The Journey to the Polar Sea

by John Franklin

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 everything 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 taccohaymenan, 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 burden 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 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.