Narrative of a Journey to the Shores of the Polar Sea, in the Years 1819-20-21-22, Volume 1

by John Franklin

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 Wœsack-ootchacht, a kind of demigod, 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 Wœsack-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 Wœsack-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 assumes 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 pass 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 title 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 petitions 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 taccokay-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 god 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-glass, 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 ingratitude. 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 god. At its conclusion, the priest began a hymn, of which the burthen was, "I will walk with God, 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 passed 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 passing 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 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 shewing 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 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] 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 passengers, 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.