Chapter VIII (4)

Here have I arrived with ninety or an hundred men without any provision for their sustenance; for whatever quantity might have been obtained from the natives during the summer, it could not be more than sufficient for the people despatched to their different posts; and even if there were a casual superfluity, it was absolutely necessary to preserve it untouched, for the demands of the spring. The whole dependence, therefore, of those who remained, was on the lake, and fishing implements for the means of our support. The nets are sixty fathom in length, when set, and contain fifteen meshes of five inches in depth. The manner of using them is as follows: A small stone and wooden buoy are fastened to the side-line opposite to each other, at about the distance of two fathoms; when the net is carefully thrown into the water, the stone sinks it to the bottom, while the buoy keeps it at its full extent, and it is secured in its situation by a stone at either end. The nets are visited every day, and taken out every other day to be cleaned and dried. This is a very ready operation when the waters are not frozen, but when the frost has set in, and the ice has acquired its greatest thickness, which is sometimes as much as five feet, holes are cut in it at the distance of thirty feet from each other, to the full length of the net; one of them is larger than the rest, being generally about four feet square, and is called the basin: by means of them, and poles of a proportionable length, the nets are placed in and drawn out of the water. The setting of hooks and lines is so simple an employment as to render a description unnecessary. The white fish are the principal object of pursuit: they spawn in the fall of the year, and, at about the setting in of the hard frost, crowd in shoals to the shallow water, when as many as possible are taken, in order that a portion of them may be laid by in the frost to provide against the scarcity of winter; as, during that season, the fish of every description decrease in the lakes, if they do not altogether disappear. Some have supposed that during this period they are stationary, or assume an inactive state. If there should be any intervals of warm weather during the fall, it is necessary to suspend the fish by the tail, though they are not so good as those which are altogether preserved by the frost. In this state they remain to the beginning of April, when they have been found as sweet as when they were caught.[11]

Thus do these voyagers live, year after year, entirely upon fish, without even the quickening flavour of salt, or the variety of any farinaceous root or vegetable. Salt, however, if their habits had not rendered it unnecessary, might be obtained in this country to the Westward of the Peace River, where it loses its name in that of the Slave River, from the numerous salt-ponds and springs to be found there, which will supply in any quantity, in a state of concretion, and perfectly white and clean. When the Indians pass that way they bring a small quantity to the fort, with other articles of traffic.

During a short period of the spring and fall, great numbers of wild fowl frequent this country, which prove a very gratifying food after such a long privation of flesh-meat. It is remarkable, however, that the Canadians who frequent the Peace, Saskatchiwine, and Assiniboin rivers, and live altogether on venison, have a less healthy appearance than those whose sustenance is obtained from the waters. At the same time the scurvy is wholly unknown among them.

In the fall of the year the natives meet the traders at the forts, where they barter the furs or provisions which they may have procured; they then obtain credit, and proceed to hunt the beavers, and do not return till the beginning of the year; when they are again fitted out in the same manner and come back the latter end of March, or the beginning of April; They are now unwilling to repair to the beaver hunt until the waters, are clear of ice, that they may kill them with fire-arms, which the Chepewyans are averse to employ. The major part of the latter return to the barren grounds, and live during the summer with their relations and friends in the enjoyment of that plenty which is derived from numerous herds of deer. But those of that tribe who are most partial to these deserts, cannot remain there in winter, and they are obliged, with the deer, to take shelter in the woods during that rigorous season, when they contrive to kill a few beavers, and send them by young men, to exchange for iron utensils and ammunition.

Till the year 1782, the people of Athabasca sent or carried their furs regularly to Fort Churchill, Hudson's Bay; and some of them have, since that time, repaired thither, notwithstanding they could have provided themselves with all the necessaries which they required. The difference of the price set on goods here and at the factory, made it an object with the Chepewyans to undertake a journey of five or six months, in the course of which they were reduced to the most painful extremities, and often lost their lives from hunger and fatigue, At present, however, this traffic is in a great measure discontinued, as they were obliged to expend in the course of their journey, that very ammunition which was its most alluring object.

[1] This might be properly called the stock of the company, as it included, with the expenditure of the year, the amount of the property unexpended, which had been appropriated for the adventure of that year, and was carried on to the account of the following adventure.

[2] This will be better illustrated by the following statement:--We will suppose the goods for 1798: The orders for the goods are sent to this country 25th October, 1796; they are shipped from London March, 1797; they arrive in Montreal June, 1797; they are made up in the course of that summer and winter; they are sent from Montreal May, 1798; they arrive in the Indian country, and are exchanged for furs the following winter, 1798-99; which furs come to Montreal September, 1799; and are shipped for London; where they are sold in March and April, and paid for in May or June, 1800.

[3] The place where the goods alone are carried, is called a _Decharge_, and that where goods and canoes are both transported overland, is denominated a _Portage_.

[4] In the year 1668, when the first missionaries visited the South of this lake, they found the country full of inhabitants. They relate, that about this time a band of the Nepisingues, who were converted, emigrated to the Nipigon country, which is to the North of Lake Superior. Few of their descendants are now remaining, and not a trace of the religion communicated to them is to be discovered.

[5] Corn is the cheapest provision that can be procured, though from the expense of transport, the bushel costs about twenty shillings sterling, at the Grande Portage. A man's daily allowance does not exceed ten-pence.

[6] Here is a most excellent fishery for white fish, which are exquisite.

[7] The route which we have been travelling hitherto, leads along the high rocky land or bank of Lake Superior on the left. The face of the country offers a wild scene of huge hills and rocks, separated by stony valleys, lakes and ponds. Wherever there is the least soil, it is well covered with trees.

[8] The fruits are, strawberries, hurtleberries, plums, and cherries, hazelnuts, gooseberries, currents, raspberries, poires, etc.

[9] This was also a principal post of the French, who gave it its name.

[10] It may be proper to observe, that the French had two settlements upon the Saskatchiwine, long before, and at the conquest of Canada; the first at the Pasquia, near Carrot River, and the other at Nipawi, where they had agricultural instruments and wheel carriages, marks of both being found about those establishments, where the soil is excellent.

[11] This fishery requires the most unremitting attention, as the voyaging Canadians are equally indolent, extravagant, and improvident, when left to themselves, and rival the savages in a neglect of the morrow.

SOME ACCOUNT OF THE KNISTENEAUX INDIANS.

These people are spread over a vast extent of country. Their language is the same as that of the people who inhabit the coast of British America on the Atlantic, with the exception of the Esquimaux,[1] and continues along the coast of Labrador, and the gulf and banks of St. Laurence to Montreal.

The line then follows the Utawas river to its source; and continues from thence nearly West along the highlands which divides the waters that fall into Lake Superior and Hudson's Bay. It then proceeds till it strikes the middle part of the river Winipic, following that water to the Lake Winipic, to the discharge of the Saskatchiwine into it; from thence it accompanies the latter to Fort George, when the line, striking by the head of the Beaver river to the Elk river, runs along its banks to its discharge in the Lake of the Hills; from which it may be carried back East, to the Isle a la Crosse, and so on to Churchill by the Missinipi, The whole of the tract between this line and Hudson's Bay and Straits (except that of the Esquimaux in the latter), may be said to be exclusively the country of the Knisteneaux. Some of them indeed, have penetrated further West and South to the Red River, to the South of Lake Winipic, and the South branch of the Saskatchiwine.

They are of a moderate stature, well proportioned, and of great activity. Examples of deformity are seldom to be seen among them. Their complexion is of a copper colour, and their hair black, which is common to all the natives of North America. It is cut in various forms, according to the fancy of the several tribes, and by some is left in the long, lank, flow of nature. They very generally extract their beards, and both sexes manifest a disposition to pluck the hair from every part of their body and limbs. Their eyes are black, keen, and penetrating; their countenance open and agreeable, and it is a principal object of their vanity to give every possible decoration to their persons. A material article in their toilets is vermilion, which they contrast with their native blue, white, and brown earths, to which charcoal is frequently added.

Their dress is at once simple and commodious. It consists of tight leggins, reaching near the hip: a strip of cloth or leather, called assian, about a foot wide, and five feet long, whose ends are drawn inwards and hang behind and before, over a belt tied round the waist for that purpose: a close vest or shirt reaching down to the former garment, and cinctured with a broad strip of parchment fastened with thongs behind; and a cap for the head, consisting of a piece of fur, or small skin, with the brush of the animal as a suspended ornament: a kind of robe is thrown occasionally over the whole of the dress, and serves both night and day. These articles, with the addition of shoes and mittens, constitute the variety of their apparel. The materials vary according to the season, and consist of dressed moose-skin, beaver prepared with the fur, or European woollens. The leather is neatly painted, and fancifully worked in some parts with porcupine quills, and moose-deer hair: the shirts and leggins are also adorned with fringe and tassels; nor are the shoes and mittens without somewhat of appropriate decoration, and worked with a considerable degree of skill and taste. These habiliments are put on, however, as fancy or convenience suggests; and they will sometimes proceed to the chase in the severest frost, covered only with the slightest of them.

Their head-dresses are composed of the feathers of the swan, the eagle, and other birds. The teeth, horns, and claws of different animals, are also the occasional ornaments of the head and neck. Their hair, however arranged, is always besmeared with grease. The making of every article of dress is a female occupation; and the women, though by no means inattentive to the decoration of their own persons, appear to have a still greater degree of pride in attending to the appearance of the men, whose faces are painted with more care than those of the women.

The female dress is formed of the same materials as those of the other sex, but of a different make and arrangement. Their shoes are commonly plain, and their leggins gartered beneath the knee. The coat, or body covering, falls down to the middle of the leg, and is fastened over the shoulders with cords, a flap or cape turning down about eight inches, both before and behind, and agreeably ornamented with quill-work and fringe; the bottom is also fringed, and fancifully painted as high as the knee. As it is very loose, it is enclosed round the waist with a stiff belt, decorated with tassels, and fastened behind. The arms are covered to the wrist, with detached sleeves, which are sewed as far as the bend of the arm; from thence they are drawn up to the neck, and the corners of them fall down behind, as low as the waist. The cap, when they wear one, consists of a certain quantity of leather or cloth, sewed at one end, by which means it is kept on the head, and, hanging down the back, is fastened to the belt, as well as under the chin. The upper garment is a robe like that worn by the men. Their hair is divided on the crown, and tied behind, or sometimes fastened in large knots over the ears. They are fond of European articles, and prefer them to their own native commodities. Their ornaments consist in common with all savages, in bracelets, rings, and similar baubles. Some of the women tattoo three perpendicular lines, which are sometimes double: one from the centre of the chin to that of the under lip, and one parallel on either side to the corner of the mouth.

Of all the nations which I have seen on this continent, the Knisteneaux women are the most comely. Their figure is generally well proportioned, and the regularity of their features would be acknowledged by the more civilized people of Europe. Their complexion has less of that dark tinge which is common to those savages who have less cleanly habits.

These people are, in general, subject to few disorders. The lues venera, however, is a common complaint, but cured by the application of simples, with whose virtues they appear to be well acquainted. They are also subject to fluxes, and pains in the breast, which some have attributed to the very keen and cold air which they inhale; but I should imagine that these complaints must frequently proceed from their immoderate indulgence in fat meat at their feasts, particularly when they have been preceded by long fasting.

They are naturally mild and affable, as well as just in their dealings, not only among themselves, but with strangers.[2] They are also generous and hospitable, and good-natured in the extreme, except when their nature is perverted by the inflammatory influence of spirituous liquors. To their children they are indulgent to a fault. The father, though he assumes no command over them, is ever anxious to instruct them in all the preparatory qualifications for war and hunting; while the mother is equally attentive to her daughters in teaching them every thing that is considered as necessary to their character and situation. It does not appear that the husband makes any distinction between the children of his wife, though they may be the offspring of different fathers. Illegitimacy is only attached to those who are born before their mothers have cohabited with any man by the title of husband.

It does not appear, that chastity is considered by them as a virtue; or that fidelity is believed to be essential to the happiness of wedded life, Though it sometimes happens that the infidelity of a wife is punished by the husband with the loss of her hair, nose, and perhaps life; such severity proceeds from its having been practised without his permission: for a temporary interchange of wives is not uncommon: and the offer of their persons is considered as a necessary part of the hospitality due to strangers.

When a man loses his wife, it is considered as a duty to marry her sister, if she has one; or he may, if he pleases, have them both at the same time.

It will appear from the fatal consequences I have repeatedly imputed to the use of spirituous liquors that I more particularly consider these people as having been, morally speaking, great sufferers from their communication with the subjects of civilized nations. At the same time they were not, in a state of nature, without their vices, and some of them of a kind which is the most abhorrent to cultivated and reflecting man. I shall only observe, that incest and bestiality are among them.

When a young man marries, he immediately goes to live with the father and mother of his wife, who treat him, nevertheless, as a perfect stranger, till after the birth of his first child: he then attaches himself more to them than his own parents; and his wife no longer gives him any other denomination than that of the father of her child.

The profession of the men is war and hunting, and the more active scene of their duty is the field of battle, and the chase in the woods. They also spear fish, but the management of the nets is left to the women. The females of this nation are in the same subordinate state with those of all other savage tribes, but the severity of their labour is much diminished by their situation on the banks of lakes and rivers, where they employ canoes. In the winter, when the waters are frozen, they make their journeys, which are never of any great length, with sledges drawn by dogs. They are, at the same time, subject to every kind of domestic drudgery; they dress the leather, make the clothes and shoes, weave the nets, collect wood, erect the tents, fetch water, and perform every culinary service; so that when the duties of maternal care are added, it will appear, that the life of these women is an uninterrupted succession of toil and pain. This, indeed, is the sense they entertain of their own situation; and under the influence of that sentiment, they are sometimes known to destroy their female children, to save them from the miseries which they themselves have suffered. They also have a ready way, by the use of certain simples, of procuring abortions, which they sometimes practise, from their hatred of the father, or to save themselves the trouble which children occasion: and, as I have been credibly informed, this unnatural act is repeated without any injury to the health of the women who perpetrate it.

The funeral rites begin, like all other solemn ceremonials, with smoking, and are concluded by a feast. The body is dressed in the best habiliments possessed by the deceased, or his relations, and is then deposited in a grave lined with branches; some domestic utensils are place on it, and a kind of canopy erected over it. During this ceremony, great lamentations are made, and if the departed person is very much regretted, the near relations cut off their hair, pierce the fleshy part of their thighs and arms with arrows, knives, etc, and blacken their faces with charcoal. If they have distinguished themselves in war, they are sometimes laid on a kind of scaffolding; and I have been informed, that women, as in the East, have been known to sacrifice themselves to the manes of their husbands. The whole of the property belonging to the departed person is destroyed, and the relations take in exchange for the wearing apparel, any rags that will cover their nakedness. The feast bestowed on the occasion, which is, or at least used to be, repeated annually, is accompanied with eulogiums on the deceased, and without any acts of ferocity. On the tomb are carved or painted the symbols of his tribe, which are taken from the different animals of the country.

Many and various are the motives which induce a savage to engage in war. To prove his courage, or to revenge the death of his relations, or some of his tribe, by the massacre of an enemy. If the tribe feel themselves called upon to go to war, the elders convene the people, in order to know the general opinion. If it be for war, the chief publishes his intention to smoke in the sacred stem at a certain period, to which solemnity, meditation and fasting are required as preparatory ceremonials. When the people are thus assembled, and the meeting sanctified by the custom of smoking, the chief enlarges on the causes which have called them together, and the necessity of the measures proposed on the occasion. He then invites those who are willing to follow him, to smoke out of the sacred stem, which is considered as the token of enrolment; and if it should be the general opinion that assistance is necessary, others are invited, with great formality, to join them. Every individual who attends these meetings, brings something with him as a token of his warlike intention, or as an object of sacrifice, which, when the assembly dissolves, is suspended from poles near the place of council.

They have frequent feasts, and particular circumstances never fail to produce them, such as a tedious illness, long fasting, etc. On these occasions it is usual for the person who means to give the entertainment, to announce his design, on a certain day, of opening the medicine-bag, and smoking out of his sacred stem. This declaration is considered as a sacred vow that cannot be broken. There are also stated periods, such as the spring and autumn, when they engage in very long and solemn ceremonies. On these occasions dogs are offered as sacrifices, and those which are very fat, and milk-white, are preferred. They also make large offerings of their property, whatever it may be. The scene of these ceremonies is in an open inclosure on the bank of a river or lake, and in the most conspicuous situation, in order that such as are passing along or travelling, may be induced to make their offerings. There is also a particular custom among them, that, on these occasions, if any of the tribe, or even a stranger, should be passing by, and be in real want of any thing that is displayed as an offering, he has a right to take it, so that he replaces it with some article he can spare, though it be of far inferior value; but to take or touch any thing wantonly is considered as a sacrilegious act, and highly insulting to the great Master of Life, to use their own expression, who is the sacred object of their devotion.

The scene of private sacrifice is the lodge of the person who performs it, which is prepared for that purpose, by removing every thing out of it, and spreading green branches in every part. The fire and ashes are also taken away. A new hearth is made of fresh, earth, and another fire is lighted. The owner of the dwelling remains alone in it; and he begins the ceremony by spreading a piece of new cloth, or a well-dressed moose-skin neatly painted, on which he opens his medicine-bag and exposes its contents, consisting of various articles. The principal of them is a kind of household god, which is a small carved image about eight inches long. Its first covering is of down, over which a piece of birch-bark is closely tied, and the whole is enveloped in several folds of red and blue cloth. This little figure is an object of the most pious regard. The next article is his war-cap, which is decorated with the feathers and plumes of scarce birds, beavers, and eagle's claws, etc. There is also suspended from it a quill or feather for every enemy whom the owner of it has slain in battle. The remaining contents of the bag are, a piece of Brazil tobacco, several roots and simples, which are in great estimation for their medicinal qualities, and a pipe. These articles being all exposed, and the stem resting upon two forks, as it must not touch the ground, the master of the lodge sends for the person he most esteems, who sits down opposite to him; the pipe is then filled and fixed to the stem. A pair of wooden pincers is provided to put the fire in the pipe, and a double-pointed pin, to empty it of the remnant of tobacco which is not consumed. This arrangement being made, the men assemble, and sometimes the women are allowed to be humble spectators, while the most religious awe and solemnity pervades the whole. The Michiniwais, or Assistant, takes up the pipe, lights it, and presents it to the officiating person, who receives it standing and holds it between both his hands. He then turns himself to the East, and draws a few whiffs, which he blows to that point. The same ceremony he observes to the other three quarters, with his eyes directed upwards during the whole of it. He holds the stem about the middle between the three first fingers of both hands, and raising them upon a line with his forehead, he swings it three times round from the East, with the sun, when, after pointing and balancing it in various directions, he reposes it on the forks: he then makes a speech to explain the design of their being called together, which concludes with an acknowledgment for past mercies, and a prayer for the continuance of them, from the Master of Life. He then sits down, and the whole company declare their approbation and thanks by uttering the word _ho!_ with an emphatic prolongation of the last letter. The Michiniwais then takes up the pipe and holds it to the mouth of the officiating person, who, after smoking three whiffs out of it, utters a short prayer, and then goes round with it, taking his course from East to West, to every person present, who individually says something to him on the occasion; and thus the pipe is generally smoked out; when, after turning it three or four times round his head, he drops it downwards, and replaces it in its original situation. He then returns the company thanks for their attendance, and wishes them, as well as the whole tribe, health and long life.

These smoking rites precede every matter of great importance with more or less ceremony, but always with equal solemnity. The utility of them will appear from the following relation.

If a chief is anxious to know the disposition of his people towards him, or if he wishes to settle any difference between them, he announces his intention of opening his medicine-bag and smoking in his sacred stem; and no man who entertains a grudge against any of the party thus assembled can smoke with the sacred stem; as that ceremony dissipates all differences, and is never violated.

No one can avoid attending on these occasions; but a person may attend and be excused from assisting at the ceremonies, by acknowledging that he has not undergone the necessary purification. The having cohabited with his wife, or any other woman, within twenty-four hours preceding the ceremony, renders him unclean, and, consequently, disqualifies him from performing any part of it. If a contract is entered into and solemnised by the ceremony of smoking, it never fails of being faithfully fulfilled. If a person, previous to his going a journey, leaves the sacred stem as a pledge of his return, no consideration whatever will prevent him from executing his engagement.[3]

The chief, when he proposes to make a feast, sends quills, or small pieces of wood, as tokens of invitation to such as he wishes to partake of it. At the appointed time the guests arrive, each bringing a dish or platter, and a knife, and take their seats on each side of the chief, who receives them sitting, according to their respective ages. The pipe is then lighted, and he makes an equal division of every thing that is provided. While the company are enjoying their meal, the chief sings, and accompanies his song with the tambourine, or shishiquoi, or rattle. The guest who has first eaten his portion is considered as the most distinguished person. If there should be any who cannot finish the whole of their mess, they endeavour to prevail on some of their friends to eat it for them, who are rewarded for their assistance with ammunition and tobacco. It is proper also to remark, that at these feasts a small quantity of meat or drink is sacrificed, before they begin to eat, by throwing it into the fire, or on the earth.

These feasts differ according to circumstances; sometimes each man's allowance is no more than he can despatch in a couple of hours. At other times the quantity is sufficient to supply each of them with food for a week, though it must be devoured in a day. On these occasions it is very difficult to procure substitutes, and the whole must be eaten whatever time it may require. At some of these entertainments there is a more rational arrangement, when the guests are allowed to carry home with them the superfluous part of their portions. Great care is always taken that the bones may be burned, as it would be considered a profanation were the dogs permitted to touch them.

The public feasts are conducted in the same manner, but with some additional ceremony. Several chiefs officiate at them, and procure the necessary provisions, as well as prepare a proper place of reception for the numerous company. Here the guests discourse upon public topics, repeat the heroic deeds of their forefathers, and excite the rising generation to follow their example. The entertainments on these occasions consist of dried meats, as it would not be practicable to dress a sufficient quantity of fresh meat for such a large assembly; though the women and children are excluded.

Similar feasts used to be made at funerals, and annually, in honour of the dead; but they have been, for some time, growing into disuse, and I never had an opportunity of being present at any of them.

The women, who are forbidden to enter the places sacred to these festivals, dance and sing around them, and sometimes beat time to the music within them; which forms an agreeable contrast.

With respect to their divisions of time, they compute the length of their journeys by the number of nights passed in performing them; and they divide the year by the succession of moons. In this calculation, however, they are not altogether correct, as they cannot account for the odd days.

The names which they give to the names are descriptive of the several seasons.

May Atheiky o Pishim Frog Moon.
June Oppinu o Pishim The Moon in which
birds begin to lay
their eggs.
July Aupascen o Pishim The Moon when
birds cast their
feathers.
August Aupahou o Pishim The Moon when
the young birds
begin to fly.
September Waskiscon o Pishim The Moon when
the moose deer
cast their horns.
October Wisac o Pishim The Rutting-Moon.
November Thithigon Pewai Hoar-Frost Moon.
o Pishim
Kuskatinsyoui Ice Moon.
o Pishim
December Pawatchicananasis Whirlwind-Moon.
o Pishim
January Kushapawasticanum Extreme cold
o Pishim Moon.
February Kichi Pishim Big Moon; some
say, Old Moon.
March Mickysue Pishim Eagle Moon.
April Niscaw o Pishim Goose Moon.

These people know the medicinal virtues of many herbs and simples, and apply the roots of plants and the bark of trees with success. But the conjurers, who monopolize the medical science, find it necessary to blend mystery with their art, and do not communicate their knowledge. Their materia medica they administer in the form of purges and clysters, but the remedies and surgical operations are supposed to derive much of their effect from magic and incantation. When a blister rises in the foot from the frost, the chafing of the shoe, etc., they immediately open it, and apply the heated blade of a knife to the part, which, painful as it may be, is found to be efficacious. A sharp flint serves them as a lancet for letting blood, as well as for scarification in bruises and swellings. For sprains, the dung of an animal just killed is considered as the best remedy. They are very fond of European medicines, though they are ignorant of their application: and those articles form an inconsiderable part of the European traffic with them.

Among their various superstitions, they believe that the vapour which is seen to hover over moist and swampy places, is the spirit of some person lately dead. They also fancy another spirit which appears, in the shape of a man, upon the trees near the lodge of a person deceased, whose property has not been interred with them. He is represented as bearing a gun in his hand, and it is believed that he does not return to his rest, till the property that has been withheld from the grave has been sacrificed to it.

EXAMPLES OF THE KNISTENEAUX AND ALGONQUIN TONGUES.

Knisteneaux. Algonquin. Good Spirit Ki jai Manitou Ki jai Manitou. Evil Spirit Matchi manitou Matchi-manitou. Man Ethini Inini Woman Esquois Ich-quois. Male Nap hew Aquoisi. Female Non-gense Non-gense. Infant A' wash ish Abi nont-chen. Head Us ti quoin O'chiti-goine. Forehead Es caatick O catick. Hair Wes ty-ky Winessis. Eyes Es kis och Oskingick. Nose Oskiwin O'chengewane. Nostrils Oo tith ee go mow Ni-de-ni-guom. Mouth O toune O tonne. My teeth Wip pit tah Nibit. Tongue Otaithani O-tai-na-ni. Beard Michitoune Omichitonn. Brain With i tip Aba-e winikan. Ears O tow ee gie O-ta wagane. Neck O qui ow O'quoi gan. Throat O koot tas gy Nigon dagane. Arms O nisk O nic. Fingers Che chee Ni nid gines. Nails Wos kos sia Os-kenge. Side O's spig gy Opikegan. My back No pis quan Ni-pi quoini. My belly Nattay Ni my sat. Thighs O povam Obouame. My knees No che quoin noh Ni gui tick. Legs Nos Ni gatte. Heart Ok thea Othai. My father Noo ta wie Nossai. My mother Nigah wei Nigah. My boy (son) Negousis Nigouisses. My girl (daughter) Netanis Nidaniss. My brother, elder Ni stess Nis-a-yen. My sister, elder Ne miss Nimisain. My grandfather Ne moo shum Ni-mi-chomiss. My grandmother N'o kum No-co-miss. My uncle N' o'ka miss Ni ni michomen. My nephew Ne too sim Ne do jim. My niece Ne too sim esquois Ni-do-jim equois My mother-in-law Nisigouse Ni sigousiss. My brother-in-law Nistah Nitah. My companion Ne wechi wagan Ni-wit-chi-wagan. My husband Ni nap pem Ni na bem. Blood Mith coo Misquoi. Old Man Shi nap Aki win se. I am angry Ne kis si wash en Nis Katissiwine. I fear Ne goos tow Nisest guse. Joy Ne hea tha tom Mamond gikisi. Hearing Pethom Oda wagan. Track Mis conna Pemi ka wois. Chief, great ruler Haukimah Kitchi onodis. Thief Kismouthesk Ke moutiske. Excrement Meyee Moui. Buffalo Moustouche Pichike. Ferret Sigous Shingouss. Polecat Shicak Shi kak. Elk Moustouche Michai woi. Rein deer Attick Atick. Fellow deer Attick Wa wasquesh. Beaver Amisk Amic. Wolverine Qui qua katch Quin quoagki. Squirrel Ennequachas Otchi ta mou. Minx Sa quasue Shaugouch. Otter Nekick Ni guick. Wolf Mayegan Maygan. Hare Wapouce Wapouce. Marten Wappistan Wabichinse. Moose Mouswah Monse. Bear Masqua Macqua. Fisher Wijask Od-jisck. Lynx Picheu Pechou. Porcupine Cau quah Kack. Fox Mikasew Wagouche. Musk Rat Wajask Wa-jack. Mouse Abicushiss Wai wa be gou noge. Cow Buffalo Noshi Moustouche Nochena pichik. Meat-flesh Wias Wi-ass. Dog Atim Ani-mouse. Eagle Makusue Me-guissis. Duck Sy Sip Shi-sip. Crow, Corbeau Ca Cawkeu Ka Kak. Swan Wapiseu Wa-pe-sy. Turkey Mee sei thew Mississay. Pheasants Okes kew Ajack. Bird Pethesew Pi-na-sy. Outard Niscag Nic kack. White Goose Wey Wois Woi wois. Grey Goose Pestasish Pos ta kisk. Partridge Pithew Pen ainse. Water Hen Chiquibish Che qui bis. Dove Omi Mee O mi-mis. Eggs We Wah Wa Weni. Pike or Jack Kenonge Kenonge. Carp Na may bin Na me bine. Sturgeon Na May Na Maiu. White fish Aticaming Aticaming. Pickerel Oc-chaw Oh-ga. Fish (in general) Kenonge Ki-cons. Spawn Waquon Wa quock. Fins Chi chi kan O nidj-igan. Trout Nay gouse Na Men Gouse. Craw Fish A shag gee A cha kens chacque. Frog Atahick O ma ka ki. Wasp Ah moo A mon. Turtle Mikinack Mi-ki-nack. Snake Kinibick Ki nai bick. Awl Oscajick Ma-gose. Needle Saboinigan Sha-bo nigan. Fire steel Appet Scoutecgan Fire wood Mich-tah Missane. Cradle Teckinigan Tickina-gan. Dagger Ta Comagau Na-ba-ke-gou-man. Arrow Augusk or Atouche Mettic ka nouins. Fish Hook Quosquipichican Maneton Miquiscan. Ax Shegaygan Wagagvette. Ear-bob Chi-kisebisoun Na be chi be soun Comb Sicahoun Pin ack wan. Net Athabe Assap. Tree Mistick Miti-coum. Wood Mistick Mitic. Paddle Aboi Aboui. Canoe Chiman S-chiman. Birch Rind Wasquoi Wig nass. Bark Wasquoi On-na-guege. Touch Wood Pousagan Sa-ga-tagan. Leaf Nepeshah Ni-biche. Grass Masquosi Masquosi. Raspberries Misqui-meinac Misqui meinac. Strawberries O'-tai-e minac O'-tai-e minac. Ashes Pecouch Pengoui. Fire Scou tay Scou tay. Grapes Shomenac Shomenac. Fog Pakishihow A Winni. Mud Asus ki A Shiski. Currant Kisijiwin Ki si chi woin. Road Mescanah Mickanan. Winter Pipoun Pipone. Island Ministick Miniss. Lake Sagayigan Sagayigan. Sun Pisim Kijis. Moon Tibisca pesim Dibic Kijis (the night Sun) Day Kigigah Kigi gatte. Night Tabisca Dibic kawte. Snow Counah So qui po. Rain Kimiwoin Ki mi woini Drift Pewan Pi-woine. Hail Shes eagan Me qua mensan. Ice Mesquaming Me quam. Frost Aquatin Gas-ga-tin. Mist Picasyow An-quo-et. Water Nepec Nipei. World Messeasky Missi achki. (all the earth) Mountain Wachee Watchive. Sea Kitchi kitchi gaming Kitchi kitchi gaming. Morning Kequishepe Ki-ki-jep. Mid-day Abetah quisheik Na ock quoi. Portage Unygam Ouni-gam. Spring Menouscaming Mino ka ming. River Sipee Sipi. Rapid Bawastick Ba wetick. Rivulet Sepeesis Sipi wes chin. Sand Thocaw Ne gawe. Earth Askee Ach ki. Star Attack Anang. Thunder Pithuseu Ni mi ki. Wind Thoutin No tine. Calm Athawostin A-no-a-tine. Heat Quishipoi Aboyce. Evening Ta kashike O'n-a-guche. North Kywoitin Ke woitinak. South Sawena woon Sha-wa-na-wang. East Coshawcastak Wa-ba-no-no-tine. West Paquisimow Panguis-chi-mo. Tomorrow Wabank Wa-bang. Bone Oskann Oc-kann. Broth Michim waboi Thaboub. Feast Ma qua see Wi con qui wine. Grease or oil Pimis Pimi-tais. Marrow fat Oscan pimis Oska-pimitais. Sinew Asstis Attiss. Lodge Wig-waum Wi-gui-wam. Bed Ne pa win Ne pai wine. Within Pendog ke Pendig. Door Squandam Scouandam. Dish Othagan O' na gann. Fort Wasgaigan Wa-kuigan. Sledge Tabanask Otabanac. Cincture Poquoatehoun Ketche pisou, Cap Astotin Pe matinang. Socks Ashican A chi-gan. Shirt Papackeweyan Pa pa ki weyan. Coat Papise-co-wagan Papise-co-wa-gan Blanket Wape weyang Wape weyan. Cloth Maneto weguin Maneto weguin. Thread Assabab Assabab. Garters Chi ki-bisoon Ni gaske-tase besoun. Mittens Astissack Medjica wine. Shoes Maskisin Makisin. Smoking bag Kusquepetagan Kasquepetagan. Portage sling Apisan Apican, Strait on Goi ask Goi-ack. Medicine Mas ki kee Macki-ki. Red Mes coh Mes-cowa. Blue Kasqutch (same O-jawes-cowa. as black) White Wabisca Wabisca. Yellow Saw waw O-jawa. Green Chibatiquare O'jawes-cowa. Brown O'jawes-cowa. Grey, etc. O'jawes-cowa. Ugly Mache na gouseu Mous-counu-gouse. Handsome Catawassiseu Nam bissa. Beautiful Kissi Sawenogan Quoi Natch. Deaf Nima petom Ka ki be chai. Good-natured Mithi washin Onichishin. Pregnant: Paawie And-jioko. Fat Outhineu Oui-ni-noe. Big Mushikitee Messha. Small or little Abisasheu Agu-chin. Short Chemasish Tackosi. Skin Wian Wian. Long Kinwain Kiniwa. Strong Mascawa |Mache-cawa. |Mas-cawise. Coward Sagatahaw Cha-goutai-ye. Weak Nitha missew Cha-gousi. Lean Mahta waw Ka wa ca tosa. Brave Nima Gustaw Son qui taige. Young man Osquineguish Oskinigui. Cold Kissin Kissinan. Hot Kichatai Kicha tai. Spring Minouscaming Minokaming. Summer Nibin Nibiqui. Fall Tagowagonk Tagowag. One Peyac Pecheik. Two Nisheu Nige. Three Nishtou Nis-wois. Four Neway Ne-au. Five Ni-annan Na-nan. Six Negoutawoesic Ni gouta was-wois. Seven Nish woisic Nigi-was-wois. Eight Jannanew She was wois. Nine Shack Shang was wois. Ten Mitatat Mit-asswois. Eleven Peyac osap Mitasswois, hachi pecheik. Twelve Nisheu osap Mitasswois, hachi, nige. Thirteen Nichtou osap Mitasswois, hachi, niswois. Fourteen Neway osap Mitasswois, hachi, ne-au. Fifteen Niannan osap Mitasswois, hachi, nanan. Sixteen Nigoutawoesic osap Mitasswois, hachi, negoutawaswois. Seventeen Nish woesic osap Mitasswois, hachi, nigi was-wois. Eighteen Jannenew osap Mitasgwois, hachi, shiwasswois. Nineteen Shack osap Mitasswois, hachi, shang as wois. Twenty Nisheu mitenah Nigeta-nan. Twenty-one Nishew mitenah Nigeta nan, hachi, pechic. peyac osap Twenty-two, etc. Nisheu mitenah nishew osap Thirty Nishtou mitenah Niswois mitanan. Forty Neway mitenah Neau mitanan. Fifty Niannan mitenah Nanan mitanen. Sixty Negoutawoisic Nigouta was wois mitanan. mitenah Seventy Nishwoisic mitenah Nigi was wois mitanan. Eighty Jannaeu mitenah She was wois mitanan. Ninety Shack mitenah Shang was wois mitanan. Hundred Mitana mitenan Ningoutwack. Two hundred Neshew mitena a Nige wack. mitenah One thousand Mitenah mitena Kitchi-wack. mitenah First Nican Nitam. Last Squayatch Shaquoiyanke. More Minah Awa-chi min. Better Athiwack mitha- A wachimin o washin nichi shen. Best Atniwack mitha- Kitchi o nichi shin. washin I. or me Nitha Nin. You, or thou Kitha Kin. They, or them Withawaw Win na wa. We Nithawaw Nina wa. My, or mine Nitayen Nida yam. Your's Kitayan Kitayem. Who Auoni. Whom Awoine Kegoi nin. What Wa His, or her's Otayan Otayim mis. All Kakithau Kakenan. Some, or some few Pey peyac Pe-pichic. The same Tabescoutch Mi ta yoche. All the world Missi acki wanque Mishiwai asky. All the men Kakithaw Ethi nyock Missi Inini wock. More Mina Mine wa. Now and then Nannigoutengue. Sometimes I as-cow-puco Seldom Wica-ac-ko. Arrive Ta couchin Ta-gouchin. Beat Otamaha Packit-ais. To burn Mistascasoo Icha-quiso. To sing Nagamoun Nagam. To cut Kisquishan Qui qui jan. To hide Catann Caso tawe. To cover Acquahoun A co na oune. To believe Taboitam Tai boitam. To sleep Nepan Ni pann. To dispute Ke ko mitowock Ki quaidiwine. To dance Nemaytow Nimic. To give Mith Mih. To do Ogitann O-gitoune. To eat Wissinee Wissiniwin. To die Nepew Ni po wen. To forget Winnekiskisew Woi ni mi kaw. To speak Athimetakcouse Aninntagousse. To cry (tears) Mantow Ma wi. To laugh Papew Pa-pe To set down Nematappe Na matape win. To walk Pimoutais Pemoussai. To fall Packisin Panguishin. To work Ah tus kew Anokeh. To kill Nipahaw Nishi-woes. To sell Attawoin Ata wois. To live Pimatise Pematis. To see Wabam Wab. To come Astamoteh Pitta-si-mouss. Enough Egothigog Mi mi nic. Cry (tears) Manteau Ambai ma wita. It hails Shisiagan Sai saigaun. There is | There is some | Aya wa Aya wan. It rains Quimiwoin Qui mi woin. After to-morrow Awis wabank Awas webang. To-day Anoutch Non gum. Thereaway Netoi Awoite. Much Michett Ni bi wa. Presently Pichisqua Pitchinac. Make, heart Quithipeh Wai we be. This morning Shebas Shai bas. This night Tibiscag De bi cong. Above Espiming O kitchiai. Below Tabassish Ana mai. Truly Taboiy Ne de wache Already Sashay Sha shaye. Yet more Minah Mina wa. Yesterday Tacoushick Pitchinago. Far Wathow Wassa. Near Quishiwoac Paishou. Never Nima wecatch Ka wi ka. No Nima Ke wine. Yes Ah In. By-and-bye Pa-nima Pa-nima. Always Ka-ki-kee Ka qui nick Make haste Quethepeh Niguim. It's long since Mewaisha Mon wisha.

[1] The similarity between their language and that of the Algonquins is an unequivocal proof that they are the same people. Specimens of their respective tongues will be hereafter given.

[2] They have been called thieves, but when that vice can with justice be attributed to them, it may be traced to their connexion with the civilized people who come into their country to traffic.

[3] It is, however, to be lamented, that of late there is a relaxation of the duties originally attached to these festivals.

SOME ACCOUNT OF THE CHEPEWYAN INDIANS.

They are a numerous people, who consider the country between the parallels of latitude 60. and 65. North, and longitude 100. to 110. West, as their lands or home. They speak a copious language, which is very difficult to be attained, and furnishes dialects to the various emigrant tribes which inhabit the following immense track of country, whose boundary I shall describe.[1] It begins at Churchill, and runs along the line of separation between them and the Knisteneaux, up the Missinipi to the Isle a la Crosse, passing on through the Buffalo Lake, River Lake, and Portage la Loche: from thence it proceeds by the Elk River to the Lake of the Hills, and goes directly West to the Peace River; and up that river to its source and tributary waters; from whence it proceeds to the waters of the river Columbia; and follows that river to latitude 52. 24. North, and longitude 122. 54. West, where the Chepewyans have the Atnah or Chin Nation for their neighbours. It then takes a line due West to the seacoast, within which, the country is possessed by a people who speak their language[2] and are consequently descended from them: there can be no doubt, therefore, of their progress being to the Eastward. A tribe of them is even known at the upper establishments on the Saskatchiwine; and I do not pretend to ascertain how far they may follow the Rocky Mountains to the East.

It is not possible to form any just estimate of their numbers, but it is apparent, nevertheless, that they are by no means proportionate to the vast extent of their territories, which may, in some degree, be attributed to the ravages of the small-pox, which are, more or less, evident throughout this part of the continent.

The notion which these people entertain of the creation, is of a very singular nature. They believe that, at the first, the globe was one vast and entire ocean, inhabited by no living creature, except a mighty bird, whose eyes were fire, whose glances were lightning, and the clapping of whose wings were thunder. On his descent to the ocean, and touching it, the earth instantly arose, and remained on the surface of the waters. This omnipotent bird then called forth all the variety of animals from the earth, except the Chepewyans, who were produced from a dog; and this circumstance occasions their aversion to the flesh of that animal, as well as the people who eat it. This extraordinary tradition proceeds to relate, that the great bird, having finished his work, made an arrow, which was to be preserved with great care, and to remain untouched; but that the Chepewyans were so devoid of understanding, as to carry it away; and the sacrilege so enraged the great bird, that he has never since appeared.

They have also a tradition amongst them, that they originally came from another country, inhabited by very wicked people, and had traversed a great lake, which was narrow, shallow, and full of islands, where they had suffered great misery, it being always winter, with ice and deep snow. At the Copper-Mine River, where they made the first land, the ground was covered with copper, over which a body of earth had since been collected, to the depth of a man's height. They believe, also, that in ancient times their ancestors lived till their feet were worn out with walking, and their throats with eating. They describe a deluge, when the waters spread over the whole earth, except the highest mountains, on the tops of which they preserved themselves.

They believe, that immediately after their death, they pass into another world, where they arrive at a large river, on which they embark in a stone canoe, and that a gentle current bears them on to an extensive lake, in the centre of which is a most beautiful island; and that, in the view of this delightful abode, they receive that judgment for their conduct during life, which terminates their final state and unalterable allotment. If their good actions are declared to predominate, they are landed upon the island, where there is to be no end to-their happiness; which, however, according to their notions, consists in an eternal enjoyment of sensual pleasure, and carnal gratification. But if their bad actions weigh down the balance, the stone canoe sinks at once, and leaves them up to their chins in the water, to behold and regret the reward enjoyed by the good, and eternally struggling, but with unavailing endeavours, to reach the blissful island, from which they are excluded for ever.

They have some faint notions of the transmigration of the soul; so that if a child be born with teeth, they instantly imagine, from its premature appearance, that it bears a resemblance to some person who had lived to an advanced period, and that he has assumed a renovated life, with these extraordinary tokens of maturity.

The Chepewyans are sober, timorous, and vagrant, with a selfish disposition that has sometimes created suspicions of their integrity. Their stature has nothing remarkable in it; but though they are seldom corpulent, they are sometimes robust. Their complexion is swarthy; their features coarse, and their hair lank, but always of a dingy black; nor have they universally the piercing eye, which generally animates the Indian countenance. The women have a more agreeable aspect than the men, but their gait is awkward, which proceeds from their being accustomed, nine months in the year, to travel on snow-shoes and drag sledges of a weight from two to four hundred pounds. They are very submissive to their husbands, who have, however, their fits of jealousy; and, for very trifling causes, treat them with such cruelty as sometimes to occasion their death. They are frequently objects of traffic; and the father possesses the right of disposing of his daughter.[3] The men in general extract their beards, though some of them are seen to prefer a bushy black beard, to a smooth chin. They cut their hair in various forms, or leave it in a long, natural flow, according as their caprice or fancy suggests. The women always wear it in great length, and some of them are very attentive to its arrangement. If they at any time appear despoiled of their tresses, it is to be esteemed a proof of the husband's jealousy, and is considered as a severer punishment than manual correction. Both sexes have blue or black bars, or from one to four straight lines on their cheeks or forehead, to distinguish the tribe to which they belong. These marks are either tattooed, or made by drawing a thread, dipped in the necessary colour, beneath the skin.

There are no people more attentive to the comforts of their dress, or less anxious respecting its exterior appearance. In the winter it is composed of the skins of deer, and their fawns, and dressed as fine as any chamois leather, in the hair. In the summer their apparel is the same, except that it is prepared without the hair. Their shoes and leggins are sewed together, the latter reaching upwards to the middle, and being supported by a belt, under which a small piece of leather is drawn to cover the private parts, the ends of which fall down both before and behind. In the shoes they put the hair of the moose or reindeer with additional pieces of leather as socks. The shirt or coat, when girted round the waist, reaches to the middle of the thigh, and the mittens are sewed to the sleeves, or are suspended by strings from the shoulders. A ruff or tippet surrounds the neck, and the skin of the head of the deer forms a curious kind of cap. A robe, made of several deer or fawn skins sewed together, covers the whole. This dress is worn single or double, but always in the winter, with the hair within and without. Thus arrayed a Chepewyan will lay himself down on the ice in the middle of a lake, and repose in comfort; though he will sometimes find a difficulty in the morning to disencumber himself from the snow drifted on him during the night. If in his passage he should be in want of provision, he cuts a hole in the ice, when he seldom fails of taking some trout or pike, whose eyes he instantly scoops out, and eats as a great delicacy; but if they should not be sufficient to satisfy his appetite, he will, in this necessity make his meal of the fish in its raw state; but, those whom I saw, preferred to dress their victuals when circumstances admitted the necessary preparation. When they are in that part of their country which does not produce a sufficient quantity of wood for fuel, they are reduced to the same exigency, though they generally dry their meat in the sun.[4]