After the song commenced the demolition of the mountains of meat, which was but slowly effected, notwithstanding the unremitting and strenuous exertions of the guests. The greatest order, however, was maintained; the relatives of the deceased acted as stewards, each of them seizing a roasted beaver, or something else, squatted himself in front of one of the guests, and presenting the meat, which he held with both his hands (males and females officiating), desired him to help himself. If the guest appeared backward in the attack, he was pressed, in the politest terms, to eat. "Now, I pray you, tear away with a good will;"—"I am glad to see you eat so strongly;"—"Come now, stuff yourself with this fine piece of fat bear." And stuff himself he must, or pay a forfeit, to avoid a catastrophe. But having paid thus, and acknowledged himself fairly overcome by his host's politeness, he is spared any further exertions, and his viands are no longer presented to him in this way, but placed in a dish beside him.
Well aware of our inability to maintain the honour of our country in a contest of this kind, we paid our forfeit at the commencement of the onslaught, reserving our portions to be disposed of at home.
The gormandizing contest ended as it began, with songs and dances; in the latter amusement, however, few were now able to join; afterwards ensued a rude attempt at dramatic representation. Old Quaw, the chief of Nekaslay, first appeared on the stage, in the character of a bear—an animal he was well qualified to personate. Rushing from his den, and growling fiercely, he pursued the huntsman, the chief of Babine portage, who defended himself with a long pole; both parties maintained a running fight, until they reached the far end of the building, where they made their exit. Enter afterwards a jealous husband and his wife, wearing masks (both being men). The part these acted appeared rather dull; the husband merely sat down by the side of his "frail rib," watching her motions closely, and neither allowing her to speak to nor look at any of the young men. As to the other characters, one personated a deer, another a wolf, a third a strange Tsekany. The bear seemed to give the spectators most delight.
The scene was interesting, as exhibiting the first rude attempts at dramatic representation of a savage people; and it served, in some measure, to efface the impression made by the somewhat disgusting spectacle previously witnessed. The affair concluded by an exchange of presents, and the party broke up.
Two young men, natives of Oregon, who had received a little education at Red River, had, on their return to their own country, introduced a sort of religion, whose groundwork seemed to be Christianity, accompanied with some of the heathen ceremonies of the natives. This religion spread with amazing rapidity all over the country. It reached Fort Alexandria, the lower post of the district, in the autumn; and was now embraced by all the Nekaslayans. The ceremonial consisted chiefly in singing and dancing. As to the doctrines of our holy religion, their minds were too gross to comprehend, and their manners too corrupt to be influenced by them. They applied to us for instruction, and our worthy chief spared no pains to give it. But, alas! it is for the most part labour in vain. Yet, an impression seemed to have been made on a few; and had there been missionaries there at the time, their efforts might have proved successful. But the influence of the "men of medicine," who strenuously withstand a religion which exposes their delusive tricks, and consequently deprives them of their gains,—together with the dreadful depravity everywhere prevalent,—renders the conversion of the Tekallies an object most difficult to accomplish.
It is a general opinion among Christians, that there exists no nation or people on earth who are entirely ignorant of a Supreme Being. I shall contrast the language of this tribe with that of the Sauteux or Ojibbeway, and let the reader judge for himself.
I have heard a heathen Ojibbeway, when giving a feast, express himself thus: "The great Master of Life, he who sees us and whom we cannot see, having done me charity, I invite you, my brother, to partake of it." On a like occasion, a Takelly describes the manner in which he killed his game, but never alludes to a deity. When an Ojibbeway wishes to confirm the truth of what he says beyond a doubt, he points to heaven and exclaims, "He to whom we belong hears that what I say is true." The Takelly says, "The toad hears me." You ask a Takelly what becomes of him after death, he replies, "My life shall be extinct, and I shall be dead." Not an idea has he of the soul, or of a future state of rewards and punishments. The Ojibbeway answers, "After death my soul goes either to a happy land, abounding with game and every delight; or to a land of misery, where I shall suffer for ever from want. Whether it go to the good or bad place depends on my good or bad conduct here."
In fact the Takelly language has not a term in it to express the name of Deity, spirit, or soul. When the Columbia religion was introduced among them, our interpreters had to invent a term for the Deity—Yagasita—the "Man of Heaven." The only expression I ever heard them use that conveyed any idea whatever of a superior Being is, that when the salmon fail, they say, "The Man who keeps the mouth of the river has shut it up with his red keys, so that the salmon cannot get up." One of our gentlemen, a member of the Roman Catholic Church, teaching the Takellies to make the sign of the cross, with the words used on the occasion, his interpreter translated them, "Au nom du Père, de son Frère, et puis de son petit Garçon!" (In the name of the Father, his Brother, and his little Boy!)
The accompts and despatches for head-quarters being finished in the beginning of March, I was ordered to convey them to Fort Alexandria, to the charge of which post I was now appointed. This post is agreeably situated on the banks of Frazer's River, on the outskirts of the great prairies. The surrounding country is beautifully diversified by hill and dale, grove and plain; the soil is rich, yielding abundant successive crops of grain and vegetable, unmanured; but the crops are sometimes destroyed by frost. The charming locality, the friendly disposition of the Indians, and better fare, rendered this post one of the most agreeable situations in the Indian country. In spring, moreover, the country swarms with game—pheasants and a small species of curlieu in the immediate vicinity, and ducks and geese within a short distance. The sport was excellent, and, with the amusement the cultivation of my garden afforded me, enabled me to vegetate in great comfort—a comfort I was not destined long to enjoy.
Mr. Ogden, chief factor, arrived from Fort Vancouver about the end of May, and Mr. Fisher from Stuart's Lake a few days afterwards; and having consulted together, determined that I should retrace my steps to Stuart's Lake without delay. When I arrived at Fort St. James its dreadful solitude almost drove me to despair. I found myself sitting alone in the hall where my late excellent bourgeois and friends had passed the time so happily, and I felt a depression of spirits such as I never experienced before. Fortunately for me, my old friend Mr. Fraser, a gentleman of a gay and lively disposition, arrived soon after, and continued with me for the remainder of the season, and his company soon drove melancholy away.