The old man
kept his vow in never taking a second wife himself but he delighted in
tending his son's children and, when his daughter-in-law used to
interfere, saying that it was not the occupation of a man, he was wont to
reply that he had promised to the Great Master of Life, if his child were
spared, never to be proud like the other Indians. He used to mention too,
as a certain proof of the approbation of Providence that, although he was
always obliged to carry his child on his back while hunting, yet that it
never roused a moose by its cries, being always particularly still at
those times. Our informant* added that he had often seen this Indian in
his old age and that his left breast even then retained the unusual size
it had acquired in his occupation of nurse.
(*Footnote. Mr. Wentzel.)
...
We had proof of their sensibility towards their relations in their
declining to pitch their tents where they had been accustomed for many
years, alleging a fear of being reminded of the happy hours they had
formerly spent there in the society of the affectionate relatives whom
the sickness had recently carried off. The change of situation however
had not the effect of relieving them from sorrowful impressions, and they
occasionally indulged in very loud lamentations as they sat in groups
within and without their tents. Unfortunately the spreading of a severe
dysentery amongst them at this time gave occasion for the renewal of
their grief. The medicinal charms of drumming and singing were
plentifully applied and once they had recourse to conjuring over a sick
person. I was informed however that the Northern Indians do not make this
expedient for the cure of a patient so often as the Crees; but when they
do the conjurer is most assiduous and suffers great personal fatigue.
Particular persons only are trained in the mysteries of the art of
conjuring to procure the recovery of the sick or to disclose future
events.
On extraordinary occasions the man remains in his narrow conjuring tents
for days without eating before he can determine the matter to his
satisfaction. When he is consulted about the sick the patient is shut up
with him; but on other occasions he is alone and the poor creature often
works his mind up to a pitch of illusion that can scarcely be imagined by
one who has not witnessed it. His deluded companions seat themselves
round his tent and await his communication with earnest anxiety, yet
during the progress of his manoeuvres they often venture to question him
as to the disposition of the Great Spirit.
These artful fellows usually gain complete ascendancy over the minds of
their companions. They are supported by voluntary contributions of
provision that their minds may not be diverted by the labour of hunting
from the peculiar duties of their profession.
The chiefs among the Chipewyans are now totally without power. The
presents of a flag and a gaudy dress still bestowed upon them by the
traders do not procure for them any respect or obedience except from the
youths of their own families. This is to be attributed mainly to their
living at peace with their neighbours and to the facility which the young
men find in getting their wants supplied independent of the
recommendation of the chiefs which was formerly required. In war
excursions boldness and intrepidity would still command respect and
procure authority; but the influence thus acquired would probably cease
with the occasion that called it forth. The traders however endeavour to
support their authority by continuing towards them the accustomed marks
of respect hoisting the flag and firing a salute of musketry on their
entering the fort.
The chief halts at a distance from the house and despatches one of his
young men to announce his approach and to bring his flag, which is
carried before him when he arrives. The messenger carries back to him
some vermilion to ornament the faces of his party, together with a
looking-glass and comb, some tobacco, and a few rounds of ammunition that
they may return the salute. These men paint round the eyes, the forehead,
and the cheekbones.
The Northern Indians evince no little vanity by assuming to themselves
the comprehensive title of The People, whilst they designate all other
nations by the name of their particular country. If men were seen at a
distance and a Chipewyan was asked who those persons were he would answer
The People if he recognised them to belong to his tribe and never
Chipewyans; but he would give them their respective names if they were
Europeans, Canadians, or Cree Indians.
As they suppose their ancestors to come originally from the east those
who happen to be born in the eastern part of their territory are
considered to be of the purest race. I have been informed that all the
Indians who trade at the different posts in the north-west parts of
America imagine that their forefathers came from the east, except the
Dog-Ribs who reside between the Copper Indian Islands and the Mackenzie's
River and who deduce their origin from the west, which is the more
remarkable as they speak a dialect of the Chipewyan language. I could
gather no information respecting their religious opinions except that
they have a tradition of the deluge.
The Chipewyans are considered to be less expert hunters than the Crees,
which probably arises from their residing much on the barren lands where
the reindeer are so numerous that little skill is requisite. A good
hunter however is highly esteemed among them. The facility of procuring
goods since the commercial opposition commenced has given great
encouragement to their native indolence of disposition, as is manifested
by the difference in the amount of their collections of furs and
provision between the late and former years.
