The Journey to the Polar Sea. Franklin JohnЧитать онлайн книгу.
was if possible still more urgent in his requests. A second hymn followed and, a quantity of water being sprinkled on the hot stones, the attendants were ordered to close the temple, which they did by very carefully covering it up with moose-skins. We had no means of ascertaining the temperature of the sweating-house; but before it was closed not only those within but also the spectators without were perspiring freely. They continued in the vapour bath for thirty-five minutes, during which time a third speech was made and a hymn was sung and water occasionally sprinkled on the stones which still retained much heat, as was evident from the hissing noise they made. The coverings were then thrown off and the poor half-stewed worshippers exposed freely to the air; but they kept their squatting postures until a fourth speech was made in which the deity was strongly reminded of the value of the gifts and exhorted to take an early opportunity of showing his gratitude. The ceremony concluded by the sweaters scampering down to the river and plunging into the stream. It may be remarked that the door of the temple and of course the face of the god was turned to the rising sun; and the spectators were desired not to block up entirely the front of the building but to leave a lane for the entrance or exit of some influence of which they could not give me a correct description. Several Indians, who lay on the outside of the sweating-house as spectators, seemed to regard the proceedings with very little awe and were extremely free in the remarks and jokes they passed upon the condition of the sweaters and even of Kepoochikawn himself. One of them made a remark that the shawl would have been much better bestowed upon himself than upon Kepoochikawn, but the same fellow afterwards stripped and joined in the ceremony.
I did not learn that the Indians worship any other god by a specific name. They often refer however to the Keetchee-Maneeto, or Great Master of Life, and to an evil spirit, or Maatche-Maneeto. They also speak of Weettako, a kind of vampire or devil into which those who have fed on human flesh are transformed.
Whilst at Carlton I took an opportunity of asking a communicative old Indian of the Blackfoot nation his opinion of a future state; he replied that they had heard from their fathers that the souls of the departed have to scramble with great labour up the sides of a steep mountain, upon attaining the summit of which they are rewarded with the prospect of an extensive plain, abounding in all sorts of game and interspersed here and there with new tents pitched in agreeable situations. Whilst they are absorbed in the contemplation of this delightful scene they are descried by the inhabitants of the happy land who, clothed in new skin-dresses, approach and welcome with every demonstration of kindness those Indians who have led good lives, but the bad Indians, who have imbrued their hands in the blood of their countrymen, are told to return from whence they came and, without more ceremony, precipitated down the steep sides of the mountain.
Women who have been guilty of infanticide never reach the mountain at all but are compelled to hover round the seats of their crimes with branches of trees tied to their legs. The melancholy sounds which are heard in the still summer evenings and which the ignorance of the white people considers as the screams of the goat-sucker are really, according to my informant, the moanings of these unhappy beings.
The Crees have somewhat similar notions but, as they inhabit a country widely different from the mountainous lands of the Blackfoot Indians, the difficulty of their journey lies in walking along a slender and slippery tree laid as a bridge across a rapid stream of stinking and muddy water. The night owl is regarded by the Crees with the same dread that it has been viewed by other nations. One small species, which is known to them by its melancholy nocturnal hootings (for as it never appears in the day few even of the hunters have ever seen it) is particularly ominous. They call it the cheepai-peethees, or death bird, and never fail to whistle when they hear its note. If it does not reply to the whistle by its hootings the speedy death of the inquirer is augured.
When a Cree dies that part of his property which he has not given away before his death is burned with him, and his relations take care to place near the grave little heaps of firewood, food, pieces of tobacco, and such things as he is likely to need in his journey. Similar offerings are made when they revisit the grave, and as kettles and other articles of value are sometimes offered they are frequently carried off by passengers, yet the relations are not displeased provided sufficient respect has been shown to the dead by putting some other article, although of inferior value, in the place of that which has been taken away.
The Crees are wont to celebrate the returns of the seasons by religious festivals but we are unable to describe the ceremonial in use on these joyous occasions from personal observation. The following brief notice of a feast which was given by an old Cree chief according to his annual custom on the first croaking of the frogs is drawn up from the information of one of the guests. A large oblong tent or lodge was prepared for the important occasion by the men of the party, none of the women being suffered to interfere. It faced the setting sun and great care was taken that everything about it should be as neat and clean as possible. Three fireplaces were raised within it at equal distances and little holes were dug in the corners to contain the ashes of their pipes. In a recess at its upper end one large image of Kepoochikawn and many smaller ones were ranged with their faces towards the door. The food was prepared by the chief's wife and consisted of marrow pemmican, berries boiled with fat, and various other delicacies that had been preserved for the occasion.
The preparations being completed and, a slave whom the chief had taken in war having warned the guests to the feast by the mysterious word peenasheway, they came, dressed out in their best garments, and ranged themselves according to their seniority, the elders seating themselves next the chief at the upper end and the young men near the door.
The chief commenced by addressing his deities in an appropriate speech in which he told them that he had hastened as soon as summer was indicated by the croaking of the frogs to solicit their favour for himself and his young men, and hoped that they would send him a pleasant and plentiful season. His oration was concluded by an invocation to all the animals in the land and, a signal being given to the slave at the door, he invited them severally by their names to come and partake of the feast.
The Cree chief having by this very general invitation displayed his unbounded hospitality next ordered one of the young men to distribute a mess to each of the guests. This was done in new dishes of birch bark, and the utmost diligence was displayed in emptying them, it being considered extremely improper in a man to leave any part of that which is placed before him on such occasions. It is not inconsistent with good manners however but rather considered as a piece of politeness that a guest who has been too liberally supplied should hand the surplus to his neighbour. When the viands had disappeared each filled his calumet and began to smoke with great assiduity, and in the course of the evening several songs were sung to the responsive sounds of the drum and seeseequay, their usual accompaniments.
The Cree drum is double-headed but, possessing very little depth, it strongly resembles a tambourine in shape. Its want of depth is compensated however by its diameter which frequently exceeds three feet. It is covered with moose-skin parchment, painted with rude figures of men and beasts having various fantastic additions, and is beat with a stick. The seeseequay is merely a rattle formed by enclosing a few grains of shot in a piece of dried hide. These two instruments are used in all their religious ceremonies except those which take place in a sweating-house.
A Cree places great reliance on his drum and I cannot adduce a stronger instance than that of the poor man who is mentioned in a preceding page as having lost his only child by famine, almost within sight of the fort. Notwithstanding his exhausted state he travelled with an enormous drum tied to his back.
Many of the Crees make vows to abstain from particular kinds of food either for a specific time or for the remainder of their life, esteeming such abstinence to be a certain means of acquiring some supernatural powers, or at least of entailing upon themselves a succession of good fortune.
One of the wives of the Carlton hunter, of whom we have already spoken as the worshipper of Kepoochikawn, made a determination not to eat of the flesh of the Wawaskeesh or American stag; but during our abode at that place she was induced to feed heartily upon it, through the intentional deceit of her husband who told her that it was buffalo meat. When she had finished her meal her husband told her of the trick and seemed to enjoy the terror with which she contemplated the consequences of the involuntary breach of her vow. Vows of this nature are often