Orders of the Dreamed, IIA.31-IIA.48

IIA.31 pp. 77-80 myth about Nehanimis (the son of Wisahkecahk) vs. the Hairy-Hearts

p. 77

The Hairy-Hearts did "eat the whole 20 Beaver[s] with ease. ... The Hairy [Hearts] ... did the same as Nayhanimis and cooked also 20 B[eavers] thinking that his band really did consist of that number. They [did] eat : ... yet more than 3/4 of the whole feast remained.

... one of the oldest [of the Hairy-Hearts] ...

p. 78

shook his rattler, but it would not sound. ... he becamed vexed and threw it out of doors among the Dogs.

"This dog of a rattler ... : but hold! hear how it rattles now that it is out -- ... perhaps it was owing to some fault in me." ...

{The rattle started rattling of its own accord whilst amongst the hounds, evidently because of their being hairless-hearts. Hairless are the hounds indigenous to MesoAmerica; and they are known in Eskimo myth and in S^or myth. /LEB/ [: <arabi /LUBB/] 'heart' (Strong's 3820) is similar to /keLEB/ (Strong's 3611) 'hound'.}

Then he threw it out for good ... . But his friends ... considered this a portentous omen and his behavior foolish, and by no means calculated to reconcile their Deities to them. ...

[When Nehanimis had] hung up his Bow, quiver &c, &c, in a tree, ... [he] ... found that the Hairy[-Hearts] ... had {apparently in imitation of his emplacement} hung up their Bows &c, &c, in the tops of very hi[gh] trees ... . At last they met -- greeted each other ... . ...

Then he [Nehanimis] took them [the women captured by the Hairy-Hearts] ... that there were {was} still another band ... consisting of 40 young and 2 old men ... .

p. 79

... "I shall tell ye {you} ... a story too. There were two old men ... -- Nayhanimis was near ... . When your children and young men be returned ...

tell them this Story ... ." ...

{a story of eyen blinded by fire, thus similar to the tale concerning Polu-phemos, told by Odusseus to the court in Skheria}

p. 80

Nayhanimis ... had ... an infinite number of spears and sharp stakes stuck in the Ground ... on account of the snow ... . ... Immediately after this he ordered such of the indian women ... to seperate {read "separate"} from the other women ... ."

IIA.33 p. 82 attainment beyond human power

"the Mee-tay-wee [Cree and Ojibway mitewi- (Midewiwin)] ... ceremony I shall compare to Free-masonry ... . Here, in the course of initiation are ceremonies or devilries {i.e., miracles} performed that no man of his own mere dexterity or Power can do."

IIA.33 p. 83 the reality of conjure

"A man is tied ... -- he slips out ... and presents himself before you free, leaving the cords &c untied ... : you hear him Speak, and perhaps 20 other voices besides ...; at the very instant of his entrance the hut shakes as if ten thousand devils were ... pulling it ... : you enter this, find the man is absent, hear a fluttering about your ears, or see a vast number of small lights resting on the hoops that hold the poles together : immediately after you are out you hear the man speak within again; you look again ..., but hear him talking at a distance, what can this be but supernatural agency?"

IIA.34 pp. 83-4 instance of praeternatural temporary vanishment of conjurer

p. 83

"the conjuror['s] ... voice ... was within, but it appeared as rising in the air, and at last was lost. ...

p. 84

He [the Northwest Agency gentleman] ... entered, but as he [the conjurer] was not below, he rose on his feet and felt {in the darkness} for him, but [the conjurer was] not to be found. However ... there was a dreadful fluttering within [the cage], but especially about his head, ... and frequent appearances of small lights before his eyes which ever way he turned : ... he became afraid and walk'd out as quick{ly} as he could. ...

The Conjuror ... said there were 4 (spirits) of them that carried him off : each held him by the little finger and little toe!"

IIA.35 pp. 84-5 instance of being kept warm by a wolf-spirit in winter-night

p. 84

"An indian told me that several years back [during the winter] he left his lodge to ... traverse for some islands -- ... the night had overtaken him. He ... became ... afraid of freezing. At last ... a curious ... spirit : ... "... much resembling a Wolf and black, came up and covered me; I was very cold ..., but I soon became quite warm ... : he led me straight to ... people ... -- ...

p. 85

I told them it was a compassionate spirit that retrieved me ... .""

IIA.40 pp. 90-1 dreaming about visiting the Ice-deity

p. 90

"those who dream of the North, or the Ice, or both. Every one knows where the North resides, but ...

the Parent of Ice, is in the bowels of the Earth, at a great depth and never thaws ... .


These 2 they are very much afraid of, ... thus dream of them ... in ... dreams, "I was invited by the North to partake of a feast of ducks ...; behold that which I had taken for the wing of a duck was the arm of a child! ... I discovered it was the flesh of indians thus served up to me! ..." ...

p. 91

This is a sign to Thee ... -- when thou shalt see children play with, and eat, ice (or snow) in thy Tent, say 'my time is near' : for then thou shalt soon

eat indian (human) flesh."

{on account of becoming transformed into a wintiko}

IIA.44 pp. 94-5 goddess named "Crazy Woman" (or "Folly" or "Jealousy")

p. 94

"the Crazy Woman, or foolish, mad, jealous woman. "... She came ...; but being displeased with the conjuror on account

p. 95

of some sacrifice to other spirits {she being jealous of those other spirits' receiving the sacrifice}, she seized and carried him off! Skeleton perceived it, and being [fond] of the conjuror pursued Jealousy : finding herself nearly overtaken, she ... let the indian fall in some place at a vast distance from where he had been taken. Skeleton took him up and bro't him back ...!""

IIA.46 pp. 96-9 public Confessional of one's own sins (usually by the dying) in order to achieve supernatural Absolution by the grace of the deities {cf. Aztec confession of one's own sins (to a priest of goddess Tlazol-teotl) in order to attain Absolution}

p. 96

"When any one of them is particularly affected with diseases out of the common course of nature here, ... they say he is Oh-gee-nay [ohcinew] in Cree, or On-gee-nay [Onc^ine], in Sauteaux ..., by which ... they meant he was afflicted or chastised for his own sins ... . Whether they ... are informed of it by conjuring, private information from their Familiars ..., ... the thus afflicted person must confess his Sins publickly. ...

p. 97

These confessions are terrible things; and they seem far more sincere and complete than those of many catholics."

p. 98

"there is a certain Poetic Sublimity on such like occasions as will not easily meet with credit

from those (the better informed) of the civilized world unacquainted with these people."

{from those (erudite Europeans) who have merely heard a remote 2nd-hand report on the eloquence of AmerIndians, without hearing it for themselves}

[wording of the prologue to a typical Confession :] "I ... feel strengthened ... merely as it were by Permission of my Dreamed {spirit-guide} ... to divulge my offences to the Gods ... publicly, before you all ... . ... But no, I ... heard speak of Such indians ... how powerful they were in their medicines, the extraordinary feats they performed. I ... thought that I required but that knowledge more to render me perfect (immortal) ... : I undertook a voyage to that place : I found

that the bare truth had been scarsely told me --

{that there was more supernatural power available thence, than had even been rumored}

I burned with anxiety to {eagreness for} becoming as knowing as themselves and I was {in due time} gratified. ... My sons! Take example ...! ... employ the

p. 99

same means ... that I did to procure, that information ... . Never forget this ...; for if you once begin you will ... have found. And unless you find grace you also will be deluded and lost ...!"

IIA.46 p. 99 a deity is scandalized by mighty cures performed by medicine-man

"An indian here, ... a great Doctor, was applied to (and still is) by many {sick persons, through their relatives} to attend on them {in order to cure them of ailments}. "Several of these he retrieved from death :

One of his dreamed (I believe it was the North) was not pleased and told the Doctor 'never to administer his [the Doctor's] medecines to those he [the dreamed-of deity] had doomed to death!'

{Cf. how (on account of cures performed by Asklepios) Haides "complained to Zeus that his subjects were being stolen from him" (GM 50.f).}

The Dr replied it was hard and uncharitable seeing that he could prolong their days ... .

'Well! for every one that thou dost thus deprive me of I shall take one of thy children' :

and the Dr ... is now grown more cautious.""

IIA.47 p. 100 caerimonial feasts for the great notables

"These Feasts ... Some of them are very grand and ceremoni[o]us : the titbits {sic : read "tidbits"} of the animal only, as the head {brain}, heart, and liver, tongue ... : It is only the Great men that are allowed to eat of these".

{Such haggis of numbles is likewise comested by notables in Scotland, as likewise in antient Sparte.}

IIA.47 p. 100 festin a tout manger ('feast to totally eat')

"un festin a tout manger, i.e., to eat the whole; ... all must be eaten before day".

{Brownies : "Leaving too much food out for them is considered an insult." ("EFB")}

"EFB" = "Elements of Fantasy : Brownies". http://fantasy-faction.com/2012/elements-of-fantasy-brownies

IIA.47 p. 101 their feasts, generally

"In these great Feasts the feaster {sponsor} makes one or several Speeches before we begin to eat, and one again after all is done, and sometimes sings, beats the drum and speech[ifi]es during the whole time of the feast ... . At Some of them there is dancing to be performed : I happened to be called to one of these ... -- ... we were obliged to dance also".

IIA.47 p. 102 feasts for the Dead

"They have feasts for the dead, most commonly berries --

{Souls of the dead are said (by some AmerIndian tribes) to eat, while traveling from the place of their death toward the village for souls of the dead, berries which are to be found along the path.}

or in countries {regions} where it is made, ["maple"] Sugar {syrup} : generally yearly a bark box of perhaps 2 or 3 Gallons is placed in the grave".

IIA.48 pp. 102-5 shaking-lodge caerimony held at the occasion (during the summer) of the author's retirement from employment by the Hudson Bay Company

p. 102

"the hut was prepared at some distance from the houses ... as the Spirits cannot, or will not[,] endure any pollution -- the hut consisted of 10 Poles about 7 feet out of Ground, well stuck in and somewhat better than 3 feet in diameter -- the Poles

were secured with 2 hoops : ...

{These hoops are similar to the mitre ('headband') securing long hair : Hellenic /mitra/ ('headband') must be cognate with the name of god Mitra who is invoked in conjunction with Varun.a, the god stated in the R.c-Veda (7:86:5; 1:25:21 -- "GVR-V") and in the Atharvan-Veda (7:83:3 -- AVAET, p. 809) to "untie" tied prisoners.}

the top was covered with a dressed skin and secured also ... . About 10 p.m. ... the conjuror ... took his drum ... and with a stick gently struck it all the time he made a speech ... . ...

p. 103

After this they (for there were several men) began to sing, using the drum and rattler -- they sang among others {other songs} the moose, horse, Bear, and Dog Songs ... . When he ... asked who should tie him, I replied that I would ... . ... After this his blanket was wrapped around him and tied ...; for I assisted in this, that I could have laid wager that it was beyond the Power of Spirits themselves ... to ... ["extricate"] ...; ... but behold! ... the entry being too narrow by about 10, or 12 ins. ... . ... The others took the drum and began to sing ... : the conjuror desired the others to sing, and they began a short song, I beleive {read "believe"} it was that of the Stone, and the man entered in an instant! I was struck dumb with astonishment : for he appeared to me to slide in by something that was neither invisible nor discernible --

I heard something that for the life of me I cannot account for ... :

{the creaking sound of the stout beams being flexed by some mighty praeternatural force, in order to admit his body into the vertically cylindrical hut}

not quite 5 minutes elapsed ... before his blanket and the cords were thrown out to us! --

not one of them, apparently (i.e., one knot) untied!

{The knot-tied cord had miraculously slid off his body, much as his body did miraculously slide into into the hut; and just as the poles had to be miraculously flexed (temporarily) in order to achieve this, so the cord had to be miraculously distended, stretched (temporarily) in order to achieve its sliding off from his body.}

My astonishment and apprehensions ... were such,

p. 104

that I was nearly springing up ... . The others continued singing a few other songs and I ... hearing [him] ... now and then calling out,

"do not Thou enter."

{addressed to particular spirits who sought to entre}

The Stone was the first one known to us,

{"a stone ... in Mount Thaumasium ['Miraculous'] in Arcadia ... was ... the infant Zeus." (GM 7.c)}

by his song; for every one almost that entered sang his song, to which those (the indians) on the outside would keep chorus. A vast number entered, I verily beleive {read "believe"} upward of an hundred; for upwards of that number of times the frame shook back[wards]-and-forwards and very smartly as if to fall; and among the first were some truly terrible characters ... . ...

The Ice entered --

{the rune Is; or else the aequivalent to a Frost-Jo,tun (Frost-Turs)}

he made a noise extremely resembling that made by a person shivering with cold ... .

The Devil [i.e., Cree Kis^i-kohkew = Ojibway Kis^ikokke] himself also entered in propia persona, in a very authoritative and commanding manner ... .

The Turtle spoke as an old Jocular man ...; for he laughed. ...

The Dog entered, and spoke perfectly plain and distinct, and with a more elegant and harmoni[o]us voice ... .

Bears, of 3 or 4 different sorts,

the horse, moose,

Skeletons, spirits of departed and still living friends; but

none but the latter and above mentioned were to be understood by any but the conjuror himself.

{none but the spirits of living friends, and also the Stone, Devil, Turtle, and Hound : for bears and moose were not understood}

p. 105

... this young man and a girl, both living, spoke very plain (you must observe that it is not their bodies, but their Souls or Spirits that enter) --

Children almost at the instant of birth,

Dwarfs, Giants; but this latter did make a noise indeed."

"GVR-V" = H. D. Griswold : The God Varuna in the Rig-Veda. SOCIETY OF COMPARATIVE THEOLOGY AND PHILOSOPHY BULLETIN No. 1. Taylor & Carpenter, Ithaca (NY), 1910. https://archive.org/stream/godvarunainrigve00gris/godvarunainrigve00gris_djvu.txt

AVAET =Tulsi Ram (transl.) : Atharva Veda: Authentic English Translation. Agniveer. https://encrypted.google.com/books?id=uU0CAgAAQBAJ&pg=PA809&lpg=PA809&dq=

IIA.48 p. 105 specific statements by these supernaturals at the aforesaid shaking-lodge caerimony

"One of them that entered, ... the Devil himself, ... said that some of the things I saw and heard in my house this winter, were by Mr. [Benjamin] Frobisher in 1819 ["from Hudson's Bay Company hands"] -- "he is a Skeleton (Pah-kack); and it is he who built this house -- he comes to see"!!!

... I did certainly both hear and see {that ghost}, several times this winter".

"The Turtle said we should have a good deal of rain".

{Pipil day-sign Ayotl 'Turtle' = Aztec Quiahuitl 'Rain'}


MANITOBA STUDIES IN NATIVE HISTORY, III = Jennifer S. H. Brown & Robert Brightman (edd.) : "The Orders of the Dreamed" : George Nelson on Cree and Northern Ojibway Religion and Myth, 1823. Minnesota Historical Society Pr, St. Paul, 1988.