Henry, in the interesting account of his journeys in these countries. They are said to be great rascals. The great body of the Crees were at that time named Opimmitish Ininiwuc, or Men of the Woods. It would, however, be an endless task to attempt to determine the precise people designated by the early French writers. Every small band, naming itself from its hunting-grounds, was described as a different nation. The Chippeways who frequented the Lake of the Woods were named from a particular act of pillage--Pilliers, or Robbers: and the name Saulteurs, applied to a princ.i.p.al band that frequented the Sault St. Marie, has been by degrees extended to the whole tribe. It is frequently p.r.o.nounced and written _Sotoos_.

The original character of the Crees must have been much modified by their long intercourse with Europeans; hence it is to be understood, that we confine ourselves in the following sketch to their present condition, and more particularly to the Crees of c.u.mberland House. The moral character of a hunter is acted upon by the nature of the land he inhabits, the abundance or scarcity of food, and we may add, in the present case, his means of access to spirituous liquors. In a country so various in these respects as that inhabited by the Crees, the causes alluded to must operate strongly in producing a considerable difference of character amongst the various hordes. It may be proper to bear in mind also, that we are about to draw the character of a people whose only rule of conduct is public opinion, and to try them by a morality founded on divine revelation, the only standard that can be referred to by those who have been educated in a land to which the blessings of the Gospel have extended.

Bearing these considerations in mind then, we may state the Crees to be a vain, fickle, improvident, and indolent race, and not very strict in their adherence to truth, being great boasters; but, on the other hand, they strictly regard the rights of property[6], are susceptible of the kinder affections, capable of friendship, very hospitable, tolerably kind to their women, and withal inclined to peace.

[6] This is, perhaps, true of the c.u.mberland House Crees alone: many of the other tribes of Crees are stated by the traders to be thieves.

Much of the faulty part of their character, no doubt, originates in their mode of life; accustomed as a hunter to depend greatly on chance for his subsistence, the Cree takes little thought of to-morrow; and the most offensive part of his behaviour--the habit of boasting--has been probably a.s.sumed as a necessary part of his armour, which operates upon the fears of his enemies. They are countenanced, however, in this failing, by the practice of the ancient Greeks, and perhaps by that of every other nation in its ruder state. Every Cree fears the medical or conjuring powers of his neighbour; but at the same time exalts his own attainments to the skies. "I am G.o.d-like," is a common expression amongst them, and they prove their divinity-ship by eating live coals, and by various tricks of a similar nature. A medicine bag is an indispensable part of a hunter's equipment. It is generally furnished with a little bit of indigo, blue vitriol, vermilion, or some other showy article; and is, when in the hands of a noted conjurer, such an object of terror to the rest of the tribe, that its possessor is enabled to fatten at his ease upon the labours of his deluded countrymen.

A fellow of this description came to c.u.mberland House in the winter of 1819. Notwithstanding the then miserable state of the Indians, the rapacity of this wretch had been preying upon their necessities, and a poor hunter was actually at the moment pining away under the influence of his threats. The mighty conjurer, immediately on his arrival at the House, began to trumpet forth his powers, boasting, among other things, that although his hands and feet were tied as securely as possible, yet when placed in a conjuring-house, he would speedily disengage himself by the aid of two or three familiar spirits, who were attendant on his call. He was instantly taken at his word; and that his exertions might not be without an aim, a _capot_ or great coat was promised as the reward of his success. A conjuring-house having been erected in the usual form, that is, by sticking four willows in the ground and tying their tops to a hoop at the height of six or eight feet, he was fettered completely by winding several fathoms of rope round his body and extremities, and placed in its narrow apartment, not exceeding two feet in diameter. A moose-skin being then thrown over the frame, secluded him from our view. He forthwith began to chant a kind of hymn in a very monotonous tone. The rest of the Indians, who seemed in some doubt respecting the powers of a devil when put in compet.i.tion with those of a white man, ranged themselves around and watched the result with anxiety.

Nothing remarkable occurred for a long time. The conjurer continued his song at intervals, and it was occasionally taken up by those without. In this manner an hour and a half elapsed; but at length our attention, which had begun to flag, was roused by the violent shaking of the conjuring-house. It was instantly whispered round the circle, that at least one devil had crept under the moose-skin. But it proved to be only the "G.o.d-like man" trembling with cold. He had entered the lists, stript to the skin, and the thermometer stood very low that evening. His attempts were continued, however, with considerable resolution for half an hour longer, when he reluctantly gave in. He had found no difficulty in slipping through the noose when it was formed by his countrymen; but, in the present instance, the knot was tied by Governor Williams, who is an expert sailor. After this unsuccessful exhibition his credit sunk amazingly, and he took the earliest opportunity of sneaking away from the fort.

About two years ago a conjurer paid more dearly for his temerity. In a quarrel with an Indian he threw out some obscure threats of vengeance which pa.s.sed unnoticed at the time, but were afterwards remembered. They met in the spring at Carlton House, after pa.s.sing the winter in different parts of the country, during which the Indian's child died.

The conjurer had the folly to boast that he had caused its death, and the enraged father shot him dead on the spot. It may be remarked, however, that both these Indians were inhabitants of the plains, and had been taught, by their intercourse with the turbulent Stone Indians, to set but comparatively little value on the life of a man.

It might be thought that the Crees have benefited by their long intercourse with civilized nations. That this is not so much the case as it ought to be, is not entirely their own fault. They are capable of being, and I believe willing to be, taught; but no pains have hitherto been taken to inform their minds[7], and their white acquaintances seem in general to find it easier to descend to the Indian customs, and modes of thinking, particularly with respect to women, than to attempt to raise the Indians to theirs. Indeed such a lamentable want of morality has been displayed by the white traders in their contests for the interests of their respective companies, that it would require a long series of good conduct to efface from the minds of the native population the ideas they have formed of the white character.

Notwithstanding the frequent violations of the rights of property they have witnessed, and but too often experienced, in their own persons, these savages, as they are termed, remain strictly honest. During their visits to a post, they are suffered to enter every apartment in the house, without the least restraint, and although articles of value to them are scattered about, nothing is ever missed. They scrupulously avoid moving any thing from its place, although they are often prompted by curiosity to examine it. In some cases, indeed, they carry this principle to a degree of self-denial which would hardly be expected. It often happens that meat, which has been paid for, (if the poisonous draught it procures them can be considered as payment,) is left at their lodges until a convenient opportunity occurs of carrying it away. They will rather pa.s.s several days without eating than touch the meat thus intrusted to their charge, even when there exists a prospect of replacing it.

[7] Since these remarks were written the union of the rival companies has enabled the gentlemen, who have now the management of the fur trade, to take some decided steps for the religious instruction and improvement of the natives and half-breed Indians, which have been more particularly referred to in the introduction.

The hospitality of the Crees is unbounded. They afford a certain asylum to the half-breed children when deserted by their unnatural white fathers; and the infirm, and indeed every individual in an encampment, share the provisions of a successful hunter as long as they last. Fond too as a Cree is of spirituous liquors, he is not happy unless all his neighbours partake with him. It is not easy, however, to say what share ostentation may have in the apparent munificence in the latter article; for when an Indian, by a good hunt, is enabled to treat the others with a keg of rum, he becomes the chief of a night, a.s.sumes no little stateliness of manner, and is treated with deference by those who regale at his expense. Prompted also by the desire of gaining a _name_, they lavish away the articles they purchase at the trading posts, and are well satisfied if repaid in praise.

Gaming is not uncommon amongst the Crees of all the different districts, but it is pursued to greater lengths by those bands who frequent the plains, and who, from the ease with which they obtain food, have abundant leisure. The game most in use amongst them, termed _puckesann_, is played with the stones of a species of _prunus_ which, from this circ.u.mstance, they term _puckesann-meena_. The difficulty lies in guessing the number of stones which are tossed out of a small wooden dish, and the hunters will spend whole nights at the destructive sport, staking their most valuable articles, powder and shot.

It has been remarked by some writers that the aboriginal inhabitants of America are deficient in pa.s.sion for the fair s.e.x. This is by no means the case with the Crees; on the contrary, their practice of seducing each other's wives, proves the most fertile source of their quarrels.

When the guilty pair are detected, the woman generally receives a severe beating, but the husband is, for the most part, afraid to reproach the male culprit until they get drunk together at the fort; then the remembrance of the offence is revived, a struggle ensues, and the affair is terminated by the loss of a few handfuls of hair. Some husbands, however, feel more deeply the injury done to their honour, and seek revenge even in their sober moments. In such cases it is not uncommon for the offended party to walk with great gravity up to the other, and deliberately seizing his gun, or some other article of value to break it before his face. The adulterer looks on in silence, afraid to make any attempt to save his property. In this respect, indeed, the Indian character seems to differ from the European, that an Indian, instead of letting his anger increase with that of his antagonist, a.s.sumes the utmost coolness, lest he should push him to extremities.

Although adultery is sometimes punished amongst the Crees in the manner above described, yet it is no crime, provided the husband receives a valuable consideration for his wife's prost.i.tution. Neither is chast.i.ty considered as a virtue in a female before marriage, that is, before she becomes the exclusive property of one hunter.

The Cree women are not in general treated harshly by their husbands, and possess considerable influence over them. They often eat, and even get drunk, in consort with the men; a considerable portion of the labour, however, falls to the lot of the wife. She makes the hut, cooks, dresses the skins, and for the most part, carries the heaviest load: but, when she is unable to perform her task, the husband does not consider it beneath his dignity to a.s.sist her. In ill.u.s.tration of this remark, I may quote the case of an Indian who visited the fort in winter. This poor man's wife had lost her feet by the frost, and he was compelled, not only to hunt, and do all the menial offices himself, but in winter to drag his wife with their stock of furniture from one encampment to another. In the performance of this duty, as he could not keep pace with the rest of the tribe in their movements, he more than once nearly perished of hunger.

These Indians, however, capable as they are of behaving thus kindly, affect in their discourse to despise the softer s.e.x, and on solemn occasions, will not suffer them to eat before them, or even come into their presence. In this they are countenanced by the white residents, most of whom have Indian or half-breed wives, but seem afraid of treating them with the tenderness or attention due to every female, lest they should themselves be despised by the Indians. At least, this is the only reason they a.s.sign for their neglect of those whom they make partners of their beds and mothers of their children.

Both s.e.xes are fond of, and excessively indulgent to, their children.

The father never punishes them, and if the mother, more hasty in her temper, sometimes bestows a blow or two on a troublesome child, her heart is instantly softened by the roar which follows, and she mingles her tears with those that streak the smoky face of her darling. It may be fairly said, then, that restraint or punishment forms no part of the education of an Indian child, nor are they early trained to that command over their temper which they exhibit in after years.

The discourse of the parents is never restrained by the presence of their children, every transaction between the s.e.xes being openly talked of before them.

The Crees having early obtained arms from the European traders, were enabled to make hara.s.sing inroads on the lands of their neighbours, and are known to have made war excursions as far to the westward as the Rocky Mountains, and to the northward as far as Mackenzie's{17} River; but their enemies being now as well armed as themselves, the case is much altered.

They shew great fort.i.tude in the endurance of hunger, and the other evils incident to a hunter's life; but any unusual accident dispirits them at once, and they seldom venture to meet their enemies in open warfare, or to attack them even by surprise, unless with the advantage of superiority of numbers. Perhaps they are much deteriorated in this respect by their intercourse with Europeans. Their existence at present hangs upon the supplies of ammunition and clothing they receive from the traders, and they deeply feel their dependent{18} situation. But their character has been still more debased by the pa.s.sion for spirituous liquors, so a.s.siduously fostered among them. To obtain the noxious beverage, they descend to the most humiliating entreaties, and a.s.sume an abjectness of behaviour which does not seem natural to them, and of which not a vestige is to be seen in their intercourse with each other.

Their character has sunk among the neighbouring nations. They are no longer the warriors who drove before them the inhabitants of the Saskatchawan, and Missinippi. The c.u.mberland House Crees, in particular, have been long disused to war. Betwixt them and their ancient enemies, the Slave nations, lie the extensive plains of Saskatchawan, inhabited by the powerful a.s.seeneepoytuck, or Stone Indians, who having whilst yet a small tribe, entered the country under the patronage of the Crees, now render back the protection they received.

The manners and customs of the Crees have, probably since their acquaintance with Europeans, undergone a change, at least, equal to that which has taken place in their moral character; and, although we heard of many practices peculiar to them, yet they appeared to be nearly as much honoured in the breach as the observance. We shall however briefly notice a few of the most remarkable customs.

When a hunter marries his first wife, he usually takes up his abode in the tent of his father-in-law, and of course hunts for the family; but when he becomes a father, the families are at liberty to separate, or remain together, as their inclinations prompt them. His second wife is for the most part the sister of the first, but not necessarily so, for an Indian of another family often presses his daughter upon a hunter whom he knows to be capable of maintaining her well. The first wife always remains the mistress of the tent, and a.s.sumes an authority over the others, which is not in every case quietly submitted to. It may be remarked, that whilst an Indian resides with his wife's family, it is extremely improper for his mother-in-law to speak, or even look at him; and when she has a communication to make, it is the etiquette that she should turn her back upon him, and address him only through the medium of a third person. This singular custom is not very creditable to the Indians, if it really had its origin in the cause which they at present a.s.sign for it, namely, that a woman's speaking to her son-in-law is a sure indication of her having conceived a criminal affection for him.

It appears also to have been an ancient practice for an Indian to avoid eating or sitting down in the presence of the father-in-law. We received no account of the origin of this custom, and it is now almost obsolete amongst the c.u.mberland House Crees, though still partially observed by those who frequent Carlton.

Tattooing is almost universal with the Crees. The women are in general content with having one or two lines drawn from the corners of the mouth towards the angles of the lower jaw; but some of the men have their bodies covered with a great variety of lines and figures. It seems to be considered by most rather as a proof of courage than an ornament, the operation being very painful, and, if the figures are numerous and intricate, lasting several days. The lines on the face are formed by dexterously running an awl under the cuticle, and then drawing a cord, dipt in charcoal and water, through the ca.n.a.l thus formed. The punctures on the body are formed by needles of various sizes set in a frame. A number of hawk bells attached to this frame serve by their noise to cover the suppressed groans of the sufferer, and, probably for the same reason, the process is accompanied with singing. An indelible stain is produced by rubbing a little finely-powdered willow-charcoal into the punctures. A half-breed, whose arm I amputated, declared, that tattooing was not only the most painful operation of the two, but rendered infinitely more difficult to bear by its tediousness, having lasted in his case three days.

A Cree woman, at certain periods, is laid under considerable restraint.

They are far, however, from carrying matters to the extremities mentioned by Hearne in his description of the Chipewyans, or Northern Indians. She lives apart from her husband also for two months if she has borne a boy, and for three if she has given birth to a girl.

Many of the Cree hunters are careful to prevent a woman from partaking of the head of a moose-deer, lest it should spoil their future hunts; and for the same reason they avoid bringing it to a fort, fearing lest the white people should give the bones to the dogs.

The games or sports of the Crees are various. One termed the game of the mitten, is played with four b.a.l.l.s, three of which are plain, and one marked. These being hid under as many mittens, the opposite party is required to fix on that which is marked. He gives or receives a feather according as he guesses right or wrong. When the feathers which are ten in number, have all pa.s.sed into one hand, a new division is made; but when one of the parties obtains possession of them thrice, he seizes on the stakes.

The game of Platter is more intricate, and is played with the claws of a bear, or some other animal, marked with various lines and characters.

These dice, which are eight in number, and cut flat at their large end, are shook together in a wooden dish, tossed into the air and caught again. The lines traced on such claws as happen to alight on the platter in an erect position, indicate what number of counters the caster is to receive from his opponent.

They have, however, a much more manly amus.e.m.e.nt termed the _Cross_, although they do not engage even in it without depositing considerable stakes. An extensive meadow is chosen for this sport, and the articles staked are tied to a post, or deposited in the custody of two old men.

The combatants being stript and painted, and each provided with a kind of battledore or racket, in shape resembling the letter P, with a handle about two feet long and a head loosely wrought with net-work, so as to form a shallow bag, range themselves on different sides. A ball being now tossed up in the middle, each party endeavours to drive it to their respective goals, and much dexterity and agility is displayed in the contest. When a nimble runner gets the ball in his cross, he sets off towards the goal with the utmost speed, and is followed by the rest, who endeavour to jostle him and shake it out; but, if hard pressed, he discharges it with a jerk, to be forwarded by his own party, or bandied back by their opponents, until the victory is decided by its pa.s.sing the goal.

Of the religious opinions of the Crees, it is difficult to give a correct account, not only because they shew a disinclination to enter upon the subject, but because their ancient traditions are mingled with the information they have more recently obtained, by their intercourse with Europeans.

None of them ventured to describe the original formation of the world, but they all spoke of an universal deluge, caused by an attempt of the fish to drown Woesack-ootchacht, a kind of demiG.o.d, with whom they had quarrelled. Having constructed a raft, he embarked with his family and all kinds of birds and beasts. After the flood had continued for some time, he ordered several water-fowl to dive to the bottom; they were all drowned: but a musk-rat having been despatched on the same errand, was more successful, and returned with a mouthful of mud, out of which Woesack-ootchacht, imitating the mode in which the rats construct their houses, formed a new earth. First, a small conical hill of mud appeared above the water; by-and-by its base gradually spreading out, it became an extensive bank, which the rays of the sun at length hardened into firm land. Notwithstanding the power that Woesack-ootchacht here displayed, his person is held in very little reverence by the Indians; and, in return, he seizes every opportunity of tormenting them. His conduct is far from being moral, and his amours, and the disguises he a.s.sumes in the prosecution of them, are more various and extraordinary than those of the Grecian Jupiter himself; but as his adventures are more remarkable for their eccentricity than their delicacy, it is better to pa.s.s them over in silence. Before we quit him, however, we may remark, that he converses with all kinds of birds and beasts in their own languages, constantly addressing them by the t.i.tle of brother, but through an inherent suspicion of his intentions, they are seldom willing to admit of his claims of relationship. The Indians make no sacrifices to him, not even to avert his wrath. They pay a kind of worship, however, and make offerings to a being, whom they term _Kepoochikawn_.

This deity is represented sometimes by rude images of the human figure, but more commonly merely by tying the tops of a few willow bushes together; and the offerings to him consist of every thing that is valuable to an Indian; yet they treat him with considerable familiarity, interlarding their most solemn speeches with expostulations and threats of neglect, if he fails in complying with their requests. As most of their pet.i.tions are for plenty of food, they do not trust entirely to the favour of Kepoochikawn, but endeavour, at the same time, to propitiate the _animal_, an imaginary representative of the whole race of larger quadrupeds that are objects of the chase.

In the month of May, whilst I was at Carlton House, the Cree hunter engaged to attend that post, resolved upon dedicating several articles to Kepoochikawn, and as I had made some inquiries of him respecting their modes of worship, he gave me an invitation to be present. The ceremony took place in a sweating-house, or as it may be designated from its more important use, a _temple_, which was erected for the occasion by the worshipper's two wives. It was framed of arched willows, interlaced so as to form a vault capable of containing ten or twelve men, ranged closely side by side, and high enough to admit of their sitting erect. It was very similar in shape to an oven or the kraal of a Hottentot, and was closely covered with moose skins, except at the east end, which was left open for a door. Near the centre of the building there was a hole in the ground, which contained ten or twelve red-hot stones, having a few leaves of the _tacc.o.kay-menan_, a species of _prunus_, strewed around them. When the women had completed the preparations, the hunter made his appearance, perfectly naked, carrying in his hand an image of Kepoochikawn, rudely carved, and about two feet long. He placed his G.o.d at the upper end of the sweating-house, with his face towards the door, and proceeded to tie round its neck his offerings, consisting of a cotton handkerchief, a looking-gla.s.s, a tin pan, a piece of riband, and a bit of tobacco, which he had procured the same day, at the expense of fifteen or twenty skins. Whilst he was thus occupied, several other Crees, who were encamped in the neighbourhood, having been informed of what was going on, arrived, and stripping at the door of the temple, entered, and ranged themselves on each side; the hunter himself squatted down at the right hand of Kepoochikawn. The atmosphere of the temple having become so hot that none but zealous worshippers would venture in, the interpreter and myself sat down on the threshold, and the two women remained on the outside as attendants.

The hunter, who throughout officiated as high priest, commenced by making a speech to Kepoochikawn, in which he requested him to be propitious, told him of the value of the things now presented, and cautioned him against ingrat.i.tude. This oration was delivered in a monotonous tone, and with great rapidity of utterance, and the speaker retained his squatting posture, but turned his face to his G.o.d. At its conclusion, the priest began a hymn, of which the burthen was, "I will walk with G.o.d, I will go with the animal;" and, at the end of each stanza, the rest joined in an insignificant chorus. He next took up a calumet, filled with a mixture of tobacco and bear-berry leaves, and holding its stem by the middle, in a horizontal position, over the hot stones, turned it slowly in a circular manner, following the course of the sun. Its mouth-piece being then with much formality, held for a few seconds to the face of Kepoochikawn, it was next presented to the earth, having been previously turned a second time over the hot stones; and afterwards, with equal ceremony, pointed in succession to the four quarters of the sky; then drawing a few whiffs from the calumet himself, he handed it to his left-hand neighbour, by whom it was gravely pa.s.sed round the circle; the interpreter and myself, who were seated at the door, were asked to partake in our turn, but requested to keep the head of the calumet within the threshold of the sweating-house. When the tobacco was exhausted by pa.s.sing several times round, the hunter made another speech, similar to the former; but was, if possible, still more urgent in his requests. A second hymn followed, and a quant.i.ty 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 shewing his grat.i.tude. 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 G.o.d, 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 pa.s.sed 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 G.o.d 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 vampyre 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{19} 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 fire-wood, 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 pa.s.sengers, yet the relations are not displeased, provided sufficient respect has been shewn 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 every thing about it should be as neat and clean as possible. Three fire-places 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 a.s.siduity, 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 made by a Cree before he joins a war party, and they sometimes, like the eastern bonzes, walk for a certain number of days on all fours, or impose upon themselves some other penance, equally ridiculous. By such means the Cree warrior becomes _G.o.dlike_; but unless he kills an enemy before his return, his newly-acquired powers are estimated to be productive in future of some direful consequence to himself.