Canoeing The Bloodvein River System – Intro, Maps, Planning and Access

Last update: July 2, 2022.

Table of Contents:

A Decade of Wildfires in Woodland Caribou Provincial Park

Mapping The Route- Essential Sources:

  1. Hap Wilson’s essential guidebook – the Bloodvein chapter ($24.50 Cdn)
  2. Natural Resources Canada archived 1:50000 topo maps (free)
  3. Topo Maps Canada – iOS app (free)
  4. NRC Toporama – seamless and up-to-date maps (free)
  5. Garmin’s Topo Canada map set ($130. U.S.!)
  6. official WCPP map (Chrismar) $17. Cdn
  7. Paddle Planner

Access Points – Choosing A Starting Point

 Getting Back To Red Lake At the End of the Trip:

Park Regulations and Permits

Outfitters in the Red Lake Area:  

Day-By-Day Trip Journal – Maps, Rapids and Portages, Campsite Info,  Pix

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Why The Bloodvein?

Atikaki & Woodland Caribou Provincial Parks

Atikaki & Woodland Caribou Provincial Parks

From its headwaters just west of Red Lake, Ontario, the Bloodvein River flows westward for 340 kilometers before emptying into Lake Winnipeg.  The first 120 kilometers are within the boundaries of Woodland Caribou Provincial Park and flatwater paddling dominates. This changes dramatically after Artery Lake with the Manitoba section of the river. Some eighty sets of rapids – many can be run by those with the right skill set – await canoe trippers as they enter Atikaki Provincial Park and embrace the last two hundred-plus kilometers to Bloodvein Village at the river’s mouth. Having just completed a seventeen-day trip down the river, my brother and I are of one mind about the Bloodvein: it is the most beautiful river we have ever paddled.

Rapids on the Bloodvein - called %22X-Rock%22 by Wilson:Aykroyd

Rapids on the Bloodvein – called “X-Rock”  by Wilson/Aykroyd

We are certainly not the first to rave effusively about the river’s natural beauty and seeming magic. Google “Bloodvein canoe trip” and you come up with all sorts of very positive reviews by various canoe trippers – always expressing amazement at the pristine wilderness feel of the river.

  • Some paddle the whole river from top to bottom;
  • some paddle the WCPP headwaters section;
  • others paddle down to Lake Winnipeg from Artery Lake.

There are many possibilities – none bad! And the thing is – you do not have to be an Olympic-class river runner to do it.

Hap Wilson, your best guide to the river,  gives it an “experienced novice” rating with the proviso that all rapids from CII technical upwards are portaged. Given that my brother and I  were travelling on our own in our 42-lb.  Swift Dumoine Kevlar Fusion, this is mostly what we did, and the portaging after Knox Lake was no big deal.

In fact, it provided me with many opportunities to pull out the DSLR and get more shots of rapids and other stunning scenery as the water tumbled down through various chutes and rock combinations.

the river view from Day 10 campsite

the river view from Day 10 campsite

While the local Anishinaabe (that is, Ojibwe)  have lived on and with the river for at least the last three hundred years,  the fact is that other rivers to the north or south were more convenient for the fur traders, whether they were coming from Montreal or from a post on Hudson Bay.  Thus the Bloodvein system remained relatively untouched – and unspoiled. Logging and mining also seem to have passed the area by. Like other great canoeing rivers of the Canadian Shield country – the Missinaibi and the Kopka come to mind –  it flows freely along its entire length with no communities along its shores except for the Ojibwe community at its mouth.

Admittedly, you can see change coming. We paddled under the new bridge some 10 kilometers east of the village. Fresh and ugly graffiti below the bridge spoiled a small pictograph site we paddled by. By October 2014, the road will open and connect the east side of Lake Winnipeg from Bloodvein Village to Highway 304 in the south. However, even with development near the mouth of the river, the top 95% will hopefully be spared the worst of what we know can happen.

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The Bloodvein: A Canadian Heritage River

In 1984 the two senior levels of government in Canada established the Canadian Heritage Rivers System. To date, some 42 rivers have received the “heritage river” designation.  The CHRS website sums up its mandate this way – “…to conserve rivers with outstanding natural, cultural and recreational heritage,  to give them national recognition, and to encourage the public to enjoy and  appreciate them.” The Bloodvein is one of these rivers, having joined the list in 1987.

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Pimachiowin Aki – a U.N. World Heritage Site

It is pronounced Pim MATCH – o win – a KEH.

 Pimachiowin Aki Map

2014 Pimachiowin Aki Map  – note that Pikangikum First Nation (5)  withdrew its participation

More recently, the Governments of Manitoba and Ontario, along with some First Nations leaders in the lands east of Lake Winnipeg,  pursued a bid to have a vast area comprising the two adjoining provincial parks as well as other lands, recognized as a United Nations World Heritage site.

In 2013 an expected decision on the application was postponed by the UNESCO committee meeting in Phnom Penh, Cambodia.  However, bid organizers were optimistic that Pimachiowin Aki (as the overall site is known) would soon receive its UN designation.

A June 2014 Winnipeg Free Press article updated the situation by a year. In mid-2016, the withdrawal of support for the project by Pikangikum First Nation in Ontario derailed the application. (See this CBC articleUNESCO Bid Suffers Major Blow.   Apparently, errors in the report having to do with Pikangikum’s treaty rights were the reason.)

Berens River First Nation and the territory to the east of it were never included in any proposed site map. This  passage from the Wanipigow News Stories at the Manitibo Frontiers School website makes clear why it refused to be a part of the UN Heritage site:

Mary Agnes Welch reported on Berens River Chief Kemp’s determination to stop the UNESCO World Heritage Site that was proposed for the east side, based in part on the claim that a “significant chunk of land claimed by the Poplar River First Nation is, in fact, traditional Berens River land.” Chief Kemp had been at odds for some time with Poplar River First Nation, which favoured the UNESCO designation and opposed the power line that Berens River First Nation supported.

Ray Rabliaukas, Poplar River’s land management coordinator, said that “the band had tried to be sensitive to the traditional lands of its neighbour when drawing up the proposed boundaries of the UNESCO site,” basing its map on the band’s’ traplines and the advice of its elders. Conservation Minister Stan Struthers did not dispute Berens River’s right to object to the resulting map, but hoped that the parties could work it out “either through the east side planning initiative” that involved all 16 east side bands or “directly with the three First Nations (Poplar River, Little Grand Rapids, and Pauingassi) that backed the UNESCO bid.

Chief Kemp believed that the UNESCO designation would scuttle the construction of the Hydro power line and the all-weather road that would accompany it, thereby stopping “development on the east side” for years to come, a fear that the government confirmed in September 2007, when it “announced it was building a new line on the west side of the province, in part to preserve the integrity of the boreal forest on the east.” Kemp was unconvinced by the government’s claim that ecotourism would develop after a UNESCO designation. As proof, he points to Atikaki Provincial Park, a protected area on the east side for years that had brought few hikers or paddlers to the region. From Chief Kemp’s perspective, the government proposal was “a complete disaster for the east side.” (Source: here)

Pimachiowin Aki: 2005 Original and 2018 Final.

2005 version of Pimachiowin Aki

2005 – the original version of Pimachiowin Aki

June 2018 Pimachiowin Aki Map – see here for map source

Globe & Mail Headline

Update: The bid by the provincial governments and the various First Nations communities involved was finally accepted.  The World Heritage Committee backed off on what had apparently been the bid’s sticking point – i.e. the recognition of what the bid claimed was its outstanding cultural quality as well as its natural one. Pimachiowin Aki joins a very short list (37 of a total of 1100+) of such dual-quality World Heritage sites. The official write-up is available on the UNESCO website.

The  Globe & Mail article and a Winnipeg Free Press article provide more detail.

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A River Rich With Ojibwe Pictograph Sites:

shaman panel with buffalo panel

The Artery Lake Pictograph Site

The cultural aspect of Canada’s newest World Heritage site is bolstered by its significance as a river with several pictograph sites. At least a dozen sites with Anishinaabe-inspired rock paintings provide entry points to their traditional pre-Contact culture from three or four hundred years ago.

the pictograph site east of Larus Lake

While many of the pictographs have faded beyond any hope of being “read”, there is still enough there to make you forget that you’re on a canoe trip as you sit like a pilgrim in front of the ochre images painted by the shamans of old.

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A Decade of Wildfires in WCPP: 

In mid-August of 2021, we were on the western edge of Wabakimi Park (the Ogoki headwaters near Savant Lake). The smell of smoke and the sight of falling ash prompted us to contact our outfitter for information about nearby wildfires.  We found out that  Quetico Park, some 275 kilometers to the southwest, had just closed because of the wildfire situation. It may have been the source of what we were seeing and smelling.

WCPP and Quetico wildfire perimeters – August 15, 2021

Meanwhile, Woodland Caribou Provincial Park was also experiencing an extreme wildfire season.  Given the relative sizes of the Quetico and Woodland Caribou fires, it is even more likely that the wind was blowing the ash and smoke from there.

WCPP is a 450,000 hectare (1.2 million acres) wilderness area that has seen some massive wildfires over the past decade.   Our trip down the Bloodvein came three years after the 2011 fire in the Murdock-Larus area, and as we paddled through, new growth was already evident. In 2016  some 74,000 hectares of the park were lost to fire.  2018 was another bad year with similar losses.

However, the summer of 2021 was by far the worst.  The WCPP fire – labelled Kenora 51 – moved from

  • 32,000 hectares on July 8 to
  • 136,000 on July 20 to
  • 200,000 hectares on August 31!

That is about 45% of the park’s total area! [1000 hectares = approx. 4 square miles]

The map below shows the extent of 2021’s Kenora 51 fire. (See here for the Ontario Parks source.) I have also roughly drawn in our Bloodvein route across the park. It goes from Red Lake’s Trout Bay to Artery Lake on the Manitoba border.

In planning your Bloodvein River trip, look closely at the map to see how the fire affected various parts of the route. Certain campsites will no longer exist or be safe.

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Recommended to get a more detailed look at how Bloodvein portages and campsites were impacted by the last few seasons of wildfires is PaddlePlanner’s WCPP Atitkaki map.

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Also, check out explo8ion’s post for more on what paddling there in 2022 will be like.  He concludes his piece – W.C.P.P. Wildfire Impacts – with this –

For now, my suggestion if you’re an experienced wilderness tripper is to go enjoy a (hopefully) quiet park! Sharpen your axes and saws because you’re gonna need ’em. ;) If you are a novice wilderness canoeist I strongly suggest you choose another area for now. At the very least wait until mid-2022 or even 2023 when some recent conditions reports should start trickling out to the general public. WCPP isn’t going anywhere. The burnt trees will eventually fall over and new growth will thrive. Portage trails will start to stay cleared and will once again be pleasant hikes through the Boreal. Nothing is forever, including the charred landscape that is ripe for regrowth.


Atitkaki Provincial Park:

Once you slip down into Lower Artery Lake, you are in Manitoba’s Atikaki Park. This Fire Map provides info on 2022 fires. However, the archived fire maps folder does not include one for 2021.

The deep red area that the Bloodvein passes through in the final stretch to Lake Winnipeg was a 110,000-hectare fire (EA145) that was first detected in mid-July.

The Bloodvein – from Artery Lake to Lake Winnipeg in August 2021


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A Natural Resources Canada web page has wildfire information from the year 2000 to the present. See the link below for the situation on August 15, 2021.

NRC 2021 Wildfire Perimeter

Click on Retrieve Map and change the parameters to suit. You can choose a specific year and month and a particular overlay.

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This CBC article from 2018 –   “Forest fires in northern Ontario provincial park essential to ecosystem, official says”in discussing a 28,000-hectare burn does point out the positive (and necessary) aspect of wildfires.  However, when you are dealing with 45% of the entire park, something is clearly out of whack! The park official says- “We’re just allowing what mother nature wants to see on the landscape” – but this is not the same Mother Nature of pre-climate change.

Going forward, it looks like

  • greater awareness of recent burns on our planned route and
  • an emergency plan (including a device like the Garmin inReach) if we find ourselves close to a current fire

will become a part of the preparation for paddle time in the boreal forests of the Canadian Shield.

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Mapping The Route:

  1. Hap Wilson’s essential guidebook – the Bloodvein chapter ($24.50 Cdn)
  2. Natural Resources Canada archived 1:50000 topo maps (free)
  3. Topo Maps Canada – iOS app (free)
  4. NRC Toporama – seamless and up-to-date maps (free)
  5. Garmin’s Topo Canada map set ($130. U.S.!)
  6. official WCPP map (Chrismar) $17. Cdn
  7. Paddle Planner website

red-lake-to-bloodvein-village

In our case, the route was pretty simple to figure out.  We had twenty-one days set aside to spend with the Bloodvein. (Four of those would be travel days to get from southern Ontario to Red Lake and back.)  We also knew we wanted to do the entire river from top to bottom. Others may have less time or want to focus on the WCPP – or the Atikaki – section of the river.

Hap Wilson’s Guide-Book

Wilson coverThe obvious starting point for anyone planning a Bloodvein canoe trip is the following guidebook: Hap Wilson and Stephanie Aykroyd. Wilderness Rivers of Manitoba: Journey By Canoe Through Land Where The Spirit Lives. Boston Mills Press, 2003. Based on the notes and drawings from a few thousand kilometers of rivers paddled in the early-to-mid-1990s, this book by Hap Wilson and Stephanie Aykroyd makes the very notion of doing another trip report on the Bloodvein seem pretty pointless.  In the book’s Preface, Wilson says this of Wilderness Rivers of Manitoba – 

“(It) is not a ‘how-to’ book, although we have included chapters that briefly cover worthy areas of interest…Instead, this is a book of maps. Over 300 hand-drawn and labelled maps to be more specific.”

What is remarkable – and very positive –  is how little has changed in the twenty years since the book was first published. The text and the maps dealing with all 89 of the rapids (from Class I to Class V) will still be your best guide to the challenges of the river and a ready source of excellent advice on how to meet them.  The maps include the general locations of campsites and pictograph sites, as well as other points of interest.

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The Federal Government’s Natural Resources Canada Topos:

While I am old enough to remember paying something like $2.75 a sheet for the Federal Government’s Natural Resources Canada  1:50,000 topos for our early 1980s Missinaibi trips, those days are long gone. The last time I bought a topo was in 2010 for our first Wabakimi trip, and it was $15. a sheet for Tyvek; we could easily have spent $150. on maps for our Bloodvein route. We didn’t! While my brother and I bring our Garmin GPS units (and the installed Topo Canada v.4 map set) along, we still like to work from a set of paper maps in the canoe and keep a spare set in the dry bag.

We now create our own maps using two government websites where the map material is available at no charge. (That is, no charge for something for which CDN taxpayers have been paying for years!) The first is a site that has all the 1:50000 topos available. All you need to know is the map’s identifying number. The maps you would need to paddle from the Red Lake town dock to the headwaters of the Bloodvein near Pipestone Bay to Artery Lake and then downriver to Lake Winnipeg are the following –

Clicking on the above map titles will take you to the government’s Natural Resources Canada website.  The downloadable files are in TIF format; you can convert them to jpg or pdf if you prefer.

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Topo Maps Canada – iOS App 

If you have an Apple ios device, you can download David Crawshay’s Topo Maps Canada App onto your iPad or iPhone and then download any 1:50,000 map you want. The app is free, as are the topographic map downloads!  (The app makes use of the very same Federal Gov’t. Natural Resources Canada  1:50,000 topos as those listed above.)  Click here to access the app at Apple’s App Store.

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Toporama – the NRC Digital Map Site

toporama header

The third Government of Canada map source is the Atlas of Canada’s Toporama site which can be accessed here.  One nice feature of the Toporama site is the ability to zoom in to a 1:15,000 scale for a real close-up. The mapping is also seamless.  Yet another positive is that unlike the archived topos mentioned above, the Toporama site had the most up-to-date maps and provides more customizable information and features than a simple map.  See the menu below for some of what is available.

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Garmin’s Topo Canada Map Set:

As already mentioned, on my Garmin Oregon 450 is the Topo Canada v.4 map set, which makes for a good companion to the above two sources. There is nothing like a GPS reading to resolve that feeling of total confusion that will invariably occur sometime during the trip!

Note: the stand-alone price of this map set is a mind-boggling $189. Cdn in 2020! There are much cheaper alternatives these days. The most obvious one is your smartphone with its GPS capability and the iOS Topo Canada or Gaia GPS app installed. The one disadvantage of using a smartphone as a GPS unit is the battery power it will go through. However, if used sparingly in conjunction with the photocopies of the topo and Wilson maps, it will do the job just fine.

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Other Map Sources: 

Official Park Map:

In 2014 we bought an official paper copy of the Woodland Caribou Provincial Park Map for $15. The key information provided was portage location and length.  We found this information to be fairly accurate. The map also indicates access points.  Missing from the woodlandcariboumapmap were campsite locations and pictograph locations. Here is the official park explanation for not providing the campsite information.

This map has since been replaced by a Chrismar Adventure Map.  The first edition of their Woodland Caribou Provincial Park and Area map was published in January 2014.  Like the old WCPP Planning map, it costs $15. Printed on tear-resistant plastic, the map’s scale is 1:110,000.  I  have three of their other maps – the Temagami 1 & 4 and the Missinaibi 1 – and they are very well done.  These include campsite locations, and the Missinaibi one also provides pictograph locations.

Unfortunately, their WCPP map, while it provides portage info,  does not include campsite or pictograph locations.   It may be the logical extension of the lack of campsite markers in the park itself.  The apparent aim is to maintain a “true wilderness feel”  and seeing campsite markers would presumably compromise that.

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Paddle Planner

The Paddle Planner website has an interactive planning map for what it names Manitoba- Ontario Wilderness Area.  It includes WCPP and Atikaki Park and makes use of the Chrismar data and the Ontario Parks campsites map for some of their info. Their interactive WCPP map has campsite and portage information, making your planning easier.  The cost of membership ranges from free to $100. a year. (See here for more.) Click on the link below to see the map.

Paddle Planner Bloodvein Map

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Campsite Locations in WCPP:

A somewhat useful 1:319,410 map of the park was put out by Ontario Parks (click here), indicating a couple of hundred campsites! An older and complete version from 2012 can be accessed here.  Below is the Bloodvein slice that takes you from Larus  Lake to Artery Lake.

wcpp-bloodvein-campsites-larus-to-artery

Checking with the WCPP manager or with your outfitter before the trip has been the recommended way of getting established campsite locations down on your map. Given their familiarity with the park, they can point you to the locations of stupendous as opposed to mediocre campsites.  However, it is certainly more convenient to have that information before you even get to Red Lake so you can better plan your route.

The Hap Wilson book Wilderness Rivers of Manitoba mentioned above indicates dozens of Bloodvein campsites. Once you leave WCPP and hit the Manitoba section, the river campsites are plentiful and mostly stupendous.

The Paddle Planner website mentioned above has many campsites indicated.

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Pictograph Locations:

Bloodvein Pictograph Site about 1.7 km up from Stonehouse Lake

For Bloodvein pictograph locations, the Hap Wilson guidebook provides the general location of over a dozen of them. So do the maps in my various posts.  It would be a shame to paddle down the Bloodvein for over two weeks and not even know that you are paddling on the other side of the river from an Ojibwa rock painting site.

Knowing they are there and also knowing where to find them puts you face-to-face with something that makes the Bloodvein trip even more special. It is what made the UN Heritage site application a success!

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Access Points – Choosing A Starting Point

This Parks Ontario map (2017 version) shows the access points and a few of the many possible canoe routes in Woodland Caribou Park.

access points and canoe routes published in 2018

For Bloodvein River canoe trippers whose aim is to do the entire length of the river,  the town of Red Lake and the various access points at the west end of the lake itself make for obvious access points.

1. Starting From The Red Lake Town Dock:

You could just start off from the Red Lake town dock and spend a day and a half or two paddling thirty kilometers along the lake’s south shore until you get to one of the usual access points – either Pipestone Bay or Trout Bay.

Given the potential for some pretty choppy water if the wind is right – and it often is when you’re paddling west! – the thought of starting off your canoe trip with this can be intimidating. Yes, it would be cheap!  However, you have to believe that spending the two days in the park would be more fun instead of getting there on big Red Lake!

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2. Starting From The Black Bear Lodge:

The Wilson/Aykroyd trip down the Bloodvein begins at the Black Bear Lodge on the south side of Red Lake, not far from Pipestone Bay. Leaving your vehicle(s) at the Lodge you would paddle to the west end of Pipestone Bay. And then the portaging to Knox Lake begins!  Seven portages totalling 4900 meters will get you to the start of the last and longest one, the 1600-meter portage into Knox Lake itself.

Wilson has them all indicated in his guidebook. This is probably the second cheapest option. The crucial assumption here is that the trails will be walkable. Harlan Schwartz at the now-closed Red Lake Outfitters did not recommend this access route, given recent fires in the area and the amount of uncleared deadfall. Given that you are at your heaviest on Day One of the trip,  it would take a couple of days of slogging to get to Knox Lake.

So – on to Option #3!

two Hooligan packs, two duffels - and one canoe

two Hooligan packs, two duffels – and one canoe

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3. A Shuttle On The Pine Ridge Road To Lund Lake:

The Pine Ridge Road access route requires a shuttle and eliminates some of the portaging involved in #2 by use of a road that runs north and west of Red Lake to Lund Lake.  What this does is knock off the first three portages (and about 3000 meters)  from the workload. One party of three canoes we later met on the river had come in this way.  All you can say is that it is less work than the first option. They didn’t comment on the gravel road condition.

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4. A Shuttle On Suffel Road To Johnson Lake:

access points - west end of Red lake

access points – west end of Red Lake

A vehicle shuttle from Red Lake townsite on Suffel Lake Road, which runs on the south side of the lake, will get you to Johnson Lake. [See Goldseekers Outfitting for the shuttle – $135. in 2020.]   600 meters worth of portaging and a bit of paddling, and you find yourself on Douglas Lake to the south of the Carlsons’ Viking Island Lodge. Now you’ve got a couple of days of paddling west and north – first to  Indian House Lake and then, after a few more portages, the take-out point for that carry into Knox Lake.  Total portage distance – about 3800 meters to the start of the last and longest carry – the one into Knox Lake.

Knox Lake portage - the first stretch

Knox Lake portage – the first 400 meters of mud

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5. Boat Shuttle To Trout Bay – Portage to Douglas Lake

Note: no longer an option given licencing and safety issues

A post (New Access Point/Option For Woodland Caribou) at the Canadian Canoe Routes forum by Harlan Schwartz of Red Lake Outfitters (now defunct) alerted us to another possibility – and the one we ended up choosing. Harlan provided a forty-five-minute boat shuttle to the west end of Red Lake – specifically to the start of the 800-meter portage trail from Trout Bay into Douglas Lake.

It was probably no faster than Option #4 but probably a bit more enjoyable, given that we were on the water instead of the gravel road.  A bonus for us is the chance to see Red Lake’s only recorded pictograph site.

[Note: 2020 Update –   We did this boat shuttle in 2014 with Red Lake Outfitters. As of September 2019, Red Lake Outfitters is no more. Chukuni Outdoor Supply, also of Red Lake, bought the outdoor gear part of the business.

Goldseekers Canoe Outfitting is now the go-to source for outfitting in Red Lake. It is run by Albert Rogalinski, who has been at it for almost 30 years; in the mid-2010s, he did step aside for a while to tend to family matters, so for a while, RLO was the primary outfitter.

The boat shuttle approach did not last very long! It ran into some legal issues and is no longer an option. The Goldseekers Canoe Outfitters webpage explains it this way:

At Goldseekers we no longer offer water shuttles because of Transport Canada Regulations surrounding the transportation of paying passengers on a boat that does not meet Transport Canada Passenger Vessel Safety Regulation standards and the operation of a boat carrying paying passengers by an unlicensed captain.  We are able to put you just as far if not further into the park for far less expense using our ground shuttle service.   See here for the Goldseekers web page source.

Had we taken option #4 – the ride to Johnson Lake – it would have cost us half as much! At the time, seeing that admittedly very humble pictograph site on Red Lake on the way to Trout Bay convinced me to hop on that boat you see immediately below!

Red lake dock at 7:30 a.m.

Red Lake’s town dock at 7:30 a.m.

It took us two days to paddle from the put-in on Douglas Lake to the take-out for the portage into Knox Lake, having portaged a total of about 4000 meters to get there.  On Day 3, sometime before noon after the final 1500-meter carry, we were in Knox Lake and knew that the worst of it was done.  We had done two-thirds of the trip’s portaging in the first two and a half days!   We considered it the “admission fee” one pays to enter the Bloodvein. The fact that not everyone would be willing to pay the price makes being there even more special!

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6.  Flying Into Knox Lake:

Something you might consider, if all of the above sounds a bit too painful or time-consuming,  is being dropped off by a bush plane on Knox Lake.  Thus, you would avoid the worst of the portaging altogether and have two extra days to spend downriver.  Viking Outpost Air’s  2018 cost is $745. for a de Havilland Beaver to drop off a canoe and two passengers. A tempting proposition at $373. a person!

(See the Viking Outposts web page here for a 2022 quote.)  Deducting the cost of some other form of a shuttle  (which costs, say, $250. or $300.) from the Beaver to Knox Lake ride would make it seem even cheaper! How’s that for rationalizing it!

Update: May 2024.  The above web page link is no more. In fact, it looks like the Carlsons have sold Viking Outposts to a Wisconsin family whose website can be accessed here. They may have chosen just to focus on the Douglas Lake Lodge pictured in the image below. No mention of air service is made on the website. Goldseekers Paddlers’ Services (more info below) should be able to provide de Havilland Beaver and Otter drop-offs and pick-ups.

Viking Island Lodge under new ownership in 2024

What does seem to be more common for folks not focussed on a down-the-Bloodvein route is a flight into Artery Lake and then a paddle back towards Red Lake with a vehicle shuttle at the end. Kevin Callan did such a route on his first visit to WCPP and introduced it here.  You can catch episode 1 of his 10-part video on the trip by clicking on YouTube.

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7. Flying In From Bissett, Manitoba

Bissett on Hwy 304 and the gravel road up to Bloodvein and Berens F.N. – see here for legend

An option that does not involve getting to Red Lake that would be very attractive to paddlers in Winnipeg and west (or south in Minnesota or Wisconsin) would be this –  drive up to Bluewater Aviation in Bissett (on Highway 304 east of Manigotagan)  and get flown to Artery Lake, Sabourin Lake, Knox Lake or some other starting point.  The one complication here is that Bluewater only has an Otter available, so the cost will be prohibitive if there are only one or two people to split it.

At the end of the trip, Bluewater can arrange to have your vehicle(s) waiting at Bloodvein Village, thanks to the now-open road that goes up to the community from Highway 304.  The shuttle fee for 2015 is $400. for the first vehicle and $100. for each additional one.

June 2024 Update:  

Gleaned from a  Canadian Canoe Routes Forum thread – Bloodvein Logistics –  is the following info:

  • 1. Blue Water Aviation apparently no longer operates out of the Bissett air base. 
  • 2. However, Adventure Air now provides air service from Bissett.
  • 3. Neil Fitzpatrick’s comment provides this additional suggestion on shuttles.
Call Charles Simard in Manigotagan for a vehicle shuttle. 204-363-7355. He’ll drop you in Bissett in your vehicle, keep your vehicle at his place in Manigotagan, and then pick you up where the river crosses the road.

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8. Yet more possibilities!

I am sure they are out there!

  • How much time you have,
  • how much of the Bloodvein you want to paddle,  and
  • how willing you are to part with a bit of cash for a bush plane drop-off or pick-up

will determine the choice you make. As the saying of the decade has it – “It’s all good.”

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 Getting Back To Red Lake At the End of the Trip:

If you’re going to do the Bloodvein from top to bottom, you have a problem on your hands! Sitting by the ferry dock in Bloodvein Village, you are a long way from Red Lake and your vehicle!  One solution that people have used in the past was to have someone shuttle the vehicle to the Islandview ferry terminal at the end of PR234 to the north of Pine Dock. At least once a day (weather permitting!) a ferry crosses from Bloodvein to Islandview. Apparently, the vehicle shuttle from Red Lake to Islandview costs something in the order of $1000.

There is a new option thanks to the opening of the all-weather road from Highway 304 up to Bloodvein First Nation.  You can now drive up the east side of Lake Winnipeg to Bloodvein Village – so it will be possible to have your vehicle shuttled to the bridge crossing the Bloodvein some 10 kilometers east of the village – or perhaps right to the village itself.  The cost would be similar to the shuttle to Islandview.

If you chose Bissett – and a bush plane drop-in from Bluewater Aviation –  as your way to the start, then getting your vehicle to the endpoint would be much less complicated. Some canoe trippers have already made use of their shuttle service from Bissett and paddled to their vehicle in a secure parking lot at the Nurses’ Station in Bloodvein Village.

at the Carlson dock in Red Lake

at the Carlson dock in Red Lake

We chose the most expensive but for us the fastest option.  We ended up flying back to the town of Red Lake via a Viking Outposts Beaver.  It landed in front of Bloodvein Village about three hours after we ended our trip at the Bloodvein Village ferry ramp. It was only the third time – twice in the past two summers – we have made use of air service as a part of our canoe trips.

Somehow the notion that bush plane drop-ins or pick-ups are wildly extravagant has faded from my mind as I have grown older and face fewer and fewer potential canoe trips. I realized one day that I was not buying a seat on the plane – I was renting the whole plane and not just one way but both!

de Havilland Beaver serial plate

Okay, so the ride back cost $1995.+ HST – but we got to experience a ride in a classic piece of Canadiana – the de Havilland Beaver – and we got to fly over the river we had come to know over the past seventeen days.  Less than two hours later, we were in Red Lake, strapping our canoe to the top of our vehicle, which Harlan Schwartz of Red Lake Outfitters had just parked by Carlson’s Viking Air landing dock. All in all, pretty painless and, as the VISA commercial says – “Priceless!”

Marathon, ON - Lawren Harris Painting redone on the Pizza Hut wall

Marathon, ON – Lawren Harris Painting recreated on the Pizza Hut wall

If you live in Winnipeg or anywhere nearby, your trip may begin with a ride up to Bissett for a flight with Bluewater Aviation to the east end of Atikaki Park or perhaps all the way to Red Lake.  Ifact, if you live anywhere from Thunder Bay west or in nearby Minnesota or Wisconsin,  I envy your proximity to some incredible canoe country – Quetico, Wabakimi, Woodland Caribou, Atikaki. Wow!

Within eight hours, you can be at the start of your canoe trip;  it took us two days and a bit over twenty-two hours to drive up from southern Ontario. The pic above shows us at our overnight stop halfway to Red Lake – in downtown Marathon, Ontario.

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Park Regulations and Permits

Backcountry Camping Fees:

The 2022 Woodland Caribou Provincial Park interior camping fee schedule can be accessed here.  While Ontario residents pay $10.17 a night, non-residents of Canada (85% of those who use the park!) get to pay $14.97.

2022. Ontario residents

2022 non-residents of Canada

Once you enter Manitoba and Atikaki Provincial Park, you’re done with camping fees. Check out this Manitoba Parks write-up of Atikaki, and under the heading “Camping” you read this –

No designated campsites have been developed, and no camping fees are required in the park. Visitors should practise the principles of no trace camping out of consideration for the land and others who follow.  [See here for full document]

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Fishing Permits:

Unmentioned so far is the need for fishing permits.  Given that we are not into fishing, I cannot comment on the issue.  I did google my way into a current Ontario government brochure on the topic, but my eyes kinda glazed over as I read it.

If you are big on fishing as a part of your tripping experience,  you can check out the details here! A comment below provides a link to Manitoba regulations and fee structure. Click here to see the document Manitoba Anglers’ Guide 2023. [8.7Mb dpf file]

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Outfitters in the Red Lake area:  

As of February 2020, Red Lake Outfitters, the outfitters whose services we used,  is no more.  The store and its contents were purchased by Chukuni Outdoor Supply,  and Red Lake Outfitters now exists only as an outdoor gear retail store.  Richard at Chukuni may be able to provide you with information about gear rental, park permits, air drop-offs or pick-ups, and shuttles.

The remaining Red Lake-area outfitter that older trip reports recommend is Albert Rogalinski’s  Goldseekers Canoe Outfitting.  A Google search will turn up references to his business.   See the following page for some of the many services that  Goldseekers offers to paddlers coming up to Red Lake – all the way from last-minute supplies to gear and canoe rental to air and land shuttles.

Goldseekers Paddlers’ Services

Their website puts it this way –

We are a full service canoe outfitter offering complete or partial outfitting, flight service, ground shuttles, car shuttles -start your trip in Ontario and finish in Manitoba – we will have your car waiting there for you at a date and time you specify. We also offer park permits, maps, route planning, guided flat-water and whitewater expeditions, base camp fishing trips, bed & breakfast service and at the completion of your trip -hot showers.

Sounds like Goldseekers has got it pretty well covered!

Note: it would be nice if their website acknowledged the use of my photo of the Artery Lake pictographs.

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Day-By-Day Journal: Maps, Rapids & Portages, Campsites, and Pix

What follows is a day-by-day set of links to our trip down the river. Included are overview maps, specific maps on portages and campsite information.  The pictures should give you a good idea of the changing look of the river and what specific sets of rapids look like.

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Part One: The Bloodvein Headwaters & Woodland Caribou Park

Day 1: Trout Bay Portage to Crystal Lake
Day 2: Crystal Lake to the Portage Into Knox Lake
Day 3: Knox Lake to Murdock Lake
Day 4:
Murdock Lake To Larus Lake

Anishinaabe Pictograph Sites on the Bloodvein: The Murdock-Larus Site

Day 5: Larus Lake to Barclay Lake

Day 6: Barclay Lake to Artery Lake

Anishinaabe Pictograph Sites of the Bloodvein: The Artery Lake Site

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Part Two: The Bloodvein River & Atikaki Park – 10 days from Artery Lake to Lake Winnipeg 

Day 7:  From Artery Lake to “Moosebone” Rapids

Day 8:  From Moosebone Rapids to X-Rock Rapids

Day 9:  From X-Rock to Just Before Goose Rapids

Day 10:  From Goose Rapids to The Bloodvein-Gammon Junction

Day 11:  From The Bloodvein-Gammon Junction to Kautunigan L.

Day 12:  From Kautunigan Lake to Gorge Rapids (W56)

Day 13:  From Gorge Rapids to Sharp Rock Rapids (W73)

Day 14:  From Sharp Rock Rapids to Namay Falls (W80)

Day 15:  From Namay Falls to Lagoon Run” (W86)

Day 16:  From Lagoon Run to Below Kasoos… Rapids (W88)

Day 17: From Kasoos Rapids to Bloodvein First Nation to Red Lake, ON

Atikaki sign on the ON:MB border

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Posted in Pictographs of the Canadian Shield, wilderness canoe tripping | Tagged , , , , , , , , , , , , , , | 25 Comments

The Anishinaabe Rock Paintings of Agawa Rock

Last revised May 26, 2023.

Table of Contents:

See Related Posts in the Anishinaabe Rock Images Folder.

Anishinaabe Rock Images

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Agawa Rock – A Must Visit and How To Get There

Agawa Rock - A Site of Spiritual Power to the Anishinaabe

Agawa Rock – A Site of Spiritual Power to the Anishinaabe (aka Ojibwe or Chippewa)

Images expand with a click; blue text leads to additional information with a click.

Agawa Rock -Lake Superior Provincial Park

Agawa Rock  – Lake Superior Provincial Park

Easy to access – but easy to miss! 

Agawa Rock Sign coming from Wawa

Agawa Rock Sign coming from Wawa

As you’re driving along the Trans-Canada Highway (Hwy 17), either 80 kilometres from Wawa heading south or 150 kilometres north from Sault Saint Marie, you will pass by a sign indicating that the turn-off for Agawa Rock is coming up soon.

agawa rock signThe sign will probably not even register with most travellers, unaware that they are passing by one of Canada’s most significant pictograph sites where rock paintings made by Anishinaabe shamans two or three hundred years ago can still be seen.  Most similar sites on the Canadian Shield require a canoe or a boat and a bit of time to get to. This is easy!

Agawa Rock Access Road Map

Agawa Rock Access Road Map

Turn off Highway 17 and on to the access road for Agawa Rock for a two-minute downhill ride to the parking lot. There you’ll need to get a machine-generated permit for $5.25 which gives you two hours on the site. Another ten minutes of walking on a sometimes-rocky trail down to the shores of Lake Superior and you are there.

There is another option if you want to paddle up to the pictographs – you can drive down to Sinclair Cove instead of turning in at the parking lot.  Down at the cove is a boat launch and you can put in there. You also get to visit what was once a campsite popular with the voyageurs of old as they made their journey to the west end of the lake. If the waters are calm – which is often not the case! – the canoe option would give you a different perspective of the site as you framed some shots in your camera viewfinder.

from the Parking Lot to the Coastal and Agawa Rock Trails

What follows is a selection of photos my brother and I took during our two visits to Agawa Rock. We first visited in August of 2013 after a Wabakimi-area canoe trip; waves and high water meant we were only able to see the first third of the site.  This summer on our return from Red Lake and our Bloodvein River canoe trip we had better luck and were able to walk the length of the ledge accessible to the public.

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The Trail From The Parking Lot To The Shore

the trail down to the pictographs

the trail down to the pictographs

trail marker on Agawa Rock trail

trail marker on the Agawa Rock trail

the last bit of the way down to the water

the last bit of the way down to the water

At a couple of places on the side of the trail to the pictographs, you’ll see a sign like the one below.  The warning should be taken seriously – a walk on the ledge in rough weather is no place for even the most sure-footed adventurer to be.  A pic a bit further below shows what it was like on our first visit – i.e. mostly inaccessible.

Warning Sign - one of two to empahsize the dangers

Warning Sign – one of two to emphasize the dangers

info plaque at just before the pictographs

info plaque just before the pictographs

On our second visit, we had better luck as the water in the above image shows.

looking back up at the plaque and the final steps down

looking back up at the plaque and the last steps down

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Selwyn Dewdney and Rock Art Research

At the bottom of the hand railing, the first thing you see attached to the rock face is the following plaque –

dewdney plaque at Agawa Rock

Dewdney plaque at Agawa Rock –

While the site was obviously known to the Ojibwe and cottagers of the area,  it was Selwyn Dewdney whose inclusion of the site in his book Indian Rock Paintings of the Great Lakes brought the pictographs back into the discussion of Anishinaabe culture and spirituality.

That is Dewdney on the right side of the image below, with his friend and fellow artist Norval Morrisseau in the middle. Jack Pollack, the Toronto art gallery owner who hosted Morrisseau’s first-ever show in 1962, is on the left.  See the following post for more on the Morrisseau-Dewdney relationship:

Selwyn Dewdney, Norval Morrisseau, and the Ojibwe Pictograph Tradition

Selwyn Dewdney, Norval Morrisseau and the Ojibwe Pictograph Tradition

Pollock, Morrisseau and Dewdney in the late-1960s

Shingwaukonse’s Sketch of Some of the Site’s Images

the front cover of a classic

the front cover of a classic

Dewdney visited the site for the first time in 1958, having picked up on the existence of the site from the notes and drawings made by Henry Schoolcraft in the mid-nineteenth century.  Schoolcraft worked as an Indian Agent at the Sault Ste. Marie on the U.S. side.  It was his collection of Ojibwa legends that formed the basis for Longfellow’s epic poem The Song of Hiawatha, mistakenly named after a 16th C  Iroquoian leader instead of the Ojibwe Manabozho, the name Longfellow decided not to use!

In 1851, as Dewdney recounts it in his book,  Schoolcraft “published his Intellectual Capacity and Character of the Indian Race. Included in it were birchbark renderings of two pictograph sites painted by an Ojibwa shaman-warrior who claimed the special protection of Mishipizhiw…” (Dewdney, 14)

The birchbark renderings of the Agawa Rock pictographs that Dewdney referred to were drawn by Shingwaukonse.

Shingwaukonse (“Little Pine”)

See here for the rest of the Wikipedia article on Shingwaukonse. (The first part of his name is also spelled Chingwauk and literally means “Pine” in Ojibwe. See here for the Ojibwe dictionary entry. The onse ending indicates “little”.)

 

The Canadian Encyclopedia has a more detailed account along with a list of suggested additional sources. See here.

My recent Chiniguchi/Sturgeon canoe trip report has a section which deals with Shingwaukonse’s significance in the context of the Robinson Treaties of 1850.  See here.

Here are drawings of some of the Agawa Rock images that Shingwaukonse made for Schoolcraft in the late 1840s.

Schoolcraft’s copy on some of the Agawa pictographs drawn on birchbark by Shingwauk

Do we have the right Chingwauk?

In his account of the Agawa pictograph site, Dwedney cast some doubt on the identity of Schoolcraft’s Chingwauk.  He wrote:

We have yet to identify the Chingwauk who gave Schoolcraft the bark drawings and interpretations of this site. It might have been Shinguaconse, widely known warrior in the 1812 campaign, but more likely Hatcher’s learned Indian, Shingvauk, “who understood pictography.” If the latter, we can more easily understand the discrepancies between his memory drawing and the original, especially where he added details missing in the Agawa original. [Dewdney, 79-80]

I have yet to find any more information on who Chingwauk,  “Hatcher’s learned Indian”,  is and whether Dewdney’s point is valid. Fred Pine, the great-grandson of Shingwaukonse, connected “the drawings and interpretations of this site” with his family relative from the early 1800s, three generations before his time. Conway would have been aware of Dewdney’s doubts but clearly accepted Fred Pine’s stories about his ancestor.

Joan Vastokas, a few years after the publication of the second edition of Dewdney’s pictograph study, wrote this in her study of the Stony Lake petroglyph site –

Muzzinabikon do indeed record and document important Ojibwa events — they are ‘history’ to that extent — but the events most often recorded are the visionary experiences of Ojibwa shamans.   This is clearly established by Schoolcraft’s interview in 1839 with Chingwauk, an Ontario Algonkian, “the principal chief on the British side of the river at Sault Ste. Marie” and “a well-known Indian priest or Meda” . Chingwauk was famous in his time as a learned man, knowledgeable in particular in all fields of Ojibwa lore and an expert in Algonkian pictography. He himself had been Schoolcraft’s teacher and informant “in the several modes of employing their pictographic art.”  (p.44, Vastokas, 1973)   [online source]

Whatever the case, it was Schoolcraft’s writings and drawings that Dewdney had as he tried to track down the site.  Here is his account of the day he finally found it-

Selwyn Dewdney on finding the Agaw Rock Site

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An Overview of The Pictograph Site

Agawa Rock on our first visit-mostly inacessible

Agawa Rock on our first visit was inaccessible.  Enlarge the image with a click to read the text

Agawa Rock on a calm day

better luck on our second visit

The rock ledge runs along the length of the 100-foot high granite cliffs here; you can imagine the original painters standing there and putting their ochre/fish oil “paint” to the rock face. Motivated by vision quests or the placating of turbulent spirits of the lake, a succession of painters all left their mark.  It was not uncommon for one generation’s pictographs to be painted over by the following generations.

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Thor Conway and Spirits On Stone

The ultimate source about the Agawa Rock site as it exists today is Thor Conway.  His book

Thor Conway Spirits on Stone 2010 front cover

Spirits On Stone  (the 2010 edition of a book first published in 1991)  presents the pictographs in the voice of the descendants of the Ojibwe who painted them.  Conway identifies 117 separate pictographs at the site and provides the most informed commentary I have found anywhere as to the meaning and purpose of these rock paintings.

Conway divides the site into seventeen different panels, with anywhere from one to eight separate pictographs in each of those panels.  I have used his panel numbering system (from I to XVII in Roman numerals)  to identify the pictographs we recorded.

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Panel I:

Panel I is the first panel you see as you step onto the ledge.

Panel 1 - fish and snake with horns

Panel I – fish (sturgeon) and mythic snake with horns

The horned snake is associated in Anishinaabe cosmology with the healing powers of the shaman or medicine man.

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Panel III:

Agawa Rock Panel 3 -

Agawa Rock Panel III – “The Wolf’s War Party” Paintings

This panel, attributed to an Ojibwe warrior named Myeengun (“Wolf”),  apparently depicts a historical event from the late 1600s. It recounts the confrontation of the Anishinaabe of the area with an invading Iroquois war party.

Wolf's War Party Panel DrawingEach of the canoes represents a local clan, with a crane, eagle or Thunderbird, and a beaver in front of one of them. Conway devotes thirteen pages to a discussion of the panel’s meaning. Drawing both from Henry Schoolcraft’s writings and from the memories of local Ojibwe like Fred Pine, he makes a good argument for this interpretation. (The drawing on the left is from Grace Rajnovitch’s book Reading Rock Art.)

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Panel IV:

Panel IV - Canoe with Two Paddlers

Panel IV – Canoe with Two Paddlers

Most of the pictographs are fairly small (from 5 to 15 centimetres in size) and many are all but indecipherable. Some visitors to the site are clearly disappointed with what they see. The site is definitely not the Lascaux Caves!  It is a situation where some pre-visit research can help provide the background needed to bring out the meaning of what often needs to be drawn out of the rock.

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Panel VI:

Panel VI - Moose

Panel VI – Moose

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Panel VIII:

The most famous panel is Panel VIII – that of the Great Lynx or Panther (but looking awfully reptilian)  whose moods account for the turbulence of the lake. Canoes will make safe passage – or not – depending on whether or not he has been properly acknowledged and placated. Living with him in the depths of the Gichi Gami (“Great Sea”) are serpents, two of which are depicted below Mishipeshu. One can only hope that the canoe behind Mishipeshu did not incur his wrath.

Panel VIII - Michipeshu and the Snakes

Panel VIII – Mishipeshu and the Snakes

canoe from Panel VIII (Mishipeshu Panel)

canoe from Panel VIII (Mishipeshu Panel)

Mishipeshu and the snakes

Mishipeshu and the snakes

The image to the left is what Dewdney found in 1958 on his first visit.

Agawa.Mishipeshu panel vandalized

initials and year # as it looked in 1958

Here is what he wrote in his book:

In her lack of understanding of what she was looking at, the girl had painted over what Conway calls the most famous aboriginal painting in Canada! The modern paint has clearly not lasted as these days there is only a little evidence of the black paint used.

A section of the Dewdney sketch – annotated by someone else?- focuses on what he labels Faces IIIA, IIIB, and IIIC. Conway used the term “panel” instead.

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Panel IX:

However, I’d soon find evidence that even today (imagine!) some unthinking people are unaware of or do not care about the impact of their actions.

Panel IX - Canoe with Three Tall Human Figures

Panel IX – Canoe with Three Tall Human Figures

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Panel X:

Screenshot

Panel X – the Horse and Rider Panel – is another dramatic set of pictographs. Seeing Conway’s rice paper copy of this panel which he made in the late 1980s, I am struck by the degree to which they have faded.  No longer visible is the cross above the fourth sphere. Gone too is the circle with lines emanating from it in front of the horse.  It may represent the Megis shell which figures in the Migration Myth preserved by the Midewiwin, the select group of Ojibwe shamans.

See here for an analysis of The Mishipeshu and Caribou Panel at Fairy Point on Lake Missinaibi, which includes an image of a similar circle with a line in the middle and rays emanating from it. Yet another example can be found at a nearby pictograph site on Little Lake Missinaibi.

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2024 Update: My attempt to connect the Fairy Point circle/line in the middle/rays on the rim with the faded drawing in front of the horse goes against what Conway heard from Fred Pine.

Pine recounts this story about his great-grandfather Shingwaukonse:

He could transform himself into any animal. One way he travelled and hid from his enemies was by becoming a louse. When he changed into a louse, nobody could recognize him.                [Conway,45]

Pine adds to his fantastical account by noting that Shingwauk (as a louse) would travel around by hitching a ride in the feathers of a raven. He also provided Conway with several other stories illustrating the magical powers of his illustrious shaman ancestor. If the louse represents Shingwauk (1773-1854) it would mean it was painted (by him?) sometime after the year 1800. Was it added to the surrounding pictographs or were they all put there at the same time?  Did Shingwaukonse provide Schoolcraft with an explanation of this pictograph panel?  So many questions…

 

 

This Ontario Ministry of Natural Resources pamphlet from the late 1970s on the Agawa Rock Indian Pictographs (click on the title to access the document) makes no mention of a louse. Rather, it identifies it as Mikenok the turtle in front of  Myeengun, a famed Ojibwe warrior from the 1660s, on horseback.  If it is a turtle then it has too many legs; if it is a louse, its six legs are at the wrong end of the body!

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The human figure on the back of the horse is also much less clear than it was twenty-five years ago.

Panel X - full view

Panel X – full view

Apparently, the two arches at the bottom of the panel were once two concentric circles that encompassed the entire panel; the top part has flaked off in time and fallen into the lake. To the right of the panel are five horizontal lines, the meaning of which we will never really know.

The Horse and Rider Panel preserved on rice paper by Thor Conway

The Horse and Rider Panel preserved on rice paper

Thor Conway working on Agawa Rock's Horse and Ride panel

Thor Conway in the 1980s working on Agawa Rock’s Horse and Ride panel using clear acetate

As for the spheres, there are a couple of explanations.  One has to do with time – four days – to accomplish some unstated deed.  Schoolcraft gives such an explanation.  On the other hand, Conway related the spheres to the Midewiwin, the Anishinaabe society of shamans. With each sphere representing a level of power, the fourth level is the highest level of spiritual power attainable. Conway’s book, chapter 10 (“Secrets of The Horse and Rider Panel”), provides an explanation of his analysis.

[The images above from Conway’s Spirits On Stone (used with the kind permission of the author) illustrate two of the techniques used to record the pictographs.  The earlier method made use of by Dewdney involved placing wet rice paper over the pictograph and then copying it. It was eventually replaced in the 1970s by the use of clear acetate and acrylic paint to copy the rock paintings.]

Panel X - Horse and Rider

Panel X – Horse and Rider and Four Spheres

Barely visible these days is the cross whose base begins at the top of the fourth sphere and the canoe with a solitary paddler about halfway up on the left side.

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Panel XII:

Panel XII overview

Panel XII overview – five different pictographs but only the bears are recognizable

Panel XII - Two Bears

Panel XII – close-up of the Two Bears

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Panel XIII:

Further down the cliff face, you come across the following panel – a canoe with a human figure in it followed by two caribou.

Panel XIII - Figure in Canoe and Two Woodland Caribou

Panel XIII – Figure in Canoe and Two Woodland Caribou

Panel XIII - close-up of caribou

Panel XIII – close-up of caribou

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Panel XIV:

Panel XIV - The Two Drummers

Panel XIV – The Two Drummers

Panels XIII and IV in context

Panels XIII and XIV in context

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Panel XV:

Panel XV - Canoe with Two Paddlers

Panel XV – Canoe with Two Paddlers

And that was it for our visit to the dramatic cliff face of Agawa Rock. There are a few other pictographs just a bit further but they are beyond public access.  We turned around and returned for a last look at the two bears, the horse and rider, the Mishipeshu and snakes.

nearing the end of the Agawa Rock site accessible to the public on the ledge

nearing the end of the Agawa Rock site accessible to the public on the ledge

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Not All Visitors Are Respectful

Other than the almost-gone graffiti on the Mishipeshu panel from 1937, we also got to look at a couple of examples of recent acts of vandalism.  The first was the painted initials in the image below.

remnants of grafitti - someone's initials or name

remnants of graffiti – someone’s initials or name

More troubling were the new nonsense symbols scratched into the rock face with a key or some sharp object. They seemed very fresh, perhaps from 2014.

a recent addition to the rock face - someone has carved some nonsense symbols

a recent addition to the rock face near Panel XII  – someone has carved some nonsense symbols

Usually, a park employee is sitting at the beginning of the pictographs; sometimes though (s)he goes up to the parking lot to check for possible non-payment by visitors. In any case, there is no way to police the entire rock face 24/7.  My school teacher’s answer is to make people aware of the significance of what they are looking at and of the impact of their actions to the point that they police themselves.

That, of course,  is the theory – but damn, just look at the nonsense above. Lack of understanding, lack of respect, sheer ignorance – call it what you will. While it is only the latest bit of graffiti that Agawa Rock has seen,   it is so fresh you can feel the scratches – and they hurt.

[If you have a more recent image of the above graffiti and would send it to me, I’d insert it here to show how it has aged since 2014.]

In time the above scratches – just like the paint but over a longer time – will fade away.  And so too – unfortunately – will the remaining pictographs.  Make sure you pay them a visit – you’ll need about an hour and a bit longer if you want to take in the atmosphere. The only thing you can’t control is the weather and the state of, with a nod to Gordon Lightfoot’s song “The Wreck of the Edmund Fitzgerald”,  “the lake that they call Gitchi Gumi”!

Otchipwe-kitchi-gami ….the big sea of the Ojibwe people

Info Board Explaining the Pictographs:Left half

Info Board -Left section

Info Board - Right Half

Info Board – Right section

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Sources For Further Research

Recommended before or after a visit to the site is some time spent checking out these three classics of Ojibwe rock painting research in Canada.  Just click on the title for access to the book itself – or for info on how to get it.

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  1. Selwyn Dewdney. Indian Rock Paintings of the Great Lakes, especially p, 77-83.

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  1. Thor Conway. Spirits On Stone: Lake Superior Ojibwa History, Legends &  the Agawa Pictographs. 2010. Second Edition. 132 pages.  While I ordered my copy directly from the author, I also did see a half-dozen copies of the book available at the Lake Superior Provincial Park interpretative centre a few kilometres south of the site at Agawa Bay. Click on the title above to access Conway’s site or here for Amazon.ca.

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  1. Grace Rajnovitch. Reading Rock Art. 1994. Seven of the 143 figures and illustrations in this book are from Agawa Rock, which also gets frequent mention in the text. The book is recommended to anyone keen on understanding more deeply the Anishinaabe culture behind the pictographs. Rajnovitch makes major use of the illustrations and text of the Ojibwe birchbark scrolls in her bid to “read” the rock art.

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If you’d like more information about other rock painting sites of the Algonkian Peoples of the Canadian Shield, the folder “Anishinaabe Rock Art” found on my blog header has a long list, including these two to get you started!

Screen Shot 2018-08-18 at 8.23.26 PM

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Anishinaabe Pictograph Sites Of The Canadian Shield

Anishinaabe Pictograph Sites Of The Canadian Shield

Anishinaabe Pictograph Sites In Ontario

Anishinaabe Pictograph Sites In Ontario

Posted in Pictographs of the Canadian Shield | Tagged , , , , | 10 Comments

Bloodvein Canoe Tripping – Some Images We Paddled Into

This gallery contains 78 photos.

This July my brother and I spent seventeen days canoeing the 350 kilometres of the Bloodvein River system. We started in its headwaters east of Knox Lake in Woodland Caribou Provincial Park just west of Red Lake, Ontario and ended up … Continue reading

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Up The Steps Of Sri Lanka’s Mihintale (Mahinda’s Hill)

Table of Contents:

Some of Mihintale’s Structures

Previous Post: Dambulla Cave Temple – A Buddhist Treasure Trove

Sri Lanka’s Dambulla Cave Temple – A Buddhist Treasure Trove

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The Significance of Mihintale

Aradhana Gala view from Maha Stupa

Aradhana Gala (Invitation Rock) – Mahinda is said to have preached his first sermon from the top

About 13 kilometres east of Anuradhapura we find another significant stop in Sri Lanka’s Sinhalese “Cultural Triangle” area. Rising up above the surrounding plains and the small village of Mihintale is a hill which is definitely worth walking up both for

  • the panoramic views from the top and
  • for the chance to step into the mythic space where Buddhism first came to Sri Lanka.

Mihintale was the dynamic site of a collection of Buddhist monasteries about two thousand years ago. Its mix of ruins and living shrines continues to attract pilgrims and tourists alike.

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The Mahavamsa & The Buddha’s Visits To Sri Lanka

My lifelong interest in and study of the Buddhist worldview did not prepare me for the surprise of learning that the historical Buddha – i.e. Siddhartha Gautama of the Sakya clan – had visited Sri Lanka on three separate occasions after his enlightenment under the Bo Tree at Bodh Gaya in northern India. In each case, he made the two thousand kilometer journey not by water or by land but on the back of the mythic eagle Garuda, who is usually associated with the Hindu god Vishnu.

I had read the account in the first chapter of the Mahavamsa, the Great Chronicle of Sri Lanka, compiled around 400 C.E. This Sinhalese epic gets less and less historical as it goes back a thousand years in time to that first chapter. [See here for Wilhelm Geiger’s early twentieth-century translation of the Pali text. The notes help.]

Mahavamsa - modern translation and notes

A more recent (1999)  translation of the Mahavamsa is that of Douglas Bullis; the cover of his book is to the left.  An excellent introduction and the first nine chapters complete with explanatory notes are available from the Google Books feature.  It was an informative and totally worthwhile read.

Click here if you want to while away a few hours reading the Bullis translation of the Mahavamsa.  I couldn’t help but think of the great Roman epic, Virgil’s Aeneid as I read the first few chapters.  Amazon has a used copy available for $70.!

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The Historicity of Sacred Narratives

My most uncomfortable moment in Sri Lanka came when I asked my tour guide – a trilingual and well-educated Sinhalese forty-year-old – whether many Sinhalese actually thought the story of the Buddha’s visits to be fact. Given his level of education, I had assumed he was “modern” when it came to ancient myths and cherished stories like Moses and the Exodus or the Virgin Birth of a Saviour God.

He was clearly shocked to hear me even question the historicity of the visits.  It was one of those moments when I shut down my need to analyze and discuss and tried as gracefully as possible to back my way out of a topic I realized there was really no point in pursuing.  The same thing would happen if I asked one of the 50% (or whatever the percentage is) of Americans if they thought there was an actual figure named Satan active in the world.

Mihintale,  known in ancient times as Sela Cetiya, is one of the sixteen sites in Sri Lanka recorded to have been visited by the Buddha during one of his three visits. (See here for the complete list.)

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Mahinda’s Journey To Sri Lanka

Another story in the early chapters of the Mahavamsa (Chapters XIII and XIV) develops another important thread in the foundation myth of at least the Sinhalese part of Sri Lanka’s people.  It makes clear that almost from the beginning Sri Lanka was chosen to be a place where Buddhism was meant to be. Not only did the Buddha (his usual dates are 560 B.C.E – 480 B.C.E.) visit the island, but some two hundred years later a follower of the Buddha’s path arrived. It was the Buddhist monk Mahinda (Sanskrit – “Mahendra”).  But he was not just any ordinary monk – he was said to be the son of Ashoka, who was the ruler of a great empire based in the north of India and a convert to Buddhism. Mahinda and a few other monks came to Sri Lanka – again, neither by land nor by water – and at this site – Mahinda’s Hill – they met the Sinhalese ruler of the day who happened to be out hunting on this very hill.

Mahinda greeted by Devanampiya Tissa - mural below the Maha Stupa

Mahinda being greeted by Devanampiya Tissa – a mural below the Maha Stupa

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A Late Afternoon Visit To Mihintale

I arrived in Anuradhapura around noon on the 5:30 a.m. train from Colombo. I had set aside the next two days for my visit to the ruins of old Anuradhapura, one of the great cities of the ancient world with thousands of resident Buddhist monks in three major monasteries and – next to the great pyramids of Giza – the largest man-made structure in the ancient world.

with a Cambodian monk on the platform of the Maha Sena or Great Stupa

with a Cambodian monk on the platform of the Maha Sena (Chaitya)  or Great Stupa

I used the late afternoon of my arrival to visit Mihintale, having had the enterprising tuk-tuk driver who drove me from the train station to my room at The French Garden Tourist Rest suggest that his auto rickshaw was available for a decent price. We left the hostel at 3:30 and by 4 were at the parking lot at Mihintale – but not at the very bottom of the 1800 + steps that you can choose to do if you do not want to miss a thing.  My driver – his name was Mahinda! –  took the old road which goes up to the middle terrace – right by the ruins of the Refectory (Almshouse) – so I’ll admit I did not get the full Mihintale experience even though I ended up walking about 1840 steps anyway!

Below is a satellite view of the Mihintale site.  Click here for an interactive Google map on which you can zoom in or out.

Click on the image to enlarge!

Figuring that the next day or two would have lots of walking and ruins,  I traded the chance to walk up the bottom half of the impressive set of stairs for more time up on the top, including a half-hour chatting on the platform of the great dagoba with a group of Buddhists from Cambodia and then watching the sun go down in the company of local musicians as the pilgrims went off to see the statue of the seated Buddha below us.  It was a good trade!

looking west from the Maha Stupa

looking west from the Maha Stupa (aka Maha Seya) near the end of the day

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Some of Mihintale’s Structures 

Late afternoon is the sweet spot as far as visiting sites in Sri Lanka is concerned. The school groups and tour buses have come and gone and so has the heat of mid-day; I spent about two and a half leisurely hours at Mihintale. What follows is some of what caught my eye as I rambled around Mahinda’s Hill.

The Refectory (Almshouse) Ruins

Mihintale Refectory (Almshouse) Ruins

Mihintale Refectory (Almshouse) Ruins

explanatory Alms hall plaque

explanatory Alms Hall plaque – the  absent Tamil text is to the left of the Sinhala

Mihintale is mentioned in the detailed records of Chinese traveller Fa Hsien (Faxian), who lived from about 340 to 420 C.E. (A.D. in the old system).   He was a Buddhist monk who visited India and Sri Lanka in his search for Buddhist texts to take back home to China. We read this in a nineteenth Century translation of Fa Hsien’s writings-

Faxian translation by Herbert Giles.

Faxian text as translated by Herbert Giles. See here for source information.

Two thousand monks! That would explain the size of the food troughs in the two images below – one filled with porridge and the other with rice daily by local people for the monks.

one of the Alms Hall food troughs

one of the Alms Hall food troughs – this long one is about 7 meters (23 feet) in length

the smaller of the two Alms hall food troughs

the smaller of the two Alms hall food troughs in the Alms Hall or Refectory

The Hall itself was essentially a serving area;  it was not large enough to provide an eating area to match the size of the troughs and the eating area would have been elsewhere.

Down the Great Stairway from this Alms Hall are the ruins of a hospital complete with a medicinal bath area carved out of stone. Given my entry at the middle terrace close to the Alms Hall,  I did not see these lower parts of the site.

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The Relic House

Next to the Alms Hall and on the way to the staircase to the upper terrace, you find the remains of the relic house as seen below.

relic house ruins and tablets with community rules

Mihintale main shrine – the relic house ruins and tablets with community rules

Walking up to the door, two stone tablets frame the doorway. The relic may have been something associated with Mahinda -perhaps a body part or a begging bowl or something he made use of in his life. The text on the tablets deals with the rules and regulations which the monks who lived there were expected to follow.

Mihintale Relic House with stone tablets

Mihintale Relic House with stone tablets

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Up The Great Staircase to The Upper Terrace

ruins to the left of the Great Stairway.

ruins to the left of the Great Stairway – what is left of the Chapter House

In the image above the top of the Ambasthala Dagoba is visible. The Great Staircase would have to be climbed to access the main attractions at Mihintale –

  • the Giant Seated Buddha,
  • the Ambasthala Dagoba,
  • the Aradhana Gala (“Invitation Rock”) and
  • the Great Stupa (Mahaseya Stupa).

I should also mention the cave where it is said Mahinda lived for many years, but I didn’t find out about it until after my visit.  Such are the perils of not making use of a tour guide!

The Stairway to the top terrace

The steep Stairway to the upper terrace – I would get to know them well!

While I avoided walking the first thousand steps up to the Alms Hall, the final set of steps (about 800) to the upper terrace were unavoidable!  Up through the frangipani trees, the staircase goes to the most interesting part of the site for visitors.

First up is a ticket check and a request to take one’s shoes off.  I asked why the guy with the gun (the uniformed soldier) was wearing his boots but the ticket boy could only shrug. For Westerners not used to it, the hot sand on bare feet can be a painful experience! Some wear their socks.

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The Ambasthala Dagoba

stray dogs by the Ambasthala Dagoba

stray dogs by the Ambasthala (“Mango Tree”)  Dagoba

I approached the dagoba pictured above – the Ambasthala, so named because it is here that the monk Mahinda and the king had a conversation about mangoes that apparently went like this –

(The king) then asked: ‘By what way are you come?’ And since the answer was: ‘Neither by land nor by water are we come,’ he understood that they had come through the air.

To test him that most wise (thera) now asked a subtle question, and even as he was questioned the monarch answered the questions severally.

‘What name does this tree bear, O king?’

‘This tree is called a mango.’

‘Is there yet another mango beside this?’

‘There are many mango trees.’

‘And are there yet other trees besides this mango and the other mangoes?’

‘There are many trees, sir; but those are trees that are not mangoes.’

‘And are there, beside the other mangoes and those trees which are not mangoes, yet other trees?’

‘There is this mango tree, sir.’

‘Thou hast a shrewd wit, O ruler of men!’

‘Hast thou kinsfolk, O king?’

‘They are many, sir.’

‘And are there also some, O king, who are not kinsfolk of thine?’

‘There are yet more of those than of my kin.’

‘Is there yet anyone besides the kinsfolk and the others?’

‘There is yet myself, sir.’

‘Good! thou hast a shrewd wit, O ruler of men!’

When he had known that he was a keen-witted man, the wise thera preached to the monarch the Cülahatthipadüpamasuttanta. At the end of the discourse he, with the forty thousand men, came unto the (three) refuges.

Mahavamsa. chapter 14. see here

The small figure on the middle left of the above picture is a statue of the king; the dagoba sits on top of the place where Mahinda is said to have stood when they had this conversation.

As for the pillars surrounding the dagoba, the next image – a model of a similar structure in Anuradhapura – should make clear what their original purpose was –

A model of the Vatadage of Anuradhapura's Thuparama

A model of the Vatadage of Anuradhapura’s Thuparama – see here for image source

As with dagobas at Anuradhapura and Polonnaruwa, all that visitors now see is a mini-forest of pillars in various degrees of uprightness when they walk around Mihintale’s Ambasthala Dagoba.

the Ambasthala Dagoba and pillars

the Ambasthala Dagoba and pillars – the top of Aradhana Gala is visible on the upper right

the Ambasthala Dagoba and pillars - different angle

the Ambasthala Dagoba and pillars – different angle

inside the railing is a stone version of the Buddha’s footprint, another key element of Buddhist worship in Sri Lanka. These 1.5-meter footprints can be found at Sri Pada (Adam’s Peak) and elsewhere. Pilgrims will often toss coins into the enclosure when they visit.

Ambasthala Dagoba altar

Ambasthala Dagoba altar with flowers

the Ambasthala Dagoba main altar and seated Buddha statue

the Ambasthala Dagoba main altar and seated Buddha statue

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Aradhana Gala

Not far from the dagoba and the pillars is the beginning of the climb to the top of Aradhana Gala (literally Invitation Rock), where Mahinda apparently delivered his first teaching of Buddhist doctrine and invited the king to embrace the true path.

view from the top of Aradhana Gala

View from the top of Aradhana Gala – the lower section of the summit and seated Buddha

the seated Buddha statue from Aradhana Gala

The giant seated Buddha figure in the Abhaya Mudra hand pose The open palm signifies safety and reassurance that all is well. “Have no fear,” it says to the pilgrim. See here for more info.

a view of the Maha Stupa from Aradhana Gala

a view of the Maha Stupa from Aradhana Gala

cave murals and dispaly at foot of Maha Stupa

cave murals and display at the foot of Maha Stupa

Cambodian pilgrims on Maha Dagoba terrace

Cambodian pilgrims on Maha Dagoba terrace

Tibetan Buddhist prayer flags wrapped around Maha Dagoba pole

Tibetan Buddhist prayer flags wrapped around a pole

 

 

 

 

 

 

monks in charge of pilgrims

monks in charge of pilgrims from Cambodia

On the platform surrounding the Mahaseya Stupa, I met a group of pilgrims from Cambodia led by the monks above. We chatted while we circumambulated the stupa; unfortunately, I was a little late getting up there so could only watch as they closed the door of the temple built onto the south side of the stupa.

climbing up to Aradhana Gala

climbing up to the Aradhana Gala

When they went off to the Aradhana Gala, I stayed up on the Stupa platform and waited for the sun to set. I was soon joined by three local musicians whose drum and flute work reminded me of the music I had heard at a Kandy dance performance a few days earlier. While their music added to the atmosphere of being there, I am sure they were somewhat disappointed not to find a larger tour group of visitors.

visitors at the top of Aradhana Gala

visitors at the top of Aradhana Gala – the view from the Maha Dagoba

As I looked across from the Stupa to the Aradhana Gala I could see a few tourists up on the rock.  From the other side of the stupa,

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Kantaka Dagoba

I looked down to an area near where my tuk-tuk driver was waiting.  What is left of the Kantaka Dagoba, the oldest of the dagobas at Mihintale, is now about twelve meters high, about half of the original height.

Kantaka Dagoba from the Maha Dagoba

Kantaka Dagoba from the Maha Dagoba

Had I gone up to the dagoba some of the fine detail, as well as the stone altars and sculptures, would have caught my eye.

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As it was,  when I got back down to the parking lot, after walking down the staircase, I realized that I was standing there without my shoes.  I had left them at the top of the stairs!  Mahinda offered to go up and get them but I had to decline his offer. “My bad!” I told him!

We had taken the road up the hill to eliminate about half of the steps.  Somehow,  it was fitting that I ended up walking the 1840 steps anyway thanks to my forgetfulness!  On my way back up I passed this dog – a knowing bodhisattva in disguise.

stray dog on Mihintale staircase

a stray dog with a knowing look on the Mihintale staircase

The two and half hours I spent visiting Mihintale were well worth it.  The late afternoon shade and the relative absence of other visitors made the visit that much more enjoyable.  More time – and a map of the site or a guide – and I would have seen a bit more of what Mihintale has to offer. In particular, I would have made my way to Mahinda’s cave and up close to the Kantaka Dagoba.

A half-hour auto-rickshaw ride and I was back in Anuradhapura. My next day would fill me up with the ruins and dagobas in the old part of this city, one of the great cities of the ancient world.  Click on the link below for a post on what there is to see.  It would make for a fantastic combination with my afternoon at Mihintale.

Anuradhapura Dagoba

Anuradhapura’s  Jetavanaramaya Dagoba – an upcoming post will highlight the main sites

Next Post: The Ruins of Ancient Anuradhapura – Part One

The Ruins of Sri Lanka’s Ancient Anuradhapura – Part One

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Selwyn Dewdney, Norval Morrisseau and the Ojibwe Pictograph Tradition

Last Revised: February 29, 2024.

Table of Contents:

Related Posts: See Anishinaabe Rock Art

Anishinaabe Rock Images

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The Morrisseau-Dewdney Connection

pollock-morrisseau-dewdney in the early 1960's

Jack Pollock, Norval Morrisseau, and Selwyn Dewdney in the late 1960s

Images enlarge with a click; blue text leads to additional info with a click.

It started off with Anishinaabe (that is, Ojibwe or Chippewa)  pictographs and ended up with coffee-table-sized art books dedicated to the work of Norval Morrisseau.  In 2013 while preparing for a canoe trip that took us down Wabakimi’s Cliff Lake, I found Selwyn Dewdney’s Indian Rock Paintings of the Great Lakes.  Not only was I introduced to a wealth of Ojibwe pictograph sites in the Canadian Shield, but I found an unknown, at least to me, a new trail to ramble down.

My grandfather told me once that nobody, no matter how hard they tried, could remember all the legends; otherwise, the whole of northwestern Ontario would be covered in pictographs.

      (Norval Morrisseau, Return To The House Of Invention. p.13)

I  learned of Dewdney’s meeting with a young Norval Morrisseau in Red Lake in 1960, a meeting that led to a decade-plus friendship based on their common passion for preserving Anishinaabe culture.

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Dewdney and Pictographs

For Dewdney, an artist by training,  it was the fading rock paintings or pictographs of the Canadian Shield. Dr. K.E. Kidd, a professor of anthropology at the U of Toronto, had personally seen some of the pictographs in Quetico in the mid-1950s and was keen on further study. He writes:

In 1957 the project got started. In that year, the Quetico Foundation kindly provided necessary funds to carry through the work for one summer, if a suitable recorder could be found and if the Royal Ontario Museum were agreeable to supervising it. This the Museum was happy to do, and chose Mr. Selwyn Dewdney to carry out the field work. He was an excellent choice, both because of his training in art and because of his experience in and knowledge of the woodland country where he would have to work. He had canoed extensively through it in his youth, knew and understood how to face its problems, and had a sympathetic attitude towards the native inhabitants. Thus the project was launched.

Kenneth E. Kidd. p. 162 of Indian Rock Paintings of The Great Lakes.

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Morrisseau and Painting

For Morrisseau, the very survival of the traditional Anishinaabe worldview was at stake – the legends and myths that fewer and fewer of his people remembered. He was about 28 when he met Dewdney. He had just started painting seriously a couple of years before and had sold his first few paintings to people in the Red Lake area in northwestern Ontario. He would live there with his wife Harriet and their growing family from 1958 to 1963, first on McKenzie Island and then in Cochenour.

Red Lake:Mckenzie Island and Cochenour

the Red Lake area in northwestern Ontario – McKenzie Island and Cochenour – Google map here

I am Norval Morrisseau and my Indian name is Copper Thunderbird. I am a born artist. A few people are born artists, but most others are not, and it is the same with the Indians…

Over the years I became an avid student of my people, the great Ojibway. I have as much interest in their history and lore as any anthropologist.

                 p.1-2 of Legends of My People The Great Ojibway

This was Morrisseau’s impetus for first putting paintbrush to birchbark and animal hide and cardboard and kraft paper – whatever medium he could find.

In early July of 2014, I googled my way to a perceptive and well-written piece that makes extensive use of the Morrisseau-Dewdney letter correspondence from the early 1960s to flesh out the relationship between the two.  It may be the most insightful piece on Morrisseau that I’ve read. Perhaps reading all the other stuff first gave me the background to understand the argument it presents.  Entitled Norval Morrisseau: Artist As Shaman it is by Barry Ace, who is Chief Curator in the Indian Arts Center at the Department of Indian and Northern Development. He also met Morrisseau on several occasions, the first being in 1995 in Ottawa. [Note: link to the article is dead as of 2022.]

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Morrisseau’s Early Years

The Storyteller- The Artist and His Grandfather

The Storyteller: The Artist and His Grandfather..late 1970’s

Norval had been born on the Sand Point Reserve near Beardmore in 1932 but had spent the formative years of his youth with his maternal grandparents, Grace and  Moses Potan Nanakonagos, in the Gull Bay area on the west side of Lake Nipigon. (Check out the Google map view here.)

His grandmother was a devout Roman Catholic, and from her, he learned the basics of the Christian narrative of salvation.  It was Potan, his mishomis, who taught him about the worldview of the great Anishinaabe, of their myths and legends, and of the  Midewiwin and the birchbark scrolls.

Later, when asked by Dewdney about his family background while they were working on a book together, Morrisseau would say this:

It is only his name I want to mention, so that in one way or the other his good heart, his good teachings shall be repayed. Of my actual father I saw little… I knew he was not my father but I began to love and respect him more and more as I advanced in years, as this was all a part of me and I must carry on his wisdom.

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Morrisseau Faces Opposition And Encouragement

Norval would face some opposition as he first brought Anishinaabeg stories to life in paint. Some elders felt he was breaking ancient taboos.  It may have been that the missionaries had done such a good job making them feel ashamed of their culture that they thought it would be better left hidden and unknown.

I started to do some painting. I guess I saw some art literature from Arizona or the Southwest somewhere, but I was hungry to learn more. I wanted to paint my house and paint the walls in traditional pictographs like the ones saw from rock paintings and birchbark scrolls our people used to make. I was told by some relatives not to do this – that I should not be tampering with these forms “because the Indians will ostracize you.” Or the elders would not care for it, just like the Jesuits. Nevertheless, I was determined to do it for it is my destiny.

anishinaabe father and son greet jesuit

The Gift (1975) …Anishinaabe father and son greet Jesuit – note the smallpox!

1970 Thunderbird and Snake - two key players in Anishinaabe cosmology

Thunderbird and Snake – two key figures in Anishinaabe cosmology

 

 

 

 

 

 

 

 

 

Norval received encouragement and advice from  Dr. Joseph Weinstein, the doctor in Cochenour who had received art training in Paris and knew Picasso. His wife Esther was one of Norval’s first customers).  The mine managers at the mill where Morrisseau worked supported Norval’s painting, and he was able to spend more time on his passion – painting the truth and knowledge he had been given by his grandfather. Bob Shepard, an OPP constable stationed on Mckenzie Island, was also impressed with Morrisseau’s talent.  He would get his friend Selwyn Dewdney to meet with Norval in 1960 when he heard that Dewdney would be in the area on his pictograph site quest.

Morrisseau’s circle of patrons would get bigger in 1962  when a CPR train conductor – and a solid Conservative Party supporter – from the Kenora area met Senator Allister Grosart while he on the campaign trail.  The conductor mentioned that a talented and deserving local native artist could use some help. Grosart suggested that he tell Morrisseau to write him a letter.  A letter and some artwork soon followed, and by the end of the year, Grosart had sent Norval $900. so that he could devote himself more fully to his painting. (That is $7000. in 2014 dollars.)

Norval and Harriet with Serpent Legend

Norval & Harriet in 1962

(1962) Serpent Legend

(1962) Serpent Legend

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Jack Pollock Meets Morrisseau

The Dewdney-Morrisseau relationship led to a broader audience for Morrisseau’s art. Another chance encounter – this time with the young Toronto art gallery owner Jack Pollock – would also provide a major boost. Pollack had been hired by the Ontario Government to conduct a series of art seminars in northern Ontario in the summer of 1962.  The last stop of his six-week tour was the mining community of  Beardmore.  He describes the moment he first met Morrisseau:

My class had just begun when the door opened and a tall Indian with a roll of pictures under his arm walked in. My first impression was here  was a man of power, and I felt that this lean and handsome warrior of another time had the quiet majesty of someone special. Absent was the devious, the manipulative, the fractured duality of Morrisseau’s personality, all of which I was to be confronted with much later. There were, however, in those moments of our first encounter, vibrations of inbred strength which gave me a sense of shaman awe.

He would experience instant stardom and the exhilarating  “up” of a sold-out exhibit of his paintings at Pollock’s gallery in Toronto in 1962 –  and the “down” of all but being ignored the following year when the same gallery hosted an even better collection of paintings.

In a magazine article written for the Jan-Feb 1963 issue of Canadian Art, Dewdney provided an eloquent introduction for those curious about this Indian painter who had seemingly come out of nowhere.  He concluded with this prescient assessment–

 This is no ordinary man. And I predict, whatever label we may finally bestow on his work, he will continue to produce extraordinary paintings.

[See here for the entire article, definitely worth the read.]

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Legends of My People The Great Ojibway (1965)

The deepening relationship between Dewdney and Morrisseau also led to a written work –  Legends of My People The Great Ojibway.   It was written and illustrated by Morrisseau and edited by Dewdney from two manuscripts Norval had sent him – the first in late 1960, some three months after their first meeting,  and a supplemental manuscript two years later.  It was published by The Ryerson Press in 1965.

book cover

Harriet, Norval, Victoria and Pierre Morrisseau_Toronto_March 1964_ Globe and Mail, Toronto

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Morrisseau Consumed By Demons

The ups and downs of the early 1960s would only become more dramatic as Morrisseau grappled with personal demons related to his birth and childhood – the impact of possible fetal alcohol syndrome, a father who abandoned the family,  two years spent at a residential school in Fort William, and the inner tension between the traditional beliefs his grandfather introduced him to and the Christianity of his grandmother which was also an essential part of his upbringing.

These demons resulted in a growing problem with the alcohol he turned to as a solution. The details of Morrisseau’s personal life make for some depressing reading.

 

So too does the ongoing controversy about his artistic legacy, specifically the issue of real versus fake Morrisseaus. Pollock had already alluded to this issue in his autobiography published in the late 1980s.  The Canadian Encyclopedia has a good summary here and a recent (2014) CBC story here brings it up to date.

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The Impact of Pictographs On His Early Paintings 

This post will mainly focus on the early Norval Morrisseau from the late 1950s to about 1970. What I wanted to highlight was his depiction of various figures from traditional Ojibwe myths and legends that can also be seen in pictograph form by paddlers in the boreal forests of the Canadian Shield.

the front cover of a classic

the front cover of a classic

Until 1962 he had never been outside of the Lake Nipigon area. Fort William/Port Arthur (now known as Thunder Bay) was the biggest town he had been to.  He had not been to Agawa Rock; it seems unlikely that he had been to Quetico. His grandfather may have taken him to pictograph sites in Lake Nipigon’s Beardmore or Gull Bay areas.  During his Red Lake years, it seems unlikely that he visited the Larus or Artery Lake pictograph sites on the Bloodvein River system.

More important than the question of how many actual pictographs he saw or which ones is this point – the simple fact of seeing them was both an act of confirmation and inspiration for him in his desire to turn Anishinaabe words and legends into images.

While Morrisseau may have derived inspiration from those pictographs, a couple of things should be remembered:

  • he didn’t see that many actual pictographs; and
  • most of the still-discernible ones were quite basic and rudimentary.

Along with the rock paintings he would have seen on the vertical rock faces in the boreal forest, he would also have seen the sketches and photographs that Selwyn Dewdney was collecting for what would be published in 1962 with the title Indian Rock Paintings of the Great Lakes. [Click on the title to access a downloadable copy.]  It would contain descriptions of 103 sites he had visited from 1957 to 1961.

Like Morrisseau,  Dewdney was primarily an artist; he also had a passionate interest in Ojibwe culture.  He most likely shared the sketches and photos with Morrisseau during their time in Red Lake and later in London, where the Morrisseau family lived for a while with the Dewdneys.  In 1967 the U of Toronto Press would release the second edition of Dewdney’s book, which contained details and images of another 160 or so pictograph sites.

While Dewdney never misses a chance to thank the person who informed him about or took him to a particular site, Morrisseau’s name never comes up in this context. One thing they clearly did not do together was sit in a canoe on some lake in northwestern Ontario and look for or examine pictographs. However, the following quote from Indian Rock Paintings of The Great Lakes (both editions) clarifies what led Dewdney to work with Morrisseau on the collection of myths and legends of the Ojibwe.

In addition to the general and special acknowledgements made herein Mr. Dewdney is anxious to record the following:

“Above all I should like to record the invaluable aid in tracking down ethnological clues furnished by the late Chief James Horton of Manitou Rapids. A gentle man of unfailing courtesy and unpretentious dignity, greatly gifted as a teller of Ojibwa tales, his death was an incalculable loss. Of other Ojibwa who generously shared with me the lore of their forefathers, I should particularly like to mention Messrs. Norval Morriseau and Thomas Paishk of Red Lake, Mr. Jack Bushy of Ignace, and Mr. Charles Friday of Seine River…”

For Morrisseau, another source of Anishinaabe inspiration would have been the birch bark scrolls that his grandfather and Dewdney had access to.  Add to this Morrisseau’s passionate interest in the legends of his people and his ability to take in and make his own ideas from other sources – he spent hours in the Weinsteins’ library at Cochenour looking through their art books and their collection of cultural artifacts – and you have to appreciate his genius in coming up with a strikingly personal artistic vision.  In doing so, he created a style of painting known as Woodlands.  It is almost as if to be an Anishinaabe artist now is to draw, like Morrisseau did, from the wellspring of indigenous myth and legend.

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Two Key Figures In Pre-Contact Anishnaabe Myth

The mythic universe of traditional pre-contact Anishinaabe culture was dominated by two central figures: Animikii (The Thunderbird) and Mishipeshu (The Underwater Lynx). Beyond these two beings  – way beyond and not involved directly in the affairs of humans – was Gitchi Manitou, The Great Spirit.

Only post-contact would Gitchi Manitou become an active agent in the Ojibwe spiritual universe and be modelled on the Christian God that the newcomers were keen on converting the locals to. In the same way,  the Judeo-Christian concept of the prophet would become a part of this more recent version of the Anishinaabe religion. Another change was Mishipeshi becoming a figure of evil akin to Satan, instead of an unpredictable being who needed to be placated with gifts and offerings.

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Animikii – The Thunderbird

If Mishipeshu rules the underworld (the world of water), then Thunderbird rules the sky. Morrisseau would return to Animikii repeatedly over his forty-year painting career.  It had a particular resonance for him, and from 1960 onwards, he would sign his works with the Ojibwe syllabic letters for  Copper Thunderbird.  Here is a painting from 1965 which combines the Thunderbird with the serpent –

Morrisseau. 1965. Thunderbird with Serpent

Morrisseau. 1965. Thunderbird with Serpent

Apparently, Morrisseau painted about ten thousand works in his lifetime; it is a good bet that a thousand of them are thunderbirds!  On a recent visit to The Art Gallery of Ontario in Toronto to see some Native Canadian artwork, I found out that the gallery doesn’t really exhibit work produced by Canadian First Nations People!  The only thing I found was a series of six Morrisseau panels entitled  Man Changing into Thunderbird from 1977.

Morrisseau - the six panels of Man Changing into Thunderbird at the AGO

Morrisseau – the six panels of Man Changing into Thunderbird at the AGO

And here is the sixth and last panel from an artist at the height of his creative power:

thunderbird-panel-6

While his use of colour became much more pronounced as he developed, certain elements can be found in his paintings across the decades.

  • The lines of power and communication and inter-relatedness,
  • the x-ray view of animals and people,
  • the sun and life circle…

these elements are there in the sixties too.  Note the claws of the Thunderbird from 1977 and compare them to those on the Thunderbird from the early 1960s.

Morrisseau. early 1960's drawing of thunderbirds

Morrisseau. an early 1960s drawing of Thunderbirds from Legends of My People

Here is an even earlier work from the late 1950s that Morrisseau did on birchbark while he lived in the Red Lake area:

morrisseau-paintings-001

Below is a pictograph of an undetermined age (maybe 100 years old, maybe 200)  from the south end of Cliff Lake on the Pikitigushi River system with an elementary but still effective take on the Thunderbird done in ochre.

When I first paddled by the image, I thought someone had put it there recently,  given the strength of the colour.  However, Dewdney had made a drawing of it in the early 60s, and it probably goes back to the early 1800s. The formulation of the “paint” – the onaman – must have been just right for its enduring vibrancy.

Cliff Lake Thunderbird pictograph

Here is one last Thunderbird image – it is entitled Shaman Rider and dates from 1972. Like much of  Morrisseau’s early work, it was done on kraft paper.

Morrisseau. 1972. Shaman Rider.

Morrisseau. 1972. Shaman Rider.

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Mishipeshu – The Underwater Lynx

One of Morrisseau’s most painted images is that of Mishipeshu (just one of a dozen possible spellings!) Here is one Morrisseau painting from the late 1950s when he was living in Red Lake but before he had met Dewdney –

morrisseau-paintings-003

and here is a drawing from the early 1960s that he created for the Legends of My People The Great Ojibway book –

Mishipizheu

Mishipizheu – a Norval Morrisseau drawing from the early 1960s

Morrisseau. Mishipizhiw. circa 1968

At the other end of Lake Superior from where Morrisseau grew up is perhaps the most famous pictograph panel in the Canadian Shield – that of Mishipeshu and the serpent at Agawa Rock.

Mishipizheu pictograph at Agawa Rock

Mishipizheu pictograph at Agawa Rock

Norval Morrisseau. early 1960's Drawing of Mishipizheu and fish

Norval Morrisseau. early 1960’s Drawing of Mishipizheu and fish

Water Spirit, 1972 Acrylic on brown kraft paper, 81 x 183 cm Canadian Museum of History, Gatineau

Morrisseau. Mishipeshu. 1983

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Mishi-ginebig (The Horned Serpent)

Another familiar Morrisseau image is that of the snake, seen underneath the Mishipeshu figure in the Agawa Rock pictograph panel. Sometimes, the snake is depicted with two horns.

Agawa Rock horned serpent and fish

the Agawa Rock pictograph site – fish and medicine snake with horns

Morrisseau Sacred Medicine Snake (1961)

Morrisseau Sacred Medicine Snake (1961)

A drawing for the book Legends of My People shares some of the look of the 1961 painting on kraft paper.

Norval Morrisseau. early 1960's drawing of Sun snake and fire worshippers

Norval Morrisseau. early 1960’s drawing of Sun snake and fire-worshippers

Morrisseau 1962 serpent legend

Morrisseau 1962 serpent legend – shamans receiving power from the medicine snake

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Mikinak (The Turtle) and Amik (the Beaver)

Some other drawings found in Legends of My People The Great Ojibway can be seen below –

Mikinak (Turtle) and Shaking Tent

early 1960s Norval Morrisseau Mikinak (Turtle) and Shaking Tent drawing

In Anishinaabe mythology, The Turtle is the interpreter of the manitous (the spirits of all beings and things); the shaman would enter the specially constructed tent and commune with the spirits.  Mikinak and the tent would also be recurring themes in Morrisseau’s work over the years.  Here is an example from the end of the 1960s –

1969 Mikinuk and the tent

early 1960's Morrisseau drawing of Beaver as clan totem

early 1960’s Morrisseau drawing of Beaver as a clan totem

The word “totem” is of Ojibwe origin (see “dodaem” and many other spellings!) and refers to the animal associated with each of the various clans that make up the community.  Above we see the beaver, one such totem,  and the wigwams representing those who belong to the Beaver Clan.

In Legends of My People, Morrisseau recounts the story of Nanabush killing the Giant Beaver and releasing the dam it had constructed at the outlet of Lake Superior. Amik’s blood – see below – became the onaman to create the pictographs of the Ojibwe world.

Onaman Legend – Norval Morrisseau – 1978

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The Maymaygwayshiwuk

norval morrisseau (early 1960's) drawing of maymaygweshi

Norval Morrisseau – an early 1960s drawing of maymaygwayshi

(1960) Birchbark painting of maymaygweshi

(1960) Birchbark painting – maymaygwayshi

Dewdney sketch of maymaygwayshuwuk

Dewdney sketch of maymaygweshiwuk

a 1974 Morrisseau rendition of maymaygweshiwuk

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More Info On Morrisseau’s Life and Art

The Art of Norval Morrisseau_1979 front cover

The Art of Norval Morrisseau_1979 front cover

Of the books which examine and show examples of Morrisseau’s work, I found the 1979 The Art of Norval Morrisseau to be the best introduction to his life and work.  it has an introduction by Lister Sinclair, a long “personal note” by Jack Pollock, an informative personal essay by Morrisseau himself, and some excellent background on Morrisseau’s “image bank” and style that help to draw more meaning out of the many works included.

 

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Morrisseau's painting for a late 1970's Bruce Cockburn album

Morrisseau’s painting for a late 1970s Bruce Cockburn album

morrisseau ebookLooking for information on Morrisseau’s life and times led me to a couple of very readable and informative books, one an e-book available at the Amazon website and the other a Toronto Public Library holding.  The e-book, whose front cover is to the right, is an adaptation of a print book written by Christine Penner Polle and published in 2008, draws on many sources – print material and personal reminiscences – to flesh out the story of Morrisseau from birth to the 1970s.  It is a $10. instant Kindle download and is available here. I found it an informative read.

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A Picasso in the North Country

 

The other book (front cover to the left) is a darker examination of Norval’s life and work; it focuses especially on the period up to the mid-1970s. The writer James Stevens, who had actually contracted with Morrisseau to write his biography, uncovers it all – the drunkenness, the family abandonment, the sexual escapades – I’ve already used the word “depressing” to describe how it reads.

 

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At the Art Canada Institute (U of Toronto’s Massey College), Carmen Robinson provides a 95-page  overview of Morrisseau’s life which includes many images of his work, as well as a glossary and a comprehensive bibliography. A 19.2Mb PDF file of the booklet can be accessed at the ACI website – click here or on the image below.

click on the image to access the PDF files of the book

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Fake Morrisseaus Flood the Market

The question of fake Morrisseaus in the art marketplace has been around for the past twenty or thirty years.  The TV Ontario documentary There Are No Fakes from 2020 covers most of the story –

click on the image to access the TVO documentary

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The question of the fake paintings was finally answered in 2023 with the arrest of eight people in the Thunder Bay area.  This CBC news clip provides some details –

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A New York Times article –A Hardened Detective and an Angry Rock Star: How a Vast Art Fraud Was Cracked (January 26, 2025)  provides the most up-to-date account of who the forgers were and how they did it. Click on the title or the header below o access –

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The role of members of Morrisseau’s family in aiding and profiting from the art fraud is the subject of this CBC/Radio Canada article from August 18, 2025.

 

See here for a PDF of the article or click on source above.

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Morrisseau Embraces Eckankar

It should be noted that in the mid-1970s Morrisseau embraced the teachings of the new (created in 1965) movement of Eckankar and subsequently seems to have reinterpreted his life and Anishinaabe/Christian background using this new religious paradigm.

It is visible in the very first Morrisseau painting used in this post – The Storyteller: The Artist and His Grandfather.  In this painting from the late 1970s,  Potan is depicted in the left panel and Norval in the right one. Above the young Morrisseau in the circle of life are the letters “HU”, a sacred sound in Eckankar much like AUM in Hinduism.

morrisseau-the-storyteller-the-artist-and-his-grandfather

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Morrisseau & Dewdney-Their Final Years

Morrisseau:

norval_morrisseau. 1970s

Morrisseau died in Toronto in December of 2007 after a decade’s struggle with Parkinson’s Disease.

  • This summary of his life from the Ottawa Citizen seems to be a fair look at the man.
  • This CBC news item from 2006 on the occasion of the opening of a major retrospective of his work at the National Gallery in Ottawa shows some of his later work from his prime.

He is buried next to his wife at the Sandy Lake First Nations Reserve to the north of Red Lake, Ontario. (See here for the Google map.)

Morrisseau - birth place:grave site

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Dewdney:

Selwyn Dewdney died in 1979 in London, Ontario after having spent more time recording and documenting pictograph sites across Canada.  In the 1970’s he also did major work on the birchbark scrolls associated with the Midewiwin, the  Anishinaabe society of shamans. His book The Sacred Scrolls of the Southern Ojibway was published in 1975. Daylight In the Swamp After his death, his son Keewatin edited what was essentially Dewdney’s memoirs and the result was the very readable  Daylight in the Swamp (1997).  Since Dewdney’s own father had been the Anglican Bishop of Keewatin District from the 1920s, Selwyn had accompanied his father throughout the north as a young man.  

He did, however,  embrace a teaching career focusing on the visual arts as opposed to following his father Alfred’s religious calling. It was this background that helped make him the ideal person not only to work on the “rock paintings”  but also to bring Norval Morrisseau to our attention.  

Dewdney certainly provided me with the motivation not only to spend more time delving into the incredible artistic legacy of Copper Thunderbird but also to paddle the rivers and lakes of the Canadian Shield to visit the sites he had recorded from the late 1950s to the mid-1970s. Our visits to the Pikitigushi River system’s Cliff Lake and to  Mazinaw Lake in Bon Echo Provincial Park were just two of the many on which he served as our guide.

The Pictographs of Wabakimi’s Cliff Lake – Selwyn Dewdney Takes Us On a Tour!

The Pictographs of Wabakimi’s Cliff Lake – Selwyn Dewdney Takes Us On A Tour!

The Mazinaw Pictographs: Listening For Algonquian Echoes

The Mazinaw Pictographs: Listening For Algonkian Echoes

dewdney plaque at Agawa Rock

the Dewdney plaque near the Agawa Rock pictographs

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What First Prompted Me To Write This Post

Something not disclosed to the reader has meant that  parts of my post may seem a bit picky and obtuse. This is especially true of the section about how many  pictograph sites Morrisseau actually visited.

What Prompted Me To Upload This Post

See here  for the link to an online article on Norval Morrisseau.  It deals briefly with his relationship with Dewdney. Supposedly written by an Ojibwe elder, it shows none of the wisdom and concern for truth one might associate with such a person. My emails to the site went unanswered. It annoyed me enough that I just had to refute some of its many false statements and twisted views.

Update: March 2022. I revisited the site today and noticed that that the  false portrayal of the Dewdney-Morrisseau relationship is still there.  The entire piece is a rather twisted account which presents  Morrisseau as some sort of Anishinaabe saint and shaman.   It manages to say nothing positive about any of the non-indigenous people who helped Morrisseau in his quest to put Ojibwe on canvas.

  • By either not mentioning them at all or
  • by misrepresenting the actual facts of their relationship with him.

While this may suit the author’s purpose, this is surely not what the phrase “truth and reconciliation”  refers to.

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Where In The World Is Norval Morrisseau? 

An upcoming post will focus on the question of where in Ontario one can go to see Norval Morrisseau’s work.  Already mentioned was my disappointing visit to The Art Gallery of Ontario.  I left there thinking – “They’ve got room in the basement for a collection of model ships, but they can’t find any space for Norval Morrisseau and Carl Ray and other more contemporary First Nations artists?  Yes, I know – they’ve got some Inuit stuff and that is as it should be but there’s way more to show!”   Read this if you want more background on the AGO and its treatment of indigenous art over the years.

Maybe you can find Morrisseau here in Kent Monkman’s massive and stunning 2007 work titled The Academy which I’ll admit I found in a room at the AGO –

the-academy-by-kent-monkman-2007

 Before and After the HorizonUpdate – July 28, 2014. Well, who would have guessed!  Just opened at the Art Gallery of Ontario a few days ago is the Before and After the Horizon: Anishinaabe Artists of the Great Lakes exhibit. Its previous stop was the National Museum of the American Indian in NYC where it had a ten-month run from August of 2013 to June of this year.  It will be at the AGO until November 25 and there is a free showing on July 30 from 6:30 to 8:30.

 

Anishinaabeg Beadwork & Painting Exhibit At The Royal Ontario Museum

 

Posted in Anishinaabek World, Pictographs of the Canadian Shield | Tagged , , , , , , | 14 Comments

Sigiriya – Sri Lanka’s World Wonder Before Machu Picchu

last revised on February 7, 2024.

Table of Contents:

What is there to see in Sigiriya?

  1. the grounds of the city which used to lie at the foot of the monolithic rock
  2. the Sigiriya Frescoes
  3. The Lion’s Paws Terrace
  4. The Summit Complex – Kasyapa’s Palace
  5. The Archaeological Museum

Some Useful Links

A few of my other Sri Lanka Cultural Triangle Posts…

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Machu Picchu & Sigiriya: Some Parallels

Pachacuti and Machu Picchu

The emperor had a capital at Cusco, but, desiring a place where he could get away from it all, he ordered the construction of a new home one hundred kilometres away.  Less than a decade later, it was ready – and it was a wondrous sight to behold.  Occupied for only a few years, the site was abandoned upon his death. It seems his son, the next ruler, was not too keen on spending any time there.  This, in a nutshell,  is the story of the greatest of the Incan Emperors, Pachacuti (he ruled 1438–1471 C.E.)  and the weekend retreat he had built at Machu Picchu.

the view of Machu Picchu at the end of our descent from Intipunto, the Gateway of the Sun, which sits high above the site

the view of Machu Picchu at the end of my descent from Intipunto, the Gateway of the Sun, which sits high above the site – I laughed as my guide brought me to the “money shot”!

Kasyapa I and Sigiriya

It is also the story of a Sinhalese ruler, Kasyapa, in the 480s C.E. (the new way of indicating A.D.) and the palace/fortress he had built for himself on the summit of a rock outcrop that towers above the plains of central Sri Lanka.  Anuradhapura, some 70 kilometres to the north (see the Google map below), had been the capital for the past 700 or so years; for 7 years, labourers worked to build the new one in Sigiriya.

However, like Machu Picchu a thousand years later, it too would be abandoned by the next ruler and fall into disuse. In each case, it would take a foreigner (a college professor from Yale and a British military man) to “discover” what locals already knew to exist, and bring these world wonders to the world’s attention.  In each case, the site would become its country’s premier tourist attraction.

See The Sigiriya Frescoes and Their Maidens: The Hard Work of Restoration for an excerpt from Raja de Silva’s book Sigiriya Paintings, in which he recounts the “discovery” of the site and the initial work of restoration.

This February, I visited Sigiriya in Sri Lanka, and what I found there certainly rivals and, in my mind, surpasses Machu Picchu in scale and in ambition. To be fair, it should be noted that while Pachucuti’s marvel was meant as a “weekend retreat”,   Kasyapa created an entirely new city and principal residence, a combination of palace and fortress, which makes use of the two-hundred-meter rock monolith (apparently what is left of a volcano) and the surrounding plains of central Sri Lanka.

See here for the online image source – and an excellent BBC Travel article on Sigiriya.

However, without the years of publicity and fame that Pachacuti’s weekend retreat at Machu Picchu has received, few people outside of Sri Lanka have even heard of Kasyapa and the achievements of his builders.  Perhaps now, with the recent end of Sri Lanka’s twenty-five-year-long civil war, its people can focus on less deadly matters, including the revival and promotion of their very own “eighth wonder of the world”.

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How to pronounce Sigiriya?

The current name, Sigiriya, is thought to derive from the words Simha (Lion) and Giri (Mountain). I must thank a Sinhalese diner in the Colombo eatery across from the mosque just south of  Desoyza Circle for correcting my pronunciation of  “Sigiriya”.  I was pronouncing all four syllables and saying “Si gee ree ya” with the stress on the ree. He pronounced it – “Si geer yer”. At least, that is what I think I heard!  Let me know if I got it right!

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Why is Sigiriya important?

Along with the Temple of the (Buddha’s) Tooth in Kandy, when it comes to cultural sites, Sigiriya is the top tourist draw in Sri Lanka.  It lies within “The Cultural Triangle”, an area in the centre of the island rich in Sri Lanka’s pre-modern history.  This area is of particular significance to the Sinhalese and not so much to the other ethnic groups, which make up the remaining 30% of Sri Lankan society.

Sri Lanka's

Sri Lanka’s “Cultural Triangle” – see here for an interactive Google map version

The remains of former capital cities, impressive Buddhist architecture (in the form of dagobas or stupas) and rock sculpture – while interesting in themselves, also serve a contemporary political purpose for the Sinhalese.  “We have been here a long time,” the ruins say to Sri Lankans and tourists alike, “and we have done amazing things.” The reclamation of the ruins of Anuradhapura and Polonnaruwa – and of Sigiriya – serve as a statement of Sinhalese nationalist revival.

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Why was Sigiriya built?

While the origins of Sri Lanka’s #1 tourist attraction are still occasionally explained solely in terms of a Buddhist monastery, the lack of overtly Buddhist icons anywhere on the site points in a different direction. (For the tourist “Buddha-ed out” or “stupa-fied” by visits to Dambulla and Anuradhapura, Sigiriya makes a great “time-out”!)

From the Culavamsa (the continuation of the epic Sinhala chronicle, the Mahavamsa, a blend of history and legend), we learn of Dhatusena and his two sons.

  • The older son – Kasyapa –  was born from a non-royal woman he knew during his years as a resistance fighter, trying to reclaim the Sinhala kingdom from Tamil invaders.
  • The other son – Moggallana – was considered royal and a true heir to the throne, given the proper bloodlines of his mother.

Dhatusena successfully reclaimed Anaduradhapura and the kingdom from the Tamils after a decade of resistance.  Dhatusena would rule from 459 C.E. (A.D.) until 477 A.D. He would eventually die at the orders of his son, Kasyapa, who felt the throne would be given to Moggallana. His brother, meanwhile, fled to southern India, from where he would eventually return with a Tamil army to take on his half-brother.

Motivated by a mix of guilt, fear, and shame, Kasyapa decided he was not really welcome in his capital, Anuradhapura.  Seventy kilometres to the south, his engineers found a rock monolith on which they could build the king’s palace, while below, on the plains, quarters were established for other royals and for the city’s inhabitants.

It took fourteen years to complete the project; it seems that his builders recreated at Sigiriya the Sinhala version of the City of the Gods. He would not live there long.  His brother would return from India and, with the help of his Tamil allies, defeat Kasyapa and take control of the kingdom.  Within a few years, Sigiriya was forgotten and abandoned. Over time, legends and taboos discouraged locals from ascending the rock, though it is said that Buddhist monks lived at its base in various rock overhangs that you can see to this day.

It was the British – no respecters of the taboos of other cultures! – who would scale Sigiriya and bring its story to the modern world.  Now, of course, the steady stream of tourist buses and tuk-tuks underscores that it is one of Sri Lanka’s top tourist attractions.  It is absolutely worth a visit – but, given the US$37 entry charge, it really does help to know the story beforehand so that you know what you’re looking at as you make your way through the site.  This post will give you a head start

Map of Sigiriya

Map of Sigiriya at the entrance of the site

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What is there to see in Sigiriya?

There are five main things to focus on during a visit to Sigiriya. Scroll down or click on the particular topic to access it.

  1. the grounds of the city which used to lie at the foot of the monolithic rock
  2. the Sigiriya Frescoes
  3. the Lion’s Paws Terrace
  4. the Summit Complex – Kasyapa’s Palace
  5. The Archaeological Museum

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1.  The Grounds Surrounding The Rock 

While some archaeological work has been done, most of the foundations of the town which lay at the foot of the rock have yet to be uncovered.  As you walk along the pathway from the Western Gateway, you will see some evidence of what was there 1500 years ago. However, without some previous knowledge of what was here and the imagination to rebuild it, there is little to see.  As you get closer to the rock itself, there are gigantic boulders that the path weaves through and around.

looking down on the western precinct of the inner city of Sigiriya

looking down on the western precinct of the inner city of Sigiriya –

uncovered or reconstructed brick foundations along Sigiriya entrance path

uncovered or reconstructed brick foundations along Sigiriya entrance path

Sigiriya ponds near entrance

Sigiriya ponds near the entrance – only foundations remain, the mostly wood structures having rotted or burned away long ago.

pond near the western entrance - south side

pond near the western entrance – south side

looking back towards the western gate entrance

looking back towards the western gate entrance

approaching the boulder garden and t stairs to the summit

approaching the boulder garden and the stairs to the summit

Boulder Gardens

Sigiriya brick wall, boulders, and pathway

Sigiriya brick wall, boulders, and pathway

pathway through the boulders

pathway through the boulders

round raised platform near boulder gardens

round raised platform near boulder gardens

steps leading to round platform

steps leading to the round platform

Sigiriya stairway through the boulder gardens

Sigiriya stairway through the boulder gardens

Sigiriya tourists and pilgrims make their way up

Sigiriya tourists and pilgrims make their way up

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2. The Sigiriya Frescoes

As you ascend the path and the metal staircase to get to the terrace, which sits at the bottom of the last bit of climb to the palace complex on the summit, you will pass several paintings of from-the-waist-up, bare-breasted women, either with bunches of flowers in their hands or being offered flowers by a servant girl.  While some see the women depicted simply as the women of the court of Kasyapa,  others have read deep religious significance into these figures, interpreting them as apsaras, celestial nymphs.

One hundred meters above the plains, this indented area of the rock face was prepared with some layers of lime plaster before the artists went to work on the white surface.   Using four basic colours – red, green, yellow, and black – some five hundred images were once thought to have adorned the rock face.  Today, as visitors make their way up to the Lion’s Paws Terrace, they will see only a few which survive.  Below are some of the images which you’ll see – some are in better shape than others.

sigiriya lady and attendant

Sigiriya lady and attendant

Sigiriya lady and flower girl

Sigiriya lady and flower girl

sigiriya lady and flower girl 2

Sigiriya lady and flower girl 2

Sigiriya lady being offered a flower

Sigiriya lady being offered a flower

Sigiriya fresco of lady holding flowers

Sigiriya fresco of lady holding flowers

Sigiriya fresco - some damage

Sigiriya fresco partially damaged

The paintings – and their easy treatment of nudity –  have not been appreciated by everyone.  An excerpt from Sigiriya Paintings by Raja de Silva, retired Commissioner of Archaeology, recounts the intentional destruction of at least some of the paintings by villagers in 1967. (Access here.) The Island Online published the excerpt in 2021.

one of the Sigiriya fresco - vandalized by an offended villager?

one of the Sigiriya fresco – vandalized by an offended villager?

terrace below the Lion's Paws plateau

the terrace below the Lion’s Paws plateau

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3. The Lion’s Paw Terrace (The Plateau of Red Arsenic)

After you pass by the Frescoes, you come to a terrace – the images below set the scene. In the centre of the rock is a staircase that takes you up to the summit of the rock and the palace of Kasyapa.  Those days, all one sees are two gigantic lion’s paws at the base; the original entrance would have ascended into the body of a crouching lion.  It is what gave the rock its name – Sihagiri or Lion Rock. Only the paws remain! Echoes of Shelley’s Ozymandias! “My name is Kasyapa, King of Kings. Look on my works, ye mighty, and despair!”

looking down from the summit at the Lion's Paw Terrace

looking down from the summit at the Lion’s Paws Terrace

Lion's Paws and Staircase going up to the summit palace area

Lion’s Paws and Staircase going up to the summit palace area

The Lion's Paws entrance

The Lion’s Paws at the entrance of the stairway to the top

Sigiriya the final stretch of staircase to the top

Sigiriya – the final stretch of the staircase to the top

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4. The Summit Complex – Kasyapa’s Palace

The summit of Sigiriya Rock requires some knowledge of what was there before – and a bit of imagination to see it as it was.  Unlike Machu Picchu, where many of the buildings only need roofs to complete them, at Sigiriya, you will find only the stone foundations of many of the buildings, as well as retaining walls, staircases, terraces, and a large tank/water pool. The image below is a model representation of the Rock and the summit area. The highest point is the rectangle at the top right, where a dagoba (stupa) was apparently located.

3-D model of the Sigiriya Rock with the summit complex

3-D model of the Sigiriya Rock with the summit complex

The notion that Sigiriya was built as an invincible fortress is a bit far-fetched.  While scaling the summit would indeed be an impossible task for the opposing army, the “fortress” would fall after a month-long, two-month-long, or whatever-it-takes siege. The wooden structures could easily be set afire, and suffocating smoke could be generated to make things very uncomfortable for the relatively few people left up top.

The notion of Sigiriya Rock as a palace complex meant to replicate a mythical Buddhist paradise is closer to the truth. Kasyapa’s reign ended as an army led by his half-brother Moggallana and his Tamil allies approached. Instead of waiting at Sigiriya for his enemies, Kasyapa went to them and so lost whatever imagined advantage his “fortress” gave him.  The battle ended with his army in retreat, and Kasyapa spared Moggallana the need to kill him by committing suicide.  His story has all the ingredients of a Shakespearean tragedy and, in a sense, is the essence of Sigiriya.

Sigiriya ruins - brick foundations and staircases

Sigiriya ruins – brick foundations and staircases

Sigiriya summit ruins- more foundations and staircases

Sigiriya summit ruins- more foundations and staircases

the tank on Sigiriya summit

the tank on the Sigiriya summit

looking up to the top of the Sigiriya summit complex from the tank

looking up to the top of the Sigiriya summit complex from the tank

Sigiriya bikkhu begging for food donation

A Sigiriya bhikkhu begging for food donation – how did he get up there?

I still wonder how this dog ended up on the summit.  As we sat there taking in the view to the south, he let me know he was interested in my energy bar.  Unfortunately, all he got was a scratch behind the ears.  Unlike many of the dogs I saw in Sri Lanka, this one did not seem to have mange.

Being a stray dog in Sri Lanka is not easy. When I saw a young man mistreating a dog who was clearly hurting, I asked him if he spoke English. His response told me he clearly did.  I asked him if he was a Buddhist.  Of course, he said. I suggested to him that maybe the dog was a bodhisattva, there specifically to provide us with yet another opportunity for an act of kindness. His reaction told me he wasn’t getting the point.

looking south from Sigiriya summit

looking south from Sigiriya summit

The view from the south end of the summit area – Sigiriya Vava down below

On the way down from the Lion’s Paws Terrace, we passed by the remains of some of the agricultural terraces.

Sigiriya - descending from the summit past some terraces

Sigiriya – descending from the summit past some terraces

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5. The Archaeological Museum:

On returning to the entrance, it is definitely worth your while to spend forty-five minutes or so at the Archaeological Museum, just a two-hundred-meter walk away.  It provides an excellent overview of the site and includes some of the small sculptures and objects recovered from the archaeological work to date.  Clearly, uncovering the site will keep Sri Lankans busy for a few generations. It will continue to draw both locals and tourists seeking an aspect of Sri Lanka beyond the beach.

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Useful Links:

There is a video on Sigiriya at the UNESCO World Heritage site, which is surprisingly informative given its three-minute length. (See here.)

The Story of SigiriyaIf you are going to visit Sigiriya, the best investment ($9.01) you can make – other than hiring a competent guide! –  is downloading the Kindle version of the book The Story of Sigiriya by Senani Ponnamperuma. Check it out here.

The writer also has a website (access here) where you will find a great introduction to Sigiriya. Unfortunately, I went to Sigiriya without a real, solid understanding of what I was looking at – and I have this aversion to hiring site guides.  The result is that I missed pointing my camera at more of the places that would have told the story so much better than what you see here.  I bought the book after I got back home! Don’t make my mistake!

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A BBC Travel article from December 2021 provides an excellent perspective on Sigiriya. See here to access it and some well-framed images, including the one I inserted near the beginning of this post and the one which follows –

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Other Sri Lanka Cultural Triangle Posts…

Sri Lanka’s Dambulla Cave Temple: A Buddhist Treasure Trove

Sri Lanka’s Dambulla Cave Temple – A Buddhist Treasure Trove

The Ruins of Ancient Anuradhapura – Part One

The Ruins of Sri Lanka’s Ancient Anuradhapura – Part One

The Ruins of Ancient Anuradhapura – Part Two

The Ruins of Sri Lanka’s Ancient Anuradhapura – Part Two

Up The Steps Of Sri Lanka’s Mihintale (Mahinda’s Hill)

Up The Steps Of Sri Lanka’s Mihintale (Mahinda’s Hill)

A Visit To The Ruins of Sri Lanka’s Ancient Polonnaruwa – Part 1

A Visit To The Ruins Of Sri Lanka’s Ancient Polonnaruwa – Part One

A Visit To The Ruins of Sri Lanka’s Ancient Polonnaruwa – Part 2

A Visit To The Ruins of Sri Lanka’s Ancient Polonnaruwa – Part Two

The Aukana Buddha: Sri Lanka’s Colossal Standing Rock Statue

The Aukana Buddha: Sri Lanka’s Colossal Standing Rock Statue

Posted in Sri Lanka | Tagged , , , , , , , , , | 1 Comment

Up Wabakimi’s Raymond River to Cliff Lake

Last revised on October 23, 2022.

This post describes a canoe route that takes paddlers from Whiteclay Lake on the Ogoki River system up the Raymond River and then the Annette Lakes to the Height of Land. From there, it is down Butland Lake on the Pikitigushi River system and across a 1370-meter portage to a little-known jewel of the Wabakimi area, Cliff Lake.  

This lake’s long stretches of fifty-feet-high vertical rock face and the fact that it is one of the great Anishinaabe (i.e. Ojibwe or Chippewa) pictograph sites in the Canadian Shield should bump it to the top of most canoe trip wish lists.  

The entire route lies within the boundaries of Wabakimi Provincial Park. (Click here for a Google Map overview.)

Previous Post – A Two-Day Paddle Up Wabakimi’s Witchwood River System

A Two-Day Paddle Up Wabakimi’s Witchwood River System

Table of Contents:

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Saturday, August 10:

  • distance: 35 km. over nine hours: 15km (2.5 hours) to the mouth of the Raymond, 11 km (3 hours) to Pickett Lake; 9 km (3 hours) to North Annette Lake tent site
  • weather: a beautiful sunny day with a bit of a wind from the W
  • portages: 3 – 300 m; 1000 m; 300 m.  See maps below
  • the Garmin GPX file that generated these Garmin Topo Canada maps – download it from my Dropbox folder here.
  • 1;50,000 Topo Maps: 052 I 15 Whiteclay Lake; 052 I 10 Linklater Lake.

Ogoki River (Whiteclay Lake )with mouth of the Raymond River

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It was 6 a.m., and we lay there listening to the bush plane overhead. We were on the Ogoki River system at the east end of Whiteclay Lake, not too far away from a couple of Mattice Lake Outfitters’ outposts. We figured new clients – most likely from south of the border –  were being flown in for a week’s worth of reputed world-class fishing at one of them. We had paddled by five outposts over the past two weeks and had only seen signs of life at two of them.

After we broke camp and headed south towards the mouth of the Raymond River, we would hear a fishing boat as it churned the waters heading north. It was coming from the Mattice Lake Outfitters’ outpost at the east end of Whiteclay Lake. This was the only fishing boat we saw during our seventeen days of paddling in the Wabakimi area.

After leaving our tent site at the top of Whiteclay Lake, we only felt the wind when we turned west out of the relative shelter of the shoreline of the northeast arm.

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Up The Raymond River:

When we got to the mouth of the Raymond, we were struck by the almost flood-like conditions. Alders were half-submerged, and the shoreline had a weedy, reedy look. We would only see one campsite before getting to the lawn at the outpost on Pickett Lake! It would be at the top end of our first portage of the day.

Up The Raymond River to Pickett Lake

The portage is on river right (our left as we were going up) and is about 300 meters long. It starts off dry, then gets swampy for about thirty meters before a nice run to the end. We gave the alders a bit of a trim as we went through and had a one-hour lunch break at the end of the portage trail.

Above the put-in spot was a decent campsite with a fire pit. We looked for a path through the bush to get closer to the rapids or “falls,” but it looked like it would need more effort than we wanted to expend.   We turned back to lunch and another cup of coffee. [This spot is where CIICanoe and Dave camped on Day 16 of their trip, the one we were duplicating! See here for their account.]

first (if you're going up!) Raymond River portage

first Raymond River portage going upriver

Paddling up to Pickett Lake – quite reedy as you come into it from the north –  and the outpost is on the South shore; we got it done in an hour and spent some time checking out the Ogoki Frontier outpost.

photo from OF website

The original plan had been to camp on some of the outpost’s flat space if no one was there. Had it been later in the day or if the weather had been worse, we may have stayed, given the lack of decent alternative campsites. However, we decided to push on. Our new target was North Annette Lake.

raymond-river-from-pickett-lake-to-north-annette-lake

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On To North Annette Lake

In our map case was information from CIIcanoe’s account of the canoe trip we were duplicating – he and his partner had camped at North Annette Lake. (See here for CIIcanoe’s entry for their day up to North Annette Lake from the portage campsite I mentioned above.)

From the Pickett  Lake outpost, it was an easy 5-km. to the takeout for the first of a couple of portages connected by a pond. The total distance was 1300 meters, and it took us into a lake that we knew as North Annette Lake, thanks to CIIcanoe’s post. The close-up map below shows the 2 portages –

Raymond River Portages #2 and #3

Portages #2 to the pond where you leave the Raymond River and #3 into North Annette Lake

There was a mucky ten-meter start to the little-used and badly overgrown trail, which is visible but needs a trim. According to my Spot Connect tracking data, we spent about an hour and a half dealing with this two-part portage into North Annette Lake.

It is twenty kilometres from the mouth of the Raymond River to the pond at the south end of the 1000-meter portage. Here the river veers west to Scallop Lake, and we made sure to paddle to the pond’s south end. My thoughts turned to the warning that one Canadian Canoe Routes Forum poster had made about getting disoriented here and heading up the Raymond River instead of south towards the first of the Annette Lakes.

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How The Annette Lakes Got Their Name:

While I have been using the name “North Annette Lake” to describe the lake you come to after the carry south from the small nameless lake/pond, the fact is that on topo maps, it is yet another of those countless Canadian Shield lakes left without a name!

  • My Garmin Topo Canada map set v.4 does not have a name for it or the lake to the south of it.
  • Neither does the map view at the Atlas of Canada’s Toporama website.
  • I also checked the 1:50,000 topo sheet for the area – 052 I 10 (Linklater Lake), and it does not give either of the two Annette Lakes a name.

So what is going on here? I figured if anyone knew, it would be Phil Cotton of the Friends of Wabakimi/Wabakimi Project, so off went an email to him.

I got back this detailed response –

Lake names are categorized either as ‘gazetteered’ or colloquial. The former are government-approved names that have been published in the weekly Ontario Gazette. The latter are assigned by locals. The Wabakimi Project publishes known colloquial lake names on its canoe route maps to help paddlers report their location in case of an emergency.

On my first trip up the Raymond River and into the headwaters of the Pikitigushi River, we spent the better part of a week cutting and clearing the ‘mountain’ portage at the head of the Raymond River. We made it to the second lake for our weekly rendezvous with Don Elliot’s float plane service to exchange crews and be re-supplied.

On the sat phone, I had a heck of time trying to explain to Don where we were so he could find us. After a detailed description of the waterways, he exclaimed, “Oh, you’re on South Annette Lake!”. Later, I asked him how the lake got its name. He laughed and explained, “It’s where I spent my honeymoon!”. FYI, His wife’s name is Annette.

Annette Elliot at the MLO front desk

Annette Elliot at the MLO front desk

So I had my answer about the  Annette Lakes – and a good chuckle!

Strangely enough, just after I sent off the email to Phil, I sent another to  Mattice Lake Outfitters! We had used their services at both ends of the trip and received a couple of complimentary MLO caps.

Well, this February, in a Buddhist temple in Sri Lanka, mine popped out of the rear pocket of my jeans. I never did find it – and now I was writing to Annette Elliot – the soon-to-be-identified Lady of the Lakes –  to see if I could buy a replacement. Sending those two emails back-to-back was one of life’s quirky little coincidences that may hide some deeper meaning!

Later, when I scanned the trip pix, the one above jumped out. It has everything –

  • Annette Elliot is there
  • she’s holding the cap,
  • the two geezers are grinning madly at the end of yet another excellent adventure.

Now back to the trip report!

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Finding A Tent Site On North Annette:

On the west side of North Annette Lake, we had a couple of tent site possibilities to choose from. Both are south of the little rock island you see in the fourth image below.

  1. The first one – on a point – was nice but way too exposed for our liking.
  2. We paddled down about 500 meters to a second site; it too was exposed and not worth the effort of hauling our gear up the moss-covered rock face from the awkward takeout point.
  3. In the end, we found our spot in between the two. While it wasn’t perfectly flat,  it was much easier to reach and nicely sheltered in case the weather turned bad. After twenty minutes of site rehabilitation, we added a third tent site to the neighbourhood.

In rereading CIICanoe’s trip notes for Day 17, I noticed that he and his partner had the same difficulty in finding the tenting spot on North Annette!

Back on the water at 03:15 pm on North Annette Lake. We paddled past one campsite , but we didn’t really check it out since we thought we could see possibly a better one further south. We paddled over to it, but there wasn’t any easy access to the top. I got out of the canoe and walked up a very steep incline to the top of the site. We could never land a canoe and walk packs up the way I went. The campsite would work, but everything else would take an extra effort.

We paddled further south, but there didn’t look like anything else, so we turned around and headed back to the first site.

Well, the first site was too small. No room for two tents. Back to the site that’s 15 to 20 meters up off the water. We found an area for accessing the site, but only after cutting our way to the top of the rock where we could camp. It took a considerable amount of effort.

They ended up at site #2 on the steep and slippery incline!

It had been a long day. We sat on the shore of the lake that evening and recognized our good fortune in having the time, energy, skills, health and money to experience the boreal wilderness in a way few can or want to. The lake was memorable in its stillness.

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Sunday, August 11. On To Butland Lake

  • distance: 12 km.
  • weather: a beautiful sunny day in Wabakimi Country!
  • portages: 4  (70m;  85m; 570m; 680m)
North Annette Lake camp site

North Annette Lake campsite – our four canoe bags scattered around the site

Early morning sun on North Annette Lake

Early morning sun on North Annette Lake

Rush hour on North Annette lake -8 a.m

Morning Rush Hour on North Annette Lake

We had a modest goal for the day – to get to the bottom of Butland Lake. It would mean we could leave a bit later than usual and still be finished before 2 p.m.!

Max taking in the stillness with his cup of coffee

the view from our tent spot – Max taking in the stillness with his cup of coffee

North Annette Lake to Butland Lake Across The Height Of Land

Paddling south to the top of North Annette Lake, we faced our first two mini-portages of the day. The day’s first problem-solving exercise involved getting through a very narrow section of the river with two channels separated by a rocky middle. It was marked as a beaver dam on our map but the logs crossing the west (i.e. river left) channel were probably pushed there by the water at ice-out time. We tracked up the R.L. channel taking a few scrapes on the bottom of the canoe as we hauled it over some of the rocks and logs. Ouch! We didn’t see the portage trail, which is apparently 75 meters long on R.L.

Two hundred meters further up, we came to the second (85 m) portage on river left, followed it to a deep gash with water, and put the canoe in there. Unfortunately, this was not the put-in spot! We then tracked up a very rocky thirty meters of the stream. This was one of those cases where our attempt to find the easier way led to more work. Below is a pic of Max after our half-hour of strenuous exercise! He is looking at South Annette Lake and the portage trail that will take us over the height of land and into Butland Lake. I am hoping he has that portage trail location figured out!

at the start of South Annette Lake

at the start of South Annette Lake

South Annette Lake from the north end

South Annette Lake from the north end

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The area between south Annette Lake and Butland Lake is Height of Land country. The Raymond River and the two Annette Lakes flow north to merge with the Ogoki River system in Whiteclay Lake. Meanwhile, a couple of kilometers to the S.E. of Raymond Lake,  the Pikitgushi River begins its journey to Lake Nipigon from a nameless lake.

We would be portaging across the Height of Land from South Annette into Butland Lake, the lake that the Pikitigushi flows into from the west.

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Height of Land Portage From South Annette to ButlandSo there we were at the top (i.e. the south end) of South Annette Lake, looking for the takeout spot. We paddled right to the east corner looking for the takeout spot, and found the campsite indicated on the map. I scouted around for the start of the trail. Nothing! I bushwhacked a bit more, sure that I’d hit the trail. Two minutes – five minutes – thirty minutes! Where the hell is the portage? Why don’t they mark these suckers with some orange tape!

And then – the trip’s #1 Doh! moment. We had been misreading the map by taking the put-in point on Butland for the takeout on South Annette. We’re just glad no one saw us at work! Click on the map on the right for an enlarged view. You can also relive our goof.

The Height of Land Portage trail to the pond was pretty clear with just a bit of deadfall. And yes – I did find a faded strip of orange tape tied to a tree by the takeout point! Some stretches were a bit mucky – the last stretch coming up to the pond especially – but it sure beat the floundering we had been doing a few minutes before. And the blueberries – wow! After dumping my pack load halfway, it took me longer than usual to get back to the canoe waiting at the takeout point.

A bit later at rest on the pond, we made a Gatorade toast to the fact that from this point on, we would be going downriver. Still to come was Butland Lake and the entry on Butland’s west side of the Pikitigushi River. We’d follow the ‘Gushi from the bottom of Butland to the end of the trip.

The second half of the portage – the section from the pond to Butland Lake – started with fifty meters of squishy bog and then was manageable to the shore of Butland. We had lunch at the put-in spot, then set off on our paddle down the lake. A half-hour later, we passed the Wilderness North outpost on our right (see map below). (N.B. The link takes you to their home page. For some reason, the Butland outpost no longer has its own web page though it still is one of their available properties.)

Butland Lake

We would find a great campsite not far from the start of the next day’s portage into Cliff Lake. The tent site was mostly flat and sheltered by birches as well as pine and spruce, the landing area allowed for easy entries and exits, and the patio area allowed for lots of rambling around. Once the tent and tarp were up, we hauled out the goose-down bags and put them in the sun and the wind to freshen up. Then we pulled out the soap and did some washing up – first us and then our clothes. It had been a few days since we’d had the weather to do so, and it felt downright rejuvenating.

Butland Lake campsite

Butland Lake campsite – lots of space to move around and great views of the lake

south end of Butland Lake from our camp site

the south end of Butland Lake from our campsite

sunset on Butland Lake

sunset on Butland Lake

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Monday, August 12. Butland to Cliff

  • Distance: 4 km. including the portage!
  • Weather: Cloudy in the morning/mostly sunny and a bit windy in the aft with intermittent showers
  • Portages: 1 plus 1 lift-over

Fresh from a bit of relaxation and cleaning up, we were ready to deal with the day’s one and only portage – a 1370-meter carry that would take us from Butland Lake into Cliff Lake. We were thankful that we were doing all these 1000-meter + portages at the end of the trip and not at the beginning. At four lbs. a day of food, it meant that our packs were fifteen days and 60 lbs. lighter than on Day 1 at Rockcliff Lake on the Misehkow. It made doing the Mr. Canoehead Jig through the boreal just a tad easier!

Wabakimi's Butland L-Cliff L

The portage into Cliff Lake did not present any problems and we were able to get the job done in an hour using our carry-and-a-half system. We were appreciative of the logs that had been placed in boggier sections of the trail by some portage maintenance crew; they should be good for a few years.

There was only one more thing to deal with – 100 meters down from the put-in where the river makes a bend was a ledge with a 1.5 foot (half a meter) drop to deal with. We paddled over to the right side to take a look and, with a quick lift-over,  were through in a minute. Checking it out from the bottom, it looked like we could have just powered through on the left.

a short stretch of Cliff Lake rock face

a short stretch of Cliff Lake rock face

Paddling down the east side of the lake past some imposing vertical basalt rock face, we would soon find out that we had paddled into a lake which was not only one of the most scenic we have seen in northern Ontario – but one which was also rich in Anishinaabe (that is, Ojibwe or Chippewa) pictographs.

Cliff Lake Campsite across from Dewdney’s Pictograph Site #264

We paddled to a small point on the lake’s east side and found there our best campsite since the start of the trip on Rockcliff Lake on the Misehkow River.

If you want to see what we found at Cliff Lake – and why we think it may be at the top of the list of special lakes we have ever had the good fortune to spend time on,  you can check out these two posts –

The Pictographs of Wabakimi’s Cliff Lake – Part One

The Pictographs of Wabakimi’s Cliff Lake – Selwyn Dewdney Takes Us On A Tour!

The Pictographs of Wabakimi’s Cliff Lake – Part Two

The Pictographs of Wabakimi’s Cliff Lake – Part Two

woodland caribou and human figure from Cliff Lake Site #264

Dewdney’s Cliff Lake Pictograph sites

Cliff Lake Site #219 Moose Panel closer up

Cliff Lake pictographs – Dewdney’s Site #262 at the south end of the lake

From Cliff Lake, we continued down the Pikitigushi to the road from Armstrong and the Boucher Camp.  The following post has the details –

 Down Wabakimi’s Pikitigushi River From Cliff Lake

Down Wabakimi’s Pikitigushi River From Cliff Lake

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Update: In September 2018, we returned to Cliff Lake for a second look – and then paddled down the length of the Pikitigushi to Lake Nipigon. See the following post for the first of a string of posts on that trip –

Down The Pikitigushi From Cliff Lake to Lake Nipigon – Logistics, Maps, and Day 1 on Cliff Lake

Down The Pikitigushi From Cliff Lake To Lake Nipigon: Logistics. Maps and Day 1 – Cliff Lake

looking for ochre on Wabakimi'sCliff Lake

looking for ochre on Wabakimi’s Cliff Lake

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A View of the Route On a Map from 1900

The snippet of map below – taken from a much larger map set (access here) which was the result of a survey conducted for the Ontario Government in 1900 and published the next year – shows how fuzzy our knowledge of the area between the Ogoki River and Lake Nipigon was just three or four generations ago.

The Pikitigushi River – 1900 map view!

The Raymond River had not yet been named, and its headwaters had not yet been explored and charted. Some still call the Pikitgushi River the “Muddy” or “Mud,” and Pikitigushi Lake is referred to as Round Lake. However, the name Cliff Lake was already in use. Missing from the lower Pikitigushi River south of Round Lake is the big bend, although Robert Bell’s Geological Survey of Canada had already mapped it in 1869.

Both reports make for interesting reading:

Bell’s 1870 Report On The Geology Of The Northwest Side Of Lake Superior And Of The Nipigon District

Survey Crew No. 7’s contribution to the 1900 Report of The Survey And Exploration of Northern Ontario, starting with No. 7’s lead surveyor’s report on p. 174.

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Useful Links:

The Friends of Wabakimi

Wabakimi Project Route Maps

The Friends of Wabakimi‘s ongoing work –

  • its Wabakimi Project maps
  • actual portage clearing
  • the establishment of campsites

has helped to make accessible an area of Wabakimi that, in older trip reports, come across as a boreal forest version of a journey up Conrad’s Heart of Darkness.

This map illustrates their work from 2004 to the end of 2017.

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Volume-Five_FOW_COVER-v1Released in 2017 was the ambitious Volume 5 – Lake Nipigon Tributaries which includes the Little Jackfish, the Pikitigushi, and the Kopka Rivers, as well as a few more. It should be noted that the people involved in the Project are volunteers and are not paid by the Wabakimi Provincial Park managers for their work in promoting the park and the surrounding area. For the route described in this post, this map set has the section from South Annette Lake to the Bear Camp at the logging road crossing.

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Canadian Canoe Routes header

On the Canadian Canoe Routes website, you will find a three-week trip made in 2006, outlined by Ben Gervais. Starting at Allanwater Bridge, it went down to Wabakimi Lake to Whitewater and east on the Ogoki River to Whiteclay Lake. They headed for the Raymond River’s mouth and followed our route to a Pikitigushi River takeout at the logging road. Check out his trip report here.

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There is another CCR forum thread from 2006 entitled “Wabakimi – Cliff Lake” with some members chipping in impressions and information about the route – it can be accessed here.

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Click on the header to access the website.

CIIcanoe‘s trip report was the inspiration for our canoe trip. His blog-style report has pix and info on portages. The section dealing with the Raymond River onward starts here. The post would be even more useful if actual maps were included – or at least the UTM coordinates corresponding to the reference numbers he provided in the posts.

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Natural Resources Canada

The Federal Government topos

cover the area from Whiteclay Lake all the way to Lake Nipigon.

[BTW – click here to access the entire Natural Resources Canada topo collection.]

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Our Garmin gpx file – the one which shows our track on these Garmin Topo Canada maps – is in my Dropbox folder.

Posted in Pictographs of the Canadian Shield, wilderness canoe tripping | Tagged , , , , , , , , | 2 Comments

A Two-Day Paddle Up Wabakimi’s Witchwood River System

Table of Contents:

Map Sources and Other Useful Links:

Previous Post – Paddling From Auger Lake To The Mouth of the Witchwood 

Paddling From Auger Lake to Felsia Lake (The Mouth of The Witchwood River System)

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Wabakimi Country’s  Witchwood River System 

Northwest Ontario’s Wabakimi area is a paddler’s dream, with countless lake and river tripping combinations limited only by time and ambition.  This post looks at the forty-five-kilometre Witchwood River system, which is one of the north/south routes that paddlers can use to get from the Ogoki River to the Attwood or Albany River systems. It is located to the northeast of the actual boundaries of Wabakimi Provincial Park, and its entire length is included in the Attwood River Conservation Reserve.

From just north of the NE arm of the Ogoki’s Whiteclay Lake, it flows down to Hurst Lake and the Attwood River system.  The two- or three-day paddle could easily be included in a memorable Wabakimi canoe trip, especially when combined with a bush plane entry or exit.

SONY DSC

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How We Got To the Witchwood River

The first half of our August 2013  canoe trip around the top of NW Ontario’s Wabakimi Provincial Park had the benefit of going with the flow of the current. We looked forward to swifts – and rapids often meant a three-minute adrenaline-pumping ride instead of the grunt work of carrying canoe and gear across yet another derelict portage.  Given that we started off with eighty pounds of food in our two Hooligan canoe packs, this was a real plus.

2013 Wabakimi Canoe Trip Overview

2013 Wabakimi Canoe Trip Overview -click on the map image to enlarge

All images enlarge with a click; all blue text leads to a related page with a click.

By the time we got to the bottom of Petawa Creek on Petawanga Lake on Day 9, half of the food had been turned into paddle strokes, and we reorganized the packs to take the shrinking food supply into account.  Then we set out on a series of up-the-creek and up-the-river adventures that provided quite the contrast to coming down the Misehkow and Albany Rivers.

First, we spent a difficult day dealing with the 10.5-kilometre stretch of Petawa Creek; then, after sitting tight on Auger Lake for a day while some bad weather passed through, we moved on to the next challenge – paddling up the Witchwood River system. It took us a day to get from Auger Lake to Felsia Lake and the mouth of the Witchwood River. This post picks up the trip at Felsia Lake and takes us into the Ogoki River system on Whiteclay Lake.

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Our GPS Track – Auger Lake To Pikitigushi Lake

Access my Caltopo page here.

Paddle Planner-Sourced Map

Click to access witchwood-river-from-felsia-lake-to-whiteclay-lake-ne-arm.pdf

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Day One Up The Witchwood (Felsia To Grinch)

  • distance: 20 kilometres from Felsia Lake almost to Grinch Lake
  • weather: sunny morning/surprise wind/rain storm mid-afternoon/ heavy rain after 8 p.m.
  • portages: 6 and a few sets of swifts and minor rapids walked up  (see maps below)
Felsia Lake morning

Felsia Lake morning – shot taken about an hour after the golden glow moved on

Unlike the overcast sky that greeted us on Auger Lake the morning before, our Felsia Lake campsite was bathed in early morning golden light; by 8:30 a.m., clouds and blue sky had changed the scene to the one you see above.

Felsia Lake Tent Site

Felsia Lake Tent Site –

We would spend about seven hours this day paddling twenty kilometres up the Witchwood River system to just before Grinch Lake.  The weather would be a mixed bag with a sunny morning, a turbulent mid-afternoon wind and r rainstorm that seemed to come from nowhere, a couple of no-rain hours where we put up our tent and did our cooking and then, starting at 8, rain that would pour down for most of the night.

Up the Witchwood from Felsia Lake -Map 1

Up the Witchwood from Felsia Lake – Map 1

We were expecting some swifts as we left the lake and paddled up the narrower stretch of the river, but all was calm.  Our first portage was a 290-meter carry on river right (our left as we were ascending the river). The take-out point is clear enough and is right at the bottom of the last bit of ripples from the rapids. The trail was in pretty good shape, with just a bit of deadfall requiring our attention.  Just above the put-in point, we came upon a set of swifts; the bowman had to get out of the canoe just before the top and pull the canoe for a short distance. Around a couple of corners, another set of swifts required a bit of tracking to get back into calmer water.

A wider stretch of the river led to our second portage of the day – this time on river left (our right as we were going up the river).  The 200-meter trail begins in the little bay away from the main channel and is in good shape.

The third portage – illustrated on the map above – was a 365-meter cross-peninsula trail that we started at 11:15. A blaze marks the take-out point with other blazes along the trail, which goes up a steep incline before levelling out for a bit.

looking down the Witchwood - 11-10 a.m.

Looking down the Witchwood – a narrower stretch. Narrow is good if there is water to paddle in!

Up The Witchwood - Map 2

Up The Witchwood – Map 2

After the 365-meter portage, we got to paddle a wider stretch of the river for a couple of kilometres before we came to a set of swifts/Class 0 rapids. We did see a portage trail on river right (our left), but we ended up walking the canoe up the river for about 80 meters. This led us to the big bend a kilometre upriver.  There are a couple of things to deal with here – the first is a set of swifts that we mostly walked up. This leads you to a set of rapids with a portage takeout on river left and a 125-meter messy trail to the end.

low water on the Witchwood - impassible up or down!

low water on the Witchwood – impassable either up or down!

Witchwood beaver dam 2-00 p.m.

Witchwood beaver dam – our last little challenge  before lunch – we hauled the canoe over

the view from our lunch spot on the Witchwood

the view from our lunch spot on the Witchwood – the beaver dam is at the top middle

Up The Witchwood - Map 3

Up The Witchwood – Map 3

Tent site on the Witchwood

Our tent site on the Witchwood River

After a classic Wabakimi out-of-nowhere mid-afternoon wind/rainstorm, we were pretty much soaked and keen on finding a camp spot.  The plan had been to get to Grinch Lake, but we would call it a day a few kilometres before and quickly get the tent up and then into our dry set of clothes. Expecting more rain, we rigged the 10′ x 14′ tarp over the tent for added protection.  Around 8, it started to pour heavily and continued for a good part of the night, only stopping around 6 a.m.  The tent was mostly dry when we packed it away a couple of hours later.

ready for the storm - tarp on top of tent

ready for the expected storm – tarp on top of the tent

looking up the Witchwood from our front porch

Looking up the Witchwood from our front porch

moss on rock

moss on rock

the banks of the Witchwood near our campsite

The banks of the Witchwood near our campsite

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Day Two: Up The Witchwood and Into Whiteclay Lake

  • distance: 30 km over 9 hours ( from just below Grinch Lake to the NE arm of Whiteclay Lake)
  • weather: wet and overcast in the morning/ sunny and dry in the afternoon
  • portages: 1300 m River right (that is, on your left  if you are going upriver)  + 750 m into Whiteclay L. (see maps below)

This day was one of our bigger days in terms of distance covered and portages made.  It included a couple of our longer portages since we had started on Rockcliffe L. two weeks before. But it all felt great, with some fantastic stretches of narrow winding river to paddle in what turned out to be a pretty nice day. By five, we had paddled some eight kilometres south on the NE arm of Whiteclay Lake and found a decent campsite.  We were now on the Ogoki River system!

Witchwood River - Map 4

Witchwood River – Map 4

As you can see on the map above, there is nothing to deal with in the seven kilometres from where we camped (top right), all the way through the reedy Grinch Lake section to the start of a 1300-meter portage which crosses a logging road just before the carry ends.  As much as I like the clean look of Garmin’s Topo Canada map set, I am left wondering where the logging road is!  This satellite image makes clear the logging activity that has gone on in the area:

Witchwood – logging road portage

This Google Earth view of the portage area provides a close-up view of the situation –

Witchwood River - logging road portage

The Witchwood River – logging road portage

Paddle Planner has a version of the logging portage which doubles its length and turns it into a 2670-meter carry.  The use of data from a trip where water levels were much lower may explain the difference.

Paddle Planner version of the Witchwood logging road portage

The Grave Site We Didn’t See!

With all our gear at the logging road just to the east of the bridge, we noticed that the trail continued about 30 meters down the road from the river. Within a few minutes, we were back down on the river and ready to keep on heading south.  What we cannot really recall seeing is what these images show –

logging road just east of the Witchwood River bridge

logging road just east of the Witchwood River bridge

Witchwood logging road gravesite marker

Witchwood logging road gravesite marker

Thanks to John Holmes for the pix. He was up there in May of 2012 as a part of a Wabakimi Project team with John Sinclair, Bill Pyle, and Phil Cotton.  As for the story behind the memorial, here is how Ed MacPherson tells it – 

We (Ed and his wife) travelled Witchwood Lake and River downstream and arrived at the Ogoki Road crossing on the Witchwood River. Only the beaver dam to portage over or around, near the south end of Witchwood Lake. We subsequently camped on the road and spent 2 days clearing the long 1200m portage. 

Several meters from our tent, at the side of the road, was a tripod with some eagle feathers attached to the top. We did not know at the time that it marked a grave. In the fall of 2009, MNR and the Fort Hope community (Ebamatoong First Nation) erected a bronze plaque, marking the grave area. I recall seeing the orange snow fencing on the road while flying over it in July 2010 on my way to Guerin Lake on the Attwood River.

The story I have heard, and I do not know if it is true or accurate, is that a group of Fort Hope Anishnabi people were travelling the road by snowmobile one winter. They had their spiritual leader and healer, an elderly person, with them. He passed away during the night. They could not bring him back to Fort Hope, so they built their campfire on the road, which thawed the ground underneath and then buried him there, marking the approximate location with the tripod and feathers. (See here for the source of the quote.)

There you have it.  Definitely a gravesite marker there in 2012!  Not wanting to create a memory of one, I’ll just say that neither my brother nor I took notice of it as we finished off our portage by going down the bank of the road, not that far from where the marker is in the pic! If you go past this spot in the next while and don’t mind sharing the pic you take, send it to me, and I will insert it here as an update.

Update – An account of the grave and the story behind it was published in the Mattawa Chiefs Council Report 2010-2011 (p.6) –

The details of the account differ from those provided by Ed MacPherson. It has the grave site existing before the road is even built, as opposed to the elder passing away on the side of the existing road.  From the satellite image, it does not look like the road has been rerouted.  It runs in a straight line right across the river –

Questions that come to mind include

  • In what year did the burial take place?
  • What was the cost of the supposed rerouting of the logging road?
  • Was any consideration given to relocate the body of the elder to his First Nations territory, 175 kilometres to the north, instead?

Any information that would clarify the apparent contradictions in the two narratives would be appreciated.  Use the Comment section at the end of the post.

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For some reason, we had expected the portage to be longer and more painful than it was, and an hour later, as we stood on the logging road with the canoe and gear, we realized that the put-in was about 100 meters away.

(The above quote and photos make clear why the portage had gone so smoothly.  It had recently been groomed by Ed and his wife and the Wabakimi Project crew. Thanks to both of you! )

Update: See the comment at the end of the post from someone who did the portage in 2025 and had a much more difficult time dealing with it.  In the twelve years since  Ed and his wife worked on the trail, few have probably walked it.  From the recent satellite image, it looks like there is a logging jam on the south side of the road.

As a bonus, shortly after we pushed off from the put-in spot, we saw the biggest bull moose we have ever paddled by – a 1000-pound-plus giant crowned with a beautiful set of antlers.  Cameras, of course, were nicely tucked away and safe from harm!

Witchwood River -map 5

Witchwood River – Map 5

As we moved up Witchwood Lake, we got to watch the canoe’s reflection in the water as the shoreline slipped by.  The vegetation along the ten-kilometer lake had us thinking, “This has got to be the ultimate moose country,” so we dug out one of our cameras to be ready.   Needless to say, the moose didn’t play along!

Near the top of the lake is a beaver dam, creating a two-foot difference in water level from lower to upper.  We hauled the canoe over the unexpected blockage and paddled the final 1.5 km to the portage, which would take us into the Ogoki River system.  The trail is very well used; it begins with a very steep section and then levels out before coming down to the shore of Whiteclay Lake. The end of the portage trail has definitely seen some campers over the years; there is room for at least two or three tents, and the site is nicely sheltered.

Here is a close-up map of the actual portage.

Witchwood to Whiteclay Portage

Witchwood to Whiteclay Portage

We had lunch there, and then, at about 3:30, we decided to knock off a few more kilometers. We would find a nice campsite about seven km later and, by 5:30, had the tent and tarp up and the stove boiling some water. While the day had involved a bit of work, we had expected much worse, so we were feeling pretty good about how things unfolded.

Whiteclay Lake - NE Arm

Whiteclay Lake – NE Arm

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Map Sources and Other Useful Links:

Natural Resources Canada/Fed. Govt Topos

The Federal Government’s Natural Resources Canada 1:50000 topos are available for free download here and make a useful addition to the planning phase or to include in your map case.  You would need the following maps for the Witchwood River section:

from Whiteclay Lake to the north end of Witchwood Lake    052 P 02 (Kilbarry Lake)

from just north of  Witchwood Lake down to Felsia Lake      052 P 01 (Sim Lake)

from Felsia Lake to Hurst Lake and down to the Albany R.   052 P 08 (Kawitos Lake)

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David Crawshay’s Topo Canada iOS App

David Crawshay’s free Topo Canada iOS App for iPhone enables you to download all of the above to your iPhone.  While leaving the iPhone on all day to use as your primary GPS device would eat up battery power like crazy, it is very useful to make a quick confirmation that you are indeed where you think you are! Download Crawshay’s app here.

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ATLOGIS Canada Topo Maps for Android OS

There is an Android OS app from a German app developer similar to Crawshay’s Topo Canada iOS app. However, it costs $14. U.S.  Given its usefulness, the one-time cost is a worthwhile investment that will save you time and aggravation. Click here to access the Google App Store page –

Note: The free version of the app may be enough for your purpose.

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Toporama Canada Online Map:

Toporama is NRC’s modern version of the archived topo sheets.  It is essentially a seamless map of the entire country and allows you to extract from and apply all sorts of additional information and features to the map.

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Friends of Wabakimi

We have to thank Phil Cotton and the  Friends of Wabakimi/Wabakimi Project crews for the work they did on the Witchwood portages and campsites in the year or two before we did this trip.  They also have a recently published map set, Volume 4 of the ultimate Wabakimi canoe tripping maps collection. Maps 17 and 18 of this volume cover the route from Whiteclay Lake to Hurst Lake. Map 19 takes you through Auger Lake to the Albany River via Petawa Creek.  What the Wabakimi Project maps provide that the ones above do not is detailed info on rapids, portages, and campsites.

[See here for an overview map that shows the coverage area of the entire map set.]

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Paddle Planner’s Wabakimi Map

You can find all the Wabakimi Project information – campsites, portage locations and length) at the Paddle Planner website.  See here.  In Map Options, go to Background and choose Canada Topo.

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Little North Canoe Trip Report

Chuck Ryan (aka CIIcanoe) has a series of posts on the canoe trip route which we ended up copying.  The three entries which deal with their up-the-Witchwood experience begin here. He has included lots of pix of the river and portages to give you an idea of what to expect.  It seems that we did a bit more tracking, and they did more portaging thanks to the different water levels we were dealt.

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The Canadian Canoe Routes website is always a great place to go for information and advice.  A thread on the Witchwood River can be found here and makes for interesting reading.

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Next Post – Up Wabakimi’s Raymond River To Cliff Lake

Up Wabakimi’s Raymond River to Cliff Lake

 

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Paddling From Auger Lake to Felsia Lake (The Mouth of The Witchwood River System)

Last revised and updated on July 31, 2024.

This is fourth in a series of posts about a 350-kilometer canoe trip around the top of Wabakimi Provincial Park in NW Ontario which my brother and I did in August of 2013. See the following post for an Overview Map and Links To Detailed Posts

Paddling the Perimeter of Wabakimi Provincial Park – Overview Map and Links To Detailed Posts

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The Day In Brief:

  • distance: 24 kilometers from Auger Lake to Felsia Lake
  • weather: overcast morning/clear afternoon
  • portages: 2 … we ran the second one  (Vertente Bay into Hurst Lake) after checking out the trail; also a beaver dam into Vertente and a set of swifts up into Felsia

Maps of the route

Having spent a memorable day getting up to Auger Lake from the Albany River via Petawa Creek, our goal this day was the mouth of the Witchwood River system.  We were keen to go, having spent a rainy day at our Auger Lake campsite while a nasty bit of weather blew its way through.

Previous Post: Up Wabakimi’s Petawa Creek Without A Paddle

Up Wabakimi’s Petawa Creek Without A Paddle

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From Auger Lake to Quartz Lake

a grey day begins on Auger Lake

a grey day begins on Auger Lake – we’re movin’ on!

When the second morning arrived,  it was overcast, but at least it wasn’t raining.  We set off at 7:35, intent on paddling a few kilometres before breakfast.  On our way up Auger Lake, we stopped in to see if anyone was at the Mattice Lake Outfitters outpost (since sold to Boreal Forest Outfitters) a bit over 4 kilometres from our campsite. Nobody was home on this day at a very well-kept outpost.

the Auger Lake outpost

the Auger Lake outpost

We moved on to the portage that would take us to Quartz Lake and our bowl of oatmeal and first mugs of coffee for the day.  The portage is well-used thanks to the outpost; the last bit of the 825-meter carry follows a muddy creek bed to Quartz Lake.

Auger Lake to Vertente Bay

Breakfast on the rocks - Quartz Lake

Breakfast on the rocks – Quartz Lake – just add some boiling water!

We found a breakfast spot a short distance down from the portage put-in.  Pulling out our Senate seats, we leaned back while we savoured the filtered coffee and took in the rain-free morning on a calm little lake. We were sitting by a large fire pit with a stack of wood next to it but it didn’t look like anyone had camped there for a year or two.

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From Quartz Lake to Hurst Lake

Coming up was a beaver dam to get over and around into Vertente Bay, a long arm of Attwood Lake. We really didn’t have much information about what to expect. We ended up hauling the canoe over the dam and found that there was enough water in the creek to paddle the rest of the way up to Vertente Bay.

Here is our GPX track for the less-than-five minutes we spent getting past the beaver dam.

The Paddle Planner map has an incorrect 358-meter portage to get around the Beaver Dam!

Beaver Dam portage into Vertente Bay – about 75 meters

Once into Vertente Bay, there was another portage (see map below) to get us into Hurst Lake.

Looking up Quartz Lake to the portage

Looking up Quartz Lake to the portage

Do note that this is not prime campsite country.  We saw very few decent campsites in our paddle from the north end of Auger Lake to the Attwood River.  The above image pretty well sums it up – bush and marsh to the shoreline with very few rock outcroppings or other suitable places to pitch a tent. This is not Temagami!

This map from the Paddle Planner website indicates some campsites on Auger Lake that we were unaware of when we paddled down the lake.

Auger Lake Campsites and Boreal Forest Outfitters Outpost

from Vertente Bay to Hurst Lake – Attwood River system

At the east end of Vertente Bay, the Attwood River tumbles down a 400-meter set of rapids into Hurst Lake.  The portage trail is visible on river right. After a quick look at what looked like an okay trail, we pushed off to see if we could maybe line and run the rapids.

In the end, we just powered down the middle carried by some big waves at the top and had an exhilarating two-minute ride down instead of a thirty-minute hoof across the portage trail.  There was a campsite at the end of the portage trail which looked pretty good but our goal for the day was Felsia Lake so we moved on.

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From Hurst Lake To Our Felsia Campsite

Vertente Bay to Felsia Lake In our seven-kilometre paddle down Hurst Lake, we saw the first person since we had waved our pilot goodbye on Rockcliffe Lake ten days before.  A Beaver had just landed at the outpost (another property now owned by Boreal Forest Outfitters) but we were too far away to exchange greetings. The light NW wind didn’t hurt and in a little more than an hour, we were sitting at the end of the lake by the swifts flowing down from Felsia Lake. After three minutes of paddling harder than we had all day, we slipped into the quiet waters of Felsia Lake.

Hurst Lake to Felsia Lake – swifts, outpost, and our campsite

As we paddled up the lake we passed a Leuenberger outpost and saw a bush plane dropping off someone. Again, we were too far away to say “hello” but there they were! Two more people – three in an hour after nobody for a week and a half!  They would be the last people we would even see until we got the the Bear Camp on the banks of the Pikitigushi River a week later.

Canoe droppings on rock

Canoe droppings on rock

Around the corner from the outpost, we found an okay campsite that had seen a visit or two in the past while – the canoe paint scrapings on the landing spot were witness to that! We put up the tent and set up a clothesline so the wind and sun could dry some of the clothes and gear. The evening’s entertainment was provided by a curious seagull who was very keen on sharing some of our supper.

Seagull and fire pit on Felsia Lake

Seagull and fire pit on Felsia Lake

Felsia Lake sea gull up close

Felsia Lake seagull up close

It had been a pretty easy day but having spent the previous “rain day” under the dining tarp and in our admittedly plush four-person tent on Auger Lake, it felt great to knock off a few kilometres.  Here is Felsia Lake the next morning as we looked up to the top of the lake –

looking up to the top of Felsia Lake

looking up to the top of Felsia Lake – next stop Grinch Lake and a 25 m elevation gain

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Next Post –  A Two-Day Paddle Up Wabakimi’s Witchwood River System. It will get you all the way to Whiteclay Lake on the Ogoki River system.

A Two-Day Paddle Up Wabakimi’s Witchwood River System

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Sri Lanka’s Dambulla Cave Temple – A Buddhist Treasure Trove

Last revised on December 4, 2022.

Table of Contents:

Next Post: Before Machu Picchu Was,  There Was Sigiriya

Sigiriya – Sri Lanka’s World Wonder Before Machu Picchu

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Dambulla – Location and Importance

Almost at the very centre of the island of Sri Lanka – at the junction of the road between Colombo and Trincomalee and the one between Kandy and Anuradhapura – is the crossroads market town of Dambulla.

These days locals know it for its sprawling and thriving vegetable market – but rooted in the past is another claim to fame.  To the south of the market is the 170-meter granite outcrop whose recesses house some of the finest Buddhist statuary and murals to be found in Sri Lanka and Southeast Asia.

This makes a stop at Dambulla all but mandatory for anyone exploring Sri Lanka’s so-called “Cultural Triangle,” the term given to those sites which preserve elements of the great Sinhalese kingdoms of the island’s past. Dambulla sits in the middle of the triangle formed by Anuradhapura, Polonnaruwa, and Kandy and its development was influenced in turn by each of these three points on the triangle.

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Approaching The Cave – The Golden Temple

Dambulla Golden Temple front shot

Dambulla Golden Temple front shot

A visit to the Dambulla cave takes you first to the Golden Temple, which sits at the bottom of the path leading up 150 meters to the western side of the outcrop. The structure dates back to the 1990s. Critics have not been kind and have used words like “ugly” and “kitschy” to describe the over-the-top architecture.

Dambulla's Golden Temple up closer

Dambulla’s Golden Temple up closer

To the temple’s right, one finds a row of monks approaching the gigantic seated Buddha, some with offerings in their hands.

part of the line of monks approaching the Buddha

part of the line of monks approaching the Buddha

monks filing to present offerings to the Buddha

monks filing to present offerings to the Buddha

There are steps which take you past these monks and up to a terrace where you can sit down in front of the Buddha for the view illustrated by the image below –

The Buddha statue up close

The Buddha statue up close

While there are larger Buddha statues elsewhere in Asia, the plaque nearby lets us know that this one is the largest statue of the Buddha in the Dhyana Chakra mudra or position. Kitsch or not, it does have a certain power.

Buddha Statue plaque

Buddha Statue plaque –

There is a museum in the building on top of which this Buddha sits, but I was keen to see the main attraction – the caves – so I gave it a pass.  It does not get positive reviews in the various guidebooks though I should have given it a few minutes to see for myself.

Later I would visit the Buddhist Museum a kilometre down the road to see some impressive recreations of the murals of Dambulla and many other Cultural Triangle sites.

side view of the Buddha statue on the way to the caves

side view of the Buddha statue on the way to the caves

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The Pathway Up To the Cave

The pathway up to the main attraction is on the left side of the temple. It is an uphill walk but ten minutes and a stop or two on the way to appreciate the view, and it gets done.  On the way, vendors will proffer different items they feel tourists are looking to buy – the stand with its collection of brass statues below was but one of many.  I really should have taken a pic of the Bob Marley/Rasta items that one dreadlocked entrepreneur had available. Clearly, there is room at the Buddha’s table for all!

tourist souvenirs on the path to the caves

tourist souvenirs on the path to the cave

approaching the entranceway to the Dambulla Caves

approaching the entrance gate to the Dambulla Cave

Just before you go through the entrance gate in the image above, you take off your shoes and hand them to a shoe guardian. (He will expect a few rupees later on!)  Some Westerners do leave on their socks. Depending on the time of day, the rock surface can be quite hot and make stepping uncomfortable.

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The Layout of the Dambulla Cave Site

the crowds gather by Dambulla's Cave 1

the morning crowds gather by Dambulla’s Cave 1

Now you are through the gateway and almost at the “cave”.  Having visited the site twice – once at about 9:30 a.m. and once at 3:30 p.m. – I can tell you that it is much busier in the morning than it is in the afternoon thanks to the many school groups and busloads of tourists.  The shot above was taken in the morning; the one below in the aft!

Dambullah verandah over Cave 1

Dambullah verandah over Cave 1

You will also note that the entrances to the cave are protected by a covered verandah which was built in the 1930s.  The map below will give you an idea of how the cave area is set up.

Dambulla Site Map

Dambulla’s five separate cave temples – see here for the online source of the map.

Apparently, the site was originally one large cave formed by the rock overhang.  Over time partitions were put in to create the five “caves” illustrated in the map above. The site began its history as a temple when a ruler of Anuradhapura sought refuge here for several years, after having lost his kingdom to invading Tamils.

When he regained his territory years later, in thanks he had the first temple built here about two thousand years ago.  Over time rulers from Polonnaruwa (in the 1100s C.E.) and Kandy (in the 1700s) would allocate artists and money to the site to show their devotion to the Buddha and to make more visible their own power and success.

covered verandah in front of the Dambulla caves

Covered verandah in front of the Dambulla caves – late afternoon, no one is here!

Since Caves 2 and 3 are the most stunning of the five and Cave 1 is the least crammed with statues and murals, a good way to go about seeing them is in reverse order. The following picture journey will follow this sequence.

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Cave 5: Davana Alut Viharaya (Second New Temple)

Once a store room, the newest and smallest of the five “caves” contains statues constructed of brick, plaster, and murals. The main figure is a ten-meter-long reclining Buddha. This position, known as the parinirvana pose, shows the historical Buddha, Siddhartha Gautama, on his deathbed at the moment of his death.  It is an oft-repeated pose in Sri Lankan Buddhist sculpture and painting.

Dambulla Cave 5 buddhas

Dambulla Cave 5 buddhas

Dambulla Cave 5 seated and standing buddhas

Dambulla Cave 5 seated and standing Buddhas

Dambulla Cave 5 painted detail

Dambulla Cave 5 painted detail

a black Vishnu flanked by Kataragama and Bandara at the Buddha's feet

a black Vishnu flanked by Kataragama and Bandara at the Buddha’s feet

the head of the reclining Buddha figure

the head of the reclining Buddha figure

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Cave 4: Paccima Viharaya (Western Temple)

seated Buddha under makara torana arch

seated Buddha under makara torana arch

Dambulla Cave 4 dagoba with crack

Dambulla Cave 4 dagoba with crack

seated Buddha and disciples surround by repeating Buddha figures

seated Buddha and disciples surround by repeating Buddha figures

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Cave 3: Maha Alut Viharaya (Great New Temple)

ceremonial archway entrance to Dambulla Cave 3

ceremonial archway entrance to Dambulla Cave 3

Dambulla Cave 3 entrance

Dambulla Cave 3 entrance

meditating Buddha under arch

meditating Buddha under arch

Dambulla Cave 3 seated and standing Buddhas

Dambulla Cave 3 seated and standing Buddhas

Dambulla Cave 3 mural of idealized garden

Dambulla Cave 3 mural of an idealized garden

two seated Buddhas in front of garden mural

two seated Buddhas in front of the garden mural

Dambulla Cave 3 Kirti Sri Rajasinha and four attendants painted on wall behind him

Cave 3 – cave patron Kirti Sri Rajasinha and 4 attendants painted on the wall behind him

Dambulla Cave 3 mural

Dambulla Cave 3 mural

Dambulla Cave 3 mural - Kandyan style panels

Dambulla Cave 3 mural – Kandyan-style panels

Dambulla Cave 3 mural detail

Dambulla Cave 3 mural detail

Dambulla Cave 3 mural figures

Dambulla Cave 3 mural figures detail

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Cave 2: Maharaja Vihara (Temple of the Great King)

Dambulla Cave 2 reclining buddha, ceiling mural and drip enclosure

Dambulla Cave 2 reclining buddha, ceiling mural and drip enclosure

Dambulla Cave 2 enclosure with the drip jar

Dambulla Cave 2 enclosure with the drip jar

Dambulla Cave 2 seated Buddha

Dambulla Cave 2 seated Buddha

Dambulla Cave 2 dagoba and buddhas

Dambulla Cave 2 dagoba and buddhas

Dambulla Cave 2 Buddha in meditation mudra with cobra head above

Dambulla Cave 2 Buddha in meditation mudra with cobra head above

Dambulla Cave 2 head of reclining Buddha

Dambulla Cave 2 head of reclining Buddha

Dambulla Cave 2 row of seated buddhas

Dambulla Cave 2 row of seated buddhas

Dambulla Cave 2 seated Buddha in meditation mudra

Dambulla Cave 2 seated Buddha in meditation mudra

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Cave 1: Devaraja Viharaya (Temple of the Lord of the Gods)

entrance to Cave 1 with its reclining Buddha figure

entrance to Cave 1 with its reclining Buddha figure

Dambulla Cave 1 cabinet door

Dambulla Cave 1 cabinet door

Dambulla Cave 1 - the head of the reclining Buddha

Dambulla Cave 1 – the head of the reclining Buddha

Dambulla Cave 1 the feet of the reclining Buddha

Dambulla Cave 1 the feet of the reclining Buddha

Dambulla Cave 1 20th C addition Italian-style cherub

Dambulla Cave 1 20th C addition Italian-style cherub

Dambulla Cave 1 flower offering in Buddha hand

Dambulla Cave 1 flower offering in the Buddha’s hand

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Outside the Caves

schoolgirls leaving the cave temple

morning visitors – schoolgirls leaving the cave temple

Dambualla Cave Temple - a view of the covered verandah

Dambulla Cave Temple – a view of the covered verandah

Dambulla Cave monkeys on the walls - bhikkus in disguise

Dambulla Cave monkeys on the walls – bhikkus in disguise?

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Useful Sources of Information

If you are going to visit Dambulla – and pay. to enter the site – it would make sense to get as much out of it as possible!  The following sources provide some historical context and site details to enrich your visit.

The Wikipedia entry –Dambulla Cave Temple – is an informative introduction to the site and its history.

The Rough Guide To Sri Lanka is a useful hard-copy guidebook for a Dambulla visit. The edition pictured is from 2018, but a new one may be available in 2022.  The basic text will be the same.

The Cultural Triangle- Sri Lanka

Another excellent source of information on Dambulla and on the other sites in the Cultural Triangle is this digital book available at Amazon.

The authors are David and Jennifer Raezer, and you can find it on Amazon here. If you are an iPad user, having the book and its excellent architectural diagrams and floor plans available as you tour the site would definitely enrich your experience.  At $5.99, it is an investment that will repay itself quickly!

Trip Advisor…

has the cave temples listed as Things To Do #1 (and #3 under a different name!) with hundreds of comments and evaluations. (Click here.) The overall score is in the 4.5 out of 5 range – definitely a thumbs up!

Note that the comment for #1 is actually about the Cave Temple and not the Buddha statue erected in the 1990s!

Next Post: Before Machu Picchu Was,  There Was Sigiriya

Sigiriya – Sri Lanka’s World Wonder Before Machu Picchu

 

See here for other posts on Sri Lanka’s cultural attractions.

Sri Lanka – What Caught My Eye

Walking In Sri Lanka’s Hill Country & The Cultural Triangle

Sri Lanka’s Dambulla Cave Temple: A Buddhist Treasure Trove

Before Machu Picchu Was, There Was Sri Lanka’s Sigiriya

Colombo’s National Museum: Some Of What You’ll See

Buddhist Baroque: Colombo’s Gangaramaya Temple

Seema Malaka: Colombo’s Serene Buddhist Island Vihara

The Ruins of Ancient Anuradhapura – Part One

The Ruins of Ancient Anuradhapura – Part Two

Up The Steps Of Sri Lanka’s Mihintale (Mahinda’s Hill)

A Visit To The Ruins of Sri Lanka’s Ancient Polonnaruwa – Part 1

A Visit To The Ruins of Sri Lanka’s Ancient Polonnaruwa – Part 2

The Aukana Buddha: Sri Lanka’s Colossal Standing Rock Statue

Sri Lanka’s Horton Plains and The View From World’s End

A Train Ride Across The Highlands of Sri Lanka

 

 

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