They were dressed in long loose frocks, made of deer-skins, trimmed with furs, and, woman-like, embellished with trinkets; in this instance of pieces of tin, cut by them, feathers and claws of wild animals. The sleeves were small, and in the seams a welt of
dressed deer-skin, two inches deep, and cut into fringes of one-fourth inch wide. They made their toilets at the little brook beneath the willows. These people maintained all their old customs. I noticed a woman’s work-basket, differing somewhat from that of those who were blessed with sewing-machines. Their needles were pointed bones, resembling an awl, and were used as such.
The threads were made of sinews of animals, cured and prepared for the purpose, very strong, but not fine enough for fancy work on silk or cambrics; and yet they make beautiful moccasins and bead-work, without other thread or needle.
The children were also clad in deer-skin clothes, as were the men; the latter being dressed with the hair and fur retained. All these people of whom I write are copper-colored, though varying in shades about as much as white people do, some of them being much darker than others; all have black eyes, and long black hair, and smooth features, except high-cheek bones. They differ in stature; those near the seacoast being smaller than those of the high lands; the latter averaging as large as white men. The women are much larger than white women.
Their habits are simple, and their morals beyond question, so far as the honor of their women is concerned. I learned from good authority that the Indian women who have never been contaminated by association with low white men are chaste. The law penalty of these people for violation of this virtue is death. One or two instances of the enforcement of this rigid rule have come within my own personal knowledge on reservations in Oregon.
Sixteen days after the opening of the councils, Win-ne-muc-ca arrived, and the council was again opened. The great chief spoke to his people in private, but declined to make a speech in our joint councils; the others speaking, however, for the people. O-che-o accepted our offer of a home, on the condition that we should return the captives that had been taken during the late war. This promise was made on our part. With this assurance, he and his band made ready for removal. The others did not. We used all our argumentative ability to obtain their consent, but unsuccessfully. They came to the council with war-paint on their bodies and arms concealed under deer-skin robes. Our party were armed, and all were on the keen look-out for trouble. Toward the close of the council-talks the medicine-man of the Snakes drew his knife, and, dropping his robe from his shoulders, displayed, what we well understood to be war-painting on his body and arms, and, thrusting his knife into the ground, said, “We have made up our minds to die before we will go to any place away from our country.”
This action and speech brought all parties to a standing posture very quickly. The situation was a very doubtful one for a few moments. The proximity of troops prevented a fight. Had we been a few miles from assistance, I doubt not blood would have been spilled.
We-ah-we-wa himself would have consented to go to a Reservation, but the medicine-man was not willing. Their chief requested that his reasons for not complying should be made known to the “big chief” at Washington, which request was granted and complied with.
The council ended, and we made preparation to remove O-che-o’s band to Yai-nax, Klamath Reservation.
Before leaving camp we had demonstrated the superiority of our doctor’s skill, by healing a sick Indian against the will of the Snake medicine-man.