Chapter VI: Part 6

_The origin of the sun, moon, and stars._--At a time when darkness covered the earth a girl was nightly visited by some one whose identity she could not discover. She determined to find out who it could be. She mixed some soot with oil and painted her breast with it. The next time she discovered, to her horror, that her brother had a black circle of soot around his mouth. She upbraided him and he denied it. The father and mother were very angry and scolded the pair so severely that the son fled from their presence. The daughter seized a brand from the fire and pursued him. He ran to the sky to avoid her but she flew after him. The man changed into the moon and the girl who bore the torch became the sun. The sparks that flew from the brand became the stars. The sun is constantly pursuing the moon, which keeps in the darkness to avoid being discovered. When an eclipse occurs they are supposed to meet.

_Auroras._--Auroras are believed to be the torches held in the hands of spirits seeking the souls of those who have just died, to lead them over the abyss terminating the edge of the world. A narrow pathway leads across it to the land of brightness and plenty, where disease and pain are no more, and where food of all kinds is always ready in abundance. To this place none but the dead and the raven can go. When the spirits wish to communicate with the people of the earth they make a whistling noise and the earth people answer only in a whispering tone. The Eskimo say that they are able to call the aurora and converse with it. They send messages to the dead through these spirits.

_The sky._--The sky is supposed to be an immense dome, of hard material, reared over the earth, long from east to west and shorter from north to south. The edges of the land and sea are bounded by high, precipitous sides, shelving outward or sloping inward to prevent anything living on the earth from going to the region beyond. There is the source of light and heat. The dome of the sky is very cold, and at times covered with crystals of frost which fall in the form of snow or frost films to the earth, and then the sky becomes clear. The clouds are supposed to be large bags of water, controlled by two old women who run with them across the sky, and as the water escapes from the seams it falls in the form of rain to the earth. The thunder is their voice and the lightning is their torch. If a spark falls from this on anyone he dies and goes to the region above.

_The winds._--At each of the corners of the earth there dwells an immense but invincible spirit, whose head is many times larger than all the remainder of his body. When he breathes the wind blows and his breath is felt. Some breathe violent storms and others gentle zephyrs. The male spirits dwell at the north, northeast, northwest, and west. The females dwell at the remaining points, and each principal spirit has innumerable intermediate and less powerful attendants.

THE NENENOT OR "NASKOPIE."

The Indians of the Ungava district are locally known as Naskopie, a term of reproach applied to them by the mountaineers (the Montagnais of the early Jesuit missionaries) during the earlier days when the former acted falsely in one of their concerted struggles with the Eskimo of the eastern coast.

The name given to themselves is Nenenot, a word meaning true, or ideal red men. To the west of these people dwell a branch of the tribe along the east shore of Hudson bay. To the southeast dwell the mountaineers.

The western people differ greatly in customs and many words of their language from the Nenenots. The mountaineers differ but little in their customs, and only in speech as much as would be expected from the different locality in which they dwell.

These three tribes have distinct boundaries, beyond which they seldom wander. Of late years, however, a gradual influx of the western people has poured into the Ungava district, due to the decrease of the food supply along that portion of the eastern coast of Hudson bay.

The Nenenots appear, from the best information I could obtain on the subject, to have been driven to their present location during the wars waged against them by the Iroquois in times long gone by and remembered only in tradition.

They assert that their original home was in a country to the west, north of an immense river, and toward the east lay an enormous body of salt water. The former was supposed to be the St. Lawrence river and the latter to be Hudson bay. When they came to their present place they say that they found Eskimo alone, and these only along the coast. They are a branch of the Cree stock, as their language clearly indicates.

Many years ago war was waged upon them by the people whose name is remembered with terror even to this day. Most cruel atrocities were perpetrated, and in despair they fled from the land of their fathers, where they had lived as a numerous people, and were pursued by their merciless foes until but a remnant reached what is now known as the "Height of Land."

Being now driven to a strange land, where they found numerous Eskimo on all sides, only a few years elapsed before they encroached too greatly upon the land which the Eskimo had always held. Contention and struggles arose, culminating in a disposition to fight, and in the course of time desultory warfare, carried on by single combat or organized raids. This lasted for many years, even after the advent of the white men as traders along the coast. Some of the battles were attended with great slaughter on both sides. The Eskimo seldom ventured far from the coast on their raids, but fought bravely when attacked on their own ground. In most instances they outwitted the Indians by decoying them into ambush, and killing great numbers of them. Within the present century they have been more peaceably disposed toward each other. Since the arrival of the white men at various points along the coast these troubles have ceased, and the Indians and Eskimo are now on intimate terms; not that either party have any special regard for the new comers, but they have a mutual fear of each other, and the white man now engages their entire attention.

In the early struggles the Indian found the Eskimo to be a sturdy opponent, possessed of greater endurance and perseverance than himself. After the conclusion of the troubles they withdrew to their present haunts, and now wander indiscriminately over the land, although the Eskimo seldom ventures far into the interior unless it be along the valley of some large stream. They even camp alongside of each other, and aged Indian men and women, who have been left behind the parties of young people who are in quest of fur-bearing animals during the winter months, are only too glad to have a camp of jolly Eskimo near at hand. With them they can live as parasites until their hosts are exhausted of supplies, or until they move to another locality to relieve themselves of the importunities of their unbidden guests.

The Indian is not the physical superior of the Eskimo. It is true they are more expert on snowshoes, because the snowshoes belong to their mode of life. They are used by the Eskimo only when they can be purchased by barter from the Indian. The Eskimo snowshoe is merely a rude imitation of the form used by the neighboring Indians. In the canoe the Indian is at home; so also is the Eskimo in the kaiak, which braves the severest weather and the roughest water, on which the Indian would only gaze in dread and never venture.

Ability to endure fatigue is less in the Indian than the Eskimo, who accomplishes by patient persistence what the Indian desires to do in a hurry. I have not observed Indians carry such heavy loads as those borne on the shoulders of Eskimo, who, with ease, ascended a hill of such abrupt steepness that an unencumbered person climbed it with difficulty. Several Eskimo men ascended this hill, each with a barrel of flour on his shoulders.

The Indian is able to withstand the effect of cold as well as the Eskimo. The clothing of the latter is certainly better adapted to protect against cold. In times of scarcity of food the Eskimo is able to go without food for a number of days and yet perform a considerable amount of physical labor, while the Indian would require food on the second or third day, and refuse to move until it had been furnished.

In comparison with a white man under the same conditions the natives of either class would soon show signs of inferiority, and under prolonged exertion but few, even of the Eskimo, would endure the strain. The principal strength of these people is shown in their success in the chase.

The children are obedient to their parents, who seldom ever chastise them. Disrespect to parents is unknown, and in their intercourse with each other there are no clashings during youth. Not until the jealousies awakened under the stimulus of their sexual instincts arouse their passions do they begin to show enmity and hatred toward each other.

The males evidently exhibit jealousy to a less degree than the opposite sex. The men, after a protracted absence from each other, often embrace and shed tears of joy at meeting. The women are less demonstrative.

The number of children born exceeds the number of deaths. Mortality appeared to be low for the two years I was near these people. The prevailing diseases are of the lungs and bowels. The lung diseases are induced by constant exposure to extremes of wet and cold and the inhalation of foul air laden with terebinthine odors, arising from the resinous woods used for fuel. Changes of the wind blowing in at the door cause the interior to become filled with smoke, which is endured rather than admit the cold air from without.

Abstinence from fresh food for a long time, with dry meat only to subsist upon, is often broken by the sudden capture of deer. This affords an opportunity for gorging until the digestive organs are weakened and serious complications arise. It is quite probable that gluttony directly produces half of the illnesses that occur among these people. The insufficiency of clothing does not apparently influence health, as they seem utterly regardless of exposure, and long continued dwelling in the tents probably induces nearly, if not quite, all the other ills afflicting them. Indolent ulcers and scrofulous complications are frequent, but only in few instances are of such character as to prevent their following their usual occupations. During illness they are stolid, and appear to suffer intense pain without the twitching of a muscle. When death approaches it has but little terror, and is awaited with indifference.

The remedies employed are only those afforded by the beating of the drum and the mumblings of the shaman, who claims to have control of the spirit which causes all disease and death. They are, however, firm believers in the efficacy of potions compounded by the white trader, who is fully as ignorant of the disease as the subject himself is. Often a harmless mixture of red ink, red pepper, ginger, or other pungent substance is given, with a multiplicity of confusing directions, bewildering the messenger dispatched for relief, who, in repeating them, often makes mistakes and advises that the whole quantity be swallowed. The effect is sometimes magical, and the patient recovers. Powders are rubbed over the seat of pain and liniments swallowed with avidity. Strange as it may seem, they often report good effects, and rarely fail to ask for more of the same kind. Both sexes attain a great age--in some instances certainly living over seventy years. Some assert that they were well advanced in years before the white men came in 1827.

The marriage ceremony is simply a consent to live together, obtained by request if possible, and by force, if necessary. The man takes a wife as soon as he considers himself able to support one. When the ceremony is to be undertaken the consent of the girl's parents or nearest relatives is sought, and by holding out tempting inducements in the form of presents, the suitor wins them to his favor. The consent of the girl, if she has not yet been married is, of course, granted, if she desires to comply with the wishes of her relatives. If not, the prospective husband is informed that they can do nothing to turn her heart. The matter is understood, and in a short time she is taken forcibly to his or his father's tent. The tie binding the couple is very loose, and on the least provocation may be dissolved by either party. Continence on the part of either wife or husband is unusual, and only notorious incontinence is sufficient to cause the offender to be put away. Their sexual relations are very loose among themselves, but their immorality is confined to their own people. To take a second, a third, or even a fourth wife, is not uncommon, but the additional wives are taken principally for the purpose of performing labor imposed by the energy of a successful hunter. It is only the wealthy men who can afford a plurality of wives. The several wives often dwell in the same tent, but as jealousies frequently arise they resort to fighting among themselves to settle their differences. The husband looks on calmly until matters go too far. When he interferes the women are sure of being soundly thrashed. A woman, however, often assails her husband, and in some instances gives him an unmerciful pounding, much to the amusement of the bystanders, who encourage her to do her best. The man is a subject for ridicule for weeks afterwards. Either sex can endure being beaten, but not being laughed at. They rarely forgive a white man who laughs at their discomfiture. An amusing incident occurred within a stone's throw of Fort Chimo. An Indian had his clothing stripped from him by his enraged wife. She then tore the tent from the poles, leaving him naked. She took their property to the canoe, which she paddled several miles up the stream. He followed along the bank until she relented, whereupon their former relations were resumed, as though nothing had disturbed the harmony of their life. The man was so severely plagued by his comrades that for many days he scarcely showed his head out of the tent. Rivalry for the favor of a woman or man is occasionally the source of serious affrays. An instance was related to me where two men sought the hand of a woman, and to settle which should have her, they determined to go in their canoes to the lake near by and fight with their deer spears. One of the men was killed and the other thereupon obtained the woman, who is now living.

The sexes have their special labors. Women perform the drudgery and bring home the food slain by their husbands, fetching wood and water, tanning the skins, and making them into clothing. The labor of erecting the tents and hauling the sleds when on their journey during the winter falls upon them, and, in fact, they perform the greater part of the manual labor. They are considered inferior to the men, and in their social life they soon show the effects of the hardships they undergo.

The females arrive at puberty at the age of 14 or 15, and are taken as wives at even an earlier age. So early are they taken in marriage that before they are 30 years of age they often appear as though they were 50. Some of them are hideously ugly, and are so begrimed with smoke from the resinous wood used for fuel and with filth that it is purely guesswork to even approximate their age. The women appear to be exempted from the curse of Eve, and deliver their children with as little concern as is exhibited among the brutes. The child is not allowed to receive nourishment until the third day, and no water must touch its body. The infant is swaddled in wrappings of skins and cloths. Sphagnum moss is used next the body and changed every other day. They begin to walk at an early age, and this is, doubtless, the principal cause of the bowing of the legs so often observed. The girls are neglected and the boys given every advantage. The latter soon discover their importance and rarely fail to show their domineering ways to the other sex.

It is quite rare that twins are born. It is not usual for a mother to have more than four children, although as many as six or eight may be born. As the paternal origin is often obscure, the person having that woman as wife at the time of the child's birth is supposed to be its father.

The mortuary customs of the Naskopie were but imperfectly learned, for when a death occurred at the trading station the body was buried like a white man's. A shallow grave was dug in a sandy soil, as this offered less trouble in digging, and the body placed in a rudely constructed coffin and covered with dirt. A small branch from a tree was placed at the head of the grave, but with what signification I could not satisfactorily determine. I received the reply that the white men put something at the head of their graves, and so do the Indians.

Away from the post the Indians suspend their dead from the branches of trees, if the ground be frozen too hard to excavate, and endeavor to return in the following summer and inter the body. A person who has distinguished himself among the people is often buried where the fire has been long continued within the tent and thawed the ground to a sufficient depth to cover the body. The tent is then removed to another location. The Indians have not that dread of a corpse which is shown so plainly among the Eskimo. The former have been known to strip the clothing from recently deceased Eskimo, and it is not infrequent for them to appropriate the gun or other implement placed by the side of a dead Innuit.

In response to my inquiry how they disposed of their dead in former ages, I obtained evidence that scaffold burial and suspension from trees were formerly practiced and that subterranean burials were introduced by the missionaries.

The dead are mourned for according to the position they occupied in life, a favorite child often causing an alarming grief in the mother who mourns for many days, constantly bemoaning her loss and reminding the listeners of the traits in the child's nature so well remembered. The body is taken to the place of final rest by the friends, the relations seldom accompanying it.

The life of these people is a constant struggle to obtain food and raiment. Nothing, however unimportant, is done without much delibation and repeated consultation with friends.

They are also guided to a great extent by their dreams, for they imagine that in the night they are in direct communication with the spirits which watch over their daily occupations. Certain persons obtain much renown in divining the dreams and these are consulted with the greatest confidence. The drum is brought into use, and during its tumult the person passes into a state of stupor or trance and in a few moments arouses himself to reveal the meaning of the other's dream.

Superstition holds these people in its terrible sway and everything not understood is attributed to the working of one of the numerous spirits.

Every object, however simple, appears to have its patron spirit, which, in order that it may perform its services for the welfare of the people, must be propitiated with offerings most pleasing and acceptable to it. The rule seems to be that all spirits are by nature bad, and must be propitiated to secure their favor. Each person has a patron spirit, and these must always be placated lest misfortune come. These spirits assume an infinite variety of forms, and to know just what form it assumed when it inflicted its baneful effects, the shamans or medicine men must be consulted. These are supposed to be in direct contact with such spirits. The spirit will appear only in the darkness of the conjuring house, and then permit itself to be appeased by some atonement made by the afflicted, which can be made known only through the shaman. He alone indicates the coarse to be pursued, and his directions, to be explicitly followed, are often so confusing and impossible that the person fails to perform them. All these minor spirits are under the control of a single great spirit having its dwelling in the sky, a term as illimitable with those people as with ourselves.

Each animal has its protective spirit, which is inferior to those of man. The soul, if such expression may be used, of all animals is indestructible, and is capable of reappearing again and again as often as the material form is destroyed. There are spirits of beasts, birds, fishes, insects, and plants. Each of these has a home to which it returns after death, which is simply a cessation of that period of its material form, and each may be recalled at the will of the shaman. If an animal be killed it does not decrease the number of that species, for it still exists, although in a different form.

The Canada jay is supposed to inform the various animals of the approach of Indians, and these rarely fail to kill the jay wherever found.

A species of mouse is supposed to have such dread of man that it dies the instant it wanders near the track of a person. They often find these tiny creatures near the path, and believe them to be unable to cross it.

As the dusk of eve draws near, the silent flitting of the common short-eared owl (_Asio accipitrinus_), and the hawk owl (_Surnia funeria_), attracted by the sounds of the camp, creates direst confusion. The announcement of its presence causes the entire assemblage of people to be alert and hastily suspend some unworn garment, that the bird may perceive it and thus know that the people are not so poor in their worldly possessions as the spirit Wiq´-ti-qu may think; as it only annoys people who are too poor to have extra garments. As this short-eared owl frequents only the lower lands, the Indians assert that they are compelled to select the higher points of land as their camping sites in order to escape from him.

The shaman, as I have already said, is believed to be able to control all these different spirits by his magic art, and to foretell the future, but he must be concealed from view while carrying on his mysterious performances. Hence a special structure must be erected in which the shaman goes through various contortions of body until in a state of exhaustion and while in that weakened condition he fancies these things which have such wonderful hold on the minds of the people.

The tent (Fig. 85) is high and of small diameter. Every crack and crevice in the tent is carefully closed to exclude even the least ray of light.

When within it, the shaman begins his operations by groaning and gradually increasing the pitch of voice until his screeching can be heard a great distance. The din of the drum adds confusion to the ceremony. This goes on until the shaman announces the appearance of the spirit with whom he desires to commune. He implores the spirit to grant the request, and in the course of time informs the people outside that he has succeeded in securing the services of the spirit. All within becomes quiet and only whisperings are heard.

The spirit promises to fulfill the obligation he has undertaken, and the conjuror throws over the tent and states the result of the interview. This result is always favorable, as his reputation depends upon its happening. Any untoward circumstance, such as a person turning over a stone or breaking a twig from a bush while traveling, is sufficient cause to break the spell, and the blame can be laid on the shoulders of such an offender. If the request be not granted within the stipulated time as announced by the shaman at the end of the ceremony, some one is certain to have been the cause of displeasing the spirit, who now withholds the favor until reparation for the offense is made. The conjurer is not slow to make some one do penance while he himself is gaining time, as he takes good care not to attempt anything out of season.

When an Indian kills one of the larger and fiercer wild beasts it is customary to reserve a portion of the skin or other part of the body as a memento of the deed.

These mementos are sacredly kept to show the prowess of the hunter and at the same time they serve as a token of the wealth procured by bartering the pelt of the animal to the trader. The wolf, bear, and wolverine are considered worthy of remembrance, and of the first and last mentioned animals a claw or a tip of an ear may serve as a souvenir.

The under lip of the bear (Fig. 86) is the portion preserved. The skin is cut off and spread flat to dry. The flesh side of the skin is painted with powdered hematite mixed with water or oil.

The outer edges or lips are ornamented with a single row of many-colored beads. At the apex or middle of the lip is attached a pendant in the form of a fish. The fish is 3 or 4 inches long, made of cloth and has a row of beads extending around the entire circumference of the length of the body.

These mementos are procured with great difficulty from the hunter who has risked his life in the struggles attending the capture of the beasts, for the barren-ground bear of that region is not a timid creature like the black bear; and unless the hunter is well prepared for the animal he would do well to let it alone.

The occupations of the sexes are so numerous that a detailed account alone would suffice, as the various seasons have their regular routine labors besides those unexpectedly appearing. In the spring the Indians of both sexes come to the post of Fort Chimo to trade their winter's hunt of fur-bearing animals. About the middle of March word is brought that the camp of old men and women with a number of children, left from the parties scattered in all directions during the previous fall, are slowly approaching the post. They come by easy stages, camping here and there for a day or two, but striving to be near about the time that the earlier parties come in to trade. These latter straggle along from the middle of April to the last of May, those who had ascended the streams to the headwaters often not arriving until after the breaking of the ice in the river, which may be as late as the 15th of June. When they collect at the post they have an opportunity to meet after a separation of months and enjoy a period of rest. The trading of their furs and other articles continues slowly until the parties have made their selections of guns, ammunition, tobacco, and cloths, a quantity of flour, biscuit, peas, beans, rice, and sugar. Molasses is purchased in enormous quantities, a hogshead of 90 gallons sufficing for only three or four days' trade. Other articles of varied character, from needles and beads to calico and cloth, are bought by the women.

The parties receive the allowance given in advance for the prosecution of the ensuing winter's hunt, after which they are relied on to raft down the supply of wood cut by the white men for the next winter's supply of fuel. This consumes the season until the middle of July. Stragglers are out even later. The men, meantime, select the locality where they will remain for the summer and fall. The winter is to be occupied in getting furs. Each head of a party announces his intended location and the parties gradually leave the post for their destination. Some of the Indians in former years were employed to assist the salmon fishing, but they proved to be unreliable, either through fear of the turbulent waters of the Koksoak or inattention to their task. They were easily allured from the nets by the appearance of any game, and as the tides in that river do not wait even for an Indian, serious losses resulted from carelessness. Hence their places in later years are filled by Eskimo, who are better adapted to the work.

The various parties disperse in different directions in order that the entire district may afford its products for their benefit. The Indians know the habits of the animals in those regions so well that they are sure, if they go to a particular locality, to find the game they are in quest of.

The reindeer provides them with the greater part of their food and the skins of these animals afford them clothing.

Although their food consists of reindeer, ptarmigan, fish, and other game, the deer is their main reliance, and when without it, however great the abundance of other food, they consider themselves starving.

The deer are procured in several ways, the principal of which is by the use of the lance or spear. In the months of September and October they collect from various directions. During the spring the females had repaired to the treeless hills and mountains of the Cape Chidley region to bring forth their young on those elevations in early June or late May. After the young have become of good size the mothers lead them to certain localities whither the males, having gone in an opposite direction, also return. They meet somewhere along the banks of the Koksoak river, usually near the confluence of that river with the North or Larch. While thousands of these animals are congregated on each bank small herds are continually swimming back and forth, impelled by the sexual instinct. The hair of the young animals is now in excellent condition for making skin garments. The females are thin, not yet having recovered from the exhaustion of furnishing food for their young and material for the new set of antlers, which appear immediately after the birth of the fawns. The skin is, however, in tolerable condition, especially in late October. The back of the male is now covered with a large mass of fat known as "back fat." This deposit is about 1 to 1½ inches thick by 2 feet broad and 20 inches long. The males are full of vigor and in the best possible condition at this season, as the antlers have become dry and cease to draw upon the animal for material to supply their immense growth.

The hunting parties, always on the alert for the herds of deer which are hastening to the assembling place, follow them up, and in the course of time conjecture at what point they will congregate. Here they establish camps and intercept the deer when crossing the streams. The canoes are held in readiness, while the hunters scan the opposite hillsides for deer filing along the narrow paths through the forests and bushes towards the river bank. Arrived there, the deer, after a moment's pause, eagerly take to the water, boldly swimming as they quarter down stream with the current. The animals swim high in the water, scarcely more than a third of the body immersed. They move compactly, in a crowd, their antlers appearing at a distance like the branches of a tree floating with the current. The Indian crouches low and speeds for the canoe. Silently it is pushed into the water, and two or three rowers take their places within. Rapid but noiseless strokes given by sturdy arms soon bring the boat below and to the rear of the body of deer, who are now thrown into the greatest consternation as they perceive their most dreaded foe suddenly by their side. The deer endeavor to retreat, but the men are between them and the shore. The occupants of the canoe now drive the deer quartering up stream and toward the shore where the camp is situated. Should they, by some mistake on the part of the hunters, start downstream, they are certain to be separated, and swim so rapidly that unless there be two canoes they will, for the most part, escape. If the herd is well kept together they may be driven at the will of the pursuer. He strives to direct them to such spot that when the thrust with the spear is given only sufficient vitality will be left to enable the stricken animal to regain the shore. When the spear touches the vital part, the animal plunges forward and the instrument is withdrawn. A hurried thrust pierces another victim, until all the herd, if small, may be slain. The wounded animal now feels the internal cavity filling with blood, and seeks the nearest land whereon its ebbing strength scarcely allows it to stand. A few wistful turns of the head to the right or left, a sudden spreading of its limbs to support the swaying body, a plunge forward--the convulsive struggles that mark the end. If the band is large, some generally escape. Some may be so wounded that they plunge into the bushes perhaps but a few yards and there lie and die, furnishing food for the beasts and birds of prey.

The carcases of the deer are stripped of skins and fat and the viscera are removed. The fat is laid one side, that from the intestines being also reserved for future rendering.

The skins are taken to the camps and piled up. Those which are not to be tanned immediately are hung over poles to dry, the flesh side turned upwards.

The meat is stripped from the bones and taken to the tents, where it is exposed to the smoke and hot air over the fire and quickly dried. Some of the Indians are so expert in stripping the flesh from the skeleton that the exact form or outlines of the animal are preserved in the process of drying. The drying flesh acquires a very dark brown color from the smoke and blood left within the tissues. Certain portions of the dry meat, especially those from the flanks and abdominal walls, are quite palatable; they are crisp, and have a rich nutty flavor. The intercostal muscles are also choice portions, while some of the flesh from the haunches is dry and nearly tasteless. The back fat is often dried and smoked, but acquires a disagreeable rancid taste.

The long bones are cracked and the marrow extracted. This substance is the most highly prized portion of the animal, and in seasons of plenty the deer are often slaughtered for the marrow alone. The fat is placed in pots or kettles and rendered over a fire. It is then poured into another vessel to cool, and forms a valuable article of trade and a necessity for food, and is also required in the process of tanning the skins.

The bones containing the marrow are cracked and placed in a kettle, hung over a slow fire, and the substance melted. The marrow brings a higher price than the tallow, and is esteemed a choice article of food. The heads are thrown to one side until the decomposing brain is wanted to be mixed with the semi-putrid liver for the purpose of tanning the skins. When the flesh has dried sufficiently it is taken down and put into packages of about thirty pounds weight each. These bundles are enveloped in the parchment like subcutaneous tissue, and stored away until they are needed for food. A species of mold attacks the flesh if it is not frequently inspected and dried, but as it is harmless, it does not injure the meat. Indians for weeks at a time subsist entirely on this dried meat. They also have a season of plenty when the female deer and the bucks of less than two years are on their way to the Cape Chidley region. Here the females bring forth their young unmolested by the old bucks and also less annoyed by the myriads of mosquitoes which throng the lower parts of the country.

The crossing place of the females and young bucks is at or near Fort Chimo at least each alternate year. About the 5th to the 10th of May the assembled Indians anxiously await the coming of the game. In the course of a few days the welcome cry of "Deer!" is heard, and the camp immediately becomes a scene of great excitement--men hurrying to get their guns and ammunition, women shouting the direction of the game, and children running to the higher eminences to watch the herds.

The men endeavor to occupy a narrow defile, where the herd will pass between the hills to the level land beyond. Some station themselves at the top of the ravine, while the swiftest runners hasten to the head of the defile to lie in ambush until the deer, urged from behind, rush past, to be met with a volley of balls from all sides. Panic seizes the animals, and wherever they turn an Indian confronts them. Until the deer recover from their paralysis, and once more obey their instinct to escape, numbers of them stand quietly waiting to be slaughtered; others walk unconcernedly about, seemingly deprived of the power of flight. The Indians hurriedly close upon them, and in a few minutes the entire herd is destroyed or dispersed in all directions.

The guns used on this occasion are the cheapest kind of muzzle-loading single-barreled shotguns. The balls used are of such size that they will drop to the bottom of the chamber. No patching is used, and a jar on the ground is deemed sufficient to settle the ball upon the powder. The employment of a ramrod would require too much time, as the Indian is actuated by the desire to kill as many as possible in the shortest time. They do not use the necessary care in loading their guns, and often the ball becomes lodged in the chamber and the gun bursts when fired. When shooting downhill the ball often rolls out. It is surprising that so few fatal accidents occur. A quantity of powder is poured directly into the gun from its receptacle, the ball dropped down, and a cap taken from between the fingers, where it was placed for convenience. Hunters often practice the motions of rapid loading and firing. They are remarkably expert, surpassing the Eskimo in this, though the Eskimo is far the better marksman.

A third method pursued is that of snaring the deer.

A plan adopted to capture deer in the winter is as follows: A herd of deer is discovered, and men and women put on their snowshoes. The deer are surrounded and driven into a snowbank many feet deep, in which the affrighted animals plunge until they nearly bury themselves. The hunters, armed with the lance, pursue them and kill them. This means of procuring deer is only adopted when the herd is near a convenient snowbank of proper depth. The snow falling in the winter collects in gullies and ravines, and only in seasons where there has been an abundance of snow will it attain sufficient depth to serve the purpose.

Smaller game, such as ducks, geese, ptarmigan, hares, rabbits, porcupines, beavers, and an occasional lynx, afford variety of food. Ptarmigan are slaughtered by thousands. Hundreds of pounds of their feathers annually purchase small trinkets for the Indian women, and during this season it is unusual to see a woman without some feathers of these birds adhering to her clothing or hair.

The women and men annually destroy thousands of the eggs and young of these birds. Rabbits and hares, too, fall beneath the arrow or shotgun. Porcupines are more common toward the sources of the streams falling into Hudson Strait. They are found in trees, from which they gnaw the bark and terminal portions of the branches for food. The porcupine must be carefully cleaned lest the flesh be unfit for food. The hair and spines are removed by scorching or by pouring hot water over the body.

Of the carnivorous mammals the lynx only is eaten, and this when other food is scarce. Bears are so rare that they form but an unimportant portion of the Indian's diet. Wolverines, wolves, and foxes are never eaten.

Fish of various kinds are plentiful. The lakes and streams abound with salmon in summer, and trout, white fish, suckers, and a few less common species are eagerly sought for food. Fish are caught with the hook or net. Fishing through holes in the ice affords an ample supply of fine trout, and the net set along the shore upon the disappearance of the ice is sure to reap a rich haul of white fish, suckers, and trout.

In the preparation of the food little care is exercised to prevent its coming in contact with objectionable substances. The deer meat is laid upon the stones of the beach and particles of grit imbed themselves in the substance. The flesh for cooking is often dropped into the vessels in which the tallow or marrow is being rendered. Neither children nor adults have any regular periods of eating, but appear to be always hungry. It is thus not unusual to see a filthy child thrust its hand into the cooling fat to obtain a choice portion of meat as it settles to the bottom.

The dry meat is often pounded into a coarse powder by means of stone or metal pestles. The meat is placed upon a smooth, hard stone for this purpose. The ligaments are picked out, and when a sufficient quantity has been prepared it is put into baskets or bags and stored away for future use. The cracked bones from which the marrow was extracted are calcined and reduced to powder and used as an absorbent of the fat from the skins in the process of tanning.

The unborn young of the reindeer, taken from the mother in the spring, are considered a prime delicacy by Indians, as well as Eskimo. The eggs of various species of birds are eagerly sought for, and it matters little whether they are fresh or far advanced in incubation. The embryo bird, with the attached yolk of the egg, is swallowed with infinite gusto. The Indian seldom eats raw flesh unless dried meat be excepted.

Enough has been written concerning the reindeer to show that without it the very existence of the Indian would be imperiled. Both food and clothing, the prime necessities of life, are obtained from the animal, and its numbers do not seem to decrease with the merciless or thoughtless slaughter. Hundreds of carcases are never utilized. I counted 173 carcases on one side of the river in going a distance of about 80 miles, and when I came to their camps I saw incredible piles of meat and skins going to waste. The winter months are occupied by men in hunting the various fur-bearing animals, the principal of which are white, red, cross, and black or silver foxes, martens, minks, wolverines, wolves, muskrats, and beavers: these are abundant. Few lynxes and bear are obtained. A considerable number of others are found in this region and afford fine skins.

Steel traps are generally set, various sizes of traps being used for the different animals. A great number of otter and beaver are shot in the water. Deadfalls consisting of a log of wood set upon figure-4 triggers rarely fail to kill mink and marten. The lynx is usually taken by means of a snare with the loop over a circle of low pegs surrounding the tongue of the figure-4 set of triggers. The spring, usually a lithe sapling, is strong enough to lift the forelegs of the animal from the ground when the noose encircles its neck.

The Indian conceives the wolverine to be an animal embodying all the cunning and mischief that can be contained in the skin of a beast. To its cunning is added great bodily strength, enabling this medium-sized animal to accomplish destruction apparently much beyond its strength.

Every other animal in the forests where it dwells prefers to give it the path rather than engage in struggle with it. When seized in a trap a wolverine offers a sturdy resistance. Even a famished wolf, to my personal knowledge, will stand and look at it, but not attempt to cope with it. In this particular instance, however, the wolf may have considered the predicament of the wolverine another means of strategy employed by that animal to entrap the wolf, and so deemed it wise to remain at a respectful distance.

Every form of torture which the Indian mind is capable of conceiving is inflicted upon this animal when it is captured. All manner of vile names and reproaches are applied to it. The Indian enjoys relating how he singed its fur off, broke its bones, and tormented it in many ways, as it slowly expired under his hand.

CLOTHING.

The apparel worn by the Ungava Indians is quite distinct for the different sexes. The method of preparing the skins for the manufacture of garments is the same, but the forms of the garments for the sexes are so different as to require special consideration.

The garments worn by the men differ somewhat according to the season of the year, for the extremes of climate are very great. The clothing of the men consists of a coat, breeches, leggings, moccasins, gloves or mittens, and cap or headdress.

The coat consists of the skins of the reindeer tanned into a thoroughly pliable condition by the process to be described presently.

The shape of the garment worn in summer (Figs. 87 and 88) is somewhat similar to that of a frock coat, but without the tails. The back is cut from a single skin and the skirt cut up from below. Into this is inserted a piece of sufficient width to allow movement of the lower limbs. The sides are from the second skin, split down the middle of the back and sewed to the skin, forming the back of the garment. The back skin forms the covering for the top of the shoulders and extends to the collar seam. The side skins form the front and neck of the garment. The sleeves are made of a third skin, and frequently have a roll or cuff to increase the length, if necessary. The collar is merely a strip of skin sewed to the neck. It is usually turned down. The front is usually open, and if made to be closed it is held in position by a belt or gaudily colored scarf of woolen or cotton purchased from the trader.

The seams of the clothing are always sewed with sinew like that used by the Eskimo. There are but two seams which run the entire length of the coat, and these are the side seams. The seam at the skirt, the armhole, sleeve, and collar are the shorter ones. The coat is always more or less ornamented with extravagant painted designs. The colors and other materials used for painting these designs will be described in another connection, as well as the manner of applying them.

The patterns of these designs will be best understood by reference to the figures, which show some of them in detail (Figs. 89, 90).

The colors used often present startling combinations of red, blue, yellow, and brown. The portions of the garments upon which these colors are placed are the front edges of the opening of the coat, the wrists, and rings around the arms or sleeves, the skirt and pyramid-shaped designs over the hips. The piece intended to widen the skirt behind is always entirely covered with a design of some kind. Over the outside of the seams a line of paint is always applied, nearly always of a red or brown color.

Frequently a series of quadrate blotches or squares produced by variously colored lines runs from the apex of the piece inserted in the skirt to the collar.

The length of the coat is such as to reach to the middle of the thigh. The coverings for the lower limbs and for the hips are quite distinct. For the hips the garment is a sort of breeches of which the legs are so short as only to cover the upper portion of the thigh. The breeches are held in place by means of a drawstring in front.

A pair of these breeches is never ornamented with paint, as they are usually not exposed to view.

A pair of leggings extends from the upper portion of the thigh to the ankles. The leggings (Fig. 91) are each made of a single piece somewhat in the form of a narrow bag open at each end. They are held in position by means of a string attached in front and fastened to the upper portions of the breeches. The seam is on the outer side of the leggings and along it is sewed a strip of deerskin having the edges cut into fringe. The leggings are painted in much the same fashion as the coat.

The moccasins (Fig. 92) are rarely ornamented, except with beads on the tongue or else with a strip of red, blue, or black cloth.

In the construction of a moccasin the measure of the foot is taken if it is intended for a person of importance or if the maker attempts to do skillful work. The sole is cut out first in the shape of a parallelogram. The edges are turned up and creases made around that portion of the deerskin which surrounds the toes and a part of the side of the foot. The creases are made perpendicular in order to take up a portion of the slack of the skin. They are held in position by a stout sinew thread run through each one and around to the other side to prevent them from separating and thus "bagging" over the toes. This is the most particular part of the work and on these stitches depend the skill of the maker. The sides of the foot and heel are not creased as the heel-seam takes up the slack for the posterior portion of the moccasin.

The tongue of the moccasin is a piece cut into a shape resembling that member with the tip of it over the toes. This is sewed to the edges of the creases, and between it and the creases is often sewed a narrow welt of skin or cloth. The superfluous edges of the slipper-shaped shoe are now trimmed off, and the top, or portion to cover the ankle, is sewed on. This portion is a long narrow strip of inferior skin of sufficient size to overlap in front and to come well above the ankles. It is left open like the tops of laced shoes. Just below, or at the edge of the tops, a long thong of deerskin is inserted through several holes, which allows it to pass around the heel and below the ankles, bringing the ends in front over the tongue. The ends of the tops are laid carefully over one another and wrapped round by the ends of the thongs which hold the moccasins on the feet.

Certain portions of the skin make better footwear than other parts. The neck skin is too thick and stiff to allow the creases around the toes to be properly made; the flanks are too thin; while the neck is useful for the tongues, the sides for the bottoms, and the flanks and portions of the back, scarred by the grubs infesting the animal, for the tops and strings.

Moccasins for young children often have a seam parallel with the toes and the creasing is thus obviated. Those for wearing in the tent or in the dry vicinity of the camp have no tops and are held to the foot by means of a drawstring.

As most of the strain in walking comes upon the tongue, and this portion is usually ornamented, it is necessary that it should be of a good quality of leather. A piece of black, blue, or red cloth is generally laid over the tongue for ornament. There is sometimes bead work on this portion, but as these people are not skillful in the art of disposing the many colored beads they are not much used for that purpose.

A single deerskin will make five to seven pairs of moccasins for an adult, and as they last but two or three weeks as many as fifteen to twenty-five pairs are necessary for each adult.