CHEHALIS JACK.
As an illustration of the reason why they still believe in it, the following examples are given:—
Chehalis Jack is one of the most intelligent and civilized of the older uneducated Twana Indians. He has been one of those most ready to adopt the customs and beliefs of the whites; has stood by the agent and missionary in their efforts to civilize and Christianize his people when very few other Indians have done so, and was one of the first of the older Indians to unite with the church. He was a sub-chief, and tried to induce his people to adopt civilized customs, setting them an example in building by far the best house erected by the Indians on the reservation, and in various other ways. He was told by some who opposed civilization that because of this some enemy would send a bad tamahnous into him and make him sick. In July, 1881, he was taken sick, evidently with the rheumatism, or some thing of the kind, and the threats which he had heard began to prey upon his mind, as he afterward said. Yet for six weeks he lived at his home a mile from the agency, and would have nothing to do with an Indian doctor. The agency physician attended him, and his rheumatism seemed to leave him, but he did not get well and strong. At last the physician said that he did not believe that any physician could find what was the matter with him. After six weeks thus spent, by the advice of friends he tried some Indian doctors on the reservation, but some in whom he had little confidence. He grew worse. He left the reservation for other Indian doctors, twenty miles away, who said they could cure him, but he did not recover. He came back home, and imported another Indian doctor from a hundred miles distant, but was not cured. We were afraid that he would die, and it was plain to several whites that he was simply being frightened to death. I had long talks with him on the subject, and told him so, but could not convince him of the truth of it. He said: “Tamahnous is true! Tamahnous is true! You have told us it is not, but now I have experienced it, and it keeps me sick.” During the winter the agency physician resigned, and another one took his place in March, 1882. Jack immediately sent for him, but failed to recover. By the advice of white friends, who thought they knew what was the matter with him, he gave up his Indian doctor and tried patent medicines for a time, but to no purpose. He left his home, and moved directly to the agency, being very near us, having no Indian doctor. Thus the summer passed away and fall came. Intelligent persons had sometimes said that if he could be made to do some thing his strength would soon return to him, and he would find that he was not very sick. He had had fourteen cords of wood cut on the banks of the Skokomish River. There was no help that he could obtain to bring the wood to his house except a boy and an old man. He was much afraid that the rains would come, the river would rise, and carry off his wood. He left the agency and returned to his home, and had to help in getting his wood. About the same time he employed another Indian doctor in whom he seemed to have considerable confidence, and between the fact of his being obliged to work and his confidence in the Indian doctor, he recovered. It was the effect of the influence of the mind over the body. The principles of mental philosophy could account for it all, but he was not versed in those principles, and so thoroughly believes that a bad tamahnous was in him and that Old Cush, the Indian doctor, drew it out. Since that time he has worked nobly for civilization and Christianity—but his belief in tamahnous still remains in him. When the question of his joining the church came up, as nothing else stood in the way, I could not make up my mind that this superstition ought to do so, and after two and a half years of church membership the results have been such that I am satisfied that the decision was wise.
ELLEN GRAY.
She was a school-girl, about sixteen years of age, and had been in the boarding-school for several years, nearly ever since she had been old enough to attend, but her parents were quite superstitious. One Friday evening she went home to remain until the Sabbath, but on Saturday, the first of January, 1881, she was taken sick, and the nature of her sickness was such that in a few days she became delirious. Her parents and friends made her believe that a bad tamahnous had been put into her, and no one but an Indian doctor could cure her. They tamahnoused over her some. The agency physician, Dr. Givens, was not called until the sixth, when he left some medicine for her, but it is said that it was not given to her. Hence she got no better, and her friends declared that the white doctor was killing her. The agent and teacher did not like the way the affair was being manœuvered, took charge of her, moved her to a decent house near by, and placed white watchers with her, so that the proper medicine should be given, and no Indian doctor brought in. The Indians were, however, determined, if possible, to tamahnous, and declared that if it were not allowed, she would die at three o’clock A.M. They kept talking to her about it and she apparently believed it, and said she would have tamahnous. But it was prevented, and before the time set for her death, she was cured of her real sickness. But she was not well. Still the next day she was in such a condition that it was thought safe to move her in a boat to the boarding-house, where she could be more easily cared for. The Indians were enraged and said that she would die before landing, but she did not. Watchers were kept by her constantly, but the Indians were allowed to see her. They talked, however, to her so much about her having a bad tamahnous, that all except her parents were forbidden to see her. They also were forbidden to talk on the subject, and evidently obeyed. But the effect on her imagination had been so great that, for a time, she often acted strangely. She seldom said any thing; she would often spurt out the medicine, when given her, as far as she could; said she saw the tamahnous; pulled her mother’s hair, bit her mother’s finger so that it bled, seemed peculiarly vexed at her; moaned most of the time, but sometimes screamed very loudly, and even bit a spoon off. Sometimes she talked rationally and sometimes she did not. But by the fifteenth she was considerably better, walked around with help, and sat up, when told to do so, but did not seem to take any interest in any thing. Every thing possible was done to interest her and occupy her attention, and she continued to grow better for three or four days more, so that the watchers were dispensed with, except that her parents slept in the room with her. But one night she threw off the clothes, took cold, and would not make any effort to cough and clear her throat; and on the twenty-second, she died, actually choking to death. It was a tolerably clear case of death from imagination, easily accounted for on the principles of mental philosophy, but the Indians had never studied it, and still believe that a bad tamahnous killed her. I was afraid that this death would cause trouble, or, at least, that a strong influence against Christianity would result from it, but the certificates of allotment to their land came just at that time, which pleased them so much that the affair was smoothed over.
These and some other instances somewhat similar, though not quite so marked, have led me to make some allowances for the older Indians, which I would not make for whites. With small children, who were too young to have any such belief in tamahnous, I know of not a single instance like these mentioned. Indeed, the Indian doctors have been among the most unfortunate in losing their children, several of them having lost from five to ten infants each.
Some of the older uneducated Indians with the most advanced ideas have said lately that they were ready to give up all Indian doctors, and all tamahnous for the sick; still they would not acknowledge but that there was some spirit in the affair, but they said it was a bad spirit, of which the devil was the ruler, and they wished to have nothing to do with it.
One woman, as she joined the church, wished to let me have her tamahnous rattles, made of deer hoofs, for she said she was a Christian, had stopped her tamahnous, and would not want them any more. Still she thought that a spirit dwelt in them, only she thought it was a bad spirit. Hence she was afraid to have them remain in her house, for fear the spirit would injure her; for the same reason she was afraid to throw them away; she was for the same reason afraid to give them to any of her friends, even to those far away, and so she thought that the best thing that could be done with them was to let me take them, for she thought I could manage them. I was willing, and prize them highly because of the reason through which I obtained them.
Other points in their religious belief did not stand so much in the way of Christianity. They believe in the existence of a Supreme Being, though very different from that of the whites—so much so, that the latter has not received the name of the former; in a Deity called Do-ki-batl by the Twanas, and Nu-ki-matl by the Clallams, who became incarnate and did many wonderful things; in man’s sinfulness and immortality; in the creation, renovation, and government of the world by their great Beings; in a flood, or deluge, the tradition of which has enough similarity to that of the Bible to make me believe that it refers to the same: while it has so much nonsense in it as to show that they did not receive it from the whites; in thanksgiving, prayer, sacrifices, and purification; in a place of happiness for the soul after death, situated somewhere within the earth, and in a place of future punishment, also situated within the earth. The Clallams believed that the Sun was the Supreme Deity, or that he resided in the sun, but I have never been able to discover any such belief among the Twanas. They believe that the spirits dwell in sticks and stones at times, and I have seen one rough idol among the Twanas.