As I have said, this is a story in part of one of the most interesting American tribes. How small is the proportion of the story that I can give may be inferred from what has just been said about their language. Where did they get or develop all those words? Are those 40,000 words the remains of a language which, under other circumstances, was greater, or is the vocabulary now at its greatest state of perfection? How does it happen that such a remarkable mental development was found in a people that lived as these Yahgans did? Questions multiply, but no answers are found.
Anthropologists suppose that the peoples living at the ends of the earth under adverse circumstances are "conquered races, exiles, or criminals." It is guessed by some who have read of the Yahgan that he comes from some ancient Peruvian or Brazilian civilized tribe, and fled in war time to Cape Horn. But the Yahgan language is not that of Peru or of Brazil, or even that of the lost tribes of Israel. There is in it nothing to connect it with any of the other great languages of the world. Why, then, should we think incredible the possibility of the Yahgans having originated where they are? In the alluvial beds of Patagonia and of Tierra del Fuego are found the petrified remains of the opossum, the kangaroo, and the monkey. The ostrich and a modified camel (the guanaco), now live on the desert plains of Patagonia. Who, then, shall say positively that the Yahgan race has not lived through the cataclysms that destroyed the opossum and the monkey and left the ostrich and the camel?
Some years ago the Chili Government sent an expedition to explore the Yahgan country. The report made by the commander on his return refers to the Yahgan language as "nasal and harsh; it sounds like the barking of a dog," but all who speak the language agree that it is as soft and sweet to the ear as a love-song in French.
To make a study of the construction of this language here would be impossible for lack of space, even if I knew the facts, but something of the way the Yahgans talked to one another will be interesting, because it gives an insight into their character. Let it be remembered that this was a tribe of so-called savages, and that among savages the squaw is supposed to be a wretched slave. To the casual observer the Yahgan squaw was a slave. She paddled the canoe "while the man sat in the bow holding his weapons." But the Yahgan squaw's life was certainly not without its amenities, if one may judge by the language.
Thus the Yahgan man never spoke to his squaw of any property in the family as "mine." He said "ours" instead. He even said "our harpoon." He never gave orders directly to either squaw or child. If he wanted something done he would use an expression that meant "Tell to do"; it was as if he said to his squaw, "Have some one do so and so." More remarkable still, there was no such word in the language as "obey." They said instead, "Oblige me by," "Make me the favor of," "Would you be pleased or be so kind as to do this or that?" Even when the Yahgan was angry and wished to drive away an offensive person he used a polite sentence.
As among civilized people certain terms and names may be used between man and wife, or when talking to a physician or between two men talking alone, without incurring an accusation of using indecent language, so among the Yahgans there were certain forms of expression for use in private and others for society. In short, it was a modest race; in this respect it was, perhaps, the most remarkable of all the American Indian nations.
They had poets and novelists and historians. They knew, for instance, how to tell in the most delicate fashion those sly stories in which the point was found in the thought of the listeners, and not in the words of the speaker—where the speaker's words suggested but did not say the thought. No people in the world enjoyed well-told stories of the kind more than they, but only the skilful—the literati—were permitted to tell them. A gross expression was never permitted in company. It is a lasting pity that none of these tales has been preserved for study. The missionary taught the Yahgans that their soul's salvation was imperilled by such thoughts, and the remnant of the race has become so degraded in every way that the best of this wonderful oral literature has been lost.
They had songs, but no music as civilized people understand that word. Their songs were what travellers call "monotonous chants." However, they danced to some songs, and their words were poetic if the song did lack jingle and varied intonations.
"Food was abundant in the old days," said the Rev. Thomas Bridges, "and life was easy with them." Hence the Yahgans had abundant leisure to sit about the hut fire and talk to one another. Their conversation is best described by the word bright. They were as quick-witted—as quick and brilliant at repartee as the Irish or French. They also made many puns. They were what may be called a "clubable race," to borrow a Johnsonian expression. The missionaries say that within their limits of knowledge they were ready and logical thinkers. Sarcastic remarks and cynical observations abounded in their fireside conversations, as well as flashes of kindly humor.
In politics and religion they were almost equally interesting. They had no form of government—neither chief nor legislative council—but public opinion ruled with an iron hand. Theirs was the simplest form of a republic. When men violated social usages, as sometimes happened, the guilty were ostracized, and such was the habit of thought among them that this ostracism drove the guilty one away to live by himself. Occasionally several families were thus driven into exile together, but I did not learn of the existence of any such colonies of outlaws as that found below St. Lawrence Bay on the Siberian coast or the Kevalinyes, whose home is back of Point Hope in Alaska.