Hudson Bay by R. M. Ballantyne (ebook reader web .txt) 📕

him the covering of the tent, but leaving the poles standing, as they would be cumbrous to carry in his small canoe, and thousands may be had at every place where he may wish to land.

The Indian canoe is an exceedingly light and graceful little craft, and well adapted for travelling in through a wild country, where the rivers are obstructed by long rapids, waterfalls, and shallows. It is so light that one man can easily carry it on his shoulders over the land, when a waterfall obstructs his progress; and as it only sinks about four or six inches in the water, few places are too shallow to float it. The birch bark of which it is made is about a quarter of an inch thick; and the inside is lined with extremely thin flakes of wood, over which a number of light timbers are driven, to give strength and tightness to the machine. In this frail bark, which measures from twelve, fifteen, thirty, to forty feet long, and from two to four feet broad in the middle, a whole Indian family of eight or ten souls will travel hundreds of miles, over rivers and lakes innumerable; now floating swiftly down a foaming rapid, and anon gliding over the surface of a quiet lake, or making a portage overland when a rapid is too dangerous to descend; and, while the elders of the family assist in carrying the canoe, the youngsters run about plucking berries, and the shaggy little curs (one or two of which are possessed by every Indian family) search for food, or bask in the sun at the foot of the baby’s cradle, which stands bolt upright against a tree, while the child gazes upon all these operations with serene indifference.

Not less elegant and useful than the canoe is the snowshoe, without which the Indian would be badly off indeed. It is not, as many suppose, used as a kind of skate, with which to slide over the snow, but as a machine to prevent, by its size and breadth, the wearer from sinking into the snow; which is so deep that, without the assistance of the snowshoe, no one could walk a quarter of a mile through the woods in winter without being utterly exhausted.

It is formed of two thin pieces of light wood, tied at both ends, and spread out near the middle, thus making a kind of long oval, the interior of which is filled up with network of deer-skin threads. Strength is given to the frame by placing wooden bars across; and it is fastened loosely to the foot by a slight line going over the toe. In case, however, it may be supposed that by a shoe I mean an article something the size of a man’s foot, it may be as well to state that snow-shoes measure from four to six feet long, and from thirteen to twenty inches wide. Notwithstanding their great size, the extreme lightness of their materials prevents them being cumbrous; and, after a little practice, a traveller forgets that he has them on, if the weather be good for such walking. Frosty weather is the best for snow-shoe travelling, as the snow is fine and dust-like, and falls through the net-work. If the weather be warm, the wet snow renders the shoe heavy, and the lines soon begin to gall the feet. On these shoes an Indian will travel between twenty and thirty miles a day; and they often accomplish from thirty to forty when hard pressed.

The food of the Indian varies according to circumstances. Sometimes he luxuriates on deer, partridges, and fat beaver; whilst at others he is obliged to live almost entirely on fish, and not unfrequently on tripe-de-roche. This substance, however, does no more than retard his ultimate destruction by starvation; and unless he meets with something more nourishing, it cannot prevent it. When starving, the Indian will not hesitate to appease the cravings of hunger by resorting to cannibalism; and there were some old dames with whom I was myself acquainted, who had at different periods eaten several of their children. Indeed, some of them, it was said, had also eaten their husbands!

The following anecdote, related to me by my friend Carles, who spent many years of his life among the North American Indians, depicts one of the worst of these cases of cannibalism.

It was in the spring of 18 hundred and something that Mr Carles stood in the Indian Hall of one of the far-distant posts in Athabasca, conversing with a party of Chipewyan Indians, who had just arrived with furs from their winter hunting-grounds. The large fires of wood, sparkling and blazing cheerfully up the wide chimney, cast a bright light round the room, and shone upon the dusky countenances of the Chipewyans, as they sat gravely on the floor, smoking their spwagans in silence. A dark shade lowered upon every face, as if thoughts of an unpleasant nature disturbed their minds; and so it was. A deed of the most revolting description had been perpetrated by an Indian of the Cree tribe, and they were about to relate the story to Mr Carles.

After a short silence, an old Indian removed his pipe, and, looking round upon the others, as if to ask their consent to his becoming spokesman, related the particulars of the story, the substance of which I now give.

Towards the middle of winter, Wisagun, a Cree Indian, removed his encampment to another part of the country, as game was scarce in the place where he had been residing. His family consisted of a wife, a son of eight or nine years of age, and two or three children, besides several of his relations; in all, ten souls, including himself. In a few days they arrived at their new encamping ground, after having suffered a great deal of misery by the way from starvation. They were all much exhausted and worn out, but hoped, having heard of buffaloes in the vicinity, that their sufferings would soon be relieved.

Here they remained several days without finding any game, and were reduced to the necessity of devouring their moccasins and leathern coats, rendered eatable by being singed over the fire. Soon this wretched resource was also gone, and they were reduced to the greatest extremity, when a herd of buffaloes was descried far away in the prairie, on the edge of which they were encamped. All were instantly on the qui vive. Guns were loaded, snow-shoes put on, and in ten minutes the males of the hungry party set off after the herd, leaving Wisagun’s wife and children with another girl in the tent. It was not long, however, before the famished party began to grow tired. Some of the weakest dropped behind; while Wisagun, with his son Natappe, gave up the chase, and returned to the encampment. They soon arrived at it, and Wisagun, peeping in between the chinks of the tent to see what the women were doing, saw his wife engaged in cutting up one of her own children, preparatory to cooking it. In a transport of passion, the Indian rushed forward and stabbed her, and also the other woman; and then, fearing the wrath of the other Indians, he fled to the woods. It may be conceived what were the feelings of the remainder of the party when they returned and found their relatives murdered. They were so much exhausted, however, by previous suffering, that they could only sit down and gaze on the mutilated bodies in despair. During the night, Wisagun and Natappe returned stealthily to the tent, and, under cover of the darkness, murdered the whole party as they lay asleep. Soon after this the two Indians were met by another party of savages, in good condition, although, from the scarcity of game, the others were starving. The former accounted for this, however, by saying that they had fallen in with a deer not long ago; but that, before this had happened, all the rest of the family had died of starvation.

It was the party who had met the two Indians wandering in the plains that now sat round the fire relating the story to Mr Carles.

The tale was still telling when the hall door slowly opened, and Wisagun, gaunt and cadaverous, the very impersonation of famine, slunk into the room, along with Natappe, and seated himself in a corner near the fire. Mr Carles soon obtained from his own lips confirmation of the horrible deed, which he excused by saying that most of his relations had died before he ate them.

In a few days after this, the party of Indians took their departure from the house, to proceed to their village in the forest; and shortly after Wisagun and Natappe also left, to rejoin their tribe. The news of their deeds, however, had preceded them, so they were received very coldly; and soon after Wisagun pitched his tent, the other Indians removed, with one accord, to another place, as though it were impossible to live happily under the shadow of the same trees. This exasperated Wisagun so much that he packed up his tent and goods, launched his canoe, and then, before starting, went up to the village, and told them it was true he had killed all his relatives; and that he was a conjurer, and had both power and inclination to conjure them to death too. He then strode down to the banks of the river, and, embarking with his son, shot out into the stream. The unhappy man had acted rashly in his wrath. There is nothing more dangerous than to threaten to kill a savage, as he will certainly endeavour to kill the person who threatens him, in order to render the execution of his purpose impossible. Wisagun and his son had no sooner departed than two men coolly took up their guns, entered a canoe, and followed them. Upon arriving at a secluded spot, one of them raised his gun and fired at Wisagun, who fell over the side of the canoe, and sank to rise no more. With the rapidity of thought, Natappe seized his father’s gun, sprang ashore, and bounded up the bank; a shot was fired which went through the fleshy part of his arm, and the next moment he was behind a tree. Here he called out to the Indians, who were reloading their guns, not to kill him, and he would tell them all. After a little consideration, they agreed to spare him; he embarked with them, and was taken afterwards to the fort, where he remained many years in the Company’s service.

Although instances of cannibalism are not unusual among the Indian tribes, they do not resort to it from choice, but only when urged by the irrepressible cravings of hunger.

All the Indian tribes are fond of spirits; and in former times, when the distribution of rum to the natives was found necessary to compete with other companies, the use of the “fire-water” was carried to a fearful extent. Since Sir George Simpson became governor, however, the distribution of spirits has been almost entirely given up; and this has proved a most beneficial measure for the poor Indians.

Tobacco also is consumed by them in great quantities; indeed, the pipe is seldom out of the Indian’s mouth. If he is not hunting, sleeping, or eating, he is sure to be smoking. A peculiar kind of shrub is much used by them, mixed with tobacco—partly for the purpose of making it go far, and partly because they can smoke more of it at a time with impunity.

The Indian is generally very lazy, but can endure, when requisite, great fatigue and much privation. He can go longer without eating than a European, and, from the frequent fasts he has to sustain, he becomes accustomed, without injury, to eat more at a meal than would kill a white man. The Indian children exhibit this power in a very