficiently large.Wee-suck-ā-jāāk thenblessedthe others and sent them away telling them to multiply, "and be good, not vicious or ill inclined, nor secret or hide [yourselves] too much frommylittle brothers, (the human beings, which he was about to create) when they might want to eat."[Creation of Humans]Now after this he became very lonesome and bethought himself of makingIndians, human beings. He, in consequence, took up a stone and fashioned it into the form of a man. But whilst at this work, it struck him that by forming them of so strong and hard a substance that, in time when they would [come] to know their nature, they would grow insolent and rebellious, and be a great annoyance to each other, and of course also would never die. "This will not do.I must make them of a more weake and fragible substance so that they may live a reasonable time and behave as becomes human beings." Upon this he took up a handful of common earth and made the form of a man, and blew into his nostrilsthe breath of life.The Moon formed the female as Wee-suck-ā-jāāk did the male, hence the reason of the periodical return of their sickness with that of the Moon, "as also among the sluts" (bitches). Hence also all women are forbidden, when they go out from the calls of nature, and thatonein particular, to look at the moon while thus employed. Those who are thus forgetful, ignorant or obstinate immediately find the effect by the return.I should have said that he bruised the stone to pieces, although a great part of it was already formed.For the white (I believe it was the Moon again), he made a partner for him of one of his ribs and another piece, which he wrapped in a handkerchief and laid beside him saying, "This, by the time thou risest, shall be a full grown woman and shall be thy companion."[Separation of Land into Plains and Woods]After all this done, he made a separation in the Earth, one part of which was a beautiful, plain meadow ground, and the rest woody.[Wee-suck-ā-jāāk Travels the Earth, Has a Son, Becomes a Woman]And then [he] set off travelling in the Earth. He took a partner to himself by whom he had a son. This soon got to man's estate, but had a great aversion to the female sex, which gave his parents a great deal of anxiety. All their trouble, all their remonstrances, were to no effect. At last the father bethought of a plan in which he was sure of success.[He] transformed himself into a most beautiful woman. And when the son was returned from his hunting, "Well son!" said the mother, "Here is a young and handsome woman we have procured merrily for thee. Does she please thee?"Hercharmswere so great the young man immediately became extremely fond of her. But this, in the end, became the source of much trouble to both parents—and of disgrace to the father particularly. The mother became jealous and vexed on her son's account that he should so [impose], and [do] many shameful things to her husband.Here follows a train of stories, the most indecent and shameful and sometimes obscene that one can well imagine. But these people are yet, so far as regards their faculties, in a state of nature. Everything appears reasonable and natural and must be very gross and palpable indeed when they do not give credit to [it].[Language Use]Their language is also that of nature, and they speak out what they think. They do not use circumlocution to avoid an indecent term, nor have they flourishes to embellish their discourses. And their speeches, to my taste at least, are far more pleasing and natural than those strained and laboured compositions we meet with amongst ourselves. But this is not the place for these discussions.[Conversations]April 4th, 1823. There is a sick Indian with me whom I have been obliged to feed with his whole family all winter, not being able to endure the cold on his lungs, and in a manner deserted by his friends. To get as near the truth as I can possibly do in all things relating to their mythology, I frequently converse with him on these subjects. And whennotforbiddenbyhisDreamedorfamiliars, [he] is explicit enough. A few nights back he thus informed me upon the several questions I proposed.[The Figure in the Dream is Sickness]The one that I saw in my dream, as above related,isnottheSun, as my half-breeds told me. The Sun is dressed like a gentleman, [in] a short coat, waistcoat, short breeches, stockings, boots, a hat and a beautiful feather stuck in it. He speaks English and the rest as mentioned above.But the one I mentioned above, is Sickness, or the Plague. There are four of them: two walking in the air as I mentioned, and twointhe earth—in the bowels of the earth at a certain moderate distance from the surface, perhaps in the sameproportionas those who are above.[Sickness Gives Warning of Diseases]The Indian thus relates of him:When I was a young man, he appeared to me and told me his name was Sickness, and that every time ageneralsickness was to take place amongst us, he would come and forewarn me.See, four winters ago (in 1819), after we had taken debt in the fall and were proceding, each of us, to our hunting grounds, he appeared to me one night and said, "I am come to tell you to get out of the way of alllargewaters(lakes and rivers) and pitch off immediately into the woods. Be cautious, also select proper ground for an encamping. Never pitch your tents in large high woods particularly of the pine kind, chuselowwoodsto encamp in. And never look up to gaze lest I see you see and you be smitten. Keep off always from large waters, for I am on a circuit round the earth. I shall follow the travelling waters (the routes or roads usually frequented or navigated), and smite all those I there find with sickness. In the interior or to one side I shall not go. Tell this to the Indians that they keep out of the way."It was that year that themeaslesmade such havock in some places. He thus continued:This last fall (in December) I saw him again. He told me he was on another circuit and intended making a large selection, passing through the plains and coming down again this way. He said he would pass when the leaves would be rather large (about the 20th June, in these parts) and told me as before to admonish everybody to keep out of the way oflargewaters[and] trees."It is not my doings, nor is it my choice that I thusprowlthrough the earth." said he. "But I am sent, and cannot resist."—Now we will be again this spring visited with some sickness, but I cannot tell which—it is a breaking out in the flesh. And his appearingto you (me) is a sign that he will certainly pass.I then asked him if he intended telling the other Indians of it."I shall tell my Elder (brother), but not the others, for they won't believe me."He was very diffident. He wanted to communicate to me all he was told. But [he] said he durst not lest he should injure himself by exasperating the other (Sickness) and beingenigmaticallyforbidden!"He told me," continued the Indian, "as a sign, that two of our number should die this winter: one a small one, (andheis dead, naming to me a child that had died about that time, though very distant then from him) and the other a full grown person. Whom he is I know not,but onemustdie!"[Reappearances of Spirits in Dreams]These chaps [spirits] seldom appear (in dreams) less than four times, but commonly six times, and each time in a different form until the last, when hemakeshimselfknown. And ever after [the spirit] appears (or rather [they] appear) in the same uniform manner. It is then, after they have made themselves completely known to their votaries, that they communicate their power and teach theirsongswhich, though in their dreams, are so indelibly imprinted in their memories that they are never forgotten. For every one of these spirits, genii, demons, phantasies, or whatever you may please to term them, have each theirsongwhich they communicate to their votaries, as well as explain also their power. Hence it is, that when any one amongst them has dreamed of a certain number, commonly a good many, twenty, thirty, or perhaps a thousand, that they canconjurewhen they please. For these, like the guardian genii in the fables, keep always near them, and protect them fromtoomuch injury from the evil machinations of some of the mischievous ones.[Malevolent Spirits (Need for Regular Sacrifices)]Indeed, from what I can learn, there are but few of thesefamiliarsbut do do evil to their votaries if they, the votaries, the Indians, neglect performing the regular, annual, or perhaps more distant periodical sacrifice. And [for these sacrifices], theirfamiliartells them what it is he expects.[Accounts of Pahkack][Attacks at Home and While Hunting]A few days ago in the night between the 31stMarch and 1stApril, this Indian was sleeping in an old house I sent him to when, at a late hour in the night, he was pulled most violently out of his bed so that his wife, that was lying beside him, awoke and with difficulty kept him down, though he also struggled himself to make hisfamiliarleave his hold. And the house shook violently.The next day he sent me his wife to ask a little grease to make a sacrifice. (Burnt offering. *God forgive me the comparison, which by the bye, is not meant to ridicule, but is really the case.) I gave her a little, and the husband came the same evening to sleep with us. Upon enquiry, he told me thus:It was aSkeleton. Hewasdispleased with me because I did not make him my usual offering. And yet he knows that I ampitiful, that I cannot move to hunt myself, but am beholding to others for every mouthful I and my family eat. But they are wicked when they think themselvesneglected or abandoned, and think nothing of carrying off an Indian and throwing him in some distant place, dangerous precipice, or other place where he must perish if not succored by some other more kind one."Some years back," continued he,I went out one night in the fall to hunt moose. I had tied my canoe very securely in the rushes and there was waiting alone to hear the moose either come to the lake, or cry after the dam, for it was in the rutting season.(And the Indians commonly go out in this manner at that season, for the buck has a certain cry which he makes at that time, either to call the female, or as with the domestic cattle, to exult, as one might think, from their capers.)I all at once heard far ahead of me cries of "Heh! Heh! Heh!" (or "Hayh!", or "Haih!") sudden, quick, coming in the air, and directly towards me."Oh! Now," said I, "I am gone!"Indeed he came. Icringedand laid myself as low in my canoe as possible. But he came straight to me, took me up and threw me in the water, all the time crying, "He! He!" I then endeavoured to take out myfire-bag; but this he would not let me do. Having then no alternative, I was obliged to make for the shore as well as I could, he all the time crying in the same manner just above my head, as if he intended absolutely my death. However, I reached the shore, though with the greatest difficulty. Then I took some dry grass which I rubbed and bruised 'till it became soft and put it under my arm pits and crumpled myself into a small heap and remained 'till the sun began to warm when I swam back to my canoe. He kept hovering over me all night and until the Sun was pretty high, always making the same cry. Though when he found me so benumbed with cold on my debarkation, he laughed, "Ha! Ha! Ha!"

The following few stories or tales will give a better notion or idea of the religion of these people than every other descriptionIam able to pen. And as theirhistoryis read with interest, I am persuaded these few pages will be found equally deserving attention. I give them the same as I received them and leave every one to make his own remarks and to draw his own conclusions.

My interpreter, a young half breed, passed the winter of 1819-20 with the Indians and gives this account. One day shortly before Christmas, he was out with an elderly man, a chief of this place, a hunting. Suddenly he stopped as tolisten, apparently with great eagerness and anxiety, upon which, after allowing a sufficient time, the interpreter asked what was the matter.

"Listen and you'll hear."

"I have listened," says the interpreter, "but hear nothing, and it is surprising that you who are deaf should hear and I not."

"Ah! A white man is thy father, and thou are just asskeptical, doubting and ridiculing every thing we say or do 'till when it is then too late. Then ye lament, but in vain."

After this the Indian became much downcast and very thoughtful for several days. And as if to increase his anxiety, or rather to corroborate the husband's assertions, his wife said that one day she alsoheard, though the other women that were with her heard nothing, and an altercation ensued.

His uneasiness increasing too much, he was forced to have recourse totheironly alternative in such cases,une Jonglerieas the French term it, that is conjuring.

One of their party, another half-breed abandoned many years since by his father and leading an Indian life, was applied to. He is reputed atrueman: [he] never lies. Out of respect to the other, he was induced to consent, but much against his will. "For I am much afraid that [one] of these timestheywillcarrymeoff."

He was prepared, and entered with hisrattler, shortly after which the box and the rattler began to move in the usual brisk and violent manner.Many[spirits] entered, and one asked what was wanted that they had been called upon.

The Indian, from the outside of the frame (for only the conjurer alone enters), inquired if there was not some evil spirit near from whom he had everything to dread.

"No." replied the same voice. "All is quiet, you trouble yourself with vain phantoms."

"What then is the meaning," asked again the Indian, "of those sudden flashes of light I sometimes see in the night?"

"What?" rejoined another voice from within. "Hast thou attained unto this age and never yet observed this?" And then laughing, [it] continued, "It is always the case during thismoon(December). And if you doubt me, for the future observe attentively and you will find it to be the case."

This satisfied him for the time. He became cheerful and assumed his wonted ways, but not for a long time. He soon relapsed and, after some days, applied again to the conjurer. When he had entered his box or frame, a number again entered and one of them enquired why they were called for.

The conjurer said [why].

"What?" says he, the Spirit, "Again! Thou art very skeptical. Dost thou not believe? Now thou art fond of, thou wantest to be haunted. Well thou shalt have thy desire!"

Atthese dreadful words, which were uttered in an angry and reproving manner, every soul was struck with terror. But as if to give some consolation, [the voice] assured him that that spirit had but just left hishome, and coming on very slowly, would not be up with them 'tillsuch a time, a little prior to which they were ordered to conjure again, when they would be told what to do.

This was no pleasant information to the conjurer who never undertook this job but with the greatest reluctance—nay indeed even sometimes horror. However, he neither, poor creature, had [an] alternative. At the time appointed he entered again, everything being prepared.

After the preliminary demands or questions, "Yes," replies one of thespirits, "that which thou dreadestisnear, and is drawing on apace."

"How shall we do? What shall we do?" exclaimed the Indian.

At last one of them, who goes by the name of the Bull or Buffaloe, (through the conjurer, for he alone could understand him, his voice being hoarse through, his uttering thick and inarticulate) asked the Indian if he remembered of a dream he made while yet a young man?

"Yes," replies the Indian, "I remember perfectly. I dreamed I saw one just like yourself who told me that, when advanced in life, I should be much troubled one winter. But by a certain sacrifice and a sweatingboutI should be relieved. But I have not the means here. I have no stones."

"You are encamped upon them," rejoined thespirit, "and at the door of your tent are some."

"Yes, but," says the Indian, "the dogs havewateredthem, & they are otherwise soiled."

"Fool! Put them in the fire. Will not the fire heat and make them change color and purify them? Do this, fail not and be not uneasy. We shall go, four of us (spirits), and amuse him upon the road and endeavour to drive him back."

At this the interpreter burst out laughing, exclaimed, "Sacré bande de bêtes! And do you believe all that d——d nonsense?"

"You doubt too." says a voice addressing him (the interpreter) from the inside. "Go out of the tent and listen, you'll see ifwelie."

He did indeed go out to some distance, and after a while heard [the spirits] as a distant hollow noise which increased 'till it became considerably more distinct, and then vanished as a great gust of wind, though the night was mild, calm, clear and beautifully serene. It even startled the dogs.

"Mahn!" (an Indian term or exclamation signifying haste) said the spirits from within.

Theyhave turned him off the road as soon as the noise was heard. But he will not turn back or go home. He issentafter you by another Indian who conjured him up out of the deep (the bottom of some flood). But be not too uneasy. If these four will not do, there are yet a vast many of us, so that between us all, weshalldrive him back. We will perplex and bewilder him, surround, torment and tease him on every side. But he is of a monstrous size, ferocious and withal enraged against you. The task is mighty difficult.Observe! See how beautifully serene the night is. If we succeed, the sky will change all of a sudden, and there will fall a very smart shower of snow attended with a terrible gust of wind.This will happen between daylight and sunriseandishisspirit, all that will remain in his power. He'll then return to his home.

The interpreter, though he laughed at all this and could not bring himself to credit it, yet swears that he heard the rumbling noiseontheirroadand seemingly far off. The Indians gave implicit faith to all. And the conjurer did not know what to believe.

"There is something," says he, "for myDreamed, orDreamershave assured me of it, butIdon't know what to say. However, most assuredly, tomorrow morning we shall have the snow."

Thissnowboth comforted and depressed the poor Indian very much seeing the weather was then so beautiful and so destitute of all the usual signs of bad weather. It did snow. It came as foretold, quite suddenly, and as suddenly became fine again.

In the ensuing morning, the Indian begged of the interpreter to chuse one of the longest and straightest pine (epinette) trees he could find of the thickness of his thigh, to peel off all the bark nicely, leaving but a small tuft of the branches at the tip end. This they painted cross-ways with bars of vermillion and charcoal alternately the whole length, leaving however some intervals undaubded. And about five or six feet from the ground, [they] fastened a pair of artificial horns representing those of a bull, and decorated [it] with ribbon. He also (the Indian I mean) made the sweating hut, and in short done [sic] everything as directed, after which he (the Indian) became to resume his wonted cheerfulness and contentment.

However, once more he was obliged to have recourse again to the conjurer, from hearing another rumbling noise. "Thou Fool!" answered the spirits. "Wilt thou never have done tormenting thyself and disquieting us. That rumbling noise proceeds from the ice on a lake a long way off. It is only the ice. Be therefore peaceable. I shall [advise] thee if any ill is to happen thee."

The flashes of light, or those sudden glares that the Indian inquired of the spirits, is, as they told him, lightening which always happens in the month of December. And they laughed at his having lived so long without observing it before.

The conjurer had lost his smoking bag one day that he was out a hunting. And as it contained his only steel and not a small part of his winter stock of tobacco, he was very uneasy and hunted several times for it. They, having told the Interpreter often how kind and charitable and indulgent thosespirits of the upper regionswere, and he, desirous of proving them, told the conjurer to send for his bag. He asked, "Which of ye will go for my bag that I lost? He that brings it me, I shall make him smoke."

"I will go," said one. They heard a fluttering noise, and soon after they heard the same fluttering noise, and the rattler move, and down fell the bag by the conjurer, covered with snow.

"How stupid thou art!" said the spirit naming the conjurer. "Thou passedst over it and yet did not see it." It was a long time since the bag was lost, and the distance was several miles.

Another one could not kill with his gun, owing to its being crooked or some other cause.However, he attached the fault to the gun. [This happened] the first time, I believe it was, that this half-breed conjured. The people on the outside, hearing many voices speak as they entered, at last they stopped at one whose voice and articulation was different from that of the others. "Who is that one just now entered?" said those outside.

"It is theSun," replied the conjurer.

"Ha! Well, I am happy of it." said the the Indian. "Is it nothewho says himself able to repair firearms (guns), and do anything with them he pleases? Ask him (addressing the conjurer) if he will not have compassion on me and put my gun to rights that I also may kill. I am walking every day, and frequently shoot at moose, but always miss."

"Hand it me." said a voice from the top of the conjuring frame. The gun was given to the conjurer. "It is loaded." continued the voice, "Shall I fire it off?"

"You may, but take care you hurt nobody." replied the Indian. The gun was fired, and shortly after handed back to the owner.

"Here is your gun. You will kill with it now." said the Spirit.

Both this business of the gun and smoking bag took place the first time, I believe, the man conjured.

There are but few individuals (men) among the Sauteux or Cris or Crees who have not their medicine bags and [are not] initiated into some ceremony or other. But it is notallof them who can conjure. Among some tribes most of them can, and among others again there are but very few. Nor is it every one of them that tellsall truth, some scarcely nothing but lies, others againNot Onefalsehood. And this depends upon theirDreamed, sometimes. But I think [it] may be equally imputed to their own selves, [to] presumption, ignorance, folly, or any other of our passions or weaknesses.

But to become conjurers, they have rites and ceremonies to perform and go through, which, though apparently simple and absurd, yet I have no doubt, but fully answer their ends.

Any person among them wishing to dive into futurity must be young and unpolluted, at any age between 18 and 25, though as near as I can learn between 17 and 20 years old. They must have had no intercourse with the other sex; they must be chaste and unpolluted.

In the spring of the year, they chuse a proper place at a sufficient distance from the camp not [to] be discovered nor disturbed. They make themselves a bed of grass, or hay as we term it, and have besides enough to make them a covering. When all this is done, and they do it entirely alone, they strip stark naked and put all their thingsa good way off. And then [they] return, lie on this bed, and then cover themselves with the rest of the grass. Here they remain and endeavour tosleep, which from their nature is no very difficult task. But during whatever time they may remain, they must neither eat nor drink. If they want to dream of the spirits above, their bed must be made at some distance from the ground—if of the spirits inhabiting our Earth, or those residing in the waters,on the ground. Here they lie for a longer or shorter time according to their success or the orders of the dreamed. Some remain but three or four days, some ten. And I have [been] told one remained thirty days without eating or drinking. Such was the delight he received from his dreams!

When I laughed at this, the man was vexed, the others not a little hurt.

The first thing they do after their return to their friends is to take a good drink of water, smoke the pipe, and after that eat, but as composedly as but just risen from a hearty meal. TheirDreamedsometimes order them to make a feast, and not uncommonly tell them where to go where they will find the animals whose flesh is to be served up (always boiled). They sometimes lie in one posture and sometimes another—i.e. their head to some one of the cardinal points. Some have the most pleasant dreams imaginable, others indifferent.

When they are to live to a good old age, they are told, "You will see many winters! Your head will grow quite white." or "Though you shall never see your head white, yet you shall live till you are obliged to make use of a stick and long after. You shall die old, very old, respected and regretted."

If they are to die young: "Thou shalt see the years of a young man."—and so on of the other ages, as well as the manner of life they shall have. The language is not very dissimilar to that of our version of the Bible. But that stile seems to me to be the language of nature whichIalways find the more charming the more retired thespeakeris from the pompous bombastic walks ofhighlife, which though they furnish us with more ideas,Ido not think add much to the beauty of the language.

As I have said before, the purpose of these dreams is to dive into futurity. Everything in nature appears unto them, but in the shape of a human being. They dream they meet a man who asks them (after some preliminary conversation of course), "Dost thou know me?" (who or what I am?).

"No."

"Follow me then!" replies this stranger. The Indian follows. The other leads him to his abode and again makes the inquiry. The answer is perhaps as before. Then the stranger assumes his proper form, which is perhaps that of a tree, a stone, a fish. And after rechanging several times in this manner, until such time as the Indian becomes perfectly to know him, then this stranger gives him to smoke, [teaches] himhissong, thus addressing him, "Now do you remember my song? Whenever you will wish to call upon me, sing this song, and I shall not be far. I will come and do for you what you require."

They know many oftheseSpiritsas soon as they see them (in their dreams) by the description the other Indians have given of them. Some, however, they know from their nature. When theSnowaddresses them, he they know because he is perfectly white—theIcealso. The Sun and Moon [they know] from their beautiful brilliancy and the elegance of their abode—the houses of the two last being uncommonly neat and handsome such as those ofthe white (i.e. civilized).

One principal amongst all these, and everything in nature appears at least to some of them, is the Supreme Being, whom they term Wee-suck-ā-jāāk (the last a's being pronounced as in 'all', 'hawk' etc.; the first as ale, bail etc.) i.e. by his proper name, his common name, Gey-Shay-mani-to(this is among the Crees nation), which signifies "the Greatly charitable Spirit." He is uncommonly good and kind, addresses them and talks to them as to children whom he most tenderly loves and is extremely anxious for.

Thus far everything is very well, and is perhaps a betterideathan many of the vulgar christians can give. But on the other hand again, their mythology, or stories relating to him, are many of them absurd and indecent in the highest degree, reducing him to the level of his creatures, and not unfrequently their making him dupe, but become so by such vile, such abominable deception as I doubt to be equalled by the most absurd and romantic of the Arabian tales. For there are many of these tales the author durst not publish for the obscenity and indecency. There are some obscene passages also in these tales (of the Indians) but not more than might be expected from a people yet in a perfect state of nature as to their mental powers, to our eternal shame and scandal. This one they love, they love him a great deal, and are by no means afraid of him, because he always addresses them "my little children" and all the rest of his character is of a piece with this.

The next one is Old Nick. Him some term "Key-jick-oh-kay" (The 'J' being pronounced soft, as Git or Gil, in French, for I know of no English word where properly speaking the J is of any use and has the sound seemed intended by it) or "Key-jick-oh-kaiw". I cannot at present give the proper signification of this name for I am not sufficiently acquainted with the language, but it appears to me as to mean "he who made the day or skies, or resides in the sky". This one they represent wicked, and terrible, inexorable to the highest degree, always plotting evil and endeavouring to circumvent the rest of the creation. [He] is always jawing and bawling. But when the other appears, he orders him in a peremptory manner. "Hold thy tongue. Get thee hence, thou deceiver; thou ill-liver." But these words are uttered in such an authoratative and commanding tone that the Indians themselves are quite astonished to see one who is so uncommonly kind and indulgent to them in every respect, so tender and affectionate, even in the choice of his words, assume so suddenly and with so much authority, so much power over one whose name alone they never utter but with the greatest dread and horror. Their horror of the Devil is so great, that no one ever utters [his name] but when unavoidable. And if, through inadvertency or ignorance, one of their children should mention it, he is severely reprimanded by all who hear.

There is also the Sea Serpent, a monstrous animal and has much power.The Mermaid (or Sea-Man), the Water Lynx or rather Tyger—a dreadful character [is] this last, who keeps all the inhabitants of the deep in the greatest subjection. There are however one or two who contend with him, and sometimes he is reduced to the necessity of compounding with them—the Great Turtle, and many others. They have their abodes in the deep, but perfectly dry and comfortable. Each one of these, and indeed all of them, have their stories or mythology. Some I forget entirely and others remember too incorrectly to mention at present.

{These [spirits], when anyone conjures, if he is a renownedmedicineman,theyall appear and speak to him mostly in his own language. Some few excepted are thePike(a jack fish) who speaks French, the Sun and Moon both speak English, the Bull or Buffaloe in an unknown, or at least strange, language. But all [are] perfectly intelligible to the conjurer.

I am quite astray—leaving the proper thread of my story to follow one of its branches. I ought to have said that.}

The Sun, when he appears to an Indian, he is seen in the heavens, as an Indian (i. e. a man)walking on the wind. His dress is of a variety of colors and handsome.

I had a dream the latter part of which I shall relate to you as it is perfectly descriptive of the manner or form in which the Sun appears. I related it the next day to some of my half-breeds, when one of them replied, "What a pity! Had you now forborne for a few days mentioningthis, he would have appeared again to you, and then you would have had a fine opportunity of learning (from the fountain-head, as we might say) how it is the Indians come to perform those things the white will never credit." And he continued that it was precisely the form he assumed when he appears to the Indians.

In my dream I thought we were travelling a road from which some of our party had the utmost to dread from the ambush of an Indian who could transport himself to what place he pleased. As we were walking, I happened to look above and was much struck with the appearance of a man walking in the heavens. His dress was that of a neatSouthernIndian, composed mostly of red and yellow, but also of a few other colors. The garters of his leggings were also neat and handsome and had a tuft of swans-down that had been powdered with vermillion attached to the knot on the back part of the leg. To his shoes were attached two long swan quills inclosing the foot thusdiagram of Sun's footwearwith a tuft of down at each end and in the middle on both sides all powdered with vermillion. With these quills and down, and the down on his garters, [he was buoyed] up in the air. I addressed [him] in broken Cree. He answered in the same broken accent. Upon my second address, I thought he did not understand more of that language than I did myself. The Sauteux seemed to me his proper tongue, and I was glad of having an opportunity of speaking that language. So I the third time addressed him in it, asked him from whence he came, whither he was going. He was veryhigh, insomuch that the others thought it preposterous in my addressing him—that he could not hear from that distance. Upon this he came down and talked with us, saying he was anambassador. Such is the habillement, and manner in which the Sun shews himself.

The Thunder also appears to them, in the shape and form of a most beautiful bird (The Pea-Cock).

Roots and herbs also (this also ought to have come in afterwards), such as are medicinal, appear, and teach their votaries their respective songs, how they must do, what ceremonies they must perform in taking them out of the ground, their different applications. But these roots [and] herbs (medicines), though they appear in their dreams, they do not shew themselves in the conjuring hut, box, or frame, that I learn. They are sent, as appears, by Wee-suck-ā-jāāk,to teach Indians their use and virtuewithout whichthey would be very ill off, whether to heal or cure themselves, or expell the charms by which other Indians may have bewitched them.And though they are acquainted with many of these roots, the use and virtue of some of which I can no more doubt than those used by the faculty in the civilized world, yet they tell me there are several which they use to different, and some to diametrically opposite, purposes.

Their manner of conjuring is this: In the first place a number [of] straight poles of two, or two and a half inches diameter and about eight or nine feet long are prepared, cut, branched and pointed at the lower end. They seldom require sofewas four, commonly six or eight. These are planted in the ground from twelve to twenty or twenty-four inches deep in an hexagon or octagon form, enclosing a space of three feet diameter, more or less. These poles are secured by hoops, three or four in number, and well tied to each pole, so that none be able to move without the rest. This hut, square, box, or frame, whatever it may be termed, is covered with skins, an oil cloth, or some such sort of thing.

The conjurer is bound hand and foot, not as if he were a man going topryinto futurity, but as a criminal, [a]mere, pure devil, and one whom they intend never to loosen, so barricaded and cross-corded is the creature, sometimes all crumpled into a heap. He is tied only with his cloute on him, and thus thrust into the hut underneath by raising the lower covering, his "she-she-quay" or rattler with him.

Some of them sing on entering, others make a speech. Here they remain, some several hours, others not five minutes, before fluttering is heard. The rattler is shaked at a merry rate, and all of a sudden, either from the top, or below, away flies the cords by which the Indian was tied,into the lap of he who tied him. It is then that the Devil is at work. Every instant some one or other enters, which is known to those outside by either the fluttering, the rubbing against the skins of the hut in descending (inside) or the shaking of the rattler, and sometimes all together. When any enter, the hut moves in a most violent manner. I have frequently thought that it would be knocked down, or torn out of the ground.

The first who enters is commonly Meeh-key-nock (the Turtle), a jolly, jovial sort of a fellow who, after disencumbering his votary, chats and jokes with those outside and asks for a pipe to smoke. There is a good deal of talking inside as may be supposed from the number of folks collected in so small a space.

To some renowned characters, all the spirits appear. The Thunder also frequently comes, but he is desired to remain outside as he would breake all. It is reported that he once entered and split one of the poles into shivers.

The Flying Squirrel also enters. He is no liar, but you must take every thing he says as we do our dreams, the opposite. His nature is such that he durst not tell the truth but in this ambiguous manner, otherwise the conjurer would soon after die.

I do not know that the Skunk ever comes. But the Wolverine (Carcajoux) does and he is known immediately by his stink, which occasions no small merriment at his expense on the outside.

TheLoonalso enters. He is known by his usual cry, "Nee-wih wee-way" repeated commonly three times as he does when in the water. And this too occasions a great laugh, for these four syllables, which form the most common cry of that bird in thespringof the year, as every body may observe,arealso three words in the Sauteux and Cree languages, which signify "I want to marry; I want to marry!"

"What! And will you never have done marrying? You were marrying all last summer and still want to!" will some outside say. And everyone has his word to put in.

Herculesalso comes in. He is perhaps as much revered by those people as even he was by the Spartan or Athenians. His name isStrong Neck(and everybody knows how strong Hercules was). He does not seem over fond of jokes, and when the other spirits announce his coming, all those on the outside must cover their heads and not look up, for it appears that he cannot [become]invisibleas the others do, or will not, but still does not chuse to be seen.

Once upon a time his arrival was announced, and everybody was ordered to cover themselves, so as not to see. (This, and all such like orders are commands sent to the conjurer, and which he, (being inside) mustpromulgateto those on the outside). There was one young buck, however, who wanted to shew himself superior to these orders and divert his friends. [He] would not cover himself. Hercules entered, and at that time, as at all others, he was not in too good a humor. Some altercation ensued and "I am Strong Neck." said he.

"Pah!" says the young man at last, "The neck of my os-Pubis indeed is [as] strong!" This raised a most violent laugh. But the young man was lost. He disappeared from amongst them, and was never after heard of. Sincethattime they are rather more cautious.

Some of theAncientsalso enter. They are called "O-may-me-thay-day-ce-cee-wuck",HairyBreastssuch as the ancients are said to be. These are great boasters. They recount the exploits of their younger days apparently with the greatest satisfaction. [They] say, "I used to do so and so on such occasions. I never shot a moose or buffaloe, but pursued them on my feet, and ripped them open with my knife." But this is onlywind, for no sooner do other powerful ones enter, but these chaps search to secret themselves.

The Sun enters, speaks very bad English at the offset, but by degrees becomes to speak it very easily and fluently. He is gun smith and watch-maker, or at least can repair them. When he is entered, there is commonly a beautiful clear light visible, through the covering. He [too] does not admit of too much familiarity, but is still good natured and condescending.

The Pike or Jack fish also enters. As the Sun, [he] also speaks (French,) badly enough at the offset.

When there are two or three on the outside who can speak French and address him together, merely to perplex and bother him, he laughs at their folly and says, "You may talk twenty or a hundred of you together if you chuse, yet are you not able to perplex me. Come as numerously as you chuse, yet are there many more of usPikethan you Frenchmen."

He is very familiar too.

The Bull, or Buffaloe is understood only by the conjurer, his voice being hoarse, and rough, his language quite foreign. The conjurer must interpret when anything is wanted of him. As is his voice, so are his manners. However, he will joke a little too. But let them beware not to let drop anything in a sarcastic or contemptuous manner as to his power or knowledge of the future for he takes it up and reproves in a very tart manner. And [he does this] in a way too that conveys no comfortable ideas to anyone present, for they all endeavour to excuse it by saying it is only a joke. "I know jokes too; and I can laugh and understand the nature of laughing as well as the best amongst you. But such language is unbecoming, and I will have no more of it!"

A half breed one time,becausehisfatherwasaFrenchman, thought he might go any lengths he pleased with him (the B[uffaloe]). He replied very warmly thus:

"How durst thou doubt anything I say! Knowest thou not how clearly and distinctly objects are discovered and seen in a plain from an eminence? And my abode is in the regions above. I see every object as distinctly as you see at your feet. Doubt then no more, and never hereafter call our power to question."

"Aye!" replied some of the other spirits, "We not only seeallthatyoudo,howeversecretand hidyouthinkyourselves, but we also hear every word you utter."

"If that indeed be the case, tell me where now are and when will be here my father's countrymen?" {The conjurer had been employed to tell what the people were about, as it was long since the time they were expected, and ought to have arrived, had elapsed.}

"Wait! I shall go and see." And shortly after he returned. "They are now all asleep at such a place. The weather will be calm tomorrow, and though thedistance is great, yet will you see them tomorrow night, for they are as anxious as yourselves."

Another one said, "Since then ye Spirits pretend to know everything and are vexed when we call any of your sayings in question, come tell me how long shall I live? Shall I yet see two more winters?"

"Ha!" (laughing replied the same voice) "Two winters? I see you all yet alive two winters hence. Every soul that sits here and considerably more; and some of you I see crawling with old age!"

With some of the Spirits, as I've already said, the bystanders (or setters, for they are seated on the ground round about) are very familiar. The Turtle is one of them. He is very humorsome, and their jokes with him were such (for I've heard this myself) as I should have been ashamed to hold even with a bawd. It was pureribaldry. But they durst not doubt him when he speaks seriously, for he is very powerful, and makes himself respected when he thinks it necessary.

"Who is that now speaking?" said one of the Indians. (This I was told.)

"It is Mihkenach," said the conjurer.

"If it be him, prove it. Take him in your hand and show him to us." Now the conjurer was a very great medicine man. He took the turtle upon his hand, raised the covering of hisbox, and called them to look. Every one was astonished at his beauty. He was very small, scarcely more than two inches long. When all had gazed enough, the conjurer drew him in.

The Turtle was very quiet while out, but as soon as he got in exclaimed, "Oh! how afraid I was when I saw the children look so eagerly. I was afraid some of them would have attempted to take me in their hands and let me fall, perhaps in the fire." and laughed heartily.

The Bear is a rough beast and makes a devil of a racket.

Towards the latter end, Master Keyjickahkaiw, that old serpent Satan, enters. His arrival is announced. All hands are grieved for then the conclusion is soon to take place. He makes everything fly again, kicking up his own (the Devil's) racket, jawing and blabbing, scolding and giving the lie to and abusing all hands. The Indians are hurt and displeased, but durst not say anything. They must swallow all quietly And then it is that the conjurer most dreads for his ownbacon. This however does not last very long, for Wee-suck-ā-jāāk (the Supreme Being) enters last. As soon as his coming is announced, Nick begins to sneak, but stillen maitre. Wee-suck-ā-jāāk enters, Nickjaws, silence is imposed, Nick [is] still troublesome. At last the word comes authoratatively and awayheflies.

The Indians are uncommonly fond of Wee-suck-ā-jāāk. He commonly speaks to this effect.

My Little (Grand) Children, I am very indulgent and kind. I am very charitable, and love you much, a great deal more than you imagine. You must not live ill, nor make a bad use of your power and knowledge, for I hate that. Hence it is I command Nick in that authoratative manner,because he is wickedly inclined. Mischief and destruction are in his nature; he grieves at any good he sees. Take ye heed, beware of him, for he is ever on the watch to destroy you.

WhenCharlyenters, after some abuse, he calls out, "Get ye hence, get ye hence. What are ye doing so long from your home? Off with ye immediately!". And [he] rubs up and down the skins that form the covering lest any should be hid. Thus he sends off all the spirits, who, as theyflyoff, as well as when they enter, give this frame a terrible shaking. It may be supposed what sort of a shaking he gives as he comes and goes, and how he shakes the rattler;—for they all shake the rattler on entering. When Wee-suck-ā-jāāk goes off all is done.

Some conjurers are so powerful that thehutthey enter, must be doubled; that is two rows or sets of poles, one on the outside [of] the other, and each row fastened with good strong hoops well tied, after which the outer and inner row are also fastened. Thus arranged they seem to be beyond the power of any three or four men to move. Yet when the spirits enter, it sets a-going with a motion equal to that of a single pole indifferently stuck in the ground and violently moved by a man.

I have never seen any of these double ones, but twice or thrice saw the others whilst the conjurer was in. Some time afterwards, when they were off, I shook them with both hands and with all my strength, but the motion was nothing like that of the conjurers. I have been told that those [conjurers] who enter these double ones are so powerful that almost all the creation comes to see them, and [the poles] are shaken with uncommon violence.

This motion, the conjurers say, is produced by the concussion of the air. The spirits come and enter with such velocity that it is thewindtheyproducewhich occasions it. The conjurer is all the while seated peaceably in the bottom, (on the ground) of his hut.

Some of them to shew their power have had small sticks of the hardest wood (such as produces the wild pear, and of which the Indians make their arrows, and ram-rods for guns) about the size of a man's finger, made as sharp-pointed as possible and dried, when they become in consequence nearly as dangerous as iron or bayonets. Some have eighteen, twenty-four, more or less, though seldom less than eighteen planted in the bottom of their hut. They are about twelve or fourteen inches out of the ground.

On the points of these sticks is the conjurer placed, sometimes on his bottom, at others on his knees and elbows. And there he remains as quietly and composedly as if he were on"a bed of roses". And when he comes off, no marks of injury appear, though he entered naked, only his cloute about him, and of course the cords with which he is tied.Their familiars (their dreamed, or those who appear to them in their dreams and promise them their assistance and protection) support them so that no injury happens them!!!

March 29th.—I feel but very indifferently disposed to write, but I am on the eve of an accumulation of business and may not after a few days have the necessary time, so that I shall [take the] risk.

A couple of days back, I have been conversing with a Cree (Indian) whopiecemealgives me the following account of their mythology:

The North (Wind), apparently one of oldest of created rational beings, thus addressed his daughter, his only child, "My daughter! Be very careful, and remember that anything you do, or wherever you go, on turning yourself, turnalwaysinthesamedirectionwiththesun,andneverinacontrarydirection."

Now women are a compound of perverseness, obstinacy and curiosity, and withall forgetful enough toosometimes. This girl, one day she was chopping fire-wood. Without thinking of her father's admonition, in going to another tree, [she] turned round to the right in a contrary direction to the sun, and instantly fell to the ground and died.

The time she used to take up in this occupation being expired, her parents became very uneasy, and after some search, found her on herbackdead, and her belly [swollen] to an enormous size. The father and mother, on each or opposite sides, contemplated her situation with great grief. At last the father arose, stood up, and made a long speech, praying to "The Father of Life" to have mercy and compassion on his child.

His speech was not ineffectual. The girl was delivered of a boy, and shortly after, of another. The elder was called Wee-suck-ā-jāāk; the younger "Mi (or Mee) shaw-bôse". After this the girl recovered and became as aforetime. These two young men immediately attained "man's estate", manhood, and became hunters.

The younger of the two one day was in pursuit of a grey or rein deer (carriboeuf), after which also pursued a wolf. The deer, having thus no hopes of escape, fled to a rock on the edge of the waters and plunged in. Mishabôse and the wolf followed. But they all three became a prey to the Michi-Pichoux, or Great Lynx, i.e. Water Lynx, Water-Cat, or Water Dog.

Wee-suck-ā-jāāk was very uneasy for his brother. [He] was anxious to revenge his death, but scarcely knew well how. At last one day, seeing a Kingfisher hovering in a certain spot, [ Wee-suck-ā-jāāk] addressed him thus, "My younger brother! What art thou there looking at?"

"I am looking at Mishabôse, your brother, lying in the bottom of the deep, drowned."

After some further conversation, Wee-suck-ā-jāāk discovered the means of avenging himself. He accordingly set to work and made himself alargecanoeon board of which he embarked the Moose, Deer, Bear, Otter, Beaver, Muskrat, Wolf [and others] and repaired to the place where the Sea Lynxes used to resort to sleep. This was a fine, pleasant place on the land. Here he observed several of them and began his work. It is not related how many he did kill, but the water upon their death came rushing upon him in a violent torrent.

As he expected this, he had brought his canoe near hand. But before he reached it, after killing his enemies, he was already knee-deepin the water. However, he got safely on board, but in his hurry [he] forgot to embark a little earth.

Now the waters swelled immensely, and in a very short time the highest land was covered, and Wee-suck-ā-jāāk was tossed about by the wind and water. It appears that he had not the foresight either of taking with him sufficiency of provisions, for he became very hungry, and thus expressed himself to his crew.

After some time he saw something on the water, very large and moving toward him. He thus addressed it, "Who or what art thou my younger brother?" (For he, being the first born, always addressed the rest of the creation, whether animate, inanimate, or rational or not, as hisyoungerbrothers.) "And whither art thou going?"

"Why, my elder (brother), I am aWaterLynx, and am sent byconfrersin search of Wee-suck-ā-jāāk and to destroy him!

"Aye! Is it so indeed? And how or with what instrument do you intend to destroy him?"

"I have a large and very strong iron tail, with which if I smite his canoe he must perish!"

Wee-suck-ā-jāāk, seeing his danger, thought to get off by duplicity and dissimulation, and thus continued, "Indeed you must have a very extraordinarytail, myyounger[brother] .... Come near and let me see it, how it is made."

The Lynx drew up, presented his tail. Wee-suck-ā-jāāk took hold as to look on it, and placed it on the gunnel of his canoe and with a stone cut it off saying, "Now go to thy friends, and tell them how Wee-suck-ā-jāāk has served thee."

He retired double quick, grieved, ashamed, and not with a little pain.

"Ha!" said the Water Lynxes on perceiving the situation of their companion, "Ha! Wee-suck-ā-jāāk is cunning, and too powerful. We must destroy him for our own safety. Come now. Who amongst us will volunteer, and go to destroy that enemy of ours?"

They at last pitched upon an enormous beaver and thus addressed him at his departure. "Go thou, our brother. Destroy that mutual enemy of ours. Be not afraid of him for he is not worthy of fear. But still be cautious, for he is very artful."

Wee-suck-ā-jāāk descryed him also, and the same addresses and compliments passed as with the first. "And how do you intend to destroy Wee-suck-ā-jāāk?"

"With my teeth."

"Well then do come near and let me see them."

The beaver drew up, and shewed his teeth. Wee-suck-ā-jāāk put his hand on his head and while exclaiming "What terrible teeth! How immensely broad and sharp! They are like large axes!" He, with his other hand, took up a large stone and with a dreadful blow broke them all in his head. "Now go thou too to your friends and tell them how Wee-suck-ā-jāāk hath served thee."

Indeed the beaver did go, sniffling and blowing and yelling. The Lynxes were astonished and durst no more attempt anything at him.

His situation, however, was very disagreable, very uncomfortable, and what added to it was his want of food. He thus addressed his companions one day, "Come now, we very reprehensibly forgot to bring earth with us, and who knows how long this willcontinue? Which of you all will endeavour to get a little earth for me out of which I shall try to makelandfor us to live on? Whoever will go shall be amply rewarded."

They all said it was very deep. There was scarcely an hope.

Then he said to the Otter, "Go thou, myYounger(brother), and if thou diest in the attempt, I shall restore thee to life, and make thee immortal." Saying this he tied a long leather thong to his tail and sent him down. He found the otter was dead, hauled him up in to the canoe, rubbed him dry and blowed in his nostrils, when he revived.

Then he sent the Musk Rat. "Come, my little brother, go thou, thou art small and very active, art fond of the water, and goeth to great depths. Thy reward shall be as that of the Otter." The rat was secured with a thong also, and down he went. Wee-suck-ā-jāāk found he was dead, hauled him up, and was extremely happy to find he had some earth in his little paws and mouth. He restored him to life as he did the otter, and sent him down again. When he brought [him] up, his mouth [was] as full as it could hold, and a good deal [was] in hishandswhich he held pressed to [his] breast.

Now Wee-suck-ā-jāāk took this earth and made a ball of it, and blew [on] it a considerable time. And [he] sent off the Wolf to make its circuit to see if it was large enough.

After four nights he returned and thus spake, "My Elder, the earth is indeed large and beautiful, but our number now is small. When we will increase, it will be too small for us. We will be all upon top of each other." (We will be in each other's way etc.) "And if you make man as you contemplate, it will be much more so."

Wee-suck-ā-jāāk then blew it out again and once more sent the wolf. He was eight nights absent, and reported it still too small. Wee-suck-ā-jāāk then blew it out for a long time and sent the wolf again.

But before he went off he said, "My Elder, the Earth must now be very large, and I shall possibly be too much wearied to make its circuit. I shall traverse, and if I find anything to assure me of its being large enough, I shallhowl, which will be a sign to you. And whatever place may suit me, there will I make my residence."

After several nights absence they heard him howl, wherefore they all concluded the Earth was sufficiently large.

Wee-suck-ā-jāāk thenblessedthe others and sent them away telling them to multiply, "and be good, not vicious or ill inclined, nor secret or hide [yourselves] too much frommylittle brothers, (the human beings, which he was about to create) when they might want to eat."

Now after this he became very lonesome and bethought himself of makingIndians, human beings. He, in consequence, took up a stone and fashioned it into the form of a man. But whilst at this work, it struck him that by forming them of so strong and hard a substance that, in time when they would [come] to know their nature, they would grow insolent and rebellious, and be a great annoyance to each other, and of course also would never die. "This will not do.I must make them of a more weake and fragible substance so that they may live a reasonable time and behave as becomes human beings." Upon this he took up a handful of common earth and made the form of a man, and blew into his nostrilsthe breath of life.

The Moon formed the female as Wee-suck-ā-jāāk did the male, hence the reason of the periodical return of their sickness with that of the Moon, "as also among the sluts" (bitches). Hence also all women are forbidden, when they go out from the calls of nature, and thatonein particular, to look at the moon while thus employed. Those who are thus forgetful, ignorant or obstinate immediately find the effect by the return.

I should have said that he bruised the stone to pieces, although a great part of it was already formed.

For the white (I believe it was the Moon again), he made a partner for him of one of his ribs and another piece, which he wrapped in a handkerchief and laid beside him saying, "This, by the time thou risest, shall be a full grown woman and shall be thy companion."

After all this done, he made a separation in the Earth, one part of which was a beautiful, plain meadow ground, and the rest woody.

And then [he] set off travelling in the Earth. He took a partner to himself by whom he had a son. This soon got to man's estate, but had a great aversion to the female sex, which gave his parents a great deal of anxiety. All their trouble, all their remonstrances, were to no effect. At last the father bethought of a plan in which he was sure of success.

[He] transformed himself into a most beautiful woman. And when the son was returned from his hunting, "Well son!" said the mother, "Here is a young and handsome woman we have procured merrily for thee. Does she please thee?"

Hercharmswere so great the young man immediately became extremely fond of her. But this, in the end, became the source of much trouble to both parents—and of disgrace to the father particularly. The mother became jealous and vexed on her son's account that he should so [impose], and [do] many shameful things to her husband.

Here follows a train of stories, the most indecent and shameful and sometimes obscene that one can well imagine. But these people are yet, so far as regards their faculties, in a state of nature. Everything appears reasonable and natural and must be very gross and palpable indeed when they do not give credit to [it].

Their language is also that of nature, and they speak out what they think. They do not use circumlocution to avoid an indecent term, nor have they flourishes to embellish their discourses. And their speeches, to my taste at least, are far more pleasing and natural than those strained and laboured compositions we meet with amongst ourselves. But this is not the place for these discussions.

April 4th, 1823. There is a sick Indian with me whom I have been obliged to feed with his whole family all winter, not being able to endure the cold on his lungs, and in a manner deserted by his friends. To get as near the truth as I can possibly do in all things relating to their mythology, I frequently converse with him on these subjects. And whennotforbiddenbyhisDreamedorfamiliars, [he] is explicit enough. A few nights back he thus informed me upon the several questions I proposed.

The one that I saw in my dream, as above related,isnottheSun, as my half-breeds told me. The Sun is dressed like a gentleman, [in] a short coat, waistcoat, short breeches, stockings, boots, a hat and a beautiful feather stuck in it. He speaks English and the rest as mentioned above.

But the one I mentioned above, is Sickness, or the Plague. There are four of them: two walking in the air as I mentioned, and twointhe earth—in the bowels of the earth at a certain moderate distance from the surface, perhaps in the sameproportionas those who are above.

The Indian thus relates of him:

When I was a young man, he appeared to me and told me his name was Sickness, and that every time ageneralsickness was to take place amongst us, he would come and forewarn me.

See, four winters ago (in 1819), after we had taken debt in the fall and were proceding, each of us, to our hunting grounds, he appeared to me one night and said, "I am come to tell you to get out of the way of alllargewaters(lakes and rivers) and pitch off immediately into the woods. Be cautious, also select proper ground for an encamping. Never pitch your tents in large high woods particularly of the pine kind, chuselowwoodsto encamp in. And never look up to gaze lest I see you see and you be smitten. Keep off always from large waters, for I am on a circuit round the earth. I shall follow the travelling waters (the routes or roads usually frequented or navigated), and smite all those I there find with sickness. In the interior or to one side I shall not go. Tell this to the Indians that they keep out of the way."

It was that year that themeaslesmade such havock in some places. He thus continued:

This last fall (in December) I saw him again. He told me he was on another circuit and intended making a large selection, passing through the plains and coming down again this way. He said he would pass when the leaves would be rather large (about the 20th June, in these parts) and told me as before to admonish everybody to keep out of the way oflargewaters[and] trees.

"It is not my doings, nor is it my choice that I thusprowlthrough the earth." said he. "But I am sent, and cannot resist."—Now we will be again this spring visited with some sickness, but I cannot tell which—it is a breaking out in the flesh. And his appearingto you (me) is a sign that he will certainly pass.

I then asked him if he intended telling the other Indians of it.

"I shall tell my Elder (brother), but not the others, for they won't believe me."

He was very diffident. He wanted to communicate to me all he was told. But [he] said he durst not lest he should injure himself by exasperating the other (Sickness) and beingenigmaticallyforbidden!

"He told me," continued the Indian, "as a sign, that two of our number should die this winter: one a small one, (andheis dead, naming to me a child that had died about that time, though very distant then from him) and the other a full grown person. Whom he is I know not,but onemustdie!"

These chaps [spirits] seldom appear (in dreams) less than four times, but commonly six times, and each time in a different form until the last, when hemakeshimselfknown. And ever after [the spirit] appears (or rather [they] appear) in the same uniform manner. It is then, after they have made themselves completely known to their votaries, that they communicate their power and teach theirsongswhich, though in their dreams, are so indelibly imprinted in their memories that they are never forgotten. For every one of these spirits, genii, demons, phantasies, or whatever you may please to term them, have each theirsongwhich they communicate to their votaries, as well as explain also their power. Hence it is, that when any one amongst them has dreamed of a certain number, commonly a good many, twenty, thirty, or perhaps a thousand, that they canconjurewhen they please. For these, like the guardian genii in the fables, keep always near them, and protect them fromtoomuch injury from the evil machinations of some of the mischievous ones.

Indeed, from what I can learn, there are but few of thesefamiliarsbut do do evil to their votaries if they, the votaries, the Indians, neglect performing the regular, annual, or perhaps more distant periodical sacrifice. And [for these sacrifices], theirfamiliartells them what it is he expects.

A few days ago in the night between the 31stMarch and 1stApril, this Indian was sleeping in an old house I sent him to when, at a late hour in the night, he was pulled most violently out of his bed so that his wife, that was lying beside him, awoke and with difficulty kept him down, though he also struggled himself to make hisfamiliarleave his hold. And the house shook violently.

The next day he sent me his wife to ask a little grease to make a sacrifice. (Burnt offering. *God forgive me the comparison, which by the bye, is not meant to ridicule, but is really the case.) I gave her a little, and the husband came the same evening to sleep with us. Upon enquiry, he told me thus:

It was aSkeleton. Hewasdispleased with me because I did not make him my usual offering. And yet he knows that I ampitiful, that I cannot move to hunt myself, but am beholding to others for every mouthful I and my family eat. But they are wicked when they think themselvesneglected or abandoned, and think nothing of carrying off an Indian and throwing him in some distant place, dangerous precipice, or other place where he must perish if not succored by some other more kind one.

"Some years back," continued he,

I went out one night in the fall to hunt moose. I had tied my canoe very securely in the rushes and there was waiting alone to hear the moose either come to the lake, or cry after the dam, for it was in the rutting season.

(And the Indians commonly go out in this manner at that season, for the buck has a certain cry which he makes at that time, either to call the female, or as with the domestic cattle, to exult, as one might think, from their capers.)

I all at once heard far ahead of me cries of "Heh! Heh! Heh!" (or "Hayh!", or "Haih!") sudden, quick, coming in the air, and directly towards me.

"Oh! Now," said I, "I am gone!"

Indeed he came. Icringedand laid myself as low in my canoe as possible. But he came straight to me, took me up and threw me in the water, all the time crying, "He! He!" I then endeavoured to take out myfire-bag; but this he would not let me do. Having then no alternative, I was obliged to make for the shore as well as I could, he all the time crying in the same manner just above my head, as if he intended absolutely my death. However, I reached the shore, though with the greatest difficulty. Then I took some dry grass which I rubbed and bruised 'till it became soft and put it under my arm pits and crumpled myself into a small heap and remained 'till the sun began to warm when I swam back to my canoe. He kept hovering over me all night and until the Sun was pretty high, always making the same cry. Though when he found me so benumbed with cold on my debarkation, he laughed, "Ha! Ha! Ha!"

Back to IndexNext