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.”
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 conjuror 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
tent, 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. * Mr. Wentzel.
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 amunition, that they may return the salute. These men
paint round the eyes, the forehead, and the cheek-bones.
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