Chapter III: Columbians (2)

Clams and other shell-fish, which are collected in great numbers by the women, are cooked, strung on cypress-bark cords, and hung in the houses to dry for winter use. Fish are preserved by drying only, the use of salt being unknown. Salmon, after losing their heads and tails, which are eaten in the fishing season, are split open and the back-bone taken out before drying; smaller fry are sometimes dried as they come from their element; but halibut and cod are cut up and receive a partial drying in the sun. The spawn of all fish, but particularly of salmon and herring, is carefully preserved by stowing it away in baskets, where it ferments. Bear, deer, and other land animals, as well as wild fowl, are sometimes taken for food, by means of rude traps, nets, and covers, successful only when game is abundant, for the Nootkas are but indifferent hunters. In the time of Jewitt, three peculiarities were observable in the Nootka use of animal food, particularly bear-meat. When a bear was killed, it was dressed in a bonnet, decked with fine down, and solemnly invited to eat in the chief's presence, before being eaten; after partaking of bruin's flesh, which was appreciated as a rarity, the Nootka could not taste fresh fish for two months; and while fish to be palatable must be putrid, meat when tainted was no longer fit for food. The Nootka cuisine furnished food in four styles; namely, boiled--the mode par excellence, applicable to every variety of food, and effected, as by the Haidahs, by hot stones in wooden vessels; steamed--of rarer use, applied mostly to heads, tails, and fins, by pouring water over them on a bed of hot stones, and covering the whole tightly with mats; roasted--rarely, in the case of some smaller fish and clams; and raw--fish-spawn and most other kinds of food, when conveniences for cooking were not at hand. Some varieties of sea-weed and lichens, as well as the camass, and other roots, were regularly laid up for winter, while berries, everywhere abundant, were eaten in great quantities in their season, and at least one variety preserved by pressing in bunches. In eating, they sit in groups of five or six, with their legs doubled under them round a large wooden tray, and dip out the food nearly always boiled to a brothy consistency, with their fingers or clam-shells, paying little or no attention to cleanliness. Chiefs and slaves have trays apart, and the principal meal, according to Cook, was about noon. Feasting is the favorite way of entertaining friends, so long as food is plentiful; and by a curious custom, of the portion allotted them, guests must carry away what they cannot eat. Water in aboriginal days was the only Nootka drink; it is also used now when whisky is not to be had.[290]

[Sidenote: NOOTKA BATTLES AND BOATS.]

Lances and arrows, pointed with shell, slate, flint, or bone, and clubs and daggers of wood and bone, were the weapons with which they met their foes; but firearms and metallic daggers, and tomahawks, have long since displaced them, as they have to a less degree the original hunting and fishing implements.[291] The Nootka tribes were always at war with each other, hereditary quarrels being handed down for generations. According to their idea, loss of life in battle can be forgotten only when an equal number of the hostile tribe are killed. Their military tactics consist of stratagem and surprise in attack, and watchfulness in defense. Before engaging in war, some weeks are spent in preparation, which consists mainly of abstinence from women, bathing, scrubbing the skin with briers till it bleeds, and finally painting the whole body jet-black. All prisoners not suitable for slaves are butchered or beheaded. In an attack the effort is always made to steal into the adversary's camp at night and kill men enough to decide the victory before the alarm can be given. When they fail in this, the battle is seldom long continued, for actual hand-to-hand fighting is not to the Nootka taste. On the rare occasions when it is considered desirable to make overtures of peace, an ambassador is sent with an ornamented pipe, and with this emblem his person is safe. Smoking a pipe together by hostile chiefs also solemnizes a treaty.[292]

Nootka boats are dug out each from a single pine-tree, and are made of all sizes from ten to fifty feet long, the largest accommodating forty or fifty men. Selecting a proper tree in the forest, the aboriginal Nootka fells it with a sort of chisel of flint or elk-horn, three by six inches, fastened in a wooden handle, and struck by a smooth stone mallet. Then the log is split with wooden wedges, and the better piece being selected, it is hollowed out with the aforesaid chisel, a mussel-shell adze, and a bird's-bone gimlet worked between the two hands. Sometimes, but not always, fire is used as an assistant. The exterior is fashioned with the same tools. The boat is widest in the middle, tapers toward each end, and is strengthened by light cross-pieces extending from side to side, which, being inserted after the boat is soaked in hot water, modify and improve the original form. The bow is long and pointed, the stern square-cut or slightly rounded; both ends are raised higher than the middle by separate pieces of wood painted with figures of birds or beasts, the head on the bow and the tail on the stern. The inside is painted red; the outside, slightly burned, is rubbed smooth and black, and for the whale fishery is ornamented along the gunwales with a row of small shells or seal-teeth, but for purposes of war it is painted with figures in white. Paddles are neatly made of hard wood, about five and a half feet long with a leaf-shaped blade of two feet, sharp at the end, and used as a weapon in canoe-fighting. A cross-piece is sometimes added to the handle like the top of a crutch.[293]

In addition to the implements already named are chests and boxes, buckets, cups and eating-troughs, all of wood, either dug out or pinned together; baskets of twigs and bags of matting; all neatly made, and many of the articles painted or carved, or ornamented with shell work. As among the Haidahs, the dried _eulachon_ is often used as a lamp.[294] The matting and coarser kinds of cloth are made of rushes and of pine or cedar bark, which after being soaked is beaten on a plank with a grooved instrument of wood or bone until the fibres are separated. The threads are twisted into cords between the hand and thigh; these cords, hung to a horizontal beam and knotted with finer thread at regular intervals, form the cloth. Thread of the same bark is used with a sharpened twig for a needle. Intercourse with Europeans has modified their manufactures, and checked the development of their native ingenuity.[295]

[Sidenote: PROPERTY OF THE NOOTKAS.]

Captain Cook found among the Ahts very "strict notions of their having a right to the exclusive property of everything that their country produces," so that they claimed pay for even wood, water, and grass. The limits of tribal property are very clearly defined, but individuals rarely claim any property in land. Houses belong to the men who combine to build them. Private wealth consists of boats and implements for obtaining food, domestic utensils, slaves, and blankets, the latter being generally the standard by which wealth or price is computed. Food is not regarded as common property, yet any man may help himself to his neighbor's store when needy. The accumulation of property beyond the necessities of life is considered desirable only for the purpose of distributing it in presents on great feast-days, and thereby acquiring a reputation for wealth and liberality; and as these feasts occur frequently, an unsuccessful man may often take a fresh start in the race. Instead of being given away, canoes and blankets are often destroyed, which proves that the motive in this disposal of property is not to favor friends, but merely to appear indifferent to wealth. It is certainly a most remarkable custom, and one that exerts a great influence on the whole people. Gifts play an important part in procuring a wife, and a division of property accompanies a divorce. To enter the ranks of the medicine-men or magicians, or to attain rank of any kind, property must be sacrificed; and a man who receives an insult or suffers any affliction must tear up the requisite quantity of blankets and shirts, if he would retain his honor.[296] Trade in all their productions was carried on briskly between the different Nootka tribes before the coming of the whites. They manifest much shrewdness in their exchanges; even their system of presents is a species of trade, the full value of each gift being confidently expected in a return present on the next festive occasion. In their intertribal commerce, a band holding a strong position where trade by canoes between different parts may be stopped, do not fail to offer and enforce the acceptance of their services as middlemen, thereby greatly increasing market prices.[297]

The system of numeration, sufficiently extensive for the largest numbers, is decimal, the numbers to ten having names which are in some instances compounds but not multiples of smaller numbers. The fingers are used to aid in counting. The year is divided into months with some reference to the moon, but chiefly by the fish-seasons, ripening of berries, migrations of birds, and other periodical events, for which the months are named, as: 'when the herrings spawn,' etc. The unit of measure is the span, the fingers representing its fractional parts.[298] The Nootkas display considerable taste in ornamenting with sculpture and paintings their implements and houses, their chief efforts being made on the posts of the latter, and the wooden masks which they wear in war and some of their dances; but all implements may be more or less carved and adorned according to the artist's fancy. They sometimes paint fishing and hunting scenes, but generally their models exist only in imagination, and their works consequently assume unintelligible forms. There seems to be no evidence that their carved images and complicated paintings are in any sense intended as idols or hieroglyphics. A rude system of heraldry prevails among them, by which some animal is adopted as a family crest, and its figure is painted or embroidered on canoes, paddles, or blankets.[299]

[Sidenote: NOOTKA ART AND GOVERNMENT.]

To the Nootka system of government the terms patriarchal, hereditary, and feudal have been applied. There is no confederation, each tribe being independent of all the rest, except as powerful tribes are naturally dominant over the weak. In each tribe the head chief's rank is hereditary by the male line; his grandeur is displayed on great occasions, when, decked in all his finery, he is the central figure. At the frequently recurring feasts of state he occupies the seat of honor; presides at all councils of the tribe, and is respected and highly honored by all; but has no real authority over any but his slaves. Between the chief, or king, and the people is a nobility, in number about one fourth of the whole tribe, composed of several grades, the highest being partially hereditary, but also, as are all the lower grades, obtainable by feats of valor or great liberality. All chieftains must be confirmed by the tribe, and some of them appointed by the king; each man's rank is clearly defined in the tribe, and corresponding privileges strictly insisted on. There are chiefs who have full authority in warlike expeditions. Harpooners also form a privileged class, whose rank is handed down from father to son. This somewhat complicated system of government nevertheless sits lightly, since the people are neither taxed nor subjected to any laws, nor interfered with in their actions. Still, long-continued custom serves as law and marks out the few duties and privileges of the Nootka citizen. Stealing is not common except from strangers; and offenses requiring punishment are usually avenged--or pardoned in consideration of certain blankets received--by the injured parties and their friends, the chiefs seeming to have little or nothing to do in the matter.[300]

[Sidenote: NOOTKA SLAVERY AND MARRIAGE.]

Slavery is practiced by all the tribes, and the slave-trade forms an important part of their commerce. Slaves are about the only property that must not be sacrificed to acquire the ever-desired reputation for liberality. Only rich men--according to some authorities only the nobles--may hold slaves. War and kidnapping supply the slave-market, and no captive, whatever his rank in his own tribe, can escape this fate, except by a heavy ransom offered soon after he is taken, and before his whereabouts becomes unknown to his friends. Children of slaves, whose fathers are never known, are forever slaves. The power of the owner is arbitrary and unlimited over the actions and life of the slave, but a cruel exercise of his power seems of rare occurrence, and, save the hard labor required, the material condition of the slave is but little worse than that of the common free people, since he is sheltered by the same roof and partakes of the same food as his master. Socially the slave is despised; his hair is cut short, and his very name becomes a term of reproach. Female slaves are prostituted for hire, especially in the vicinity of white settlements. A runaway slave is generally seized and resold by the first tribe he meets.[301]

[Sidenote: THE NOOTKA FAMILY.]

The Nootka may have as many wives as he can buy, but as prices are high, polygamy is practically restricted to the chiefs, who are careful not to form alliances with families beneath them in rank. Especially particular as to rank are the chiefs in choosing their first wife, always preferring the daughters of noble families of another tribe. Courtship consists in an offer of presents by the lover to the girl's father, accompanied generally by lengthy speeches of friends on both sides, extolling the value of the man and his gift, and the attractions of the bride. After the bargain is concluded, a period of feasting follows if the parties are rich, but this is not necessary as a part of the marriage ceremony. Betrothals are often made by parents while the parties are yet children, mutual deposits of blankets and other property being made as securities for the fulfillment of the contract, which is rarely broken. Girls marry at an average age of sixteen. The common Nootka obtains his one bride from his own rank also by a present of blankets, much more humble than that of his rich neighbor, and is assisted in his overtures by perhaps a single friend instead of being followed by the whole tribe. Courtship among this class is not altogether without the attentions which render it so charming in civilized life; as when the fond girl lovingly caresses and searches her lover's head, always giving him the fattest of her discoveries. Wives are not ill treated, and although somewhat overworked, the division of labor is not so oppressive as among many Indian tribes. Men build houses, make boats and implements, hunt and fish; women prepare the fish and game for winter use, cook, manufacture cloth and clothing, and increase the stock of food by gathering berries and shell-fish; and most of this work among the richer class is done by slaves. Wives are consulted in matters of trade, and in fact seem to be nearly on terms of equality with their husbands, except that they are excluded from some public feasts and ceremonies. There is much reason to suppose that before the advent of the whites, the Nootka wife was comparatively faithful to her lord, that chastity was regarded as a desirable female quality, and offenses against it severely punished. The females so freely brought on board the vessels of early voyagers and offered to the men, were perhaps slaves, who are everywhere prostituted for gain, so that the fathers of their children are never known. Women rarely have more than two or three children, and cease bearing at about twenty-five, frequently preventing the increase of their family by abortions. Pregnancy and childbirth affect them but little. The male child is named at birth, but his name is afterwards frequently changed. He is suckled by the mother until three or four years old, and at an early age begins to learn the arts of fishing by which he is to live. Children are not quarrelsome among themselves, and are regarded by both parents with some show of affection and pride. Girls at puberty are closely confined for several days, and given a little water but no food; they are kept particularly from the sun or fire, to see either of which at this period would be a lasting disgrace. At such times feasts are given by the parents. Divorces or separations may be had at will by either party, but a strict division of property and return of betrothal presents is expected, the woman being allowed not only the property she brought her husband, and articles manufactured by her in wedlock, but a certain proportion of the common wealth. Such property as belongs to the father and is not distributed in gifts during his life, or destroyed at his death, is inherited by the eldest son.[302]

From the middle of November to the middle of January, is the Nootka season of mirth and festivity, when nearly the whole time is occupied with public and private gaiety. Their evenings are privately passed by the family group within doors in conversation, singing, joking, boasting of past exploits, personal and tribal, and teasing the women until bed-time, when one by one they retire to rest in the same blankets worn during the day.[303] Swimming and trials of strength by hooking together the little fingers, or scuffling for a prize, seem to be the only out-door amusements indulged in by adults, while the children shoot arrows and hurl spears at grass figures of birds and fishes, and prepare themselves for future conflicts by cutting off the heads of imaginary enemies modeled in mud.[304] To gambling the Nootkas are passionately addicted, but their games are remarkably few and uniform. Small bits of wood compose their entire paraphernalia, sometimes used like dice, when the game depends on the side turned up; or passed rapidly from hand to hand, when the gamester attempts to name the hand containing the trump stick; or again concealed in dust spread over a blanket and moved about by one player that the rest may guess its location. In playing they always form a circle seated on the ground, and the women rarely if ever join the game.[305] They indulge in smoking, the only pipes of their own manufacture being of plain cedar, filled now with tobacco by those who can afford it, but in which they formerly smoked, as it is supposed, the leaves of a native plant--still mixed with tobacco to lessen its intoxicating properties. The pipe is passed round after a meal, but seems to be less used in serious ceremonies than among eastern Indian nations.[306]

[Sidenote: NOOTKA AMUSEMENTS.]

But the Nootka amusement par excellence is that of feasts, given by the richer classes and chiefs nearly every evening during 'the season.' Male and female heralds are employed ceremoniously to invite the guests, the house having been first cleared of its partitions, and its floor spread with mats.[307] As in countries more civilized, the common people go early to secure the best seats, their allotted place being near the door. The élite come later, after being repeatedly sent for; on arrival they are announced by name, and assigned a place according to rank. In one corner of the hall the fish and whale-blubber are boiled by the wives of the chiefs, who serve it to the guests in pieces larger or smaller, according to their rank. What can not be eaten must be carried home. Their drink ordinarily is pure water, but occasionally berries of a peculiar kind, preserved in cakes, are stirred in until a froth is formed which swells the body of the drinker nearly to bursting.[308] Eating is followed by conversation and speech-making, oratory being an art highly prized, in which, with their fine voices, they become skillful. Finally, the floor is cleared for dancing. In the dances in which the crowd participate, the dancers, with faces painted in black and vermilion, form a circle round a few leaders who give the step, which consists chiefly in jumping with both feet from the ground, brandishing weapons or bunches of feathers, or sometimes simply bending the body without moving the feet. As to the participation of women in these dances, authorities do not agree.[309] In a sort of conversational dance all pass briskly round the room to the sound of music, praising in exclamations the building and all within it, while another dance requires many to climb upon the roof and there continue their motions. Their special or character dances are many, and in them they show much dramatic talent. A curtain is stretched across a corner of the room to conceal the preparations, and the actors, fantastically dressed, represent personal combats, hunting scenes, or the actions of different animals. In the seal-dance naked men jump into the water and then crawl out and over the floors, imitating the motions of the seal. Indecent performances are mentioned by some visitors. Sometimes in these dances men drop suddenly as if dead, and are at last revived by the doctors, who also give dramatic or magic performances at their houses; or they illuminate a wax moon out on the water, and make the natives believe they are communing with the man in the moon. To tell just where amusement ceases and solemnity begins in these dances is impossible.[310] Birds' down forms an important item in the decoration at dances, especially at the reception of strangers. All dances, as well as other ceremonies, are accompanied by continual music, instrumental and vocal. The instruments are: boxes and benches struck with sticks; a plank hollowed out on the under side and beaten with drum-sticks about a foot long; a rattle made of dried seal-skin in the form of a fish, with pebbles; a whistle of deer-bone about an inch long with one hole, which like the rattle can only be used by chiefs; and a bunch of muscle-shells, to be shaken like castanets.[311] Their songs are monotonous chants, extending over but few notes, varied by occasional howls and whoops in some of the more spirited melodies, pleasant or otherwise, according to the taste of the hearer.[312] Certain of their feasts are given periodically by the head chiefs, which distant tribes attend, and during which take place the distributions of property already mentioned. Whenever a gift is offered, etiquette requires the recipient to snatch it rudely from the donor with a stern and surly look.[313]

[Sidenote: MISCELLANEOUS CUSTOMS.]

Among the miscellaneous customs noticed by the different authorities already quoted, may be mentioned the following. Daily bathing in the sea is practiced, the vapor-bath not being used. Children are rolled in the snow by their mothers to make them hardy. Camps and other property are moved from place to place by piling them on a plank platform built across the canoes. Whymper saw Indians near Bute Inlet carrying burdens on the back by a strap across the forehead. In a fight they rarely strike but close and depend on pulling hair and scratching; a chance blow must be made up by a present. Invitations to eat must not be declined, no matter how often repeated. Out of doors there is no native gesture of salutation, but in the houses a guest is motioned politely to a couch; guests are held sacred, and great ceremonies are performed at the reception of strangers; all important events are announced by heralds. Friends sometimes saunter along hand in hand. A secret society, independent of tribe, family, or crest, is supposed by Sproat to exist among them, but its purposes are unknown. In a palaver with whites the orator holds a long white pole in his hand, which he sticks occasionally into the ground by way of emphasis. An animal chosen as a crest must not be shot or ill-treated in the presence of any wearing its figure; boys recite portions of their elders' speeches as declamations; names are changed many times during life, at the will of the individual or of the tribe.

[Sidenote: CUSTOMS AND CANNIBALISM.]

In sorcery, witchcraft, prophecy, dreams, evil spirits, and the transmigration of souls, the Nootkas are firm believers, and these beliefs enable the numerous sorcerers of different grades to acquire great power in the tribes by their strange ridiculous ceremonies. Most of their tricks are transparent, being deceptions worked by the aid of confederates to keep up their power; but, as in all religions, the votary must have some faith in the efficacy of their incantations. The sorcerer, before giving a special demonstration, retires apart to meditate. After spending some time alone in the forests and mountains, fasting and lacerating the flesh, he appears suddenly before the tribe, emaciated, wild with excitement, clad in a strange costume, grotesquely painted, and wearing a hideous mask. The scenes that ensue are indescribable, but the aim seems to be to commit all the wild freaks that a maniac's imagination may devise, accompanied by the most unearthly yells which can terrorize the heart. Live dogs and dead human bodies are seized and torn by their teeth; but, at least in later times, they seem not to attack the living, and their performances are somewhat less horrible and bloody than the wild orgies of the northern tribes. The sorcerer is thought to have more influence with bad spirits than with good, and is always resorted to in the case of any serious misfortune. New members of the fraternity are initiated into the mysteries by similar ceremonies. Old women are not without their traditional mysterious powers in matters of prophecy and witchcraft; and all chiefs in times of perplexity practice fasting and laceration. Dreams are believed to be the visits of spirits or of the wandering soul of some living party, and the unfortunate Nootka boy or girl whose blubber-loaded stomach causes uneasy dreams, must be properly hacked, scorched, smothered, and otherwise tormented until the evil spirit is appeased.[314] Whether or not these people were cannibals, is a disputed question, but there seems to be little doubt that slaves have been sacrificed and eaten as a part of their devilish rites.[315]

The Nootkas are generally a long-lived race, and from the beginning to the failing of manhood undergo little change in appearance. Jewitt states that during his captivity of three years at Nootka Sound, only five natural deaths occurred, and the people suffered scarcely any disease except the colic. Sproat mentions as the commonest diseases; bilious complaints, dysentery, a consumption which almost always follows syphilis, fevers, and among the aged, ophthalmia. Accidental injuries, as cuts, bruises, sprains, and broken limbs, are treated with considerable success by means of simple salves or gums, cold water, pine-bark bandages, and wooden splints. Natural pains and maladies are invariably ascribed to the absence or other irregular conduct of the soul, or to the influence of evil spirits, and all treatment is directed to the recall of the former and to the appeasing of the latter. Still, so long as the ailment is slight, simple means are resorted to, and the patient is kindly cared for by the women; as when headache, colic, or rheumatism is treated by the application of hot or cold water, hot ashes, friction, or the swallowing of cold teas made from various roots and leaves. Nearly every disease has a specific for its cure. Oregon grape and other herbs cure syphilis; wasp-nest powder is a tonic, and blackberries an astringent; hemlock bark forms a plaster, and dog-wood bark is a strengthener; an infusion of young pine cones or the inside scrapings of a human skull prevent too rapid family increase, while certain plants facilitate abortion. When a sickness becomes serious, the sorcerer or medicine-man is called in and incantations begin, more or less noisy according to the amount of the prospective fee and the number of relatives and friends who join in the uproar. A very poor wretch is permitted to die in comparative quiet. In difficult cases the doctor, wrought up to the highest state of excitement, claims to see and hear the soul, and to judge of the patient's prospects by its position and movements. The sick man shows little fortitude, and abandons himself helplessly to the doctor's ridiculous measures. Failing in a cure, the physician gets no pay, but if successful, does not fail to make a large demand. Both the old and the helplessly sick are frequently abandoned by the Ahts to die without aid in the forest.[316]

[Sidenote: NOOTKA BURIAL.]

After death the Nootka's body is promptly put away; a slave's body is unceremoniously thrown into the water; that of a freeman, is placed in a crouching posture, their favorite one during life, in a deep wooden box, or in a canoe, and suspended from the branches of a tree, deposited on the ground with a covering of sticks and stones, or, more rarely, buried. Common people are usually left on the surface; the nobility are suspended from trees at heights differing, as some authorities say, according to rank. The practice of burning the dead seems also to have been followed in some parts of this region. Each tribe has a burying-ground chosen on some hill-side or small island. With chiefs, blankets, skins, and other property in large amounts are buried, hung up about the grave, or burned during the funeral ceremonies, which are not complicated except for the highest officials. The coffins are often ornamented with carvings or paintings of the deceased man's crest, or with rows of shells. When a death occurs, the women of the tribe make a general howl, and keep it up at intervals for many days or months; the men, after a little speech-making, keep silent. The family and friends, with blackened faces and hair cut short, follow the body to its last resting-place with music and other manifestations of sorrow, generally terminating in a feast. There is great reluctance to explain their funeral usages to strangers; death being regarded by this people with great superstition and dread, not from solicitude for the welfare of the dead, but from a belief in the power of departed spirits to do much harm to the living.[317]

[Sidenote: CHARACTER OF THE NOOTKAS.]

The Nootka character presents all the inconsistencies observable among other American aborigines, since there is hardly a good or bad trait that has not by some observer been ascribed to them. Their idiosyncrasies as a race are perhaps best given by Sproat as "want of observation, a great deficiency of foresight, extreme fickleness in their passions and purposes, habitual suspicion, and a love of power and display; added to which may be noticed their ingratitude and revengeful disposition, their readiness for war, and revolting indifference to human suffering." These qualities, judged by civilized standards censurable, to the Nootka are praiseworthy, while contrary qualities are to be avoided. By a strict application, therefore, of 'put yourself in his place' principles, to which most 'good Indians' owe their reputation, Nootka character must not be too harshly condemned. They are not, so far as physical actions are concerned, a remarkably lazy people, but their minds, although intelligent when aroused, are averse to effort and quickly fatigued; nor can they comprehend the advantage of continued effort for any future good which is at all remote. What little foresight they have, has much in common with the instinct of beasts. Ordinarily, they are quiet and well behaved, especially the higher classes, but when once roused to anger, they rage, bite, spit and kick without the slightest attempt at self-possession. A serious offense against an individual, although nominally pardoned in consideration of presents, can really never be completely atoned for except by blood; hence private, family, and tribal feuds continue from generation to generation. Women are not immodest, but the men have no shame. Stealing is recognized as a fault, and the practice as between members of the same tribe is rare, but skillful pilfering from strangers, if not officially sanctioned, is extensively carried on and much admired; still any property confided in trust to a Nootka is said to be faithfully returned. To his wife he is kind and just; to his children affectionate. Efforts for their conversion to foreign religions have been in the highest degree unsuccessful.[318]

[Sidenote: THE SOUND INDIANS.]

THE SOUND INDIANS, by which term I find it convenient to designate the nations about Puget Sound, constitute the third family of the Columbian group. In this division I include all the natives of that part of Washington which lies to the west of the Cascade Range, except a strip from twenty-five to forty miles wide along the north bank of the Columbia. The north-eastern section of this territory, including the San Juan group, Whidbey Island, and the region tributary to Bellingham Bay, is the home of the _Nooksak_, _Lummi_, _Samish_ and _Skagit_ nations, whose neighbors and constant harassers on the north are the fierce Kwantlums and Cowichins of the Nootka family about the mouth of the Fraser. The central section, comprising the shores and islands of Admiralty Inlet, Hood Canal, and Puget Sound proper, is occupied by numerous tribes with variously spelled names, mostly terminating in _mish_, which names, with all their orthographic diversity, have been given generally to the streams on whose banks the different nations dwelt. All these tribes may be termed the _Nisqually_ nation, taking the name from the most numerous and best-known of the tribes located about the head of the sound. The _Clallams_ inhabit the eastern portion of the peninsula between the sound and the Pacific. The western extremity of the same peninsula, terminating at Cape Flattery, is occupied by the _Classets_ or _Makahs_; while the _Chehalis_ and _Cowlitz_ nations are found on the Chehalis River, Gray Harbor, and the upper Cowlitz. Excepting a few bands on the headwaters of streams that rise in the vicinity of Mount Baker, the Sound family belongs to the coast fish-eating tribes rather than to the hunters of the interior. Indeed, this family has so few marked peculiarities, possessing apparently no trait or custom not found as well among the Nootkas or Chinooks, that it may be described in comparatively few words. When first known to Europeans they seem to have been far less numerous than might have been expected from the extraordinary fertility and climatic advantages of their country; and since they have been in contact with the whites, their numbers have been reduced,--chiefly through the agency of small-pox and ague,--even more rapidly than the nations farther to the north-west.[319]

These natives of Washington are short and thick-set, with strong limbs, but bow-legged; they have broad faces, eyes fine but wide apart; noses prominent, both of Roman and aquiline type; color, a light copper, perhaps a shade darker than that of the Nootkas, but capable of transmitting a flush; the hair usually black and almost universally worn long.[320]

All the tribes flatten the head more or less, but none carry the practice to such an extent as their neighbors on the south, unless it be the Cowlitz nation, which might indeed as correctly be classed with the Chinooks. By most of the Sound natives tattooing is not practiced, and they seem somewhat less addicted to a constant use of paint than the Nootkas; yet on festive occasions a plentiful and hideous application is made of charcoal or colored earth pulverized in grease, and the women appreciate the charms imparted to the face by the use of vermilion clay. The nose, particularly at Cape Flattery, is the grand centre of facial ornamentation. Perforating is extravagantly practiced, and pendant trinkets of every form and substance are worn, those of bone or shell preferred, and, if we may credit Wilkes, by some of the women these ornaments are actually kept clean.

[Sidenote: SOUND DRESS AND DWELLINGS.]

The native garment, when the weather makes nakedness uncomfortable, is a blanket of dog's hair, sometimes mixed with birds' down and bark-fibre, thrown about the shoulders. Some few fasten this about the neck with a wooden pin. The women are more careful in covering the person with the blanket than are the men, and generally wear under it a bark apron hanging from the waist in front. A cone-shaped, water-proof hat, woven from colored grasses, is sometimes worn on the head.[321]

Temporary hunting-huts in summer are merely cross-sticks covered with coarse mats made by laying bulrushes side by side, and knotting them at intervals with cord or grass. The poorer individuals or tribes dwell permanently in similar huts, improved by the addition of a few slabs; while the rich and powerful build substantial houses, of planks split from trees by means of bone wedges, much like the Nootka dwellings in plan, and nearly as large. These houses sometimes measure over one hundred feet in length, and are divided into rooms or pens, each house accommodating many families. There are several fire-places in each dwelling; raised benches extend round the sides, and the walls are often lined with matting.[322]

[Sidenote: FOOD OF THE SOUND INDIANS.]

In spring time they abandon their regular dwellings and resort in small companies to the various sources of food-supply. Fish is their chief dependence, though game is taken in much larger quantities than by the Nootkas; some of the more inland Sound tribes subsisting almost entirely by the chase and by root-digging. Nearly all the varieties of fish which support the northern tribes are also abundant here, and are taken substantially by the same methods, namely, by the net, hook, spear, and rake; but fisheries seem to be carried on somewhat less systematically, and I find no account of the extensive and complicated embankments and traps mentioned by travelers in British Columbia. To the salmon, sturgeon, herring, rock-cod, and candle-fish, abundant in the inlets of the sound, the Classets, by venturing out to sea, add a supply of whale-blubber and otter-meat, obtained with spears, lines, and floats. At certain points on the shore tall poles are erected, across which nets are spread; and against these nets large numbers of wild fowl, dazzled by torch-lights at night, dash themselves and fall stunned to the ground, where the natives stand ready to gather in the feathery harvest. Vancouver noticed many of these poles in different localities, but could not divine their use. Deer and elk in the forests are also hunted by night, and brought within arrow-shot by the spell of torches. For preservation, fish are dried in the sun or dried and smoked by the domestic hearth, and sometimes pounded fine, as are roots of various kinds; clams are dried on strings and hung up in the houses, or occasionally worn round the neck, ministering to the native love of ornament until the stronger instinct of hunger impairs the beauty of the necklace. In the better class of houses, supplies are neatly stored in baskets at the sides. The people are extremely improvident, and, notwithstanding their abundant natural supplies in ocean, stream, and forest, are often in great want. Boiling in wooden vessels by means of hot stones is the ordinary method of cooking. A visitor to the Nooksaks thus describes their method of steaming elk-meat: "They first dig a hole in the ground, then build a wood fire, placing stones on the top of it. As it burns, the stones become hot and fall down. Moss and leaves are then placed on the top of the hot stones, the meat on these, and another layer of moss and leaves laid over it. Water is poured on, which is speedily converted into steam. This is retained by mats carefully placed over the heap. When left in this way for a night, the meat is found tender and well cooked in the morning." Fowls were cooked in the same manner by the Queniults.[323]

I find no mention of other weapons, offensive or defensive, than spears, and bows and arrows. The arrows and spears were usually pointed with bone; the bows were of yew, and though short, were of great power. Vancouver describes a superior bow used at Puget Sound. It was from two and a half to three feet long, made from a naturally curved piece of yew, whose concave side became the convex of the bow, and to the whole length of this side a strip of elastic hide or serpent-skin was attached so firmly by a kind of cement as to become almost a part of the wood. This lining added greatly to the strength of the bow, and was not affected by moisture. The bow-string was made of sinew.[324] The tribes were continually at war with each other, and with northern nations, generally losing many of their people in battle. Sticking the heads of the slain enemy on poles in front of their dwellings, is a common way of demonstrating their joy over a victory. The Indians at Port Discovery spoke to Wilkes of scalping among their warlike exploits, but according to Kane the Classets do not practice that usage.[325] Vancouver, finding sepulchres at Penn Cove, in which were large quantities of human bones but no limb-bones of adults, suspected that the latter were used by the Indians for pointing their arrows, and in the manufacture of other implements.[326]

[Sidenote: MANUFACTURES OF PUGET SOUND.]

The Sound manufactures include only the weapons and utensils used by the natives. Their articles were made with the simplest tools of bone or shell. Blankets were made of dog's hair,--large numbers of dogs being raised for the purpose,--the wool of mountain sheep, or wild goats, found on the mountain slopes, the down of wild-fowl, cedar bark-fibre, ravellings of foreign blankets, or more commonly of a mixture of several of these materials. The fibre is twisted into yarn between the hand and thigh, and the strands arranged in perpendicular frames for weaving purposes. Willow and other twigs supply material for baskets of various forms, often neatly made and colored. Oil, both for domestic use and for barter, is extracted by boiling, except in the case of the candle-fish, when hanging in the hot sun suffices; it is preserved in bladders and skin-bottles.[327]

Canoes are made by the Sound Indians in the same manner as by the Nootkas already described; being always dug out, formerly by fire, from a single cedar trunk, and the form improved afterwards by stretching when soaked in hot water. Of the most elegant proportions, they are modeled by the builder with no guide but the eye, and with most imperfect tools; three months' work is sufficient to produce a medium-sized boat. The form varies among different nations according as the canoe is intended for ocean, sound, or river navigation; being found with bow or stern, or both, in various forms, pointed, round, shovel-nosed, raised or level. The raised stern, head-piece, and stern-post are usually formed of separate pieces. Like the Nootkas, they char and polish the outside and paint the interior with red. The largest and finest specimen seen by Mr. Swan was forty-six feet long and six feet wide, and crossed the bar into Shoalwater Bay with thirty Queniult Indians from the north. The paddle used in deep water has a crutch-like handle and a sharp-pointed blade.[328]

[Sidenote: TRADE AND GOVERNMENT OF THE SOUND INDIANS.]

In their barter between the different tribes, and in estimating their wealth, the blanket is generally the unit of value, and the _hiaqua_, a long white shell obtained off Cape Flattery at a considerable depth, is also extensively used for money, its value increasing with its length. A kind of annual fair for trading purposes and festivities is held by the tribes of Puget Sound at Bajada Point, and here and in their other feasts they are fond of showing their wealth and liberality by disposing of their surplus property in gifts.[329]

The system of government seems to be of the simplest nature, each individual being entirely independent and master of his own actions. There is a nominal chief in each tribe, who sometimes acquires great influence and privileges by his wealth or personal prowess, but he has no authority, and only directs the movements of his band in warlike incursions. I find no evidence of hereditary rank or caste except as wealth is sometimes inherited.[330] Slaves are held by all the tribes, and are treated very much like their dogs, being looked upon as property, and not within the category of humanity. For a master to kill half a dozen slaves is no wrong or cruelty; it only tends to illustrate the owner's noble disposition in so freely sacrificing his property. Slaves are obtained by war and kidnapping, and are sold in large numbers to northern tribes. According to Sproat, the Classets, a rich and powerful tribe, encourage the slave-hunting incursions of the Nootkas against their weaker neighbors.[331]

Wives are bought by presents, and some performances or ceremonies, representative of hunting or fishing scenes, not particularly described by any visitor, take place at the wedding. Women have all the work to do except hunting and fishing, while their lords spend their time in idleness and gambling. Still the females are not ill-treated; they acquire great influence in the tribe, and are always consulted in matters of trade before a bargain is closed. They are not overburdened with modesty, nor are husbands noted for jealousy. Hiring out their women, chiefly however slaves, for prostitution, has been a prominent source of tribal revenue since the country was partially settled by whites. Women are not prolific, three or four being ordinarily the limit of their offspring. Infants, properly bound up with the necessary apparatus for head-flattening, are tied to their cradle or to a piece of bark, and hung by a cord to the end of a springy pole kept in motion by a string attached to the mother's great toe. Affection for children is by no means rare, but in few tribes can they resist the temptation to sell or gamble them away.[332]

[Sidenote: AMUSEMENTS OF THE SOUND INDIANS.]

Feasting, gambling, and smoking are the favorite amusements; all their property, slaves, children, and even their own freedom in some cases are risked in their games. Several plants are used as substitutes for tobacco when that article is not obtainable. If any important differences exist between their ceremonies, dances, songs and feasts, and those of Vancouver Island, such variations have not been recorded. In fact, many authors describe the manners and customs of 'North-west America' as if occupied by one people.[333] There is no evidence of cannibalism; indeed, during Vancouver's visit at Puget Sound, some meat offered to the natives was refused, because it was suspected to be human flesh. Since their acquaintance with the whites they have acquired a habit of assuming great names, as Duke of York, or Jenny Lind, and highly prize scraps of paper with writing purporting to substantiate their claims to such distinctions. Their superstitions are many, and they are continually on the watch in all the commonest acts of life against the swarm of evil influences, from which they may escape only by the greatest care.[334]

[Sidenote: CHARACTER OF THE SOUND INDIANS.]

Disorders of the throat and lungs, rheumatism and intermittent fevers, are among the most prevalent forms of disease, and in their methods of cure, as usual, the absurd ceremonies, exorcisms, and gesticulations of the medicine-men play the principal part; but hot and cold baths are also often resorted to without regard to the nature or stage of the malady.[335] The bodies of such as succumb to their diseases, or to the means employed for cure, are disposed of in different ways according to locality, tribe, rank, or age. Skeletons are found by travelers buried in the ground or deposited in a sitting posture on its surface; in canoes or in boxes supported by posts, or, more commonly, suspended from the branches of trees. Corpses are wrapped in cloth or matting, and more or less richly decorated according to the wealth of the deceased. Several bodies are often put in one canoe or box, and the bodies of young children are found suspended in baskets. Property and implements, the latter always broken, are deposited with or near the remains, and these last resting-places of their people are religiously cared for and guarded from intrusion by all the tribes.[336] All the peculiarities and inconsistencies of the Nootka character perhaps have been noted by travelers among the Indians of the Sound, but none of these peculiarities are so clearly marked in the latter people. In their character, as in other respects, they have little individuality, and both their virtues and vices are but faint reflections of the same qualities in the great families north and south of their territory. The Cape Flattery tribes are at once the most intelligent, bold, and treacherous of all, while some of the tribes east and north-east of the Sound proper have perhaps the best reputation. Since the partial settlement of their territory by the whites, the natives here as elsewhere have lost many of their original characteristics, chiefly the better ones. The remnants now for the most part are collected on government reservations, or live in the vicinity of towns, by begging and prostitution. Some tribes, especially in the region of Bellingham Bay, have been nominally converted to Christianity, have abandoned polygamy, slavery, head-flattening, gambling, and superstitious ceremonies, and pay considerable attention to a somewhat mixed version of church doctrine and ceremonies.[337]

THE CHINOOKS constitute the fourth division of the Columbian group. Originally the name was restricted to a tribe on the north bank of the Columbia between Gray Bay and the ocean; afterwards, from a similarity in language and customs, it was applied to all the bands on both sides of the river, from its mouth to the Dalles.[338] It is employed in this work to designate all the Oregon tribes west of the Cascade Range, southward to the Rogue River or Umpqua Mountains. This family lies between the Sound Indians on the north and the Californian group on the south, including in addition to the tribes of the Columbia, those of the Willamette Valley and the Coast. All closely resemble each other in manners and customs, having also a general resemblance to the northern families already described, springing from their methods of obtaining food; and although probably without linguistic affinities, except along the Columbia River, they may be consistently treated as one family--the last of the great coast or fish-eating divisions of the Columbian group.

Among the prominent tribes, or nations of the Chinook family may be mentioned the following: the _Watlalas_ or upper Chinooks, including the bands on the Columbia from the Cascades to the Cowlitz, and on the lower Willamette; the lower Chinooks from the Cowlitz to the Pacific comprising the _Wakiakums_ and _Chinooks_ on the north bank, and the _Cathlamets_ and _Clatsops_ on the south; the _Calapooyas_ occupying the Valley of the Willamette, and the _Clackamas_ on one of its chief tributaries of the same name; with the _Killamooks_ and _Umpquas_ who live between the Coast Range[339] and the ocean.

With respect to the present condition of these nations, authorities agree in speaking of them as a squalid and poverty-stricken race, once numerous and powerful, now few and weak. Their country has been settled by whites much more thickly than regions farther north, and they have rapidly disappeared before the influx of strangers. Whole tribes have been exterminated by war and disease, and in the few miserable remnants collected on reservations or straggling about the Oregon towns, no trace is apparent of the independent, easy-living bands of the remote past.[340] It is however to be noted that at no time since this region has been known to Europeans has the Indian population been at all in proportion to the supporting capacity of the land, while yet in a state of nature, with its fertile soil and well-stocked streams and forests.

[Sidenote: CHINOOK PHYSIQUE.]