The inhuman act did not, however, proceed from any innate cruelty of disposition or malice, as he was far from being of a barbarous temper; but such is the despotism exercised by these savages over their women, that he no doubt considered it as a just punishment for her offence, in being so obstinate and perverse; as he afterwards told me, that in similar cases the husband had a right with them to disfigure his wife in this way or some other, to prevent her ever marrying again.
About the middle of December, we left Tashees for Cooptee. As usual at this season, we found the herrings in great plenty, and here the same scene of riotous feasting that I witnessed last year was renewed by our improvident natives, who, in addition to their usual fare, had a plentiful supply of wild geese, which were brought us in great quant.i.ties by the Eshquates. These, as Maquina informed me, were caught with nets made from bark in the fresh waters of that country. Those who take them make choice for that purpose of a dark and rainy night, and, with their canoes stuck with lighted torches, proceed with as little noise as possible to the place where the geese are collected, who, dazzled by the light, suffer themselves to be approached very near, when the net is thrown over them, and in this manner from fifty to sixty, or even more, will sometimes be taken at one cast.
On the 15th of January 1805, about midnight, I was thrown into considerable alarm, in consequence of an eclipse of the moon, being awakened from my sleep by a great outcry of the inhabitants. On going to discover the cause of this tumult, I found them all out of their houses, bearing lighted torches, singing and beating upon pieces of plank; and when I asked them the reason of this proceeding, they pointed to the moon, and said that a great cod-fish was endeavouring to swallow her, and that they were driving him away. The origin of this superst.i.tion I could not discover.
[Ill.u.s.tration: INDIAN CHIEF"S GRAVE (TEMP. 1863).]
Though, in some respects, my situation was rendered more comfortable since my marriage, as I lived in a more cleanly manner, and had my food better and more neatly cooked, of which, besides, I had always a plenty, my slaves generally furnishing me, and Upquesta never failing to send me an ample supply by the canoes that came from Ai-tiz-zart; still, from my being obliged at this season of the year to change my accustomed clothing, and to dress like the natives, with only a piece of cloth of about two yards long thrown loosely around me, my European clothes having been for some time entirely worn out, I suffered more than I can express from the cold, especially as I was compelled to perform the laborious task of cutting and bringing the firewood, which was rendered still more oppressive to me, from my comrade, for a considerable part of the winter, not having it in his power to lend me his aid, in consequence of an attack of the rheumatism in one of his knees, with which he suffered for more than four months, two or three weeks of which he was so ill as to be under the necessity to leave the house.
This state of suffering, with the little hope I now had of ever escaping from the savages, began to render my life irksome to me; still, however, I lost not my confidence in the aid of the Supreme Being, to whom, whenever the weather and a suspension from the tasks imposed on me would permit, I never failed regularly on Sundays to retire to the wood to worship, taking Thompson with me when he was able to go.
On the 20th of February, we returned to our summer quarters at Nootka, but on my part, with far different sensations than the last spring, being now almost in despair of any vessel arriving to release us, or our being permitted to depart if there should.
Soon after our return, as preparatory to the whaling season, Maquina ordered me to make a good number of harpoons for himself and his chiefs, several of which I had completed, with some lances, when, on the 16th of March, I was taken very ill with a violent colic, caused, I presume, from having suffered so much from the cold, in going without proper clothing. For a number of hours I was in great pain, and expected to die, and on its leaving me, I was so weak as scarcely to be able to stand, while I had nothing comforting to take, nor anything to drink but cold water.
On the day following, a slave belonging to Maquina died, and was immediately, as is their custom in such cases, tossed unceremoniously out of doors, from whence he was taken by some others and thrown into the water. The treatment of this poor creature made a melancholy impression upon my mind, as I could not but think that such probably would be my fate should I die among these heathens, and so far from receiving a decent burial, that I should not even be allowed the common privilege of having a little earth thrown over my remains.
The feebleness in which the violent attack of my disorder had left me, the dejection I felt at the almost hopelessness of my situation and the want of warm clothing and proper nursing, though my Indian wife, as far as she knew how, was always ready, even solicitous, to do everything for me she could, still kept me very much indisposed, which Maquina perceiving, he finally told me that if I did not like living with my wife, and that was the cause of my being so sad, I might part with her.
This proposal I readily accepted, and the next day Maquina sent her back to her father.
On parting with me she discovered much emotion, begging me that I would suffer her to remain till I had recovered, as there was no one who would take so good care of me as herself. But when I told her she must go, for that I did not think I should ever get well, which in truth I but little expected, and that her father would take good care of her and treat her much more kindly than Maquina, she took an affectionate leave, telling me that she hoped I should soon get better, and left her two slaves to take care of me.
Though I rejoiced at her departure, I was greatly affected with the simple expressions of her regard for me, and could not but feel strongly interested for this poor girl, who in all her conduct towards me had discovered so much mildness and attention to my wishes; and had it not been that I considered her as an almost insuperable obstacle to my being permitted to leave the country, I should no doubt have felt the deprivation of her society a real loss. After her departure, I requested Maquina that, as I had parted with my wife, he would permit me to resume my European dress, as, otherwise, from not having been accustomed to dress like them, I should certainly die. To this he consented, and I once more became comfortably clad.
Change of clothing, but, more than all, the hopes which I now began to indulge that in the course of the summer I should be able to escape, in a short time restored me to health, so far that I could again go to work in making harpoons for Maquina, who probably, fearing that he should have to part with me, determined to provide himself with a good stock.
I shall not, however, long detain the reader with a detail of occurrences that intervened between this period and that of my escape, which, from that dull uniformity that marks the savage life, would be in a measure but a repet.i.tion, nor dwell upon that mental torture I endured from a constant conflict of hope and fear, when the former, almost wearied out with repeated disappointment, offered to our sinking hearts no prospect of release but death, to which we were constantly exposed from the brutal ignorance and savage disposition of the common people, who, in the various councils that were held this season to determine what to do with us in case of the arrival of a ship, were almost always for putting us to death, expecting by that means to conceal the murder of our crew and to throw the blame of it on some other tribe. These barbarous sentiments were, however, universally opposed by Maquina and his chiefs, who would not consent to our being injured. But, as some of their customs and traits of national character which I think deserving of notice have not been mentioned, I shall proceed to give an account of them.
The office of king or chief is, with those people, hereditary, and descends to the eldest son, or, in failure of male issue, to the elder brother, who in the regal line is considered as the second person in the kingdom. At feasts, as I have observed, the king is always placed in the highest or seat of honour, and the chiefs according to their respective ranks, which appear in general to be determined by their affinity to the royal family; they are also designated by the embellishments of their mantles or kutsaks. The king, or head _Tyee_ is their leader in war, in the management of which he is perfectly absolute. He is also president of their councils, which are almost always regulated by his opinion. But he has no kind of power over the property of his subjects, nor can he require them to contribute to his wants, being in this respect no more privileged than any other person. He has, in common with his chiefs, the right of holding slaves, which is not enjoyed by private individuals, a regulation probably arising from their having been originally captives taken in battle, the spoils of war being understood as appertaining to the king, who receives and apportions them among his several chiefs and warriors according to their rank and deserts.
In conformity with this idea, the plunder of the _Boston_ was all deposited in Maquina"s house, who distributed part of it among his chiefs, according to their respective ranks or degree of favour with him, giving to one three hundred muskets, to another one hundred and fifty, with other things in like proportion. The king is, however, obliged to support his dignity by making frequent entertainments, and whenever he receives a large supply of provision, he must invite all the men of his tribe to his house to eat it up, otherwise, as Maquina told me, he would not be considered as conducting himself like a _Tyee_, and would be no more thought of than a common man.
With regard to their religion.--They believe in the existence of a Supreme Being, whom they call _Quahootze_, and who, to use Maquina"s expression, was one great _Tyee_ in the sky, who gave them their fish, and could take them from them, and was the greatest of all kings. Their usual place of worship appeared to be the water, for whenever they bathed, they addressed some words in form of prayer to the G.o.d above, entreating that he would preserve them in health, give them good success in fishing, etc. These prayers were repeated with much more energy on preparing for whaling or for war, as I have already mentioned.
Some of them would sometimes go several miles to bathe, in order to do it in secret; the reason for this I could never learn, though I am induced to think it was in consequence of some family or private quarrel, and that they did not wish what they said to be heard; while at other times they would repair in the same secret manner to the woods to pray. This was more particularly the case with the women, who might also have been prompted by a sentiment of decency to retire for the purpose of bathing, as they are remarkably modest.
I once found one of our women more than two miles from the village on her knees in the woods, with her eyes shut and her face turned towards heaven, uttering words in a lamentable tone, amongst which I distinctly heard, _Wocash Ah-welth_, meaning "good Lord," and which has nearly the same signification with Quahootze.
Though I came very near her, she appeared not to notice me, but continued her devotions. And I have frequently seen the women go alone into the woods, evidently for the purpose of addressing themselves to a superior Being, and it was always very perceptible on their return when they had been thus employed, from their silence and melancholy looks.
They have no belief, however, in a state of future existence, as I discovered in conversation with Maquina at Tootoosch"s death, on my attempting to convince him that he still existed, and that he would again see him after his death; but he could comprehend nothing of it, and, pointing to the ground, said that there was the end of him, and that he was like that.[131] Nor do they believe in ghosts, notwithstanding the case of Tootoosch would appear to contradict this a.s.sertion, but that was a remarkable instance, and such a one as had never been known to occur before; yet from the mummeries performed over the sick, it is very apparent that they believe in the agency of spirits, as they attribute diseases to some evil one that has entered the body of the patient. Neither have they any priests, unless a kind of conjurer[132] may be so considered who sings and prays over the sick to drive away the evil spirit.
On the birth of twins, they have a most singular custom, which, I presume, has its origin in some religious opinion, but what it is, I could never satisfactorily learn. The father is prohibited for the s.p.a.ce of two years from eating any kind of meat, or fresh fish, during which time he does no kind of labour whatever, being supplied with what he has occasion for from the tribe. In the meantime, he and his wife, who is also obliged to conform to the same abstinence, with their children, live entirely separate from the others, a small hut being built for their accommodation, and he is never invited to any of the feasts, except such as consist wholly of dried provision, where he is treated with great respect, and seated among the chiefs, though no more himself than a private individual.
Such births are very rare among them; an instance of the kind, however, occurred while I was at Tashees the last time, but it was the only one known since the reign of the former king. The father always appeared very thoughtful and gloomy, never a.s.sociated with the other inhabitants, and was at none of the feasts, but such as were entirely of dried provision, and of this he ate not to excess, and constantly retired before the amus.e.m.e.nts commenced. His dress was very plain, and he wore around his head the red fillet of bark, the symbol of mourning and devotion. It was his daily practice to repair to the mountain, with a chief"s rattle in his hand, to sing and pray, as Maquina informed me, for the fish to come into their waters. When not thus employed, he kept continually at home, except when sent for to sing and perform his ceremonies over the sick, being considered as a sacred character, and one much in favour with their G.o.ds.[133]
These people are remarkably healthful, and live to a very advanced age, having quite a youthful appearance for their years.[134] They have scarcely any disease but the colic, their remedy for which is friction, a person rubbing the bowels of the sick violently, until the pain has subsided, while the conjurer, or holy man, is employed, in the meantime, in making his gestures, singing, and repeating certain words, and blowing off the evil spirit, when the patient is wrapped up in a bearskin, in order to produce perspiration.
Their cure for the rheumatism, or similar pains, which I saw applied by Maquina in the case of Thompson, to whom it gave relief, is by cutting or scarifying the part affected. In dressing wounds, they simply wash them with salt water, and bind them up with a strip of cloth, or the bark of a tree. They are, however, very expert and successful in the cure of fractured or dislocated limbs, reducing them very dexterously, and, after binding them up with bark, supporting them with blocks of wood, so as to preserve their position.[135]
During the whole time I was among them, but five natural deaths occurred, Tootoosch and his two infant children, an infant son of Maquina, and the slave whom I have mentioned, a circ.u.mstance not a little remarkable in a population of about fifteen hundred; and as respects child-birth, so light do they make of it, that I have seen their women, the day after, employed as usual, as if little or nothing had happened.
The Nootkians in their conduct towards each other are in general pacific and inoffensive, and appear by no means an ill-tempered race, for I do not recollect any instance of a violent quarrel between any of the men, or the men and their wives, while I was with them, that of Yealthlower excepted. But when they are in the least offended, they appear to be in the most violent rage, acting like so many maniacs, foaming at the mouth, kicking and spitting most furiously; but this is rather a fashion with them than a demonstration of malignity, as in their public speeches they use the same violence, and he is esteemed the greatest orator who bawls the loudest, stamps, tosses himself about, foams, and spits the most.[136]
In speaking of their regulations, I have omitted mentioning that, on attaining the age of seventeen, the eldest son of a chief is considered as a chief himself, and that whenever the father makes a present, it is always done in the name of his eldest son, or, if he has none, in that of his daughter. The chiefs frequently purchase their wives at the age of eight or ten, to prevent their being engaged by others, though they do not take them from their parents until they are sixteen.
With regard to climate, the greater part of the spring, summer, and autumn is very pleasant, the weather being at no time oppressively hot, and the winters uncommonly mild for so high a lat.i.tude, at least, as far as my experience went. At Tashees and Cooptee, where we pa.s.sed the coldest part of the season, the winter did not set in till late in December, nor have I ever yet known the ice, even on the freshwater ponds, more than two or three inches in thickness, or a snow exceeding four inches in depth; but what is wanting in snow, is amply made up in rain, as I have frequently known it, during the winter months, rain almost incessantly for five or six days in succession.
FOOTNOTES:
[124] Ayhuttisaht, also in Nootka Sound.
[125] This is the custom if the visit of the strangers has not been announced in advance.
[126] _Ooshyuksomayts_ is another expression meaning much the same thing.
[127] _Kloosmit_ is "herring" (_Meletta caerulea_) generally. _Klooshist_ is dried salmon, a more common article of food.
[128] Jewitt"s marriage was less ceremonious than is usual with Indians of any rank, and the ten days" probation was not according to modern customs.
[129] _Kutsak_, or _kotsack_, or _kootsick_, or _cotsack_, for all these forms occur, was the blanket worn cloakwise, rendered familiar to Europeans in so many pictures and sketches.
[130] Human sacrifices are quite common among the Northern tribes. But in Vancouver they were very rare in my time, and are now still less frequent. In 1863 the burial of a chief was celebrated by the heads of several tribesmen being fixed about his grave. These were not taken by force, but surrendered by the trembling tribesmen, the victims being most likely slaves. In 1788, Meares affirms, on what we believe to be insufficient evidence, that Maquina (Moqulla) sacrificed a human being every new moon, to gratify "his unnatural appet.i.te" for human flesh. The victim was a slave selected by the blindfolded chief catching him in a house in which a number were a.s.sembled. Meares even declares that Maquina acknowledged his weakness, and that though Callic.u.m, another chief, avoided cannibalism, he reposed on a pillow filled with human skulls. If so, the practice has ceased. Yet cannibalism was undeniably practised at times among the Indians of both the East and West coasts.
There were in 1866 Indians living in Koskeemo Sound, who still talked of the delights of human flesh. Many years ago, the Bella-Bellas ate a servant of the Hudson Bay Company, and the Nuchaltaws of Cape Mudge are affirmed by old traders to have paid the same doubtful compliment to a sailor who fell into their clutches.
[131] This, in common with other statements of the kind, is more than doubtful. The best account of their religion is by Mr. Sproat, but even he acknowledges that, after two years devoted to the subject, and to the questioning of others who had pa.s.sed half a lifetime amongst the "Ahts,"
he could discover very little about their faith which could be p.r.o.nounced indisputably accurate. Even the Indians themselves are by no means at one on the subject, people without a written creed or sacred books being apt to entertain very contradictory ideas on their theological tenets. I endeavoured to fathom some of their beliefs, and I had ample opportunities; but I confess to the difficulty of getting behind these reserved folk, and I did not meet with sufficient success to make the results worth recording.
[132] What Jewitt calls a "conjurer" is more commonly known in these times as a "medicine man," who was, more often than not, a combination nine parts rogue and one part fool.
[133] This is entirely different from the views that are entertained by other tribes. The tribes speaking the language which prevails from Port San Juan to Comox are so ashamed of twins, that one of the hapless two is almost invariably killed. I do not remember having ever seen a case.
Most of the Indian birth notions are very curious.
[134] They are apt to rapidly change from young-looking to old-looking men, without any of that pleasant "Indian summer" so characteristic of people in more civilised communities. But advanced years are not common.
In 1864 the oldest man in the little Opechesaht tribe, whose homes are on the Kleecoot River (flowing out of Sproat Lake into the Alberni Inlet), was only sixty, so far as he could make out.
[135] Bilious complaints, constipation, dysentery, consumption, fevers and acute inflammatory diseases, and (amongst some tribes, but not amongst the Nootkians), ophthalmia, are common, though rheumatism and paralysis are infrequent. The "diseases of civilisation," it may be added, have been known for many years.
[136] This is still true. When sober they indulge in high words, and are fond of teasing the women until they get out of temper; but a blow is rare. Even the children seldom fall out, the necessity of small communities living together for mutual protection compelling the members to establish a _modus vivendi_. However, when drunk--and in spite of the laws against liquor being sold to them, this is by no means uncommon--they are p.r.o.ne to seek close quarters and act like angry termagants.