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قراءة كتاب Oowikapun, or, How the Gospel reached the Nelson River Indians
تنويه: تعرض هنا نبذة من اول ١٠ صفحات فقط من الكتاب الالكتروني، لقراءة الكتاب كاملا اضغط على الزر “اشتر الآن"
Oowikapun, or, How the Gospel reached the Nelson River Indians
goes out anxious to kill a bear, or who may possibly while hunting for other game be attacked by one, is to get his back up against a tree so large that if the bear is not killed by the bullet of his gun, he may be in the best possible position to fight him with his knife. It will be no child’s play, for a wounded, maddened bear is a fierce foe. The black bear’s method of trying to kill his human antagonist is quite different from that of the grizzly bear of the Rocky Mountains. The grizzly strikes out with his dreadful claws with such force that he can tear a man to pieces and is able to crush down a horse under his powerful blows, but the black bear tries to get the hunter in his long, strong, armlike fore legs, and then crush him to death. The hug of a bear, as some hunters know to their cost, is a warm, close embrace. Some who, by the quick, skillful use of their knives, or by the prompt arrival of a rescue party, have been rescued from the almost deathly hug, have told me how their ribs have been broken and their breastbones almost crushed in by the terrible embrace. I know of several who have been in such conflict, and although they managed to escape death by driving their knives into some vital spot, yet they had suffered so much from broken ribs and other injuries received, that they were never as strong and vigorous afterward. But with a good tree at his back, his trusty knife in his hand, and his brain cool, the advantage is all on the side of the hunter.
Among the many stories told of such conflicts, there is one by a Canadian Indian which shows that even the women know how to successfully conquer in these encounters. This hunter was out looking for game, and had succeeded in killing a deer, which he left in the woods with his wife, skinning it, while he returned to his wigwam for his sled on which to drag it home, as it was a large one. It was in the spring of the year and there was still snow on the ground. A great, hungry bear that had just left his den after his long winter’s sleep of months, while prowling about looking for food, got on the scent of the blood of the newly killed deer, and following it up soon reached the spot where the Indian woman was skinning the animal. She had just time to spring up with the knife in her hand and back up against a tree before the half-famished brute sprang on the partly skinned animal and began devouring it. Seeing the woman so close, he seemed to think it best to get rid of her before eating his meat, so with a growl he rushed at her. He raised himself up on his hind legs and tried to get his fore paws around her, and thus crush her to death. She was a brave woman and knew what to do. Holding the knife firmly in her hand, she waited until his hot breath was in her face and he was trying to crowd his paws in between her back and the tree against which she was pressing herself with all her might, then with all her force she plunged the sharp pointed knife into his body in the region of his heart and gave it a quick, sharp turn. So thoroughly and well did she do her work that the great, fierce brute could only throw up his paws and fall over dead. The brave squaw had killed him without receiving a scratch herself, and when her husband returned with his sled he found that, not only had his wife skinned the deer, but also a big black bear.
Chapter Three.
Oowikapun’s Vision.
So Oowikapun, though taken off his guard for once, was soon himself again, and ere the infuriated brute could get her paws around him, one quick, vigorous thrust of his knife was sufficient; and his antagonist; armed only with teeth and claws, lay dead before him. So sudden had been the attack, and so quickly had come the deliverance, that for the first time in his life Oowikapun offered up as well as he could words of thanksgiving to the Great Spirit for his escape. In his own crude way and with the Indian’s naturally religious instinct and traditions, he had believed in the existence of a Good Spirit, which he called Kissa-Manito; and also in the existence of a bad spirit, whose name was Muche-Manito; but in what little worship he had engaged heretofore he had endeavoured to propitiate and turn away the malice of the evil spirit, rather than to worship the Good Spirit, in whom all Indians believe, but about whom he had very vague ideas until his visit to the Christian hunter’s wigwam. Now, however, even before he skinned the bear, as the result of that visit, he prayed to that Good Spirit, the giver of all his blessings, and was grateful for his deliverance. Would that he had continued trying to pray, even if he had received as yet but little instruction in the right way!
He was glad to get the meat and skin of the bear and also the two little cubs, which he easily captured alive. Bending down some small trees, he tied the greater portion of the meat in the tops and then let them swing up again, as he could not carry much back with him in addition to the skin and the two frisky little bears. This plan of caching supplies in the tops of small trees, as the Indians call it, is almost the only way that things can be safely left in the woods where so many wild animals are prowling about. If the meat were put up in the branches of a large tree, the wolverines or wild cats would soon get on the scent of it, and being able to climb the trees, would quickly make short work of it. If buried in the ground, these animals, or perhaps the grey wolves, would soon get it; but bury it in the tops of the small trees which the animals cannot climb, and which they have not wit enough to cut down with their teeth, the cache is safe until the owner comes for it.
Thus Oowikapun hunted until the season was almost ended; and then making a long light sled, he packed on it his furs and camping outfit, and the two little bears, which had become quite tame, and started out on his return journey to his far-away northern home. Loaded as he was, he saw it would take him several days to make the journey, and so he resolved to go a little out of his way and visit a village of Indians, at the meeting place of three rivers, and spend a little time with them, as they were of the same tribe as his own people, and some of them were distant relatives. Unfortunately for him they were in the midst of one of their superstitious dances. The dances and sacrifices of dogs were a kind of propitiatory offering to the Muche-Manito, the devil, to put him in good humour, so that he would not interfere with them and prevent their having great success in the coming spring hunt. Of course Oowikapun was invited to join in the dance, but much to their surprise he at first refused. This they could not understand, as in previous visits he had been eager to spring into the magic circle and display his agility and powers of endurance. When questioned as to his reasons for declining, he told them of his visit to the camp of Memotas and what he had heard and witnessed. They gathered around him and, Indianlike, patiently listened in silence until he had told them his story. Unfortunately it was not only received with incredulity, but with scorn. The men were astounded, and indignantly exclaimed: “So he lets his wife eat with him, does he? and cuts the wood himself, and carries the water and prays to the Kissa-Manito to bless his enemies, instead of trying to poison or shoot them! That is the white man’s religion, is it? which that Memotas has accepted. Well, let him keep it. It is not what we want. As our fathers lived and died so will we. Don’t be a fool, Oowikapun. You will be wanting one of our daughters one of these days to be your wife; then if you treat her like Memotas treats his, she will be coming back and telling our women all about it, and there will be a pretty fuss. O no; this will never do. You have had bad medicine thrown into your eyes, and you do not see straight.”
Thus they answered him; and day after day they bantered him, until at length the poor fellow—anxious to follow the