At a small distance from Portage la Loche, several carrying-places interrupt the navigation of the river; about the middle of which are some mineral springs, whose margins are covered with sulphureous incrustations. At the junction or fork, the Elk River is about three quarters of a mile in breadth, and runs in a steady current, sometimes contracting, but never increasing its channel, till, after receiving several small streams, it discharges itself into the Lake of the Hills, in lat.i.tude 58. 36. North. At about twenty-four miles from the Fork, are some bituminous fountains, into which a pole of twenty feet long may be inserted without the least resistance. The bitumen is in a fluid state, and when mixed with gum, or the resinous substance collected from the spruce fir, serves to gum the canoes. In its heated state it emits a smell like that of sea-coal. The banks of the river, which are there very elevated, discover veins of the same bituminous quality. At a small distance from the Fork, houses have been erected for the convenience of trading with a party of the Knisteneaux, who visit the adjacent country for the purpose of hunting.

At the distance of about forty miles from the lake, is the Old Establishment, which has been already mentioned, as formed by Mr. Pond in the year 1778-9, and which was the only one in this part of the world, till the year 1785. In the year 1788 it was transferred to the Lake of the Hills, and formed on a point on its Southern side, at about eight miles from the discharge of the river. It was named Fort Chepewyan, and is in lat.i.tude 58. 38. North, longitude 110. 26. West, and much better situated for trade and fishing as the people here have recourse to water for their support.

This being the place which I made my headquarters for eight years, and from whence I took my departure, on both my expeditions, I shall give some account of it, with the manner of carrying on the trade there, and other circ.u.mstances connected with it.

The laden canoes which leave Lake la Pluie about the first of August, do not arrive here till the latter end of September, or the beginning of October, when a necessary proportion of them is despatched up the Peace River to trade with the Beaver and Rocky-Mountain Indians. Others are sent to the Slave River and Lake, or beyond them, and traffic with the inhabitants of that country. A small part of them, if not left at the Fork of the Elk River, return thither for the Knisteneaux, while the rest of the people and merchandise remain here, to carry on trade with the Chepewyans.

Here have I arrived with ninety or an hundred men without any provision for their sustenance; for whatever quant.i.ty 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 princ.i.p.al object of pursuit: they sp.a.w.n 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 a.s.sume 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 quant.i.ty, in a state of concretion, and perfectly white and clean. When the Indians pa.s.s that way they bring a small quant.i.ty 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 a.s.siniboin 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 ill.u.s.trated 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 princ.i.p.al 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 s.e.xes 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 princ.i.p.al 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 a.s.sian, 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, const.i.tute 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 ta.s.sels; 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 s.e.x, 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 ta.s.sels, 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 quant.i.ty 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 a.s.sumes 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 t.i.tle of husband.

It does not appear, that chast.i.ty 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 b.e.s.t.i.a.lity 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 ma.s.sacre 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 a.s.sembled, 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 a.s.sistance 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 a.s.sembly dissolves, is suspended from poles near the place of council.

They have frequent feasts, and particular circ.u.mstances 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 pa.s.sing 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 pa.s.sing 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 princ.i.p.al of them is a kind of household G.o.d, 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 a.s.semble, and sometimes the women are allowed to be humble spectators, while the most religious awe and solemnity pervades the whole. The Michiniwais, or a.s.sistant, 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 a.s.sembled 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 a.s.sisting 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]