CHAPTER XXVI.
THE WILD INDIAN OF PEC-WAN.
THIS happened at my birth place and about one mile up the Klamath River from my mother’s birthplace, at Wah-tec village both places being on the north side of the river. At Pec-wan village, there comes down from the east and north, a creek that enters into the Klamath River, at or near Pec-wan village, and is called Pec-wan Creek. This creek has three forks, the north, middle and south forks, the south fork being the largest one. The mountain rises to a height of about four or five thousand feet at the head of the south fork, and nearly the whole of the country of Pec-wan, is covered with a dense growth of large timber and thick brush. In this vast forest of timber, there are sloping flats on the creek, and up the sides of the mountain there is oak timber, the acorn, from which we make our bread, and which we call pop-saw. In the Fall, which is the last part of October, and on through the month of November, sometimes later, there was a family moved back on the south fork, to a picking place. At these camps they most always have houses, sometimes they are made of cedar bark and sometimes of boards, but they are made tight and comfortable, so if there comes a rain they can keep dry and warm, particularly the women and children. After they had been there for sometime and had gathered a quantity of acorns, there came some wild Indians (Oh-mah-hah) around on the outside of the houses, and as there was quite a number of young men in the camps, the girls were closely watched by the men, and were not much afraid of the wild men. The men would go outside and holler at the Oh-mah-hahs to come into the house, so that they could see them, but they were afraid to come in, only watching a chance to steal one of the girls, and take her away for a wife. After the Indians had gathered as many acorns as they thought they wanted, they concluded to go back to their homes, but two of the large, strong and athletic young Pec-wans, said they were going to remain in the camp, and hide in one of the houses. The rest all got ready and started home, leaving the two young men, who climbed up to the frame, where the platform is fixed, that they put the large basket plates, filled with the acorns on, that are hulled, so as to dry them, over where they make the fire to cook and warm by, the heat going up through the platform and plates, drying the acorns; so the young men secreted themselves up there for they could not be seen, and kept very still. In the evening the Wild Indians came, and not seeing or hearing anyone, supposed that all had left the camp, and after spying around awhile, an Oh-mah-hah ventured into the house and sat down by the fire-place, and opened a buck-skin sack, which we call ac-gure, and which has sticks inside to act as stays, to hold it in shape, it being twelve or fourteen inches long, and carry it under the arm, each one of these wild men had one of these sacks, which is a sort of a magic wand, and in this, they carry different kinds of herbs. Some of which are very good for a person’s health, and some act like magic for poison, and with it they can kill any one they wish. Now this wild man after sitting down, opened his sack, and took out each kind of herbs or roots, saying as he lifted each one out, what it was good for, and after he had taken part of them out and laid them by the side of the ac-gure, he thought he heard a noise, so leaving his ac-gure and the roots, he ran outside, at this the young Pec-wans jumped down from their hiding place, and grabbed up the ac-gure and put the roots back into it, immediately after this the wild man returned and begged and pleaded with them, to give them back, but they refused to do so. He told them they could not use it unless they were taught the art, by which to use it. Then they wanted him to teach them, but he said he never would, so they told him they would keep it. After he had begged and talked for awhile, they started home taking the ac-gure with them, and the wild man following and pleading in every way for them to return the sack to him. As they kept on towards home, the Oh-mah-hah told them if they would return it to him, he would cause any one that they might wish for, to die, and would give them half of all he had, but they refused, and kept on until they reached home. The wild man went with them into the house, and they fed him, and every time they went out, he went with them. Sometimes they would go for wood for the sweat-house, and he would follow them closely, always pleading for his ac-gure and acting so simple, that it seemed this ac-gure was his whole life. They were determined never to give it back to him, and so one morning they concluded to make a big fire in the sweat-house, put him inside, fasten the door, and smoke him to death. They kept the ac-gure, and they say this family, was ever after, very lucky in getting deer and other game, as they had the Wild Indian’s devil.
This is the only time, where they caused a Oh-mah-hah to die, that I know of. These sweat-houses, are sure an ideal place, to smoke a person to death in.
CHAPTER XXVII.
HOW THE RICH TRIED TO BE A TALTH.
I will give the history of one Indian that was very wealthy, who belonged to the He-na’s. (Smith Rivers) This Indian while yet a very young man, had by inheritance, been left so much wealth that he felt there was no part or place, but what he had the right and power to go, and being closely related to some of the wealthy families of the lower Klamath, and among the rest to a family of one of the Talths, which lived at Wah-tec village, close to where the White Deer-Skin Dance is held. When it came time for this dance, he took with him a great many of his most valuable articles to use in the dance. He went up to Reck-woy, the mouth of the Klamath, and on up to Wah-tec to visit with his relatives, and take part in the dance, by putting his valuables in. Everything went along merrily to his satisfaction until the dance was finished at Wah-tec village. The day all was in readiness to move down to the place where they all make a stop, and only those that have a high birth are allowed to travel on the lower trail and go to the place that is held sacred ground, and here, when he was told not to go, he said, “why I am richer than any one here, I can go any place,” then when some of his relatives told him to stay back, that he could go on the upper trail with the others that were rich, he protested strongly and still persisted in going, but was told plainly that his riches counted for nothing at this time and place. That with all his riches, he was of low birth, that his mother and father were married in the low marriage, and that he was of the He-na tribe, and that he could give his riches to one that was born right, to take there for him if he wished to do so, or he could take his riches with him on the upper road, to be used on up the hill, and at the finishing place. At this he cowed down like a child and wept, leaving all of his wealth and started back into the mountains, back to the very highest mountains where the bear, panther and wolves were plentiful. All alone he went to where there is a large rock which we call Hah-i-o-claw, and he remained there for three days singing and praying, then with nothing to eat he wandered on through the wild timber and brushy country, back to Crescent City, (Caw-pay) and proclaimed himself a doctor, and always was known afterward as Caw-pay or Crescent City Doctor and lived to be old, and all of the old time white inhabitants of Crescent City well remember this Indian that went by the name of Crescent City or Caw-pay Doctor. He was an oddity and many are the jokes that the old time white men, and some of the white women played on him. I am related to him and knew him well, and the place where he claimed he went to the large rock, and I will say that it is a wild country, in which there are plenty of wild animals. I have been on this mountain often and seen the land marks that were left there by the white race on going north.