CHAPTER XX.
Manners and Customs of the Natives continued.—Their Wars.—Their Marriages.—Medicine Men.—Funeral Ceremonies.—Religious Notions.—Language.
The politics of the natives of the Columbia are a simple affair: each village has its chief, but that chief does not seem to exercise a great authority over his fellow-citizens. Nevertheless, at his death, they pay him great honors: they use a kind of mourning, which consists in painting the face with black, in lieu of gay colors; they chant his funeral song or oration for a whole month. The chiefs are considered in proportion to their riches: such a chief has a great many wives, slaves, and strings of beads—he is accounted a great chief. These barbarians approach in that respect to certain civilized nations, among whom the worth of a man is estimated by the quantity of gold he possesses.
As all the villages form so many independent sovereignties, differences sometimes arise, whether between the chiefs or the tribes. Ordinarily, these terminate by compensations equivalent to the injury. But when the latter is of a grave character, like a murder (which is rare), or the abduction of a woman (which is very common), the parties, having made sure of a number of young braves to aid them, prepare for war. Before commencing hostilities, however, they give notice of the day when they will proceed to attack the hostile village; not following in that respect the custom of almost all other American Indians, who are wont to burst upon their enemy unawares, and to massacre or carry off men, women, and children; these people, on the contrary, embark in their canoes, which on these occasions are paddled by the women, repair to the hostile village, enter into parley, and do all they can to terminate the affair amicably: sometimes a third party becomes mediator between the first two, and of course observes an exact neutrality. If those who seek justice do not obtain it to their satisfaction, they retire to some distance, and the combat begins, and is continued for some time with fury on both sides; but as soon as one or two men are killed, the party which has lost these, owns itself beaten and the battle ceases. If it is the people of the village attacked who are worsted, the others do not retire without receiving presents. When the conflict is postponed till the next day (for they never fight but in open daylight, as if to render nature witness of their exploits), they keep up frightful cries all night long, and, when they are sufficiently near to understand each other, defy one another by menaces, railleries, and sarcasms, like the heroes of Homer and Virgil. The women and children are always removed from the village before the action.
Their combats are almost all maritime: for they fight ordinarily in their pirogues, which they take care to careen, so as to present the broadside to the enemy, and half lying down, avoid the greater part of the arrows let fly at them.
But the chief reason of the bloodlessness of their combats is the inefficiency of their offensive weapons, and the excellence of their defensive armor. Their offensive arms are merely a bow and arrow, and a kind of double-edged sabre, about two and a half feet long, and six inches wide in the blade: they rarely come to sufficiently close quarters to make use of the last. For defensive armor they wear a cassock or tunic of elk-skin double, descending to the ankles, with holes for the arms. It is impenetrable by their arrows, which can not pierce two thicknesses of leather; and as their heads are also covered with a sort of helmet, the neck is almost the only part in which they can be wounded. They have another kind of corslet, made like the corsets of our ladies, of splinters of hard wood interlaced with nettle twine. The warrior who wears this cuirass does not use the tunic of elk-skin; he is consequently less protected, but a great deal more free; the said tunic being very heavy and very stiff.
It is almost useless to observe that, in their military expeditions, they have their bodies and faces daubed with different paints, often of the most extravagant designs. I remember to have seen a war-chief, with one exact half of his face painted white and the other half black.
Their marriages are conducted with a good deal of ceremony. When a young man seeks a girl in marriage, his parents make the proposals to those of the intended bride, and when it has been agreed upon what presents the future bridegroom is to offer to the parents of the bride, all parties assemble at the house of the latter, whither the neighbors are invited to witness the contract. The presents, which consist of slaves, strings of beads, copper bracelets, haiqua shells, &c., are distributed by the young man, who, on his part receives as many, and sometimes more, according to the means or the munificence of the parents of his betrothed. The latter is then led forward by the old matrons and presented to the young man, who takes her as his wife, and all retire to their quarters.
The men are not very scrupulous in their choice, and take small pains to inform themselves what conduct a young girl has observed before her nuptials; and it must be owned that few marriages would take place, if the youth would only espouse maidens without reproach on the score of chastity; for the unmarried girls are by no means scrupulous in that particular, and their parents give them, on that head, full liberty. But once the marriage is contracted, the spouses observe toward each other an inviolable fidelity; adultery is almost unknown among them, and the woman who should be guilty of it would be punished with death. At the same time, the husband may repudiate his wife, and the latter may then unite herself in marriage to another man. Polygamy is permitted, indeed is customary; there are some who have as many as four or five wives; and although it often happens that the husband loves one better than the rest, they never show any jealousy, but live, together in the most perfect concord.[X]
There are charlatans everywhere, but they are more numerous among savages than anywhere else, because among these ignorant and superstitious people the trade is at once more profitable and less dangerous. As soon as a native of the Columbia is indisposed, no matter what the malady, they send for the medicine man, who treats the patient in the absurd manner usually adopted by these impostors, and with such violence of manipulation, that often a sick man, whom a timely bleeding or purgative would have saved, is carried off by a sudden death.
They deposite their dead in canoes, on rocks sufficiently elevated not to be overflowed by the spring freshets. By the side of the dead are laid his bow, his arrows, and some of his fishing implements; if it is a woman, her beads and bracelets: the wives, the relatives and the slaves of the defunct cut their hair in sign of grief, and for several days, at the rising and setting of the sun, go to some distance from the village to chant a funeral song.
These people have not, properly speaking, a public worship.[Y] I could never perceive, during my residence among them, that they worshipped any idol. They had, nevertheless, some small sculptured figures; but they appeared to hold them in light esteem, offering to barter them for trifles.
Having travelled with one of the sons of the chief of the Chinooks (Comcomly), an intelligent and communicative young man, I put to him several questions touching their religious belief, and the following is, in substance, what he told me respecting it: Men, according to their ideas, were created by a divinity whom they name Etalapass; but they were imperfect, having a mouth that was not opened, eyes that were fast closed, hands and feet that were not moveable; in a word, they were rather statues of flesh, than living men. A second divinity, whom they call Ecannum, less powerful, but more benign than the former, having seen men in their state of imperfection, took a sharp stone and laid open their mouths and eyes; he gave agility, also, to their feet, and motion to their hands. This compassionate divinity was not content with conferring these first benefits; he taught men to make canoes, paddles, nets, and, in a word, all the tools and instruments they use. He did still more: he threw great rocks into the river, to obstruct the ascent of the salmon, in order that they might take as many as they wanted.
The natives of the Columbia further believe, that the men who have been good citizens, good fathers, good husbands, and good fishermen, who have not committed murder, &c., will be perfectly happy after their death, and will go to a country where they will find fish, fruit, &c., in abundance; and that, on the contrary, those who have lived wickedly, will inhabit a country of fasting and want, where they will eat nothing but bitter roots, and have nothing to drink but salt water.
If these notions in regard to the origin and future destiny of man are not exactly conformed to sound reason or to divine revelation, it will be allowed that they do not offer the absurdities with which the mythologies of many ancient nations abound.[Z] The article which makes skill in fishing a virtue worthy of being compensated in the other world, does not disfigure the salutary and consoling dogma of the immortality of the soul, and that of future rewards and punishments, so much as one is at first tempted to think; for if we reflect a little, we shall discover that the skilful fisherman, in laboring for himself, labors also for society; he is a useful citizen, who contributes, as much as lies in his power, to avert from his fellow-men the scourge of famine; he is a religious man, who honors the divinity by making use of his benefits. Surely a great deal of the theology of a future life prevalent among civilized men, does not excel this in profundity.
It is not to be expected that men perfectly ignorant, like these Indians, should be free from superstitions: one of the most ridiculous they have, regards the method of preparing and eating fish. In the month of July, 1811, the natives brought us at first a very scanty supply of the fresh salmon, from the fear that we would cut the fish crosswise instead of lengthwise; being persuaded that if we did so, the river would be obstructed, and the fishing ruined. Having reproached the chief on that account, they brought us a greater quantity, but all cooked, and which, not to displease them, it was necessary to eat before sunset. Re-assured at last by our solemn promises not to cut the fish crosswise, they supplied us abundantly during the remainder of the season.
In spite of the vices that may be laid to the charge of the natives of the Columbia, I regard them as nearer to a state of civilization than any of the tribes who dwell east of the Rocky mountains. They did not appear to me so attached to their customs that they could not easily adopt those of civilized nations: they would dress themselves willingly in the European mode, if they had the means. To encourage this taste, we lent pantaloons to the chiefs who visited us, when they wished to enter our houses, never allowing them to do it in a state of nudity. They possess, in an eminent degree, the qualities opposed to indolence, improvidence, and stupidity: the chiefs, above all, are distinguished for their good sense and intelligence. Generally speaking, they have a ready intellect and a tenacious memory. Thus old Comcomly recognised the mate of the Albatross as having visited the country sixteen years before, and recalled to the latter the name of the captain under whom he had sailed at that period.
The Chinook language is spoken by all the nations from the mouth of the Columbia to the falls. It is hard and difficult to pronounce, for strangers; being full of gutturals, like the Gaelic. The combinations thl, or tl, and lt, are as frequent in the Chinook as in the Mexican.[AA]