Pioneers in Canada

by Harry Johnston

Hearne mentions that in this country among the Northern Indians the names of the boys were various and generally derived from some place, or season of the year, or animal; whilst the names of the girls were chiefly taken from some part or property of a marten, [4] such as the white marten, the black marten, the summer marten, the marten's head, foot, heart, or tail.

From the Lake of Little Fish Hill the party moved on to Lake Clowey, and here the Northern Indians set to work to build their canoes in the warm and dry weather, which was about to come in at the end of May. These canoes were very slight and simple in construction and wonderfully light, which was necessary, for some of the northern portages might be a hundred to one hundred and fifty miles in length, over which the canoes would have to be carried by the Indians. All the tools employed in those days, in building such canoes and making snowshoes and all the other furniture and utensils of Indian life, consisted of a hatchet, a knife, a file, and an awl obtained from the stores of the Hudson's Bay Company. In the use of these tools they were so dexterous that everything they manufactured was done with a neatness which could not be excelled by the most expert mechanic. These northern canoes were flat-bottomed, with straight, upright sides, and sharp prow and peak. The stern part of the canoe was wider than the rest in order to receive the baggage. The average length of the canoe would be from twelve to thirteen feet, and the breadth in the widest part about two feet. Generally but a single paddle was used, and that rather attenuated. When transporting the canoes from one river to another, a strong band of bark or fibre would be fastened round the thwarts of the canoe, and then slung over the breast and shoulders of the Indian that was carrying it.

From Lake Clowey the northern progress was made on foot, steady and fatiguing walking over the barren grounds. The wooded region had been left behind to the south; but for a distance of about twenty miles outside the living woods there was a belt of dry stumps more or less ancient. According to Hearne, these vestiges of trees to the north of the present forest limit were an indication that the climate had grown colder during the seventeenth and eighteenth centuries, because, according to the traditions of the Indians and the remembrances of their old people, the forest had formerly extended much farther to the north.

Whilst they were staying for the canoe building at Lake Clowey, Hearne was a great deal bothered by the domestic troubles of his Indian friend Matonabi. This man had been constantly trying to add to his stock of wives as he passed up country, and at Clowey he had met the former husband of one of these women whom he had carried off by force. The man ventured to reproach him, whereupon Matonabi went into his tent, opened one of his wives' bundles, and with the greatest composure took out a new, long, box-handled knife; then proceeded to the tent of the man who had complained, and without any parley whatever took him by the collar and attempted to stab him to death. The man had already received three bad knife wounds in the back before other people, rushing in to his assistance, prevented Matonabi from finishing him. After this, Matonabi returned to his tent as though nothing had happened, called for water, washed the blood off his hands and knife, and smoked his pipe as usual, asking Hearne if he did not think he had done quite right!

"It has ever been the custom among those people for the men to wrestle for any woman to whom they are attached; and of course the strongest party always carries off the prize. A weak man, unless he be a good hunter and well beloved, is seldom permitted to keep a wife that a stronger man thinks worth his notice; for at any time when the wives of those strong wrestlers are heavy laden either with furs or provisions, they make no scruple of tearing any other man's wife from his bosom and making her bear a part of his luggage. This custom prevails throughout all their tribes, and causes a great spirit of emulation among their youth, who are upon all occasions, from their childhood, trying their strength and skill in wrestling. This enables them to protect their property, and particularly their wives, from the hands of those powerful ravishers, some of whom make almost a livelihood by taking what they please from the weaker parties without making them any return. Indeed it is represented as an act of great generosity if they condescend to make an unequal exchange, as, in general, abuse and insult are the only return for the loss which is sustained.

"The way in which they tear the women and other property from one another, though it has the appearance of the greatest brutality, can scarcely be called fighting. I never knew any of them receive the least hurt in these rencontres; the whole business consists in hauling each other about by the hair of the head; they are seldom known either to strike or kick one another. It is not uncommon for one of them to cut off his hair and to grease his ears immediately before the contest begins. This, however, is done privately; and it is sometimes truly laughable to see one of the parties strutting about with an air of great importance, and calling out: 'Where is he? Why does he not come out?' when the other will bolt out with a clean-shorn head and greased ears, rush on his antagonist, seize him by the hair, and, though perhaps a much weaker man, soon drag him to the ground, while the stronger is not able to lay hold of him. It is very frequent on those occasions for each party to have spies, to watch the other's motions, which puts them more on a footing of equality. For want of hair to pull, they seize each other about the waist, with legs wide extended, and try their strength by endeavouring to vie who can first throw the other down."

"Early in the morning of the twenty-ninth 'Captain' Keelshies (an Indian) joined us. He delivered to me a packet of letters and a two-quart keg of French brandy, but assured me that the powder, shot, tobacco, knives, &c, which he received at the fort for me, were all expended. He endeavoured to make some apology for this by saying that some of his relations died in the winter, and that he had, according to native custom, thrown all his own things away; after which he was obliged to have recourse to my ammunition and other goods to support himself and a numerous family. The very affecting manner in which he related this story, often crying like a child, was a great proof of his extreme sorrow, which he wished to persuade me arose from the recollection of his having embezzled so much of my property; but I was of a different opinion, and attributed his grief to arise from the remembrance of his deceased relations. However, as a small recompense for my loss, he presented me with four ready-dressed moose skins, which was, he said, the only retribution he could then make. The moose skins, though not the twentieth part of the value of the goods which he had embezzled, were in reality more acceptable to me than the ammunition and the other articles would have been, on account of their great use as shoe leather, which at that time was a very scarce article with us, whereas we had plenty of powder and shot."

During Hearne's stay at Lake Clowey a great number of Indians entered into a combination with those of his party to travel together to the Coppermine River, with no other intent than to murder the Eskimo who frequented that river in considerable numbers. Before leaving Lake Clowey all the Northern Indians who had assembled there prepared their arms for the encounter, and did not forget to make shields before they left the woods of Clowey. These shields were composed of thin boards about three-quarters of an inch thick, two feet broad, and three feet long, and were intended to ward off the arrows of the Eskimo.

When the now large expedition reached a river with the fearful name of Congecathawhachaga, they found a portion of the tribe known as Copper Indians,[5] and these had never before seen a white man. They gave a very friendly reception to Hearne on account of Matonabi.

"They expressed as much desire to examine me from top to toe as a European naturalist would a nondescript animal. They, however, found and pronounced me to be a perfect human being, except in the colour of my hair and eyes; the former, they said, was like the stained hair of a buffalo's tail, and the latter, being light, were like those of a gull. The whiteness of my skin also was, in their opinion, no ornament, as they said it resembled meat which had been sodden in water till all the blood was extracted. On the whole I was viewed as so great a curiosity in this part of the world that during my stay there, whenever I combed my head, some or other of them never failed to ask for the hairs that came off, which they carefully wrapped up, saying: 'When I see you again, you shall again see your hair'."