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e-2) Translation: Medicine and Shamanism, medicine
men, powers
With time and practice, a medicine man acquires such
power that it is no longer necessary for him to bother with
all kinds of rituals. Without singing, without preparation,
without even worrying about it, distances vanish, (?) nature
speaks to him, the most marvelous things happen. Here are
two factual incidents which were related to me by
eyewitnesses33. They took place at Île--la-Crosse, a few
years before I was posted there as a missionary. It was the
evenings of those beautiful days which we so rarely enjoy in
this glacial climate. Several workers were taking a rest
from their day, sitting on a bench in front of the outside
door of the fort, enjoying evening’s coolness. The sun was
near the horizon, its burning rays were losing their ardor,
and only a few clouds dotted the blue sky. A light breeze
kept the flies away and ruffled the surface of the bay in
front of the fort which was hidden behind a point which was
known as la Pointe des Gens des Terres34.
An old man who had spent his life as a medicine man and
who had considerable renown throughout the region because of
this, was sitting on a bench near the outside door of the
fort. Sitting at his side were a few of the servants of the
company known as the "Hudson Bay". All were mesmerized by
his tales of yesteryear which the old man, Small, - as he
was known - was spinning expressively in his lovely native
tongue. He had just finished smoking a first pipe, had
emptied the bowl and was preparing to refill it with a
mixture of tobacco mixed with the bark of the red alder. He
was holding a twist of tobacco and his knife, and was
continuing his story, when suddenly he paused and bent his
head in deep thought. All of the employees noticed this. "Is
there something bothering you grandfather?", one of them
said. "Yes, there is, my grandchildren. You see that crow on
the roof of the barn. In its language, caa-caa-caa, it is
certainly telling me a lie. It tells me that before I have
finished cutting my tobacco and filling my pipe, a freight
boat will be sighted at the Point. This can't be so. A York
boat! What boat? The Athabasca boats came down three weeks
ago, we won't see them for another month. And the boats from
here won't make it back here for much longer, and what would
a single boat be doing going North or coming here? How will
it cross the portages when it takes the men from at least
two or three York boats to drag just one barge across the
shoals. It is nNothing but lies, that a York boat would
arrive today!"
As they listened, all had their eyes on the point on the
lake a mile away. In the interim, Small had finished cutting
up his tobacco and was readying to stuff his pipe when there
arose a thundering cry: "A Yorkboat! A Yorkboat with the
sail set!" Against all expectations, a lone Yorkboat was
arriving from Red River on an expedition heading North. It
was sailing at a fast clip with a good wind, and no one
could have passed it beforehand. Even if someone had been
posted at the nearest look-out spot and had sighted it
fifteen minutes earlier, it would have been impossible to
make it back to the post in less than a half an hour. No one
else had spoken to the old man to tell him this. How could
he have known so exactly? Everyone was amazed and all were
convinced it was the crow who had brought him the news.
f) p. 148, Subject, Ceremonies, Dances: Mata’i’uwin,
Danse des échanges
I have included this extraordinary passage because of its
great similarity to the potlatch. I have never read of this
type of dance on the Canadian Plains and did not find any
references to it in Jenness or Helm35. This is an example of
the originality of the observations noted in this text.
Si la danse dont nous venous de parler est regardée par
les Ne’iyawak comme un acte de religion, le mata’i’tuwin
peut difficilement échapper l’accusation d’escroquerie.
On annonce par son nom la danse qui doit avoir lieu;
aussitôt, chacun de s’y rendre. Les invitants ont soin de se
vtir de ce qu’il y a de plus usé dans leur wigwam; s’il y a
une couverture toute trouée, un habit qui tombe en lambeaux,
c’est cela qu’ils prendront. Tous les autres y viennent avec
leur meilleurs habits ou au moins avec ce qu’ils se trouvent
avoir sur le corps au moment de l’invitation.
On laisse libre un espace suffisant pour quelques
danseurs. Tout le monde s’assied autour, les tambours et
autres instruments d’usage se préparent accompagner le
chant et battre la mesure. Le premier invitant laisse
tomber sa couverture sur le sol; il se lve, vise dans la
société celui qui a la couverture plus neuve et l’invite
danser. Celui-ci alors se débarasse de sa couverture et
s’avance. Le chant commence, les tambours et cymbales
retentissent. Les deux danseurs s’évertuent l’un en face de
l’autre, tâchant de se surpasser mutuellement par le chant
et les gestes. Au bout de quelques minutes, l’invitant cesse
de danser, félicite son compagnon sur sa bonne mine : « Tu
as dansé la perfection, lui dit-il, tiens ! je te donne
ceci» et lui donne sa couverture toute usée. L’invité
emporte cette guenille, et l’autre sa place apporte la
couverture neuve qui lui a été donné en échange.
Un second se présente avec un habit en lambeaux; il
invite celui qui a l’habit le plus fin et le plus neuf,
danse avec lui et les habits d’échangent.
Les femmes dansent aussi avec les personnes de leur sexe,
de la mme manire et aux mmes conditions.
Il arrive aussi, mais plus rarement, qu’on échange des
choses d’un plus grand prix comme des fusils, des chevaux.
Personne n’est trouvé blâmable dans ce jeu. D’un côté est
le droit et de l’autre le devoir. C’est la coutume,
seulement celui qui s’est fait dévaliser s’en revient aussi
pénaud que son adversaire est fier.
f) Translation: Ceremonies, Dances: Mata’i’uwin (Trade
dance)
If the dance of which we have just spoken is considered
by the Ne’iyawak to be a religious act, it is difficult to
see the mata’i’tuwin as anything other than swindle.36
An announcement is made by saying the name of the dance,
everyone must go at once. The hosts have taken care to put
on the most worn out clothes to be found in their wigwam; if
there is a blanket full of holes, an outfit which is falling
apart in shreds, that is what they will work. All the others
arrive wearing their best clothing or at least what they
happen to be wearing at the time of the invitation.
A space is left clear for a few dancers. Everyone sits
around the circle, the drums and the other instruments are
readied to accompany the singing and to beat the rhythm. Le
first host lets his blanket fall to the ground, he rises and
chooses the one in the assembly who has the newest blanket
and invites him to dance. The latter also lets go of his
blanket and moves forward. The singing starts, the drums and
the cymbals strike out. Face to face, the two dancers do
their ultimate to outdo one another, trying to surpass each
other by their singing or their gestures. After a few
minutes, the host stops dancing, congratulates his partner
on his demeanor, saying "You have danced perfectly, here, I
give you this", and hands him his old worn-out blanket. The
guest takes the rag, and the other takes the new blanket
which has been given to him in exchange.
A second person presents himself wearing ripped garments;
he invites the one who is wearing the finest and newest of
clothing, dances with him and the clothing are exchanged.
The women also dance with other women in the same way and
with the same conditions.
It also happens, but more rarely so, that items of great
value, such as guns or horses, are exchanged in this way.
No one is to be reproached in this game. One is in the
right to initiate it, just as it is the other’s duty to
attend. It is the custom, the one who has been taken returns
as downcast as his adversary is proud.
g) p. 72, Subject: Traditional tribal administration,
leadership selection, ceremonies and rituals
Chaque camp ou tribu a un chef qui est nommé vie, ou au
moins pour un temps indéterminé, et qui a l’autorité d’un
petit roi. Il doit cette autorité sa bravoure et
l’ascendant qu’il a su acquérir, par les bons conseils qu’il
a su donner et par la chance dans les combats. La naissance
peut aider faire nommer un chef, mais elle ne crée jamais
un droit, et il faut qu’elle soit appuyée par les qualités
propres du prétendant. Toutes les tribus sont loin d’tre
aussi nombreuses les unes que les autres, et les chefs n’ont
pas tous la mme influence. Un chef bon parleur, courageux,
et doué du talent d’administration, attirera lui plusieurs
tribus avec leurs chefs qui deviendront ses conseillers, et
augmentera ainsi sa puissance.
Son autorité consiste pouvoir faire des traités de paix
et d’alliance, déclarer la guerre, mener sa petite armée
au combat, ordonner les marches du camp et juger les
offences ou les infractions préjudiciables toute la tribu.
(Les crimes offensant les particuliers ou les familles
donnent aux offensés le droit ou d’accepter la compensation
qui est offerte de pardonner, ou de tirer vengeance de
l’injure reçue.)
Son conseil se compose du chef comme président, des chefs
subalternes, s’il y en a, et des principaux guerriers dans
les circonstances ordinaires; dans les circonstances plus
solennelles et pour des affaires graves, tous les hommes du
camp doivent en faire partie.
La convocation se fait nommément, ou par un crieur. En
hiver, tous se rendent au wigwan du chef, qu’on a agrandi au
besoin pour la circonstance; en été le conseil peut se tenir
sur la pelouse en plein air. Chacun des convoqués sait
d’avance qu’il sera appelé, et, sentant toute l’importance
de l’office qu’il aura remplir, et l’honneur qu’on lui
fait, il se tient dans sa demeure. Aussitôt l’appel, il se
drape dans sa couverture, prend son calumet, et marche d’un
pas solennel vers le lieu désigné. Il aura d faire grande
toilette, c’est--dire se peindre le visage et orner sa tte
d’autant de plumes qu’il a tué d’ennemis la guerre.
Le chef déj pris sa place; ses côtés se rangent ses
principaux conseillers puis chacun mesure qu’il arrive
s’assied de manire former un grand cercle en avant du
président. On lui présente un plat de tabac haché pour la
circonstance; il prend son grand calumet de marbre noir ou
blanc, y fixe le manche ciselé, peint de diverses couleurs
et orné de rassades et de rubans; il le remplit, l’allume et
en tire trois ou quatre grosses touches, puis le passe son
second qui en tire deux ou trois touches solennelles, et le
remet son voisin et ainsi de suite la ronde jusqu’ ce
qu’il revienne au chef. Si le calumet se trouvait épuisé
avant d’avoir fait le tour de l’assemblée, on le remettrait
au président qui le remplirait, et l’allumerait comme la
premire fois. Ds que le calumet de cérémonie est en
marche, chacun puise dans le plat et allume sa propre pipe,
ou son calumet. Heureusement que le wigwam est spacieux et
que la cheminée fait son office, autrement ce serait un
nuage de fumée étouffer.
Alors le chef, se tenant debout si l’on est dehors,
demeurant assis si le conseil se tient dans sa tente, d’une
voix plus ou moins solennelle (quelques uns crient tue-tte)
expose le sujet de la réunion et donne les raisons pour ou
contre. Ds qu’il a fini sa harangue, chacun la liberté de
faire un discours et de donner son avis. Le chef d’un ton
plus décisif résume ce qui a été dit, y ajoute de nouveaux
développements, prend une décision et donne les ordres en
conséquence; et l’assemblée se dissout, moins qu’un festin
ne doive se donner, ce qui arrive le plus souvent.
Le chef cris demande-t-il l’aide d’une autre tribu, ou
désire-t-il faire ou renouveler la paix avec elle, il lui
députera deux ou trois de ses principaux conseiller avec du
tabac. Ceux-ci seront reçus avec solennité, dans une réunion
pareille celle que je viens de décrire; ils y exposeront
l’object de leur venue, le motiveront; puis tout ce passera
comme il a été dit. Ainsi se font les traités de paix et les
alliances pour la guerre.
g) Translation, Subject: Tribal Administration,
Leadership, Ceremonies
Each camp or tribe has a chief who has been nominated for
life or at least for an undetermined period and who has the
authority of a king. He owes this to his bravery or to the
prestige he has garnered, from the good advice he can give
or by his luck in battle. The chief can inherit his
position, but this is not always so; the personal qualities
of the individual greatly affect whether he is chosen or
not. Tribes vary a great deal in size from one another, and
not all chiefs have the same amount of influence. A chief
who is a good public speaker, is brave and is a talented
administrator will attract several tribes with their chiefs
who will become his counselors, thus increasing his power.
His authority consists in being able to make peace treaties
or pacts with allies, to declare war, to lead his little
army into combat, to organize any campsite moves and to
judge offences or infractions detrimental to the entire
tribe. (Crimes which affect individuals or families give
them the right to either accept compensation which is
offered to atone for the offense or to exact vengeance for
the offense. In ordinary circumstances, his council is
composed of the chief who presides, his secondary chiefs, if
he has any, and of his main warriors; for more solemn
occasions and for more serious events, all the men of the
camp must belong to it.
The convocation is made nominally or by a crier. During
winter, all go to the chief’s wigwam which, if need be, has
been enlarged for the occasion; during summer the council
can be held outdoors on the open lawn. All who have been
convened know in advance that they will be called. Aware of
the importance of the position he will fill and of the
honour of it all, each stay in their dwelling and wait. As
soon as the call is heard, each will drape himself in his
blanket, take his pipe and walk solemnly to the meeting
place. Their attire will have been prepared with great care,
the face is carefully painted and the head decorated with as
many feathers as enemies who have been killed in combat.
The chief has already taken his place; at his sides are
seated his principal advisors and, as all the others arrive,
they seat themselves so as to form a great circle in front
of the president. The chief is presented with a platter of
cut tobacco which has been prepared for the occasion; he
takes his big black or white marble calumet on which he
fastens its carved stem painted in different colours and
garnished with rassades37 and ribbons. He fills it, lights
it and takes three or four good draws from it and then
passes it to his second-in-command, who takes two or three
solemn pulls and then passes it on to his neighbour and so
on and so forth until it goes around the entire circle and
comes back to the chief. If the calumet were to run out of
tobacco before finishing the circle it would be passed back
to the president who would refill it and would relight it as
he did the first time. As soon as the ceremonial pipe has
passed, everyone takes some tobacco from the platter and
lights his own pipe or calumet. Fortunately the wigwam is
spacious and the chimney draws the smoke properly, otherwise
there would soon be a cloud thick enough to choke in.
So the chief stands, if he is outdoors, or remains seated
if the council takes place indoors in his tent, and in a
voice that is more or less solemn (some of them shout at the
top of their lungs) states the subject of the meeting and
gives his reasons for or against the cause. As soon as he
has finished his discourse, everyone is free to make a
speech or to give his advice. After this, taking a more
decisive tone, the chief will summarize what has been said,
adding newer developments, make a decision and give the
orders in consequence. The assembly is then dismissed,
unless a feast be also given, which is what happens most of
the time. Should the Cree chief wish to ask for help from
another tribe, or if he wishes to make peace or renew a
peace treaty with this tribe, he will send delegates of two
or three of his principal advisors with some tobacco. They
will be solemnly received in a meeting similar to the one I
have just described; they will explain the reason for their
visit and their motives, and everything will again be done
as I have described. This is how peace treaties and war
allies are conducted.
h) Folk tales: Légende des vieillards, p. 107-108
There are two sections of folk tales in the manuscript.
The first part has two children’s tales and several legends,
one about the thunderbird, a few about Wisaketsak (the
trickster) and one about the "Stinking Bird" (or vulture)38.
The end notes have a few more about Wisaketsak, in which
Végreville points out similarities to biblical myths (Adam
and Eve, the Flood, Joshua halting the sun) and interprets
the Wisaketsak myths as to the European origin of the
Algonquin nation, basing himself a great deal on a story
about invaders known as "the Red Hands39.
La légende des vieillards commence par un préambule
analogue celui de la légende des vieilles femmes, puis on
ajoute:
Dix hommes se trouvant ensemble entendirent plusieurs
reprises comme des coups de tonnerre ou des coups de canon,
qui venaient du côté de la Montagne de Roches. Ils se dirent
les uns aux autres : «Allons donc dans la direction de ce
bruit, et voyons ce qui l’occasionne. Mais prenons nos flches,
en cas que nous en ayons besoin; du reste si nous devons
aller loin, il nous faudra tuer quelque gibier pour manger.»
Ils prennent donc leur arc et leur carquois bien rempli de
flches, et se mettent en route. Le bruit qu’ils entendaient
plusieurs fois par jour seul leur indiquait la direction
suivre. Ils marchrent une premire journée, puis une
seconde, sans rien trouver, mais le bruit devenait de plus
en plus distinct. Enfin, la troisime journée, ils arrivrent
au terme de leur voyage.
Que virent-ils qui causait ce bruit de tonnerre? Ils
aperçurent un orignal énorme, bien plus grand que les pins
et les peupliers que nous voyons ici. Il broutait
paisiblement les rameaux de saules et d’autres arbrisseaux,
qui croissaient au bord d’un marécage. Le bruit qu’on
entendait intervalles réguliers était causé par la fiente
de l’animal qui, tombant terre en masses considérables,
ébranlait le sol par son poids. Les chasseurs, quoiqu’ils ne
parussent que comme des insectes côté d’un si grand élan,
prirent cependant toutes les précaustions opportunes pour ne
s’en laisser ni voir, ni entendre, ni flairer; car ils
connaissaient la délicatesse des sens de l’animal.
Les arcs et leurs flches étaient trop petites pour le
blesser mort, ils durent s’en faire de dimensions
proportionnées. Alors ils prirent leurs positions, le
percrent tous la fois de leurs flches et le turent. Ce
n’était pas l’ouvrage d’un seul jour que de dépouiller,
dépecer et éparer la viande d’un tel animal. Leur premier
soin donc fut de lui couper une oreille don’t ils se firent
un grand wigwam o ils pussent habiter, préparer leur manger
et faire sécher la viande. Le mufle qui est non seulement la
partie la plus délicieuse de l’orignal, mais la viande la
plus gotée de tout animal sauvage, fit leur nourriture de
chaque jour.
Ils levrent d’abord la peau, puis dépecrent l’orignal,
en éparrent toute la viande, qu’ils firent sécher, partie
au soleil, partie sur le feu. Cette viande ainsi conservée
fut leur aliment pour eux et leurs familles pour toute une
saison. Quand la peau, il l’épilrent, l’écharnrent et la
passrent en basane pour s’en faire des souliers et couvrir
leurs wigwams.
h) Translation, folk tale: The Old Men’s Tale
The old men’s legend begins with a preamble similar to
the legend of the old women40, then the following is added:
Ten men who happened to be together heard several times
loud noises like cannon shots or thunderclaps coming from
the Rocky Mountains. They said to each other: Let’s go
toward that noise and let’s see what is making it. But let’s
take our arrows, just in case we need them; besides if we
have to go far, we will have to kill some game on the way to
eat. So each took his bow and their quiver which was stuffed
with arrows, and they started their trip. They could tell by
noise they were hearing several times a day which way to go.
They walked all day long on the first day and on the second
without finding anything, but the noise was becoming more
distinct. Finally on the third day, they arrived to their
destination.
And what was causing this great thundering noise? They
saw a huge moose, much bigger than the spruce and poplars
that we see here. It was peacefully eating willow shoots and
other bushes which were growing near a marsh. The noise that
they were hearing at regular intervals was the animal’s
droppings which fell to the earth in huge piles, shaking the
ground with their weight. The hunters who were like insects
next to this immense stag, nevertheless were very careful so
that it did not see, hear or smell them, because they knew
that these senses are very well developed in this animal.
Many of the aspects of the lifestyle had changed or
disappeared altogether, but his description is mainly of the
"way it was".
Bows and arrows were far too small to wound the animal,
and they had to make some of the right proportion. They took
their positions and pierced it all at one with their arrows
and killed it. It was more than one day’s work to butcher
it, cut it up and to slice up the meat of such an animal.
The first thing they did was to cut off one of its ears with
which to make a big wigwam where they could live, prepare
their food and dry the meat. The muzzle of this animal being
not only the most delicious part, but the tastiest part of
all wild animals, was their food for each day.
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