Chapter VII: Part 1: {1} Introductory Remarks (4)

_That_ same year (I do not know precisely when, but only a
few years back) a woman alone arrived at the house. Her
appearance was haggard, wild, and distressed. However, she
was taken into _the_ house. Questions [were] put as usual,
but the answers [were] vague, indefinite and contradictory.
They handed her something to eat. She acted as if eating
it indeed, but let the whole fall in the _inside_ of her
gown. This [roused] suspicion. But what added to this was
the extraordinary stench she emitted from the heat of the
chimney. And shortly after her entrance a part of a human
shoulder [was found]. The dogs brought [it] in from upon
her road. She went off, being directed upon a road leading
to a camp not far off.

As soon as she made her appearance, the Indians immediately
conceived what was the matter. But through charity, as well
as for safety and to find the truth, they gave her to eat
principally marrow-fat. Now these people pretend that
cannibals cannot bear this fat or grease. Of course it was
a kind of _ordeal_.

Everything she did and said, notwithstanding her great
caution, betrayed her. She took up [one] of the children
of her acquaintances to {47} kiss, as is customary, but
would have given it a bite had they not taken it from her.
They watched her narrowly. All the men slept in one tent
with her. She pretended to be asleep 'till she imagined
the others were, then rose very cautiously, and was
beginning to prepare herself for _action_. One of the men
perceived this, rose upon her with an axe. Though the
blow was violent, and upon the head, she would have
killed him had not the others interfered. Her wretched
fate was soon decided.

There is such a singular, strange, incomprehensible contradictoriness in almost all these cases. And many I have heard, that I do most verily believe they are _denunciations_, witch, or wizardisms. In any other manner they are not rationally to be accounted for, unless we suppose all those who feed on human flesh to be thus possessed. Then it is natural to man in these cases. But why then not the same with us as with these people?

[Those who Dream of Ice and the North]

The third kind--or delegated which by what follows, I believe may be allowed to be the term--[is made up of] those who dream of the North or the Ice or both. Everyone knows where the North resides, but only few know the abode of Ice or the Ice. This they pretend is the parent of Ice. [It] is in the bowels of the earth, at a great depth and never thaws. All ice originates from this. These two they are much afraid of because they are both highly malignant spirits. There is no joking or jesting with them. Those who at _any_ future period are to become cannibals thus dream of them.

[Dream Feasts Of Human Flesh]

After the certain things usual in all dreams:

I was invited by the North to partake of a feast of ducks
the most beautiful I had ever seen and well cooked. The dish
was before me. I set _to_. A stranger by me touched me with
his elbow and said, "Eat not thou of that, look into thy dish!"

Behold that which I had taken for the wing of a duck was the
arm of a child! "He! What a narrow escape!" said I.

Then he took me into another room and gave me most excellent
meat, the most delicious in appearance I had ever seen. I
would not eat. I discovered it was the flesh of _Indians_ thus
served up to me! He took me into a third room and gave me
tongues. These I also perceived were the tongues of _Indians_.

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

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

Then he took me in a fourth room where fine beautiful _hearts_
were served up, and I was desired to eat. But I perceived
that it was still the same. I therefore refused.

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

Heh! Had I unfortunately eaten of this, then had I become
a cannibal in addition to all my other misfortunes.

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

This is a sign to thee that thou shalt one day become a cannibal
and feed on the flesh of thy fellows. When thou shalt see
children play with and eat ice (or snow) _in_ thy tent, say
"My time is near." For then thou shalt soon eat _Indian_ (human)
flesh.

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

You white people! [You] who live at your ease, get your living
out of your nets or from your Indians, and besides are not
otherwise troubled as we, make light of these things. I do not
make much account of them either. But I tell you that he who thus
once dreams of either of those dogs are for ever after continually
troubled with them.

{48} We do everything in our power to drive him away from us.
But still he hovers about us, and we cannot avoid him. You are
very fortunate! You live as you please; never care for him; nor
does he molest you.

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

[Behavior of Infected People]

I look upon this as a sort of mania, a fever, a distemper of the brain. Their eyes (for I have seen [them] thus perplexed) are wild and uncommonly clear; they seem as if they glistened. It seems to me to lodge in the head. They are generally rational except at short, sudden intervals when the paroxysms seize them. Their motions then are various and diametrically contrary at one time to what they are the next moment: Sullen, thoughtful, wild [looking] and perfectly mute, staring in sudden convulsions, [they use] wild, incoherent and extravagant language.

[An Account of Survival]

There was one a few years back infected with this not far from where I was at the time. The accounts given of him, though I shall not vouch for their truth, are thus.

One night towards the latter end of December he began staring
at his daughter with an extraordinary intenseness.

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

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

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

The girl exclaimed at his rashness. There were but three of them:
the father, daughter and her husband.

When it was dark he put himself stark naked. And uttering a
strong tremulous noise, and his teeth chattering in his head as
if through cold, [he] rose up and walked out of the tent and
laid himself, curled as a dog in a heap, upon the wood that his
daughter had that day brought to the door. Here he remained all
night in spite of what they could do. A little before day he
returned. Thus did he every night for about a month, and every
time slept out naked. Nor would he eat, excepting at times a
little raw flesh. In the daytime he was more composed, but his
face bore the appearance of one possessed of the Devil. He
recovered and became as usual--composed, and good natured. I
knew them all well, but had no dealings with them from the year
before (1812).

[Executing a Wetiko]

A young Indian a few years back had _one_ of the above dreams. He became very uneasy and thoughtful finding it recur so very frequently. And he would have willing undergone any torments, any death, rather than become an anthropophagi. He also frequently desired his friends, upon any the least appearance of these symptoms in him, to kill him. "For if you do not kill me 'till I have eaten of _human_ flesh, you'll perhaps not be able to do it afterwards. But my children! Oh! my children! How grieved am I to leave ye! But it must be so; I have no alternative. Spare me not my friends, I conjure [sic] you!"

He had been a good hunter and a peaceable _Indian_ and, of course, much loved by his friends. This business depressed them a great deal. At last, the time approaching fast, his brother one day remained behind with him to watch him whilst the others pitched off. About the time this one thought the others had finished the encampment, he proposed their setting off to join them. But before long he left his brother behind and laid an ambush for him {49} not far from the tent. This was a preconcerted scheme; the other men, of course, were not far off.

The sick one drew near in a very slow and thoughtful manner. However, when he came near to where his brother was hid, he stopped, looked up and called out, "Thou thinkest thyself well hid from me, my brother, but I see thee. It is well thou undertakest [this]. It had been better for thee, however, hadst thou begun sooner. Remember what I told you all. It is my _heart_; my _heart_ that is _terrible_, and however you may injure my body, if you do not completely annihilate my _heart_, nothing is done."

The brother was sure that he was not discovered--this _knowledge_ being the information of some of the spirits. He therefore did not answer. Some of the other men had gone to meet him and endeavoured to amuse him, that the brother might give the first blow. Accordingly he shot--straight for the heart. He dropped but rose immediately and continued towards the camp that was within sight, laughing at their undertaking. _The ball went through and through, but not a drop of blood was seen--_His heart was already formed into Ice_.

Here they seized and bound him, and with ice chissels and axes set to work to dispatch him. According to his desire they had collected a large pile of dry wood and laid him upon it. The body was soon consumed, but the heart remained perfect and entire; it rolled several times off the pile. They replaced it as often. Fear seized them. Then with their (ice) chissels they cut and hacked it into small bits, but yet with difficulty was it consumed!

[Treatments and Recovery]

They fancy that blood which circulated through the heart first turns into water, then coagulates or congeals, and shortly after becomes into solid imperforable or impenetrable ice. The only antidote or remedy for this is to give them large draughts of high-wines, double distilled spirits, or the spirits of wine, if any can be had the better. This taken in large draughts and frequently and _kept_ beside a large fire flows to the heart and thaws the ice. If a profuse sweat ensues, it is a happy omen.

An Indian with me this winter gave out his apprehensions that he was thus tormented. I communicated it to two others who happened to come in about that time.

"Why do you not give him large draughts of your strongest spirits to drink and keep him in the room beside a large fire?"

I replied that I was afraid it would burn him.

"Oh no! If he is a real Windigo, it will only do him good by driving out the ice. But if he _lies_ to you, indeed, then it certainly will injure him. But it will be good for him, and teach him for the future not to impose upon people to frighten them."

However, they are, in general, kind and extremely indulgent to those thus infected. They seem to consider it as an infliction and are desirous of doing all they can to assist. There are, however, many exceptions. But these again depend upon the circumstances attending them. One of my best hunters here is thus tormented, or at least thus torments himself, and very often desires his friends, in compassion, to put a period to [his] existence the first symptoms he may shew of cannibalism.

A young girl, lately married, and scarcely worth a _filip_ so small and diminutive, was this winter seized with this phrensy. The consequence was that the men durst not leave the tent for {50} any length of time, being obliged to assist the women in holding and preventing her from biting or eating any of the children and perhaps herself. They bethought of a sacrifice: cropping her hair--and short.

She recovered and is now well. She says, "I do not recollect any single one circumstance of all that is told me. I thought I was always on the tops of the trees."

There is another one of my Indians thus affected too. The Indians say it is a punishment (from some of their _familiars_, of course) for so lightly esteeming their ceremonies--nay indeed--and ridiculing them often. "This fall," he began:

There were but two men of them together (with each his family).
Things bore a most dismal aspect.

At last the wife of the other, who, by-the-bye, is said to
[be] a little affected that way too, told him one day that
he sprang forward to seize one of _his own_ children, "Keep
quiet for, thou dog, if a gun hath no effect on thee, my axe
shall. I shall chop thee up into slices! Thou hast then better
be quiet!"

This kept him indeed quiet for some time. How they are now
I cannot say, not having heard of them from the beginning
of December (now April 20th).

They appear most inclined to prey _first_ upon their own family. And they also think that firearms are absolutely unable to injure them. _A ball cannot injure _Ice_. To destroy _Ice_, it must be _chopped up_. And the _heart then is all Ice_.

They sometimes, indeed frequently, recover with the warm weather, _for the sun then _animates_ all nature_!!!

There are many other instances of a like kind in their tendency or consequences, but different in their proceedings, that I cannot bring to mind at present. I mention several of these to shew you the different manner they are infected. In the mean time I shall relate you others not less entertaining.

[Malignant Spirits]

[North, Ice, Skeletons and the Crazy Woman]

There are several spirits of whom these people are much afraid, but four principally, they being the most malignant and little accepting of _excuses_, however great and urgent they may be, for the non performance of _their_ sacrifices. These are the _North, Ice, Skeletons and the Crazy Woman_, or foolish, mad, jealous woman.

Not very many years ago an Indian had entered his conjuring
_hut_. She came among the rest. But being displeased with the
conjurer on account of some sacrifice to other spirits, she
seized and carried him off! Skeleton perceived it, and being
[fond] of the conjurer, pursued Jealousy. Finding herself
nearly overtaken, she prefered her own safety to vengeance
and let the _Indian_ fall _in some place_ at a vast distance from
where he had been taken. Skeleton took him up and brought
him back to the great satisfaction of all parties.

She frequently comes with the _others_ when they conjure. But on her appearance she is desired to be quiet, "_Pay-ah-tick_": gently, quietly, peaceably.

Master Skeleton also is as much dreaded as Folly, if not more, because he shews himself at any time he pleases, it not being necessary to conjure to call him to.

There _is_ an Indian who, before he married, had his _dress shoes_ made by this lady (Folly, or Jealousy). She was, of course, extremely fond of him. "The shoes were beautifully garnished, far superior to anything of the kind done by _our_ women!" There are not {51} wanting ladies, living with the white, who confer full share of their _favors_ on some of the Indians, and from one of these I fancy it is he got these shoes. But to hide the business, [he] imputed them to Folly, which served him a double end. If I can see that chap I shall be very particular in my inquiries of him. I know him well.

This brings to my mind the _white stag_ or hind _Sertorius_ had in his exile and during his wars with his country, as mentioned by Plutarch. Indeed, to be candid, _I_ find a very great affinity between the ideas and notions of these people and those of the Greeks and Romans. And by these [affinities], much--far much--better than by the incongruous hypothesis of the learned, might be traced the _origin_ of these people. And I am far from taking the task to be difficult. Would _we_ only divest ourselves of _our own_ prejudices and take the proper plan, this great _Enigma_, if I may so explain myself, would be not perfectly cleared I allow, but a rational clew [would be] afforded to the unravelling of it. I have read many of these _hypotheses_, but they are so filled with inconsistencies that I could scarcely believe men could employ so much time in them. ..... I could say something else instead of the conclusion of this last sentence.

A Gentleman, and an Englishman too, but I forget his name, would wish to _insinuate_ that these people are from a different origin with ourselves: [from] Adam. And to prove his hypothesis, he begins by an anatomizing hogs! (See the Encyclopaedia, not by Rees, but _Fitz-Patrick_ I believe.) This puts me in mind of some of the _Newtonian Systems_: There is no such thing in nature as _cold_. We must say an _absence_ of _heat_! Why cannot we as well say there is no such thing as _darkness_, but merely an _absence of light_, or reverse either, and either will be as reasonable. Most strange reasoning is this indeed!

[Confession]

These people have a notion that _confession_ saves them from many accidents and also preserves the lives of the sick, or rather restores them to their wonted health. I have not learned the origin of this--when, why, or wherefore--but it seems to be very remote, to have [sprung up] with their mythology. I shall [make it] a point to enquire very particularly into this, and for this, as well as other things, at different quarters to find and detect _errors_. But all, however, that I have written in these pages, though there may be some difference in the recital and perhaps a _few_ straggling circumstances, are, I have great reason to think, fundamentally the same throughout among these people. .....

When any one of them is particularly affected with diseases out of the common course of nature _here_, or though the disease may be precisely the same as all others, yet, from certain circumstances individually, or a combination of them, they say he is Oh-gee-nay in Cree, or On-gee-nay in Sauteux (the On pronounced as in French and _not_ English), by which it would seem as if they meant he was afflicted or chastised for his own sins, or those of some of his or her near relatives: father, mother, if children; if grown up and married persons, for their own. Whether they only imagine this, or are informed of it by conjuring, _private_ {52} information from their _familiars_, or from the symptoms of the sick person, I cannot say, but the thus afflicted person must confess his sins publicly.

Now in these confessions, as in all their other discourses or conversations (_initiating_ and _giving of medicines excepted_), they use no circumlocution, no secret or enigmatical word or term, to screen themselves. But all is delivered in plain terms and before everyone that chuses to hear. These confessions are terrible things. And they seem far more sincere and complete than those of many Catholics. They have wonderful, retentive memories, and no scene, no crime from their earliest years unto that day do they hide. But Great God! What abominations! One would scarcely imagine the human mind capable of inventing such infamously diabolical actions as _some_ do commit: murder, incest, and other things, if possible an hundredfold more, debasing the human soul. Whether they repent of these things, neither can I say, but it would appear as if they were the acts of a contrite and most humbly penitant soul. I have never had an opportunity of hearing these from _their own_ mouths, but _other_ Indians have told me of them. And though before their families _sometimes_, [they] have never omitted one single circumstance, from the suggestions of the idea, down to the very last _conclusion_.

When I heard of these things at first, I _would not_ believe them. But hearing them come so circumstantially, _I trembled for the Land I sojourned in_ _lest it should vomit me out as the land of Canaan did its inhabitants_, _or be swallowed up in its destruction as Sodom and Gomorrah_!

It is true they are not _all_ so. No, I am told there are but few, and in charity I hope it is [so]. Otherwise what will be my fate seeing I am, in a certain degree, partaker with them? Surely the inhabitants of such a land, at _best_, cannot look for more than mere _present enjoyment_. When I reflect seriously on _all_ these things, as I sometimes do, revolving them in every different manner in my mind, it is beyond the power of words to express my feelings. Poor unfortunate, blind creatures! That it is from _blindness_ they commit these things, I am fully persuaded, because I am equally confident that they do not attach that same degree of criminality to them we, _from the revealing of the Scriptures_ to us, do. Some they consider in the light of trifles, some natural, some weaknesses. But all tend to the gratification of most bestial appetites whatever may have been the original cause, _curiosity_ or otherwise.

However, I received a piece of information in one of these, and _it_ was circumstantially detailed, that has cleared a point to me I could never solve. And though I enquired of both Wool and Bob, they were not wiser than myself. Indeed, without the _trial_ or experiment, it seems impossible to say certainly where the cause lies. Now I know it. If ever an opportunity offers, or that it pleases God I again revisit my own lands, I shall be able to speak to a certainty. As I cannot write Latin, I shall say no more of _it_ at present.

A few years back an Indian at the next post above _this_ died. He had been a long time sick, {53} and from this conceived himself _ongenay_ and accordingly prepared for his confession. Having received the details at second and third hand, I shall endeavour to give _part_ of them to you as near _their_ stile as I can. But really I find myself _very inadequate_ to the task. There is a certain _poetic_ sublimity in their language on such _like_ occasions as will not easily meet with credit from those (the better informed) of the civilized world unacquainted with these people. Even amongst ourselves there are but few, for few can judge of the beauties of a language, and most of those few have too high a notion of their own mighty superiority to stoop to _regular_ conversation with them.

But to return--After having revealed all, or most part, of his sins to the company in general, he thus addressed his family in particular:

You see, my children, my distressed state. I cannot move nor
stir without assistance. And I feel strengthened in my lungs
(breast, heart), merely as it were by permission of my
_Dreamed_ (some particular one he meant) to divulge my
offenses to the gods (or God) publicly, before you all, to
deter you from the same vices (wickednesses).

I was once a young man also, the same as you are now, healthy
and vigorous. Nothing appeared difficult nor dangerous to
me. I lived as became a man, and prospered accordingly. But
I thought that this proceeded from my own power only. Had
I so continued, all had been well! But no, I _unfortunately_
heard speak of such Indians (meaning _this_ place, _as my
informants tell me_), how powerful they were in their medicines,
the extraordinary feats they performed. I envied them, and
thought that I required but _that_ knowledge more to render me
perfect (immortal) and happy. I undertook a voyage to that
place. I found that the bare truth had been scarcely told me.
I burned with anxiety to become as knowing as themselves, and
I was gratified.

Had I rested here, all had yet been well. But in learning
their medicines, I also learned of them those vices, those
sins, that by _their practice_ have reduced me to this
wretched situation.

My sons! Take example from your father! Be good charitable,
and peaceable Indians as I was at the first set off of my
life. And employ the same means; indulge, use the same anxiety
to _avoid_, that I did to _procure_ that information that hath
reduced me so far below the level even of a dog. Never forget
this. Never indulge even the least desire of such acquisitions.
For if you once begin, you will be deluded by their flattery
to that destruction I have found. But you are young men! And
unless you find grace, you also will be deluded and lost as
I am!

I have heard a good deal said of _this_ Indian's confession and exhortations to his sons. They were not lost. He himself lived but a short time and seemed much comforted by it.

[Animal Sacrifice (Beaver Indians)]

There is a tribe of _Athabasca_ that go by the name of _Beaver Indians_. From the tenets of their religion, I _am told_ that, when laying under any malediction, bewichisms, or conceive themselves so, they make a vow that the first animal they shall kill they will do _so_. They do not fail, but immediately proceed in quest of another which, by this diabolical action, they think they will soon find and kill. They do not _touch_ the animal afterwards, {54} as those beasts among the Crees and Sauteux do, but leave it lay as a sacrifice. They consider it as a duty imposed upon them. But the others do it from mere beastiality. "Such a one did so--brought home part of the meat, and we all of us eat it! Oh! the dog!" said an Indian not long ago to me.

[Fragments]

Lest I may not soon have another opportunity of writing on these subjects to _you_, I shall add a few more _fragments_.

[The Great Doctor]

An Indian here, passing for a great doctor, was applied to
(and is still) by many to attend upon them.

Several of these he retrieved from death. One of his dreamed
I believe the North, was not pleased and told the doctor
never to administer his medicines to those he had doomed to
death. The doctor replied it was hard and uncharitable seeing
he could prolong their days a little.

"Well! For every one that thou dost deprive me of, I shall
take one of thy children." And the doctor lost eight or nine
(I cannot now remember well). But he is now grown more cautious.

But this Doctor is himself a beast.

Being unable to stand from sickness, he told two of his wives
"Take ye me one under each arm to my [sweet-heart]. I feel
myself dying and don't chuse _thus_ to go." And he actually
did. Remember _I am told this_, but I have reasons to believe it.

He is an incestuous beast. Otherwise, I find him a good Indian
and, what is most strange, sensible beyond many of his equals.

[The Devil and the Tailor Caricature]

I have got a caracature here of the Devil carrying off a tailor. I asked one of my Indians if any of their familiars resembled him and how they were. The reply was:

Yes, he resides in the North (at the Pole I suppose) and
has a vast number of young men. The Indians report of some
finding their tracks that are very numerous and exactly
resemble the tracks of the grey deer (carriboeuf). But
neither [he] nor his young men are very wicked. North, Ice,
Skeleton and Folly are the most wicked and ill inclined of
all those we dream of or enter the conjuring box!

[Feasts]

Of their feasts I cannot say more than any common observer. I have been invited and partaken of many of them, but I never thought of enquiring into their origin [and] the causes of them. But from the little I could learn, or rather understand from the speeches made at _all_ of them, and what I have learnt in regard to other things, I think [I] may say, without dreading contradiction, that as there are songs [and] ceremonies appropriate to every one of their gods or familiars or devils, there [are] also _feasts_ made for each according to the whim, dream or some other circumstance of the one who makes them.

We denominate these 'feasts', and from their own term it would seem they so mean. But I consider this again as a premature interpretation which I have not leisure to explain. I consider them rather as _sacrifices_. Indeed they may perhaps rather be esteemed as partaking of both. I have somewhere above said that they are _obliged_ to make an annual sacrifice to some of their gods as the non-performance passes not off with impunity. These therefore are obligatory or compulsory sacrifices. But besides these they also have free-will sacrifices.

These feasts or sacrifices are not _universally_ {55} of _flesh_. They have them of flesh, grease, dried berries [and] rum. And few of these feasts are made without _the one who makes it_ [offering] a certain [part] (very small, only a few mouthsful) to _him_ whom it is in honor of or intended for. [This] he most commonly puts into the fire, _in_ or on the ground. Some of them are very grand and ceremonius, the _titbits_ of the animal only, as the head, heart, and liver, tongue, and paws when of a bear.

It is only the great men that are allowed to eat of these. Others again, besides the above, [eat] the brisket, rump and ribbs. And very seldom a woman is allowed to partake of them, particularly if it is _un festin à tout manger_--to eat the whole.

Though there may be sufficient for two or three times the number of guests, all must be eaten before day. Though, in certain cases, the feaster is obliged, and commonly does, take part back, providing a knife, a bit of tobacco, or something else attend with the dish.

In these great feasts, the feaster makes one or several speeches before _we_ begin to eat, and one again after all is done. And [he] sometimes sings, beats the drum and [makes] speeches during the whole time of the feast, never partaking of a morsel himself. At some of them there is dancing to be performed.

I happened to be called to one of these many years ago. It was the principal parts of a bear. And the paunch had been filled with the liver, heart and fat, with blood, minced, and much resembling that dish the Scotch term _haggish_. We were all very hungry, and though we gormandized (it cannot be called _eating_) there yet remained full two thirds. The Feaster was uneasy, and said he would have been proud had we eaten all, for in that case his dreamed would have been propitious. We were obliged to dance also. But when I could stow no more, I gave him my knife and a bit of tobacco and walked off leaving him to settle with his god as well as he could. But indeed I was not very scrupulous then, otherwise I had most certainly avoided many of them though it is oftentimes dangerous if there be not method or qualification in the refusal.

Their feasts of rum are often to some one of the four wicked ones, praying them to be propitious and not allow themselves to be influenced by the wicked solicitations of envious Indians.

Many years ago I happened to be out a hunting a few miles from the house and came unexpectedly upon the lodge of a few Indians I had that day given rum to. I heard one of them harangue, and drew up cautiously to listen. He entreated the rain, snow and frost to have pity upon their young ones (that they might kill).

I communicated this a few years after to a couple of gentlemen. One of them, longer in the country than myself, denied it and enquired of his wife who had lived a long time with the Indians. She corroborated his denial. I perceived the cause, and told him that it was because _they_ do not chuse that we become too well informed of all their ceremonies. It was to no effect, and I had almost a mind to credit the woman too myself, but by _insinuation_ I find I am perfectly right.

Thus {56} it happens in almost everything else. A thing that does not meet with our approbation, or be a little beyond the sphere of our limited information, we immediately deny or condemn. Whereas by taking _proper_ measures to enquire or inform ourselves, not only those things themselves, but others far more interesting, and sometimes too of the greatest moment, whether to ourselves or others, are rendered probable, reasonable, certain.

Hence it is also that many, upon receiving a piece of information, there rest themselves as upon a rock of certainty. Now either of these I consider equally blameable as they lead to distrust, doubt, and sometimes to a complete refutation or assertion of facts that very oftentimes cast a stain or stigma, sometimes upon the whole people, and without any other foundation than, as might be said, that all powerful _veto_.

They have feasts for the dead, most commonly berries, or in countries where it is made, sugar. Generally yearly a bark box of perhaps 2 or 3 gallons is placed _in_ the grave, upon it, or well hid in some private nook, if they are afraid, or do not chuse, it be taken.

I ought rather to have said these are sacrifices. But independent of these, they have feasts also, and feasts of baptism--feasts in short for almost every occasion. Besides these they have _smoking_ feasts; these are to deliberate. I shall, should it please God I live, make it a point to enquire particularly into the origin of all these.

[Conjuring Ceremony (June 4th, 1823)]

June 5th. These last 3 days have been busy and turbulent ones for me. It is now considerably past midnight (and of course the 6th June) but my Indians are drinking and I cannot think of going to bed. Till they do I shall employ my few remaining _leisure_ moments ('till next year, please God I live so long) in giving you an account of a conjuring bout I, with some difficulty, got an Indian to make last night (June 4th).

In the evening the hut was prepared at some distance from the houses on account of the stink, as _the spirits_ cannot or will not endure any pollution. The hut consisted of ten poles about seven feet out of ground, well stuck in, and somewhat better than three feet diameter. The Poles were secured with two hoops. They were covered with two parchment skins (of moose) well bound with many rounds of strong leather line. _The top was _covered_ with a dressed skin and secured also, to prevent its being carried off (by the wind).

About 10 P.M. (still broad daylight with us) we drew up with the conjurer, smoked and chatted some time. After this he took his drum, much resembling a tambourine, and with a stick gently struck it all the time he made a speech. I was almost touching him (all seated) but from the noise of the drum and his low voice, for the man has a dreadful complaint on his lungs, I could only gather, "Take pity upon me; take pity upon me. Hear and come. Let me not speak in vain, nor become abashed. Show me charity. ..." It was a moderate and decent prayer. After this _they_, for there were several men, {57} began to sing using the drum and rattler. They sang, among others, the Moose, Horse, Bear, and Dog songs, about a dozen in number.

[Then] he prepared by taking off his clothes, all to his cloute, and asked who should tie him. I replied that I would, but was afraid of hurting him. Another conjurer did, beginning with his fingers between the 2 joints nearest the hand, nearly as I can describe it, thus giving a double turn to the line between each finger. And the line was new mackerel, small, which I happened to have in my pocket by accident. I drew up to _inspect_. And observing the fingers to swell upon his complaining of the tightness, I felt a good deal for him.

After this his blanket was wrapped round him and tied in such a manner, lengthways, crossways and every way. And a good knot _I_ tied at each meeting of the cords, for I assisted in _this_, that I could have laid any wager that it was beyond the power of spirits themselves, thus tied, to [extricate] themselves. And his hands were _under_ his hams. As he could no more move than fly, _of himself_, the other conjurer and I put him to the door. But behold it was with difficulty! We could just get his head in, the entry being too narrow by about ten or twelve inches screwing and jaming considered.

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

His back was covered with a blanket, and we all retreated to our seats, myself about four feet distant. The others took the drum and began to sing.

I could not help but laughing in myself and pitying the boldness of their vanity. But I had soon occasion to think otherwise, and had I not predetermined that reason should conduct me throughout the whole of this, I cannot say how far in the _other_ extreme _I_ might have gone.

But to return: The conjurer desired the others to sing. They began a short song, I believe it was that of the _Stone_, and the man entered in an instant! I was struck dumb with astonishment, for he appeared to me to _slide_ in by something that was neither invisible nor descernible. I heard something that, for the life of me, I cannot account for, and that's all.

From the time we covered him (twenty-five minutes past 10 P.M.) to the time we had done hunting for the twine that tied his fingers, not quite five minutes elapsed. And not one and a half minutes [passed] before his blanket and the cords were thrown out to us! Not one of them, apparently (one knot) _untied_! My astonishment and apprehensions of his being entirely carried off from us were such that I was nearly springing up to haul him out for fear of his being forever lost.

The others continued singing a few other songs, and I had the utmost anxiety in hearing [him] repeatedly call out, as if in the greatest apprehensions himself, "Enough! Enough! {58} Enough of ye I say!", and frequently for the space of some minutes repeating the same, and now and then calling out, "Do not _Thou_ enter!"

The _Stone_ was the first one known to us by his song; for every one, almost, that entered sang _his_ song, to which those (the Indians) on the outside would keep chorus. A vast number entered. I verily believe upward of an hundred [did so], for upwards of that number of times the frame shook back and forwards, and very smartly, as if to fall. And among the first were some truly terrible characters. I have almost entirely converted myself from these foolish ideas of ghosts and hobgoblins, but I assure you in truth that I more than once felt very uneasy.

The Ice entered. He made a noise extremely resembling that made by a person shivering with cold, loud, and hoarse and _liquid_.

The Devil _himself_ also entered in _propria persona_, in a very authoritative and commanding manner. I assure you there was no laughing nor gigling outside. All the time he sang and spoke.

The Turtle spoke as an old, jocular man. "I hate the French, for in their travels, when they find me, they kill me and eat me. I shall answer none of their questions." But this was a joke, for he laughed.

"Speak out, Turtle! Speak out louder that we hear thee!" said those without.

"I would too," replied he, "but my voice is so strong I must contract it thus, otherwise ye could not endure the sound of it. Stop!" continued he, "I must imitate the drunk!" which he did to the great diversion of us all. And [he] concluded with snoring, the natural end of all drunken feasts, and then became quiet.

On which another voice (which I also perfectly heard and understood as well [as] the Turtle herself [sic]) cried out, "See! See if she does not look like a frog stretched out!" and this raised a proper laugh both in and out.

The Dog entered, and spoke perfectly plain and [distinctly], and with a more elegant and harmonious voice [than] I ever heard in my life.

Bears of three or four different sorts, the Horse, Moose, Skeletons, spirits of departed and _still living friends_ entered. But none but the latter and above mentioned were to be understood by any but the conjurer himself.

On the entering of one, "That is my (_adopted_) Son." said an Indian seated by me, and called out his name to which he readily answered besides questions. This young man and a girl, both living, spoke very plain (you must observe that it is not their bodies, but their souls or spirits that enter). [There were] children almost at the instant of birth, dwarfs, giants. But this latter did make a noise indeed.

We all laughed very heartily when the Horse entered, for it appears he passed too near the Turtle who called out as the horse was flying about (in the inside) singing and rattling his rattler, "I wish you would take care of yourself and _not {59} tread_ on one." in allusion to his diminutive size in comparison with that of Horse.

It is somewhat surprising that everyone that entered, whether he spoke [plainly], or was interpreted, their first words were, "Your lands are distressed. Keep not on the Grand River--sickness, sickness."

"But from amongst _ye here_ I shall select only a few aged ones." said one of the latter, but in a _voice_ no one but the conjurer could understand.

As he went out, however, the conjurer paid him a most bawdy compliment. We all laughed and asked what was the matter.

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

One of them that entered, apparantly the Devil himself for he spoke and acted _en veritable maitre_, startled us all a great deal and enquired authoritatively and angrily, "What want ye of me? Speak!"

Upon several hurried enquiries put to him, he said that some things I saw and heard in my house this winter were by Mr. Frobisher, who expired so dreadfully in 1819. "He is a skeleton (Pah-kack); and it is he who built _this_ house. He comes to see."

Though I did certainly both hear and see several times this winter, and once in particular about two A.M., yet I do not feel much inclined to add faith to this assertion of Davy's. I must have something more substantial. But I am much inclined to doubt master Davy's assertions and consider _this_ and several others of his sayings at former periods in the same light as those he delivered at many of [the] Grecian temples, for I have every substantial reason to consider him as the same identical gentleman. However, a short time hence will decide.

The Turtle said we should have a good deal of rain, but not a _very great deal_, and a very high wind, and as soon as the Sun should appear. "At its setting, an Indian (naming him by a very extraordinary and bawdy feature in his _person_) should arrive and bring us meat; _but this you will eat of course, and I shall go without_."

{"Beware of yourselves. Tomorrow night you shall drink and be drunk. Drink and leave the house as soon as you can, _for there are from that wind_ (by which he designated the _South_) _who if they drink with ye, ye shall become pitiful_," alluding to two blackguard half breed brothers who, proud of the bravery of their deceased father, are ever and anon insulting and domineering over other Indians. It is worthy of remark that an aged man in the course of this last winter was [advised] of the same and repeatedly pressed not to drink at the house on their accord}.

This is now the 6th (June). The Sun appears, but the wind is very high, and we have frequent showers of rain and snow. About midnight the conjurer addressed me and asked if I wished to see any of _them_ (the Spirits). I accepted the offer and thrust my head underneath. And being upon my back, I looked up and near the top observed a light as of a star in a cloudy night, about one and a half inches long and one broad--{60} though dim, yet perfectly distinct. Though _they all_ appear as lights, some larger and others smaller, this one was denominated the Fisher Star, the name by which they designate the Plough, I believe we call it, or Great Bear, from the supposed resemblance it bears to that animal, the fisher.

When I was entering, several of the Indians on the outside called out to the spirits, "Gently! Gently! It is our Chief who wishes to see you. Do him no evil!" I had my apprehensions.

A little after one P.M. one of my men looked in with several Indians and saw several small lights about as large as the thumbnail. A few minutes before two P.M., being daylight, they gave another shaking to the frame and made their exit.

The above is an account of only a small part, for I am too much pressed for time. I cannot therefore enter into particulars, nor a larger detail, nor give you my opinion further than a few words. I am fully convinced, as much so as that I am in existence, that spirits of some kind did really and virtually enter, some truly terrific, but others, again, quite of a different character.

I cannot enter into a detail by comparisons from ancient and more modern history, but I found the consonance, analogy, resemblance, affinity, or whatever it may be termed, so great, so conspicuous that I verily believe I shall never forget the impressions of that evening.

But above all things that stick most forcibly in my mind is the unbound gratitude we owe and ought to shew every instant of our existence to that Almighty Power that deigned to sacrifice his only Son for us for our Salvation! Oh my God, let me never forget this! And teach me to thank thee not only with my lips but with every action of my life!

Here I must close and in a few minutes seal up this for your perusal, sincerely wishing I may find an opportunity, safe, of conveying it to you.

How earnestly I wish Robert had been present and understood the language. This would convince the most skeptic.

To Mr Wm Nelson, Wm Henry G. Nelson

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