Майн Рид
Odd People: Being a Popular Description of Singular Races of Man
Poor things! how could they? A stratagem so well contrived would deceive more rational intellects than theirs; and, in fact, having no idea of danger, they perhaps do not trouble themselves even to notice the new arrival.
Meanwhile the gourd has drifted silently into their midst, and is seen approaching the odd individuals, first one and afterwards another, as if it had some special business with each. This business appears to be of a very mysterious character; and in each case is abruptly brought to a conclusion, by the duck making a sudden dive under the water, – not head foremost, according to its usual practice, but in the reverse way, as if jerked down by the feet, and so rapidly that the creature has not time to utter a single “quack.”
After quite a number of individuals have disappeared in this mysterious manner, the others sometimes grow suspicious of the moving calabash, and either take to wing, or swim off to a less dangerous neighbourhood; but if the gourd performs its office in a skilful manner, it will be seen passing several times to and fro between the birds and the water village before this event takes place. On each return trip, when far from the flock, and near the habitations, it will be seen to rise high above the surface of the water. It will then be perceived that it covers the skull of a copper-coloured savage, around whose hips may be observed a double tier of dead ducks dangling by their necks from the rope upon his waist, and forming a sort of plumed skirt, the weight of which almost drags its wearer back into the water.
Of course a capture is followed by a feast; and during the fowling season of the year the Maracaibo Indian enjoys roast-duck at discretion. He does not trouble his head much about the green peas, nor is he particular to have his ducks stuffed with sage and onions; but a hot seasoning of red pepper is one of the indispensible ingredients of the South-American cuisine; and this he usually obtains from a small patch of capsicum which he cultivates upon the adjacent shore; or, if he be not possessed of land, he procures it by barter, exchanging his fowls or fish for that and a little maize or manioc flour, furnished by the coast-traders.
The Maracaibo Indian is not a stranger to commerce. He has been “Christianised,” – to use the phraseology of his priestly proselytiser, – and this has introduced him to new wants and necessities. Expenses that in his former pagan state were entirely unknown to him, have now become necessary, and a commercial effort is required to meet them. The Church must have its dues. Such luxuries as being baptised, married, and buried, are not to be had without expense, and the padre takes good care that none of these shall be had for nothing. He has taught his proselyte to believe that unless all these rites have been officially performed there is pot the slightest chance for him in the next world; and under the influence of this delusion, the simple savage willingly yields up his tenth, his fifth, or, perhaps it would be more correct to say, his all. Between fees of baptism and burial, mulcts for performance of the marriage rite, contributions towards the shows and ceremonies of dias de fiesta, extravagant prices for blessed beads, leaden crucifixes, and images of patron saints, the poor Christianised Indian is compelled to part with nearly the whole of his humble gains; and the fear of not being able to pay for Christian burial after death, is often one of the torments of his life.
To satisfy the numerous demands of the Church, therefore, he is forced into a little action in the commercial line. With the water-dweller of Maracaibo, fish forms one of the staples of export trade, – of course in the preserved state, as he is too distant from any great town or metropolis to be able to make market of them while fresh. He understands, however, the mode of curing them, – which he accomplishes by sun-drying and smoking, – and, thus prepared, they are taken off his hands by the trader, who carries them all over the West Indies, where, with boiled rice, they form the staple food of thousands of the dark-skinned children of Ethiopia.
The Maracaibo Indian, however, has still another resource, which occasionally supplies him with an article of commercial export. His country – that is, the adjacent shores of the lake – produces the finest caoutchouc. There the India-rubber tree, of more than one species, flourishes in abundance; and the true “seringa,” that yields the finest and most valuable kind of this gummy juice, is nowhere found in greater perfection than in the forests of Maracaibo. The caoutchouc of commerce is obtained from many other parts of America, as well as from other tropical countries; but as many of the bottles and shoes so well-known in the india-rubber shops, are manufactured by the Indians of Maracaibo, we may not find a more appropriate place to give an account of this singular production, and the mode by which it is prepared for the purposes of commerce and manufacture.
As already mentioned, many species of trees yield india-rubber, most of them belonging either to the order of the “Morads,” or Euphorbiaceae. Some are species of ficus, but both the genera and species are too numerous to be given here. That which supplies the “bottle india-rubber” is a euphorbiaceous plant, – the seringa above mentioned, – whose proper botanical appellation is Siphonia elastica. It is a tall, straight, smooth-barked tree, having a trunk of about a foot in diameter, though in favourable situations reaching to much larger dimensions. The process of extracting its sap – out of which the caoutchouc is manufactured – bears some resemblance to the tapping of sugar-maples in the forests of the north.
With his small hatchet, or tomahawk, the Indian cuts a gash in the bark, and inserts into it a little wedge of wood to keep the sides apart. Just under the gash, he fixes a small cup-shaped vessel of clay, the clay being still in a plastic state, so that it may be attached closely to the bark. Into this vessel the milk-like sap of the seringa soon commences to run, and keeps on until it has yielded about the fifth of a pint. This, however, is not the whole yield of a tree, but only of a single wound; and it is usual to open a great many gashes, or “taps,” upon the same trunk, each being furnished with its own cup or receiver. In from four to six hours the sap ceases to run.
The cups are then detached from the tree, and the contents of all, poured into a large earthen vessel, are carried to the place where the process of making the caoutchouc is to take place, – usually some dry open spot in the middle of the forest, where a temporary camp has been formed for the purpose.
When the dwelling of the Indian is at a distance from where the india-rubber tree grows, – as is the case with those of Lake Maracaibo, – it will not do to transport the sap thither. There must be no delay after the cups are filled, and the process of manufacture must proceed at once, or as soon as the milky juice begins to coagulate, – which it does almost on the instant.
Previous to reaching his camp, the “seringero” has provided a large quantity of palm-nuts, with which he intends to make a fire for smoking the caoutchouc. These nuts are the fruit of several kinds of palms, but the best are those afforded by two magnificent species, – the “Inaja” (Maximiliana regia), and the “Urucuri” (Attalea excelsa).
A fire is kindled of these nuts; and an earthen pot, with a hole in the bottom, is placed mouth downward over the pile. Through the aperture now rises a strong pungent smoke.
If it is a shoe that is intended to be made, a clay last is already prepared, with a stick standing out of the top of it, to serve as a handle, while the operation is going on. Taking the stick in his hand, the seringero dips the last lightly into the milk, or with a cup pours the fluid gently over it, so as to give a regular coating to the whole surface; and then, holding it over the smoke, he keeps turning it, jack-fashion, till the fluid has become dry and adhesive. Another dip is then given, and the smoking done as before; and this goes on, till forty or fifty different coats have brought the sides and soles of the shoe to a proper thickness. The soles, requiring greater weight, are, of course, oftener dipped than the “upper leather.”
The whole process of making the shoe does not occupy half an hour; but it has afterwards to receive some farther attention in the way of ornament; the lines and figures are yet to be executed, and this is done about two days after the smoking process. They are simply traced out with a piece of smooth wire, or oftener with the spine obtained from some tree, – as the thorny point of the bromelia leaf.
In about a week the shoes are ready to be taken from the last; and this is accomplished at the expense and utter ruin of the latter, which is broken into fragments, and then cleaned out. Water is used sometimes to soften the last, and the inner surface of the shoe is washed after the clay has been taken out.
Bottles are made precisely in the same manner, – a round ball, or other shaped mass of clay, serving as the mould for their construction. It requires a little more trouble to get the mould extracted from the narrow neck of the bottle.
It may be remarked that it is not the smoke of the palm-nuts that gives to the india-rubber its peculiar dark colour; that is the effect of age. When freshly manufactured, it is still of a whitish or cream colour; and only attains the dark hue after it has been kept for a considerable time.
We might add many other particulars about the mode in which the Indian of Maracaibo employs his time, but perhaps enough has been said to show that his existence is altogether an odd one.
Chapter Four.
The Esquimaux
The Esquimaux are emphatically an “odd people,” perhaps the oddest upon the earth. The peculiar character of the regions they inhabit has naturally initiated them into a system of habits and modes of life different from those of any other people on the face of the globe; and from the remoteness and inaccessibility of the countries in which they dwell, not only have they remained an unmixed people, but scarce any change has taken place in their customs and manners during the long period since they were first known to civilised nations.
The Esquimaux people have been long known and their habits often described. Our first knowledge of them was obtained from Greenland, – for the native inhabitants of Greenland are true Esquimaux, – and hundreds of years ago accounts of them were given to the world by the Danish colonists and missionaries – and also by the whalers who visited the coasts of that inhospitable land. In later times they have been made familiar to us through the Arctic explorers and whale-fishers, who have traversed the labyrinth of icy islands that extend northward from the continent of America. The Esquimaux may boast of possessing the longest country in the world. In the first place, Greenland is theirs, and they are found along the western shores of Baffin’s Bay. In North America proper their territory commences at the straits of Belle Isle, which separate Newfoundland from Labrador, and thence extends all around the shore of the Arctic Ocean, not only to Behring’s Straits, but beyond these, around the Pacific coast of Russian America, as far south as the great mountain Saint Elias. Across Behring’s Straits they are found occupying a portion of the Asiatic coast, under the name of Tchutski, and some of the islands in the northern angle of the Pacific Ocean are also inhabited by these people, though under a different name. Furthermore, the numerous ice islands which lie between North America and the Pole are either inhabited or visited by Esquimaux to the highest point that discovery has yet reached.
There can be little doubt that the Laplanders of northern Europe, and the Samoyedes, and other littoral peoples dwelling along the Siberian shores, are kindred races of the Esquimaux; and taking this view of the question, it may be said that the latter possess all the line of coast of both continents facing northward; in other words, that their country extends around the globe – though it cannot be said (as is often boastingly declared of the British empire) that “the sun never sets upon it;” for, over the “empire” of the Esquimaux, the sun not only sets, but remains out of sight of it for months at a time.
It is not usual, however, to class the Laplanders and Asiatic Arctic people with the Esquimaux. There are some essential points of difference; and what is here said of the Esquimaux relates only to those who inhabit the northern coasts and islands of America, and to the native Greenlanders.
Notwithstanding the immense extent of territory thus designated, notwithstanding the sparseness of the Esquimaux population, and the vast distances by which one little tribe or community is separated from another, the absolute similarity in their habits, in their physical and intellectual conformation, and, above all, in their languages, proves incontestably that they are all originally of one and the same race.
Whatever, therefore, may be said of a “Schelling,” or native Greenlander, will be equally applicable to an Esquimaux of Labrador, to an Esquimaux of the Mackenzie River or Behring’s Straits, or we might add, to a Khadiak islander, or a Tuski of the opposite Asiatic coast; always taking into account such differences of costume, dialect, modes of life, etc, as may be brought about by the different circumstances in which they are placed. In all these things, however, they are wonderfully alike; their dresses, weapons, boats, houses, and house implements, being almost the same in material and construction from East Greenland to the Tchutskoi Noss.
If their country be the longest in the world, it is also the narrowest. Of course, if we take into account the large islands that thickly stud the Arctic Ocean, it may be deemed broad enough; but I am speaking rather of the territory which they possess on the continents. This may be regarded as a mere strip following the outline of the coast, and never extending beyond the distance of a day’s journey inland. Indeed, they only seek the interior in the few short weeks of summer, for the purpose of hunting the reindeer, the musk-ox, and other animals; after each excursion, returning again to the shores of the sea, where they have their winter-houses and more permanent home. They are, truly and emphatically, a littoral people, and it is to the sea they look for their principal means of support. But for this source of supply, they could not long continue to exist upon land altogether incapable of supplying the wants even of the most limited population.
The name Esquimaux– or, as it is sometimes written, “Eskimo,” – like many other national appellations, is of obscure origin. It is supposed to have been given to them by the Canadian voyageurs in the employ of the Hudson’s Bay Company, and derived from the words Ceux qui miaux (those who mew), in relation to their screaming like cats. But the etymology is, to say the least, suspicious. They generally call themselves “Inuit” (pronounced enn-oo-eet), a word which signifies “men;” – though different tribes of them have distinct tribal appellations.
In personal appearance they cannot be regarded as at all prepossessing – though some of the younger men and girls, when cleansed of the filth and grease with which their skin is habitually coated, are far from ill-looking. Their natural colour is not much darker than that of some of the southern nations of Europe – the Portuguese, for instance – and the young girls often have blooming cheeks, and a pleasing expression of countenance. Their faces are generally of a broad, roundish shape, the forehead and chin both narrow and receding, and the cheeks very prominent, though not angular. On the contrary, they are rather fat and round. This prominence of the cheeks gives to their nose the appearance of being low and flat; and individuals are often seen with such high cheeks, that a ruler laid from one to the other would not touch the bridge of the nose between them!
As they grow older their complexion becomes darker, perhaps from exposure to the climate. Very naturally, too, both men and women grow uglier, but especially the latter, some of whom in old age present such a hideous aspect, that the early Arctic explorers could not help characterising them as witches.
The average stature of the Esquimaux is far below that of European nations, though individuals are sometimes met with nearly six feet in height. These, however, are rare exceptions; and an Esquimaux of such proportions would be a giant among his people. The more common height is from four feet eight inches to five feet eight; and the women are still shorter, rarely attaining the standard of five feet. The shortness of both men and women appears to be a deficiency in length of limb, for their bodies are long enough; but, as the Esquimaux is almost constantly in his canoe, or “kayak,” or upon his dog-sledge, his legs have but little to do, and are consequently stunted in their development.
A similar peculiarity is presented by the Comanche, and other Indians of the prairies, and also in the Guachos and Patagonian Indians, of the South-American Pampas, who spend most of their time on the backs of their horses.
The Esquimaux have no religion, unless we dignify by that name a belief in witches, sorcerers, “Shamans,” and good or evil spirits, with, some confused notion of a good and bad place hereafter. Missionary zeal has been exerted among them almost in vain. They exhibit an apathetic indifference to the teachings of Christianity.
Neither have they any political organisation; and in this respect they differ essentially from most savages known, the lowest of whom have usually their chiefs and councils of elders. This absence of all government, however, is no proof of their being lower in the scale of civilisation than other savages; but, perhaps, rather the contrary, for the very idea of chiefdom, or government, is a presumption of the existence of vice among a people, and the necessity of coercion and repression. To one another these rude people are believed to act in the most honest manner; and it could be shown that such was likewise their behaviour towards strangers until they were corrupted by excessive temptation. All Arctic voyagers record instances of what they term petty theft, on the part of certain tribes of Esquimaux, – that is, the pilfering of nails, hatchets, pieces of iron-hoops, etc, – but it might be worth while reflecting that these articles are, in the eyes of the Esquimaux, what ingots of gold are are to Europeans, and worth while inquiring if a few bars of the last-mentioned metal were laid loosely and carelessly upon the pavements of London, how long they would be in changing their owners? Theft should be regarded along with the amount of temptation; and it appears even in these recorded cases that only a few of the Esquimaux took part in it. I apprehend that something more than a few Londoners would be found picking up the golden ingots. How many thieves have we among us, with no greater temptation than a cheap cotton kerchief? – more than a few, it is to be feared.
In truth, the Esquimaux are by no means the savages they have been represented. The only important point in which they at all assimilate to the purely savage state is in the filthiness of their persons, and perhaps also in the fact of their eating much of their food (fish and flesh-meat) in a raw state. For the latter habit, however, they are partially indebted to the circumstances in which they are placed – fires or cookery being at times altogether impossible. They are not the only people who have been forced to eat raw flesh; and Europeans who have travelled in that inhospitable country soon get used to the practice, at the same time getting quite cured of their dégoût for it.
It is certainly not correct to characterise the Esquimaux as mere savages. On the contrary, they may be regarded as a civilised people, that is, so far as civilisation is permitted by the rigorous climate in which they live; and it would be safe to affirm that a colony of the most polished people in Europe, established as the Esquimaux are, and left solely to their own resources, would in a single generation exhibit a civilisation not one degree higher than that now met with among the Esquimaux. Indeed, the fact is already established: the Danish and Norwegian colonists of West Greenland, though backed by constant intercourse with their mother-land, are but little more civilised than the “Skellings,” who are their neighbours.
In reality, the Esquimaux have made the most of the circumstances in which they are placed, and continue to do so. Among them agriculture is impossible, else they would long since have taken to it. So too is commerce; and as to manufactures, it is doubtful whether Europeans could excel them under like circumstances. Whatever raw material their country produces, is by them both strongly and neatly fabricated, as indicated by the surprising skill with which they make their dresses, their boats, their implements for hunting and fishing; and in these accomplishments – the only ones practicable under their hyperborean heaven – they are perfect adepts. In such arts civilised Europeans are perfect simpletons to them, and the theories of fireside speculators, so lately promulgated in our newspapers, that Sir John Franklin and his crew could not fail to procure a living where the simple Esquimaux were able to make a home, betrayed only ignorance of the condition of these people. In truth, white men would starve, where the Esquimaux could live in luxurious abundance, so far superior to ours is their knowledge both of fishing and the chase. It is a well-recorded fact, that while our Arctic voyagers, at their winter stations, provided with good guns, nets, and every appliance, could but rarely kill a reindeer or capture a seal, the Esquimaux obtained both in abundance, and apparently without an effort; and we shall presently note the causes of their superiority in this respect.
The very dress of the Esquimaux is a proof of their superiority over other savages. At no season of the year do they go either naked, or even “ragged.” They have their changes to suit the seasons, – their summer dress, and one of a warmer kind for winter. Both are made in a most complicated manner; and the preparation of the material, as well as the manner by which it is put together, prove the Esquimaux women – for they are alike the tailors and dressmakers – to be among the best seamstresses in the world.
Captain Lyon, one of the most observant of Arctic voyagers, has given a description of the costume of the Esquimaux of Savage Island, and those of Repulse Bay, where he wintered, and his account is so graphic and minute in details, that it would be idle to alter a word of his language. His description, with slight differences in make and material, will answer pretty accurately for the costume of the whole race.
“The clothes of both sexes are principally composed of fine and well-prepared reindeer pelts; the skins of bears, seals, wolves, foxes, and marmottes, are also used. The sealskins are seldom employed for any part of the dress except boots and shoes, as being more capable of resisting water, and of far greater durability than other leather.
“The general winter dress of the men is an ample outer coat of deer-skin, having no opening in front, and a large hood, which is drawn over the head at pleasure. This hood is invariably bordered with white fur from the thighs of the deer, and thus presents a lively contrast to the dark face which it encircles. The front or belly part of the coat is cut off square with the upper part of the thighs, but behind it is formed into a broad skirt, rounded at the lower end, which reaches to within a few inches of the ground. The lower edges and tails of these dresses are in some cases bordered with bands of fur of an opposite colour to the body; and it is a favourite ornament to hang a fringe of little strips of skin beneath the border. The embellishments give a very pleasing appearance to the dress. It is customary in blowing weather to tie a piece of skin or cord tight round the waist of the coat; but in other cases the dress hangs loose.
“Within the covering I have just described is another, of precisely the same form; but though destitute of ornaments of leather, it has frequently little strings of beads hanging to it from the shoulders or small of the back. This dress is of thinner skin, and acts as a shirt, the hairy part being placed near the body: it is the indoors habit. When walking, the tail is tied up by two strings to the back, so that it may not incommode the legs. Besides these two coats, they have also a large cloak, or, in fact, an open deer-skin, with sleeves: this, from its size, is more frequently used as a blanket; and I but once saw it worn by a man at the ship, although the women throw it over their shoulders to shelter themselves and children while sitting on the sledge.
“The trowsers, which are tightly tied round the loins, have no waistbands, but depend entirely by the drawing-string; they are generally of deer-skin, and ornamented in the same manner as the coats. One of the most favourite patterns is an arrangement of the skins of deer’s legs, so as to form very pretty stripes. As with the jackets, there are two pair of these indispensables, reaching no lower than the knee-cap, which is a cause of great distress in cold weather, as that part is frequently severely frost-bitten; yet, with all their experience of this bad contrivance, they will not add an inch to the established length.
“The boots reach to the bottom of the breeches, which hang loosely over them. In these, as in other parts of the dress, are many varieties of colour, material, and pattern, yet in shape they never vary. The general winter boots are of deer-skin; one having the hair next the leg, and the other with the fur outside. A pair of soft slippers of the same kind are worn between the two pair of boots, and outside of all a strong sealskin shoe is pulled to the height of the ankle, where it is tightly secured by a drawing-string. For hunting excursions, or in summer when the country is thawed, one pair of boots only is worn. They are of sealskin, and so well sewed and prepared without the hair, that although completely saturated, they allow no water to pass through them. The soles are generally of the tough hide of the walrus, or of the large seal called Oö-ghïoo, so that the feet are well protected in walking over rough ground. Slippers are sometimes worn outside. In both cases the boots are tightly fastened round the instep with a thong of leather. The mittens in common use are of deer-skin, with the hair inside; but, in fact, every kind of skin is used for them. They are extremely comfortable when dry; but if once wetted and frozen again, in the winter afford as little protection to the hands as a case of ice would do. In summer, and in fishing, excellent sealskin mittens are used, and have the same power of resisting water as the boots of which I have just spoken. The dresses I have just described are chiefly used in winter. During the summer it is customary to wear coats, boots, and even breeches, composed of the prepared skins of ducks, with the feathers next the body. These are comfortable, light, and easily prepared. The few ornaments in their possession are worn by the men. These are some bandeaus which encircle the head, and are composed of various-coloured leather, plaited in a mosaic pattern, and in some cases having human hair woven in them, as a contrast to the white skins. From the lower edge foxes’ teeth hang suspended, arranged as a fringe across the forehead. Some wear a musk-ox tooth, a bit of ivory, or a small piece of bone.
“The clothing of the women is of the same materials as that of the men, but in shape almost every part is different from the male dress. An inner jacket is worn next the skin, and the fur of the other is outside. The hind-flap, or tail, is of the same form before described, but there is also a small flap in front, extending about halfway down the thigh. The coats have each an immense hood, which, as well as covering the head, answers the purpose of a child’s cradle for two or three years after the birth of an infant. In order to keep the burden of the child from drawing the dress tight across the throat, a contrivance, in a great measure resembling the slings of a soldier’s knapsack, is affixed to the collar or neck part, whence it passes beneath the hood, crosses, and, being brought under the arms, is secured on each side the breast by a wooden button. The shoulders of the women’s coat have a bag-like space, for the purpose of facilitating the removal of the child from the hood round to the breast without taking it out of the jacket.
“A girdle is sometimes worn round the waist: it answers the double purposes of comfort and ornament; being composed of what they consider valuable trinkets, such as foxes’ bones (those of the rableeaghioo), or sometimes of the ears of deer, which hang in pairs to the number of twenty or thirty, and are trophies of the skill of the hunter, to whom the wearer is allied. The inexpressibles of the women are in the some form as those of the men, but they are not ornamented by the same curious arrangement of colours; the front part is generally of white, and the back of dark fur. The manner of securing them at the waist is also the same; but the drawing-strings are of much greater length, being suffered to hang down by one side, and their ends are frequently ornamented with some pendent jewel, such as a grinder or two of the musk-ox, a piece of ivory, a small ball of wood, or a perforated stone.
