Oowikapun, or, How the Gospel reached the Nelson River Indians

by Egerton Ryerson Young

Chapter Three.

Oowikapun’s Vision.

So Oowikapun, though taken off his guard for once, was soon himself again, and ere the infuriated brute could get her paws around him, one quick, vigorous thrust of his knife was sufficient; and his antagonist; armed only with teeth and claws, lay dead before him. So sudden had been the attack, and so quickly had come the deliverance, that for the first time in his life Oowikapun offered up as well as he could words of thanksgiving to the Great Spirit for his escape. In his own crude way and with the Indian’s naturally religious instinct and traditions, he had believed in the existence of a Good Spirit, which he called Kissa-Manito; and also in the existence of a bad spirit, whose name was Muche-Manito; but in what little worship he had engaged heretofore he had endeavoured to propitiate and turn away the malice of the evil spirit, rather than to worship the Good Spirit, in whom all Indians believe, but about whom he had very vague ideas until his visit to the Christian hunter’s wigwam. Now, however, even before he skinned the bear, as the result of that visit, he prayed to that Good Spirit, the giver of all his blessings, and was grateful for his deliverance. Would that he had continued trying to pray, even if he had received as yet but little instruction in the right way!

He was glad to get the meat and skin of the bear and also the two little cubs, which he easily captured alive. Bending down some small trees, he tied the greater portion of the meat in the tops and then let them swing up again, as he could not carry much back with him in addition to the skin and the two frisky little bears. This plan of caching supplies in the tops of small trees, as the Indians call it, is almost the only way that things can be safely left in the woods where so many wild animals are prowling about. If the meat were put up in the branches of a large tree, the wolverines or wild cats would soon get on the scent of it, and being able to climb the trees, would quickly make short work of it. If buried in the ground, these animals, or perhaps the grey wolves, would soon get it; but bury it in the tops of the small trees which the animals cannot climb, and which they have not wit enough to cut down with their teeth, the cache is safe until the owner comes for it.

Thus Oowikapun hunted until the season was almost ended; and then making a long light sled, he packed on it his furs and camping outfit, and the two little bears, which had become quite tame, and started out on his return journey to his far-away northern home. Loaded as he was, he saw it would take him several days to make the journey, and so he resolved to go a little out of his way and visit a village of Indians, at the meeting place of three rivers, and spend a little time with them, as they were of the same tribe as his own people, and some of them were distant relatives. Unfortunately for him they were in the midst of one of their superstitious dances. The dances and sacrifices of dogs were a kind of propitiatory offering to the Muche-Manito, the devil, to put him in good humour, so that he would not interfere with them and prevent their having great success in the coming spring hunt. Of course Oowikapun was invited to join in the dance, but much to their surprise he at first refused. This they could not understand, as in previous visits he had been eager to spring into the magic circle and display his agility and powers of endurance. When questioned as to his reasons for declining, he told them of his visit to the camp of Memotas and what he had heard and witnessed. They gathered around him and, Indianlike, patiently listened in silence until he had told them his story. Unfortunately it was not only received with incredulity, but with scorn. The men were astounded, and indignantly exclaimed: “So he lets his wife eat with him, does he? and cuts the wood himself, and carries the water and prays to the Kissa-Manito to bless his enemies, instead of trying to poison or shoot them! That is the white man’s religion, is it? which that Memotas has accepted. Well, let him keep it. It is not what we want. As our fathers lived and died so will we. Don’t be a fool, Oowikapun. You will be wanting one of our daughters one of these days to be your wife; then if you treat her like Memotas treats his, she will be coming back and telling our women all about it, and there will be a pretty fuss. O no; this will never do. You have had bad medicine thrown into your eyes, and you do not see straight.”

Thus they answered him; and day after day they bantered him, until at length the poor fellow—anxious to follow the entreaties of Memotas, but as yet unconscious of the divine power which he might have had if only he had asked for it, and so lacking the strength to resist the entreaties of his heathen friends, especially when he heard from lying conjurers that even the black-eyed maidens were talking about his strange unwillingness to join in the religious ceremonies for success in the hunt—yielded to the tempter’s power, and sprang into the circle, and with wild abandon engaged in the dance. Madly and recklessly he danced to the monotonous drummings of the wicked old conjurers and medicine-men, who had been fearful that they were about to lose their grip upon him. A wild frenzy seemed to have entered into him, and so he danced on and on until even his hardened, stalwart frame could stand it no longer, and suddenly he fell upon the ground in a state of unconsciousness, and had to be carried away to a little wigwam, where on a bed of spruce branches he was left to recover consciousness when he might.

Such occurrences among the Indians in their wild state when celebrating some of their religious ceremonies, such as this devil worship or their sun or ghost dances, were not at all uncommon. Wrought up to a state of frenzy, some of these devotees ceased not their wild dancings day or night, sometimes for three days continuously; and then when utterly exhausted fell into a deathly swoon, which often continued for many hours. In this sad plight was poor Oowikapun.

For hours he remained more like a corpse than a living being, in a state of absolute unconsciousness, and without an apparent movement of either muscle or limb. After a time the mind began to act, and strange and distorted dreams and visions flitted through his disordered mind and troubled him. At first all was confusion and discord. Then there came to him something more like a vision than a dream, and so vividly was it impressed upon him that it was never forgotten.

Here it is as told me years after. Oowikapun dreamed that he was one of a large company of his people who were on a long journey, which all had to take. It led them over high mountains and trackless plains, along swift rivers and across stormy lakes, through great forests, where fierce wild beasts were ever ready to spring upon them, and where quaking bogs were in the way to swallow up those who were for a moment off their guard. The company was constantly diminishing as they journeyed on, for the dangers were so many that death in various forms was constantly cutting them off. The survivors, full of sadness, and hurried on by some irresistible impulse, could not stop long in the way. All they could do was to give those who had fallen a hasty burial and then join in the onward march.

Darker and darker became the sky, and worse and worse seemed the way; still they were impelled on and on. They had to cross the wide, stormy lakes, and in every one of them some of the party were lost. In every rough portage some fell fainting by the way, and sank down to rise no more. The crouching panther and the fierce wolves in the dense forests were ever on the alert, and many a man and woman, and even some of the little children, fell victims to these savage beasts. A feeling of sadness and despair seemed to take possession of all. Vainly they called upon the conjurers and medicine-men to get help from their Manitos to make the ways easier and their sorrows less, and to find out for them why they were travelling on this trail, and the place to which it led.