Essays by Henry David Thoreau (feel good books .txt) 📕

decided to stop here, my companion intending to hunt down the stream at night. The Indians invited us to lodge with them, but my companion inclined to go to the log camp on the carry. This camp was close and dirty, and had an ill smell, and I preferred to accept the Indians’ offer, if we did not make a camp for ourselves; for, though they were dirty, too, they were more in the open air, and were much more agreeable, and even refined company, than the lumberers. The most interesting question entertained at the lumberers’ camp was, which man could “handle” any other on the carry; and, for the most part, they possessed no qualities which you could not lay hands on. So we went to the Indians’ camp or wigwam.

It was rather windy, and therefore Joe concluded to hunt after midnight, if the wind went down, which the other Indians thought it would not do, because it was from the south. The two mixed-bloods, however, went off up the river for moose at dark, before we arrived at their camp. This Indian camp was a slight, patched-up affair, which had stood there several weeks, built shed-fashion, open to the fire on the west. If the wind changed, they could turn it round. It was formed by two forked stakes and a crossbar, with rafters slanted from this to the ground. The covering was partly an old sail, partly birch-bark, quite imperfect, but securely tied on, and coming down to the ground on the sides. A large log was rolled up at the back side for a headboard, and two or three moose-hides were spread on the ground with the hair up. Various articles of their wardrobe were tucked around the sides and corners, or under the roof. They were smoking moose meat on just such a crate as is represented by With, in De Bry’s Collectio Peregrinationum, published in 1588, and which the natives of Brazil called boucan (whence buccaneer), on which were frequently shown pieces of human flesh drying along with the rest. It was erected in front of the camp over the usual large fire, in the form of an oblong square. Two stout forked stakes, four or five feet apart and five feet high, were driven into the ground at each end, and then two poles ten feet long were stretched across over the fire, and smaller ones laid transversely on these a foot apart. On the last hung large, thin slices of moose meat smoking and drying, a space being left open over the centre of the fire. There was the whole heart, black as a thirty-two pound ball, hanging at one corner. They said that it took three or four days to cure this meat, and it would keep a year or more. Refuse pieces lay about on the ground in different stages of decay, and some pieces also in the fire, half buried and sizzling in the ashes, as black and dirty as an old shoe. These last I at first thought were thrown away, but afterwards found that they were being cooked. Also a tremendous rib-piece was roasting before the fire, being impaled on an upright stake forced in and out between the ribs. There was a moose-hide stretched and curing on poles like ours, and quite a pile of cured skins close by. They had killed twenty-two moose within two months, but, as they could use but very little of the meat, they left the carcases on the ground. Altogether it was about as savage a sight as was ever witnessed, and I was carried back at once three hundred years. There were many torches of birch-bark, shaped like straight tin horns, lying ready for use on a stump outside.

For fear of dirt, we spread our blankets over their hides, so as not to touch them anywhere. The St. Francis Indian and Joe alone were there at first, and we lay on our backs talking with them till midnight. They were very sociable, and, when they did not talk with us, kept up a steady chatting in their own language. We heard a small bird just after dark, which, Joe said, sang at a certain hour in the night⁠—at ten o’clock, he believed. We also heard the hylodes and tree-toads, and the lumberers singing in their camp a quarter of a mile off. I told them that I had seen pictured in old books pieces of human flesh drying on these crates; whereupon they repeated some tradition about the Mohawks eating human flesh, what parts they preferred, etc., and also of a battle with the Mohawks near Moosehead, in which many of the latter were killed; but I found that they knew but little of the history of their race, and could be entertained by stories about their ancestors as readily as any way. At first I was nearly roasted out, for I lay against one side of the camp, and felt the heat reflected not only from the birch-bark above, but from the side; and again I remembered the sufferings of the Jesuit missionaries, and what extremes of heat and cold the Indians were said to endure. I struggled long between my desire to remain and talk with them and my impulse to rush out and stretch myself on the cool grass; and when I was about to take the last step, Joe, hearing my murmurs, or else being uncomfortable himself, got up and partially dispersed the fire. I suppose that that is Indian manners⁠—to defend yourself.

While lying there listening to the Indians, I amused myself with trying to guess at their subject by their gestures, or some proper name introduced. There can be no more startling evidence of their being a distinct and comparatively aboriginal race than to hear this unaltered Indian language, which the white man cannot speak nor understand. We may suspect change and deterioration in almost every other particular but the language which