Chapter V: Part 1: {1} Introductory Remarks (2)

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.

{17} [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 when _not forbidden by his Dreamed or familiars_, [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, _is not the Sun_, 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 two _in_ the earth--in the bowels of the earth at a certain moderate distance from the surface, perhaps in the same _proportion_ as 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 a _general_ sickness
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 all _large waters_ (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, chuse _low woods_ to
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 the _measles_ made such havock in some places. He thus continued:

This last fall (in December) I saw him again. He told me he
was on another circuit 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 of _large waters_
[and] trees.

"It is not my doings, nor is it my choice that I thus _prowl_
through 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 appearing {18} to 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 being _enigmatically_ forbidden!

"He told me," continued the Indian, "as a sign, that two of our number should die this winter: one a small one, (and _he_ is 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 one must die_!"

[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 he _makes himself known_. 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 their _songs_ which, 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 their _song_ which 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 can _conjure_ when they please. For these, like the guardian genii in the fables, keep always near them, and protect them from _too_ much 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 these _familiars_ but 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], their _familiar_ tells them what it is he expects.

[Accounts of Pahkack]

[Attacks at Home and While Hunting]

A few days ago in the night between the 31st March and 1st April, this Indian was sleeping in an old house I sent him to when, at a late hour in the night, he was pulled most violently out of his bed so that his wife, that was lying beside him, awoke and with difficulty kept him down, though he also struggled himself to make his _familiar_ leave 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 a _Skeleton_. He _was_ displeased with me because I did not
make him my usual offering. And yet he knows that I am _pitiful_,
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 themselves {19} neglected 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. I _cringed_ and 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 my _fire-bag_; but this he
would not let me do. Having then no alternative, I was
obliged to make for the shore as well as I could, he all
the time crying in the same 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!"

Today (Apr. 4th) he asked me for a needle and thread to sew the sleeve of his capot which this _ghost_! had torn in his endeavours to carry him off the other night. Whilst he was sewing, "How he has vexed me," said he, "by tearing my old coat. But I am afraid of him."

[Making Offerings at a Hunting Camp]

He related me another story of _them_ as follows.

I went out one time a hunting beaver with a friend of mine.
It was a long distance from our lodges. We killed six beavers,
and slept out. I awoke in the night and was much astonished
to observe a man seated on the opposite side of the fire,
resting his head on both hands, with his elbows on his knees
apparently in a very pensive, sullen manner. He had but skin
and bone--not the least particle of flesh; and _this_ one had
hair on his bony head.

I gently pushed my friend and told him to look at _that
stranger_. We were both extremely agitated in consequence
of our fear, and were at a loss what to do.

Having no alternative I arose. Conceiving he came to ask
for something to eat, I took a beaver, cut it in two and
presented him the half of it. He did not deign to look at
it. I was much afraid. I then bethought of cutting it into
mouthfuls, which after presenting him, I threw into the
fire. Thus I did with the whole, and when done, he arose
and walked off peaceably in the _air_.

{20} [Description of Pahkack]

This sort they term _Pâh-kàck_, Skeletons, or such as die of hunger, or some that die extremely lean, whether from the consumption or other sickness. These, many of them, when they have nothing but just the mere skin and bone remaining, some of them in this situation, disappear from the earth and go to reside with all those who have already departed in that distressed state. This band, or congregation, [has] a head or chief. Their color is commonly green, though sometimes black. And it is extremely uncommon when one has even any hair, being bald--as if a blown bladder.

They sometimes are heard in the day; the [noise] is sometimes as of a quantity of dried bones rattled or shaken in a forcible manner in a kettle. And sometimes [they are heard], as above related, making that same monotonous but frightful cry of "He'h! He'h!" very quick and with an abrupt termination.

[The Feast to Pahkack]

The sacrifice they offer to these is grease, generally a large bladder full, and of the best kind. All the natives present are invited. Tobacco, of course, goes before everything else. He who makes the feast or his assistant most commonly lights, or fills rather, the pipes of all who smoke. But when it is [lighted], it is first presented to that quarter where _these_ are supposed to reside (I believe in the northwest or west), then to the cardinal points, then to the (bladder of) grease which is put in a dish fit to contain it and covered with down.

Some of them have a small board about twenty or twenty-four inches long, flat, painted with red earth, and a head made to it, of the same piece, and flat as the rest. At a certain distance below the neck, as we might suppose the shoulders, other small pieces made in the same form and about three or four inches long are stuck in each side at short distances, reaching to the ground--the lower end being small, and the head end would bear some resemblance to the ribs or arms were there not so many, by their being somewhat in a hanging form.

After smoking and some speeches in which these ghosts are addressed, he who makes the feast _waves_ it three times crying "He! He!" very loud for a good many times. And [he] then presents it to this board which is intended as a representative of the Pahkack, desiring _him_ to accept it and be propitious and merciful to them, neither to injure them nor their _little ones_.

Then he dances three times round the tent (in the inside), and when he comes to the fourth time, the one seated next him (in the direction of the sun) rises. He makes a feint of offering it twice to the one who rises, who in his turn _does_ as if he was going to receive it. And the third time it is thrown into his hands. This one makes a double turn upon his heels and dances or _trots_ once round the tent, and the [one] next him seated rises to take it in his turn with the same ceremony 'til all have passed. Then it comes into the master's hands again who reperforms the same ceremonies once more, puts down the grease, cuts it up, and shares to every male or widow present, in proportion to their numbers (the families they may have).

Shortly after my arrival here this last fall, they invited me through compliment to two of these feasts. I went both times {21} merely to have a better opportunity of making my observations, which are as above, as near as I can bring them.

But my mind was too much disturbed with reflections which soon became so melancholy that I had nothing to bestow on what was going on. "Poor unfortunate creatures!" I often exclaimed to myself.

Ye are desirous, nay anxious, to perform your duties to
your maker, but know not how. If you only knew how he
abominates this ceremony which you perform with so much
devotion! How soon would you cast off all your superstitions,
and rather live without any religion at all, and risk all
upon chance, than perform sacrifices, for aught I know, to
demons!

I shall not here enter upon these reflections further, suffice the above for they are too long, too frequent. And besides, I wish to sacrifice the little paper I have remaining to such other things as I have, and which I think may not be quite uninteresting to you. Had there been but their speeches and the ceremonies, I should not perhaps have thought so deeply. But their cries of "He! He!" and "Ha! Ha!" [were] so repeated and vociferous, that I was struck with a certain horror and thought that half of the devils in hell had entered the throats of these men to give _me_ an idea of their pandemonium below. Good God! What a miserable reflection! But how much moreso the occasion leading to it!

[Roots and Medicines]

Notwithstanding, they sometimes _Dream_ of roots (medicines). There is a certain place, according to their notions, consecrated to _Esculapius_ (and perhaps Apollo also, conjointly). It is depicted as a most heavenly abode, so delightful.

[The Abode of the Medicine Spirit]

He (_Esculapius_) resides in a mountain, in the bowels of which is his house. It has six doors, but so mysteriously constructed that no soul whatever besides himself and his _inmates_, of whom there are a great number (of every nation and language), can open them.

The lock apparently is in the form of a screw, or spiral, and is opened on the inside, but only to such as Esculapius deems worthy of admission. These doors open _to_ different quarters, the house being immensely large and, as above mentioned, in the bowels of ye mountain.

_In_ this residence is of every medicine useful in life such as do not _vegetate_--minerals [and] fossils. These are shown to the votary. He is instructed in their use, the manner of preparing and mixing them, the ceremonies, songs and sacrifices to be performed in their application, taking of them up, or in instructing _others_, because it is not every _Indian_ that is favored with these dreams.

The mountain is of a moderate size, and there issue from it forty rivers which fall into a lake not far from the _base_ and situated in a beautiful plain. This lake is shallow and has some handsome sandy shoals, and in the borders of it in the water grow beautiful _rushes_. The water in every one of these rivers is of a different color, no two being alike; one is black, another white, red, green, blue, _ash-color_. _In_ the latter grow herbs and plants of a vast variety, as also their nature.

[Teaching the Medicines to the Votary]

In the sides of the mountain are of every herb and plant that grows in any part of the world whatever. When any one of them {22} (of the Indians I mean) is thus favored, he appears first at these rivers when the head or chief of the mountain comes out. [He] [accosts] [the Indian] in a friendly manner. And after some conversation, he is introduced into the interior of the house where he is astonished to find people of every nation and language in the earth. But if I can form a right opinion, there are but few of each language.

They are seated in four rows--their seats being something like those of a theatre, semicircular and rising a little one above the other. These are all doctors, and it is their business to instruct the _votary_ in the object of his mission. They have a great quantity of medicines already prepared of such as are produced in the bowels of the earth, such as minerals, stones, shells. And most, or many of these, are hung up in the house.

Here he is taught how and in what manner to prepare these, as also the songs and sacrifices appropriate to each different one or sort. When on the outside, or out of doors, he is shown all the roots, herbs, plants, and is taught the respective song (of each) or of any particular one, or number, or such only as grow in the climate he inhabits. Both the songs and the plant, [the] herb, are so indelibly imprinted on his mind (or memory), though he had never seen them before, or should not happen to meet with any of them for years afterwards, yet on his first view, he immediately recognises them and every circumstance that had been instructed him, as if he had passed a regular apprenticeship. This may seem very extraordinary, if not indeed absurd, to people unacquainted with them, but still it is no less a positive fact.

These rivers, waters, are of different colors. So also is the _rapidity_ of each stream, some of them moving in a turbulent and awful manner, as the rapids and eddies at the foot of large falls, some moving in large majestic waves like the swells of a large deep lake agitated by the wind, and some in a beautiful smooth current, down which the _canoes_ are scarcly perceived to move. These are the tokens or signs or emblems of the manner of _our_ lives here below so far as regard to health and sickness. And of course the description requires no further explanation.

In some of these rivers grow herbs or plants which themselves, as well as their roots, are a rank, deadly poison, more or less. And their effects, when any demon-spirited wretch employs them as instruments of vengeance, though I have known none to carry off the object _immediately_, yet have a most melancholy, baneful effect. Some of [these plants are] exactly similar (in their effects) to _Lunar Caustic_, and oftentimes with an additional _humiliating_ effect (but more of this hereafter). And some deprive the object of every one of his senses but that of feeling. A melancholy instance of this I saw in the Spring of 1813 and sufficient of itself to _[emolliate]_ a heart of adamant!

Sometimes Esculapius will not instruct his votary in their use, satisfying himself with telling them _they are bad medicines_, or perhaps not mentioning them at all. To others again he [will explain] every _circumstance_ relating to them, but with a _most strict_ {23} injunction never to employ them at his _Peril_:

... unless you wish to die. I teach you all these these
things because I love you, and know your heart to be
compassionate. But _mind my words_, if ever you employ them
with an ill or evil _view_, thou shalt die! Other _Indians_ as
well as thyself love life. It is sweet to everybody; render
it therefore not a burthen or _disgrace_; and I _hate_ those
who thus abuse my confident affection!

They are also forbidden, sometimes as strictly, and for the same reasons, instructing others in their use. Notwithstanding this great love and cautious diffidence of Esculapius, there are other malignant powers who teach them and encourage their use. Hence those distressing objects I cannot here, for the want of paper, speak of.

[Stones and Their Virtues]

What I have mentioned of minerals, which from their description are indeed really such--minerals, yet I cannot take upon myself from my slender knowledge of their language and _technical_ terms, to _assure_ you that they are prepared after _our_ manner, by chemical processes. Mercury, sulphur, saltpetre or nitre, I do not know that they have. But there being french, english, german, and, from the description, greek and hebrew doctors among the number, I should not suppose it preposterous in concluding that they have them all in the same way as ourselves.

But from what I can learn, it is _stones_, that is some particular kinds of them, that are most used, such as _talc_, pumice stones and various other kinds. These they are shewn how to reduce to powder, and with what water, out of which river (or colored water if you please), the water is taken to mix up these powders. _With the roots and herbs it is different. _They are boiled_. These _stones_ (for they are most commonly thus denominated by them) are held in very great repute by them, though many of them that have been shewn me as possessing wonderful virtues, I considered as very common and foolish or at least harmless things.

Here! I am again digressing, which is everlastingly the case with me when not in the _humor_ of scribbling. I should have mentioned first (because as you may see, I have begun _this_ story in the _middle_ instead [of] at either of the two ends) that when they want to dream of these things, as well as of any other particular thing, they must fast, and lay down to sleep, keeping their minds as free as possible from any other thoughts whatever, and wholly bent and employed on that particular one alone.

I also should have observed in the proper place that the door [at which] the votary is introduced [through] is exactly in the middle of these rivers, there being twenty on each side of the door. The use [or] intent of the other five doors I never thought to enquire, and must leave you to guess as well as myself 'till such times as I can get this matter explained.

[Songs and Notes]

Their songs are delivered in _notes_, impressed or drawn on bark, in the form of hierlographics, and thus taught. And being hierlographics, (and not very dissimilar to those anciently used by the egyptians, nay indeed, I have reason to think from what I have seen of both, that any _learned_ man being perfectly acquainted with the one could trace a great deal in the other, but this opinion I hazard from my own ignorance), no two are alike. It therefore requires {24} him to learn them, that is [every] _one_ of them. For those notes are not like ours, _marked_ with regular bars so that one gamut serves for all. But with them, each one may be said to be itself a _gamut_. However, I have reason to think that they are regular and uniform. For many years ago, when I was still scarcely more than a boy, I remember throwing away the contents of one these medicine bags in which there were several strips of bark covered with these notes. An Indian happened to be by. He took one up and with the point of his knife, placing it on one of these, began to sing moving the knife regularly as children do when they begin to learn their a, b, c.

This surprised me a little at the time, for the Indian was a stranger and had but lately arrived from his own lands that were several hundred miles off. After laughing at and ridiculing him, as is the custom with us, I asked how he could make them out?

"The same," said he, "as you do to _reckon_ (read) your _papers_. See this one is (meant for) the _Thunder_, that the Earth. But I only know a few of these songs. The possessor of this bag knew a great deal. He was a great medicine man, [a] doctor."

As far as I can learn, every different root, herb, plant, mineral, spirit (or whatever you may please to term this latter) has each [its] respective songs. And [these] they must sing, were [their] voices like that of a choked pig, when [they] employ them for one of themselves, or [teach] them to another. When they sing, those of their _familiars_ who instructed this song, [whether] to the one who sings, as having learnt it from himself ([the] familiar) or having been handed to him, [the familiar] is said to attend, invisibly of course, and perform that which he promised this (medicine, supposing it is one) should effect. _{This is a long and complex job, and I doubt much if I can get through with it without more of my blundering. But I shall risk blunders, omissions, and repetitions.}_ Hence it is they always sing when they attend on a desperately sick person amongst themselves, though very rarely when they administer to the white.

[Treatment of the Sick]

When any one is very sick, and that they be _called upon_, or perhaps, though rarely ordered in their dreams by their familiars, they sing, blow and suck alternately and with such violence that one would think they wanted to to blow them to the d----l, or swallow them down their throats. But no, it is to force in the medicine of which they have generally a mouthful masticated into a pulp, or something near _salve_, sometimes. The suction business is to draw out the Devil: the medicine, bone, stone, iron, brass, stick, or whatever they imagine it is, that occasions the disease.

If the complaint lies in any particular part, to that part it is they apply themselves most and sometimes _only_--supposing the hip [or] knee, for there they imagine it is a worm or maggot gnawing them. But if the complaint is universal, that is the whole system be sick and debilitated, it is then the pit of the stomach and the temples, rubbing sometimes the wrist, the palms of the hands and opposite the heart. This is very frequently done. And in the intervals the songs and rattler [are sung and played] together. {25} And often a short speech or prayer [is made] to that one of their _Familiars_ whom they think will be most propitious on the occasion, or _he_ from whom they hold such, or such instruction.

These songs are a dull monotony. For though they have a few variations and are high and low, and the [transitions are] sometimes so very sudden that it requires a particular command of the throat to sing them, and to _me_ [are] so difficult, I should, I believe, require a seven years apprenticeship even with Esculapius (But I believe it is _Pluto_ or _Pan_ who teaches the songs.) himself for me to learn them. There is certainly no musick in them, though some few that I've heard many years ago, passing a winter with them, I found pleasing enough. But perhaps more from the _solemnity_ with which all was going on was I struck than anything else. Indeed we had great reason to be solemn, for we were dreadfully pinched by hunger.

[Ceremonies and Songs Related to Starvation]

When oppressed through starvation, they have a variety of ceremonies which they perform. And though the songs be different, as also the _ceremonies_ themselves, still are they intended to answer the same purpose. I shall endeavour to describe a couple to you from which you may form a pretty just idea of the rest.

It was the latter end of January or beginning of February 1804. Four of us, only _white_ people mind, were pitching off, or rather flying off from our houses we had built in the fall on account of _the_ enemies. We had a small stock of dry provisions and speared a few fish once or twice. But there were so many of us that we were soon brought to short commons, as the _strip_ of country we were then going through contained no other animals but a few stragling bears. But these animals at _this_ season could not be found notwithstanding all the exertions of our hunters. One evening on my return to our lodges, one of the women told me that the oldest man of our band, a great doctor, or conjurer, as we frequently denominate them, said that if I were to pay him half a carrot (one and a half pounds) tobacco, he would conjure and be assured of success, for it required payment. Though I suspected there was a trick in this, I did not hesitate but gave him his demand. The first night their songs and ceremonies were as usual. "Tomorrow, my _familiar_ tells me, we shall get a bear."

All the hunters returned at evening _mais tous à blanc_. The second night, the rattler, songs, speeches, smoking, and medicine bags opened. "Tomorrow we will assuredly get something." But the same as the day before. The third night, the same, but everything conducted with a sort of awful silence and solemnity that surprised me a good deal. I was harassed with constant walking, weake through hunger, and tired with their _bêtises_ as the French say. But the manner of their conduct kept me that time from growling.

"Oh! Now tomorrow indeed, we shall not fail. We shall certainly eat flesh for the old man is a great conjurer and well liked. He prayed to the _Master_ or Giver of _Life_, and his dreamed have promised him success."

But we get no more than before. In these conjuring boutes they made no use of drums, but instead of that had cut a small hollow tree of maple, about five feet long and scooped it out, after splitting so that it resembled a semicircle {26} or stove pipe split down. This _hollow_ board had been well dressed--reduced to about half an inch in thickness and well polished. There were, to the best of my memory, four men seated tailor fashion and held a small stick about three quarters of an inch diameter and about fifteen inches long in each hand. With these they beat time to the tune and another moved or shaked the rattler in the same manner. All this however was to no purpose.

There was another Indian in company with us, but _tenting_ by himself (and his family). This Indian, who was very fond of me, would frequently call me in and give me a share of what he had to eat. "Well!" said he, "What success have your great men?"

I answered I did not expect much.

"No." replied he.

They did not go the right way to work. Had I not
polluted (spoiled, as he said) my person last fall
(alluding to an Indian he had then killed) I should try.
And I believe that my familiars would be _charitable_ to me.
However, I shall let them go on until they are done, after
which I shall make a trial. Perhaps on _your accounts_ they
may shew me their wonted attention.

I took this as wind, but as he spoke in so very _earnest_ (si naivement) a manner, I concealed my sentiments. The second night after the others had finished, he began a little after dusk. But what a difference between them!

He had an immense large drum, as large [as] those among the military, and stretched hard. Upon this he beat time, but very hard, to accord with his songs which were as loud as he could bawl. At certain intervals also he used only his rattler, but with as much violence as he could. Thus he continued alternately singing, praying (or making speeches) and smoking, 'till broad daylight. When he began we thought this fellow was mad or only jesting. But the Indians of our lodge reproved us.

At sunrise he came out of his lodge, and made a long speech in which he told one to go one way, a second another, and himself by another route. "Thou," addressing the first one, a young lad, "thou wilt soon find thy (bear)."

"But thou," addressing the father:

On thy way on thou wilt pass very near, but will not see
him. Thou'lt search along and return giving up all hopes.
But when come to this, thou must return again and between
_this_, thy last track and the first one thou shall make this
morning, thou'lt see him in his nest. As for me, I shall
have much trouble to get mine.

I heard him speak, but not understanding sufficiently the language, the women explained to me. I need not tell you how _we_ laughed at the poor devil, and so went off hunting _ivy_ which had been our support for a long time. But in the evening we found all that he predicted perfectly verified. This I assure you is a fact, and will maintain it notwithstanding everything _skeptics_, (excuse the term) or those unacquainted, or but superficially so, with these people may say. And I am also certain that he had no previous knowledge of their being there, for there was plenty of snow, and there were no other tracks but those of these two hunters, [and] we had pitched _up_ (the river) that day.

But, here I am digressing--to return therefore.

{27} [Fugitive Pieces]

I am altogether out of the regular track that I had proposed to myself at my first setting off. My time is too short and my memory too bad to read over the whole so as to resume the regular course. The remainder shall be composed of _fugitive pieces_. Indeed the nature of some of them being a _compound_ will not admit of their being _treated_ of but in _sections_ if I may use the term.

[The Soul]

The first therefore, lest I have not time to _enter_ all, I shall speak of is _The Soul!_ This seems, to me at least, a most extraordinary and incomprehensible thing. Yet from the different sources which I have received it, and the manner of relation, serves but more and more to perplex. Whether it is really and absolutely the soul, or some other _principle_ on which the very existence depends, I cannot say. But something it is, lodged apparently in the heart or breast, that on these occasions flies off and leaves them, and at the very instant of its exit it is perceived. And [the parting] occasions such a derangement of the whole system, and particularly of the faculties, as very soon to deprive the object of life, but [primarily causes] a total want of sense, such as we suppose the soul _endows_ us with.

[An Attempt to Capture a Soul]

I shall here relate you one of the many stories of the kind, verbatim, as I received it. It was from an Indian, of course. He told me that one summer, being on a visit rather to a distant part of the country (perhaps two or three hundred miles [distant]), he fell in with one of his acquaintances who (as often happens between strangers, particularly to such as come from the southward) asked to purchase _medicines_ of him.

I had but a small quantity, and only of four sorts or kinds.
He being very anxious for them, I sold them _all_ to him. He
was not satisfied. He must have more, though I positively
assured him I had given him the last. Then he menaced me,
and said I should feel the effects of his resentment arising
from my avarice and _uncharitable_ spirit. Knowing his
disposition, I returned to my friends, intending to be as
far out of his way as possible.

One night in the winter he conjured. I was fast asleep (and
several hundred miles off) and never thought more of him. But
he called upon his familiars and demanded my soul! _It was taken_
to him. But just as it was on the eve of entering his conjuring
hut, I perceived it and sprang from my bed in the most dreadful
agonies and convulsions, insomuch that two men holding and
pulling of me with all their might, and [who] also had the
assistance of the women, could not keep me quiet. I was
constantly springing forward, rushing hither and thither and
absolutely (totally) deprived of my faculties, for I have not
yet the least knowledge of what I was doing, so great was my
horror in observing this conjuring tent.

At last a friendly spirit interfered and forbad the conjurer
at his peril to do anything to my soul, but allow it to return
immediately. He was afraid for his own life and durst not
disobey. He let _it_ go. I cannot tell you how happy I felt and
so easy. The distance was great indeed, but I soon flew back
and reentered my body, when I became entirely composed.

{28} But I had been so dreadfully agitated that I found myself
in a profuse sweat, my whole frame so shaken, debilitated, and
weake, that for several days I could not move but with pain.

"Heh!" said I, "What a narrow escape!"

The other Indians asked what ailed me? I told them where _I_ had
been. They would scarcely credit [it]. But in the ensuing summer,
upon enquiry, they found it true, and were now fully convinced
that this power doth lodge with Indians!

[Representation of the Soul]

They represent the soul as being small, not very dissimilar in size and shape from the yolk of a large hen or duck egg. Some of them [are] very hard, and much of the nature and substance of a stone, but still not of that substance. And others again [are] much more soft and tender. Some are easily _kept_ and bruised, but others are with difficulty taken and continually in motion. But all are extremely impatient of restraint and cannot bear it. Confinement is death to the body from which it has issued!

Some conjurers possessing sufficient power and influence take a soul if they want to destroy the body, (in the conjuring box or tent), and wrapping it in a piece of leather, rub and bruise it between both hands 'til they destroy its subtility or subtilty. As soon as it comes within view of the conjuring tent, its agonies are terrible, as also those of the body, however distant that may be. But as soon as its motion is destroyed, the body dies likewise.

[Imprisonment of a Soul]

Others again take it and put it in a japannd tobacco box and tie the lid or cover securely with a _woman's garter_ from whence, if not loosened by someone, it can never escape. Any other lashing is not anything near so completely effectual as this. Reflect and you will guess immediately the reasons they give. As I do not know Latin and you don't understand Indian, I must suppress this and many other things. Others again take a different method thus. But by-the-bye, this has but very little relation to the soul. I shall therefore refer it until afterwards and give you another story as received from a Canadian, an eye witness.

He was passing the winter with the Indians, and one night the head man of the tent he lodged in gave a feast. He was in the habit of doing it and was himself apparently a good and peaceable man, but not to be trifled with by other Indians. Everything being prepared, the guests were just going to eat when the feast-man's mother dropped suddenly as if dead. Everyone was struck with consternation. They had recourse to their medicines, songs, rattlers as usual. At last he fell to sucking his mother in one of her temples. Suddenly they heard something _crack_. The Indian drew back, his mother arose perfectly recovered and all became well. However, that which occasioned the _crack_, the Indian took out of his mouth, wrapped carefully up and gave it to his wife to put in a tobacco box, which she did. It had all the appearance of a _bean_ (une fève). The wife wanted to tie the lid, but the husband said there was no necessity. They resumed their meal.

But the old woman was not long in possession of her senses. She very soon relapsed, and as instantaneously as at the first. "Ho!" exclaimed the Indian, "The _Dog_ is off." They looked into the tobacco box but nothing was found. They continued conjuring three nights and the last [night] especially. The man told me he thought the devil {29} was amongst them from a certain kind of undescribable noise in the air round about their tent and the sudden flashings of light. This was powder (gun powder). They had carefully thrown out all the fire, thrown a great quantity of snow and water on the hearth, and then put fresh earth upon it. It was perfectly dark in the lodge, there being no other light than what is usually emitted from the heavens. Upon this hearth of fresh earth they would throw some powder and then retiring to the bottom of the tent would say, "Come! Let me see if I be a manito?" then singing. Off the powder would fly!

They continued this way three nights, but all to no purpose. The old woman yet lived two years but never spoke.

He said (the Indian) that this _bean_ "... was the soul or spirit of another Indian, then at a vast distance, which he darted at my mother to render her pitiful and miserable. But I shall make the dog suffer."

However, after this, the Canadian enquired why he did not revenge himself and kill him.

"No," said he, "that won't do. He has got back his soul it is true, and I cannot get it again. Yet I might easily kill him if I chuse, but this won't do. He is somewhat [justified] for I took both his wives from him."

There are many other instances of a like nature, but different in the proceedings, that I do not recollect sufficiently to commit to paper.

[Medicines Used to Harm Others]

Now again for the other way: If an Indian has a spite against another and is induced to it for the preservation of his own life or from motives of revenge, he takes the following plan or method. He takes a piece of leather and cuts it into the shape of his _enemy_. And if he wants him to die speedily, he places a little _powdered medicine_ opposite the heart, or upon it. This medicine is, I believe, a root and very inflammable. He holds a small spark of fire _near_ it. It immediately _explodes_, and that part of the leather on which _it_ was becomes burnt and shrivelled. When he performs this, he generally utters words like these, "Let the heart of _such a one_ become like this leather. Let it shrivel and die within him!"

If it is a leg, an arm, the head, or any other particular part, or parts or even the whole body, it is the same, and the words also, unless he doth not wish for the death. Then he will say, "Let _such a part_, become lame, useless, ulcerous," according to his disposition. And that part, or parts become thus affected according to his wish.

"But how is it possible that such things can be? Do you really think that an insignificant root of no apparant power or virtue whatever can effect such things?" Thus I would frequently question. And their answers with little variations [were] universally the same.

Yes, most certainly it is not [accomplished by] the root alone, but with the assistance of that one of his dreamed that is most powerful and most fond of him. "He! You white people, you know not. You are consummately ignorant of the power of our great medicine men. Many things might I tell you much more surprising. But you do not believe these trifles--how much less then those [things] you do not know?"

What then is to be done! How do with, {30} what say to, a people so blind, so infatuated!

They have some roots that are dreadful in their effects. To being a female, I think I should prefer immediate death! They have some that have the same effects as _Lunar Caustic_. They use them thus: During the time of their "seperation" (menstruation) they endeavour to give them to smoke, which is never refused. There is some of this root mixed with the tobacco. One smoking is sufficient. A few months after, their complexion begins to change, and at last becomes of a _nasty_ black with abundance of hair growing out of the face. And if these women were to shave, I verily believe their beards would become as bushy and thick as those of any man whatever.

In performing this they must also utter words thus. "Let the one for whom I intend this, and who shall smoke of it, become black and hairy, and become as ugly and rejected as she is now fair and searched for!"

Sometimes they mingle it with their food or the liquor they drink. There is more than one kind of this dreadful root, one of which I was shewn but have forgotten, there being two or three others resembling it. It is like many others, a perennial herb, and hath some resemblance to the long or tall thistle.

To return: When the subject or object discovers that she hath been thus dealt with, which they sometimes do a few weeks after, they may be restored for there is an _antidote_ to it. But I have never known one instance of this, though a dozen of the others I have. Some handsome, fair complexioned, young females refusing the importunate sollicitations of an abandoned, vicious, revengeful wretch become the victim of [their] _coyness_. And two or three years after, I have positively not known them and could scarcely believe my eyes.

There is of another kind [of root] and which is very common, whose effect is an extraordinary _vacuation_ of blood and [which] in a few days would occasion death.

[Used Against a Woman]

A half breed I lately had with me, the son of a man who many
years ago was a servant of yours, being not of an extraordinary
good moral character, finding his solicitations rejected with
scorn, became jealous and very anxious to revenge himself. He
applied to an old Indian, but in so cautious a manner that the
Indian gave him of the root without suspecting and told him
how to use it. He pulverised it, and mingled it with a little
vermillion, and then watched his opportunity which occurred,
I believe, the ensuing morning.

In our _outposts_ we have no temples dedicated to Cloacinda.
And, besides, the females here are ashamed to _sacrifice_ at
them. He therefore could not miss his opportunity. He watched,
and after she entered, he went and soon found the place by the
_smoke_. Here he sprinkled some of this powder which he took in
a quill, pronouncing, "Let me see blood issue from the same
place _this_ hath done. I want to see blood."

Scarcely five hours after, the woman who was married, and
of course so much the less bashful, said, "What is the matter
with me, I have been just now out and want to go again." You
may suppose her astonishment seeing the time of the natural
return was scarcely half elapsed. {31} But how much more so,
finding it issue far beyond anything she had ever known.
This continued 'till very late in the day.

And the beast was watching to see if it would answer. He
went in to the house on pretence of a friendly visit and
remarked how _pale_ she was. The mother told him, "My daughter
has been _bewitched_, and could you not do something to ease
her?"

He became extremely uneasy in his turn. He went out, and
passing by the place she went to, he easily discovered,
notwithstanding her precaution, of what dreadful consequences
it would be if not timely attended to. He was afraid she
would die before anything could be done. However, he went
to the old Indian and speaking in a most sympathising strain
asked him if he could not administer something to stop that
extraordinary issue.

"Why!" replied the old fellow, "That root I gave you the
other day is its own antidote. Give her the length of her
middle finger to _eat_ and it will stop quick enough."

He did not chuse to tell the Indian that it was this that
had occasioned it, lest he should be punished by him in his
turn. But artfully conducting his discourse, [he] got more
from him, administered it to the woman muttering in himself,
"Let this blood cease, I have seen enough of it." And she was
soon healed!

I done all I could to make him confess it, without coming to
the point. But he never would. He satisfied himself by
assuring me with the most solemn assertions that it was the
case. "And if you doubt it," continued he, "you may make the
experiment. You need be under no apprehensions whatever, for
in giving her of the same root to _eat_, it will stop."

This root, when mastigated and applied when reduced to pulp, but better when pulverised, stops the blood immediately on application to any wound--_how profusely soever it may flow_. It is very astringent and somewhat hot.

[Wild Carroway]

Another herb, I believe it is the (wild) carroway, which we commonly denominate aniseeds--at least the smell and taste much resemble that. And its stalk bears a very great resemblance to the wild mint, as well as the leaves and flowers. I _suppose_ this is the one meant, because they tell me the taste and smell are delicious. This root and all its appurtenances (stalk, leaves and flowers) is of wonderful effects in various _things_. I shall give you some of the stories relating to it as I received them.

[Used in Hunting]

I was living out with _such_ an Indian, and we became reduced to
_short commons_. One day he (the Indian) took a piece of bark and
drew upon it three moose, and put some of this _medicine_ upon
the heart and head of each. Then he fastened a piece of sinew
to it, and told me to fasten it to a small stick that had
been stuck _slant-way_ in the Ground.

"Now," said he, "let me see if this will do. Oh no! I am
afraid it won't. But I'll try. If it answers, the bark will
dance!"

I laughed at his idea (a half breed told me this) and so did
one of his sons. However, the son told me that he had
seen his father do so before, and that he killed every
time.

"Stop! Let us see how he will go on." said the son. The
father began to sing (and if _I_ remember right, beat the
drum also). Shortly after the bark began {32} to move,
and as the old fellow raised his voice, so did its
motion increase, 'till at last it began whirling round
with great violence, sometimes one way and then another,
'till it was wound up close to the stick, when it began
changing sides--sometimes _upon_ & sometimes _below_ the stick.