The Long Labrador Trail Part 14

The natives that remain at Fort Chimo all the year are three or four families of Eskimos, a few old or crippled Indians, and some half-breed Indians and Eskimos, who do ch.o.r.es around the Posts and lead an uncertain existence. The half-breed Indian children are taken care of at the "Indian house," a log structure presided over by the "Queen" of Ungava, a very corpulent old Nascaupee woman, who lives by the labor of others and draws tribute from trading Indians who make the Indian house their rendezvous when they visit the Post. She is and always has been very kind, and a sort of mother, to the little waifs that nearly every trader or white servant has left behind him, when the Company's orders transferred him to some other Post and he abandoned his temporary wife forever.

The Indians of the Ungava district are chiefly Nascaupees, with occasionally a few Crees from the West. "Nenenot" they call themselves, which means perfect, true men. "Nascaupee" means false or untrue men and is a word of opprobrium applied to them by the Mountaineers in the early days, because of their failure to keep a compact to join forces with the latter at the time of the wars for supremacy between the Indians and Eskimos. Nascaupee is the name by which they are known now, outside of their own lodges, and the one which we shall use in referring to them. In like manner I have chosen to use the English Mountaineer, rather than the French _Montagnais_, in speaking of the southern Indians. North of the Straits of Belle Isle the French word is never heard, and if you were to refer to these Indians as "Montagnais" to the Labrador natives it is doubtful whether you would be understood.

Both Mountaineers and Nascaupees are of Cree origin, and belong to the great Algonquin family. Their language is similar, with only the variation of dialect that might be expected with the different environments. The Nascaupees have one peculiarity of speech, however, which is decidedly their own. In conversation their voice is raised to a high pitch, or a.s.sumes a whining, petulant tone. An outsider might believe them to be quarreling and highly excited, when in fact they are on the best of terms and discussing some ordinary subject in a most matter of fact way.

In personal appearance the Nascaupees are taller and more angular than their southern brothers, but the high cheek bones, the color and general features are the same. They are capable of enduring the severest cold. In summer cloth clothing obtained in barter at the Posts is, worn, but in winter deerskin garments are usual. The coat has the hair inside, and the outside of the finely dressed, chamoislike skin is decorated with various designs in color, in startling combinations of blue, red and yellow, painted on with dyes obtained at the Post or manufactured by themselves from fish roe and mineral products. When the garment has a hood it is sometimes the skin of a wolf's head, with the ears standing and hair outside, giving the wearer a startling and ferocious appearance. Tight-fitting deerskin or red cloth leggings decorated with beads, and deerskin moccasins complete the costume.

Some beadwork tr.i.m.m.i.n.g is made by the women, but they do little in the way of needlework embroidery, and the results of their attempts in this direction are very indifferent. This applies to the full-blood Nascaupees. I have seen some fairly good specimens of moccasin embroidery done by the half-breed women at the Post, and by the Mountaineer women in the South.

The Nascaupees are not nearly so clean nor so prosperous as the Mountaineers, and, coming very little in contact with the whites, live now practically as their forefathers lived for untold generations before them--just as they lived, in fact, before the white men came.

They are perhaps the most primitive Indians on the North American continent to-day.

The Mountaineers, on the other hand, see much more, particularly during the summer months, of the whites and half-breeds of the coast. Most of those who spend their summers on the St. Lawrence, west of St.

Augustine, have more or less white blood in their veins through consorting with the traders and settlers. With but two or three exceptions the Mountaineers of the Atlantic coast, Groswater Bay, and at St. Augustine and the eastward, are pure, uncontaminated Indians.

The line of territorial division between the Nascaupee and Mountaineer Indians' hunting grounds is pretty closely drawn. The divide north of Lake Michikamau is the southern and the George River the eastern boundary of the Nascaupee territory, and to the south and to the east of these boundaries, lie the hunting grounds of the Mountaineers.

These latter, south of the height of land, as has been stated, are practically all under the influence of the Roman Catholic Church, and are most devout in the observance of their religious obligations. While it is true that their faith is leavened to some extent by the superst.i.tions that their ancestors have handed down to them, yet even in the long months of the winter hunting season they never forget the teachings of their father confessor.

The Nascaupees are heathens. About the year 1877 or 1878 Father P'ere Laca.s.se crossed overland from Northwest River, apparently by the Grand River route, to Fort Chimo, in an attempt to carry the work of the mission into that field. The Nascaupees, however, did not take kindly to the new religion, and unfortunately during the priest's stay among them, which was brief, the hunting was bad. This was attributed to the missionary's presence, and the sachems were kept busy for a time dispelling the evil charm. No one was converted. Let us hope that Mr.

Stewart, who is there to stay, and is an earnest, persistent worker, will reach the savage confidence and conscience, though his opportunity with the Indians is small, for these Nascaupees tarry but a very brief time each year within his reach. With open water in the summer they come to the Fort with the pelts of their winter catch. These are exchanged for arms, ammunition, knives, clothing, tea and tobacco, chiefly. Then, after a short rest they disappear again into the fastnesses of the wilderness above, to fish the interior lakes and hunt the forests, and no more is seen of them until the following summer, excepting only a few of the younger men who usually emerge from the silent, snow-bound land during Christmas week to barter skins for such necessaries as they are in urgent need of, and to get drunk on a sort of beer, a concoction of hops, mola.s.ses and unknown ingredients, that the Post dwellers make and the "Queen" dispenses during the holiday festivals.

Reindeer, together with ptarmigans (Arctic grouse) and fish, form their chief food supply, with tea always when they can get it. All of these northern Indiana are pa.s.sionately fond of tea, and drink unbelievable quant.i.ties of it. Little flour is used. The deer are erratic in their movements and can never be depended upon with any degree of certainty, and should the Indians fail in their hunt they are placed face to face with starvation, as was the case in the winter of 1892 and 1893, when full half of the people perished from lack of food.

Formerly the migrating herds pretty regularly crossed the Koksoak very near and just above the Post in their pa.s.sage to the eastward in the early autumn, but for several years now only small bands have been seen here, the Indians meeting the deer usually some forty or fifty miles farther up the river. When the animals swim the river they bunch close together; Indian canoe men head them off and turn them up-stream, others attacking the helpless animals with spears. An agent of the Hudson's Bay Company told me that he had seen nearly four hundred animals slaughtered in this manner in a few hours. When bands of caribou are met in winter they are driven into deep snow banks, and, unable to help themselves, are speared at will.

Of course when the killing is a large one the flesh of all the animals cannot be preserved, and frequently only the tongues are used. Of late years, however, owing to the growing scarcity of reindeer, it is said the Indians have learned to be a little less wasteful than formerly, and to restrict their kill more nearly to their needs, though during the winter I was there hundreds were slaughtered for tongues and sinew alone. Large quant.i.ties of the venison are dried and stored up against a season of paucity. Pemmican, which was formerly so largely used by our western Indians, is occasionally though not generally made by those of Labrador. When deer are killed some bone, usually a shoulder blade, is hung in a tree as an offering to the Manitou, that he may not interfere with future hunts, and drive the animals away.

The Indian religion is not one of wors.h.i.+p, but one of fear and superst.i.tion. They are constanly in dread of imaginary spirits that haunt the wilderness and drive away the game or bring sickness or other disaster upon them. The conjurer is employed to work his charms to keep off the evil ones. They evidently have some sort of indefinite belief in a future existence, and hunting implements and other offerings are left with the dead, who, where the conditions will permit, are buried in the ground.

Sometimes the very old people are abandoned and left to die of starvation unattended. Be it said to the honor of the trading companies that they do their utmost to prevent this when it is possible, and offer the old and decrepit a haven at the Post, where they are fed and cared for.

The marriage relation is held very lightly and continence and chast.i.ty are not in their sight virtues. A child born to an unmarried woman is no impediment to her marriage. If it is a male child it is, in fact, an advantage. Love does not enter into the Indian's marriage relations.h.i.+p. It is a mating for convenience. Gifts are made to the girl's father or nearest male relative, and she is turned over, whether she will or no, to the would-be husband. There is no ceremony. A hunter has as many wives as he is physically able to control and take care of--one, two or even three. Sometimes it happens that they combine against him and he receives at their hands what is doubtless well-merited chastis.e.m.e.nt.

The men are the hunters, the women the slaves. No one finds fault with this, not even the women, for it is an Indian custom immemorial for the woman to do all the hard, physical work.

The Mountaineer Indians that we met on the George River, and one Indian who visited Fort Chimo while we were there, are the only ones of the Labrador that I have ever seen drive dogs. This Fort Chimo Indian, unlike the other hunters of his people, has spent much time at the Post, and mingled much with the white traders and the Eskimos, and, for an Indian, entertains very progressive and broad views. He was, with the exception of a humpbacked post attache' who had an Eskimo wife, the only Indian I met that would not be insulted when one addressed him in Eskimo, for the Indians and Eskimos carry on no social intercourse and the Indians rather despise the Eskimos. The Indian referred to, however, has learned something of the Eskimo language, and also a little English--English that you cannot always understand, but must take for granted. He informed me, "Me three man--Indian, husky (Eskimo), white man." He was very proud of his accomplishments.

The Indian hauls his loads in winter on toboggans, which he manufactures himself with his ax and crooked knife--the only woodworking tools he possesses. The crooked knives he makes, too, from old files, shaping and tempering them.

The snowshoe frames are made by the men, the bab.i.+.c.he is cut and netted by the women, who display wonderful skill in this work. The Mountaineers make much finer netted snowshoes than the Nascaupees, and have great pride in the really beautiful, light snowshoes that they make. No finer ones are to be found anywhere than those made by the Groswater Bay Mountaineers. Three shapes are in vogue--the beaver tail, the egg tail and the long tail. The beaver-tail snowshoes are much more difficult to make, and are seldom seen amongst the Nascaupees. With them the egg tail is the favorite.

The Ungava Indians never go to the open bay in their canoes. They have a superst.i.tion that it will bring them bad luck, for there they say the evil spirits dwell. Of all the Indians that visit Fort Chimo only two or three have ever ventured to look upon the waters of Ungava Bay, and these had their view from a hilltop at a safe distance.

It is safe to say that there is not a truthful Indian in Labrador. In fact it is considered an accomplishment to lie cheerfully and well.

They are like the Crees of James Bay and the westward in this respect, and will lie most plausibly when it will serve their purpose better than truth, and I verily believe these Indians sometimes lie for the mere pleasure of it when it might be to their advantage to tell the truth.

One good and crowning characteristic these children of the Ungava wilderness possess--that of honesty. They will not steal. You may have absolute confidence in them in this respect. And I may say, too, that they are most hospitable to the traveler, as our own experience with them exemplified. For their faults they must not be condemned.

They live according to their lights, and their lights are those of the untutored savage who has never heard the gospel of Christianity and knows nothing of the civilization of the great world outside. Their life is one of constant struggle for bare existence, and it is truly wonderful how they survive at all in the bleak wastes which they inhabit.

NOTE.--It must not be supposed that all of the statements made in this chapter with reference to the Indian, particularly the Nascaupees, are the result of my personal observations. During our brief stay at Ungava, much of this information was gleaned from the officers of the two trading companies, and from natives. In a number of instances they were verified by myself, but I have taken the liberty, when doubt or conflicting statements existed, of referring to the works of Mr. A. P.

Low of the Canadian Geological Society and Mr. Lucien M. Turner of the Bureau of Ethnology at Was.h.i.+ngton, to set myself right.

CHAPTER XIX

THE ESKIMOS OF LABRADOR

During our stay in Ungava, and the succeeding weeks while we traveled down the ice-bound coast, we were brought into constant and intimate contact with the Eskimos. We saw them in almost every phase of their winter life, eating and sleeping with them in their tupeks and igloos, and meeting them in their hunting camps and at the Fort, when they came to barter and to enjoy the festivities of the Christmas holiday week.

The Cree Indians used to call these people "Ashkimai," which means "raw meat eaters," and it is from this appellation that our word Eskimo is derived. Here in Ungava and on the coast of Hudson's Bay, they are pretty generally known as "Huskies," a contraction of "Huskimos," the p.r.o.nunciation given to the word _Eskimos_ by the English sailors of the trading vessels, with their well-known penchant for tacking on the "h"

where it does not belong, and leaving it off when it should be p.r.o.nounced.

The Eskimos call themselves "Innuit," [Singular, Innuk; dual, Innuek]

which means people--humans. The white visitor is a "Kablunak," or outlander, while a breed born in the country is a "Kablunangayok," or one partaking of the qualities of both the Innuk and the Kablunak.

Those who live in the Koksoak district are called "Koksoagmiut," * and those of the George River district are the "Kangerlualuksoagmiut." **

The ethnologists, I believe, have never agreed upon the origin of the Eskimo, some claiming it is Mongolian, some otherwise. In pa.s.sing I shall simply remark that in appearance they certainly resemble the Mongolian race. If some of the men that I saw in the North were dressed like j.a.panese or Chinese and placed side by side with them, the one could not be told from the other so long as the Eskimos kept their mouths closed.

In our old school geographies we used to see them pictured as stockily built little fellows. In real life they compare well in stature with the white man of the temperate zone. With a very few exceptions the Eskimos of Ungava average over five feet eight inches in height, with some six-footers.

* _Kok_, river; _soak_, big; _miut_, inhabitants; _Koksoagmiut_, inhabitants of the big river.

** Literally, inhabitants of the very big bay. The George River mouth widens into a bay which is known as the Very Big Bay.

Their legs are shorter and their bodies longer than the white man's, and this probably is one reason why they have such wonderful capacity for physical endurance. In this respect they are the superior of the Indian. With plenty of food and a bush to lie under at night the Indian will doubtless travel farther in a given time than the Eskimo.

But turn them both loose with only food enough for one meal a day for a month on the bare rocks or ice fields of the Arctic North, and your Indian will soon be dead, while your Eskimo will emerge from the test practically none the worse for his experience, for it is a usual experience with him and he has a wonderful amount of dogged perseverance. The Eskimo knows better how to husband his food than the Indian; and give him a snow bank and he can make himself comfortable anywhere. The most gluttonous Indian would turn green with envy to see the quant.i.ties of meat the Eskimo can stow away within his inner self at a single sitting; but on the other hand he can live, and work hard too, on a single scant meal a day, just as his dogs do.

The facial characteristics of the Eskimo are wide cheek bones and round, full face, with a flat, broad nose. I used to look at these flat, comfortable noses on very cold days and wish that for winter travel I might be able to exchange the longer face projection that my Scotch-Irish forbears have handed down to me for one of them, for they are not so easily frosted in a forty or fifty degrees below zero temperature. By the way, if you ever get your nose frozen do not rub snow on it. If you do you will rub all the skin off, and have a pretty sore member to nurse for some time afterward. Grasp it, instead, in your bare hand. That is the Eskimo's way, and he knows. My advice is founded upon experience.

They are not so dark-hued as the Indians--in fact, many of them are no darker than the average white man under like conditions of exposure to wind and storm and sun would be. The hair is straight, black, coa.r.s.e and abundant. The men usually wear it hanging below their ears, cut straight around, with a forehead bang reaching nearly to the eyebrows.

The women wear it braided and looped up on the sides of the head.

What const.i.tutes beauty is of course largely a question of individual taste. My own judgment of the Eskimos is that they are very ugly, although I have seen young women among them whom I thought actually handsome. This was when they first arrived at the Post with dogs and komatik and they were dressed in their native costume of deerskin trousers and Koolutuk, their cheeks red and glowing with the exercise of travel and the keen, frosty atmosphere. A half hour later I have seen the same women when stringy, dirty skirts had replaced the neat-fitting trousers, and Dr. Grenfell's description of them when thus clad invariably came to my mind: "A bedraggled kind of mop, soaked in oil and filth." This tendency to ape civilization by wearing civilized garments, is happily confined to their brief sojourns at the Post.

When they are away at their camps and igloos their own costume is almost exclusively worn, and is the best possible costume for the climate and the country. The adikey, or koolutuk, of the women, has a long flap or tail, reaching nearly to the heels, and a sort of ap.r.o.n in front. The hood is so commodious in size that a baby can be tucked away into it, and that is the way the small children are carried. The men wear cloth trousers except in the very cold weather, when they don their deer or seal skins. Their adikey or koolutuk reaches half way to their knees, and is cut square around. The hood of course, in their case, is only large enough to cover the head. It might be of interest to explain that if this garment is made of cloth it is an _adikey_; if of deerskin, a _koolutuk_, and if made of sealskin, a _netsek_--all cut alike. If they wear two cloth garments at the same time, as is usually the case, the inner one only is an adikey, the outer one a silapak.

Their language is the same from Greenland to Alaska. Of course different localities have different dialects, but this is the natural result of a different environment. Missionary Bohlman, whom I met at Hebron, told me that before coming to Labrador he was attached to a Greenland mission. When he came to his new field he found the language so similar to that in Greenland that he had very little difficulty in making himself understood. When Missionary Stecker a few years ago went from Labrador to Alaska he was able to converse with the Alaskan Eskimos. It is held by some authorities that Greenland was peopled by Labrador Eskimos who crossed Hudson Strait to Baffin Land, and thence made their way to Greenland, having originally crossed from Siberia into Alaska, thence eastward, skirting Hudson Bay. This is entirely feasible. I heard of one _umiak_ (skin boat) only a few years ago having crossed to Cape Chidley from Baffin Land. Even in Labrador there are many different dialects. The "Northerners," the people inhabiting the northwest arm of the peninsula, have many words that the Koksoagmiut do not understand. The intonation of the Ungava Eskimos, particularly the women, is like a plaint. At Okak they sing their words. Each settlement on the Atlantic coast has its own dialect. It is a difficult language to learn. Words are compounded until they reach a great and almost unp.r.o.nounceable length.* Naturally the coming of the trader has introduced many new words, as tobaccomik, teamik, etc., "mik" being the accusative ending. The Eskimo in his language cannot count beyond ten. If he wishes to express twelve, for instance, he will say, "as many fingers as a man has and two more." To express one hundred he would say, "five times as many fingers and toes as a man has," and so on. It is not a written language, but the Moravians have adapted the English alphabet to it and are teaching the Eskimos to read and write. Mr. Stewart in his work has adapted the Cree syllabic characters to the Eskimo, and he is teaching the Ungava people to write by this method, which is largely phonetic. Both the Moravians and Mr.

Stewart are instructing them in the mystery of counting in German.

*The following will ill.u.s.trate this; it is part of a sentence quoted from a Moravian missionary pamphlet: "Taimailinganiarpok, illagget Labradormiut namgminek akkilejungnalerkartinaget pijariakartamingnik tamainik, sakkert.i.tsijungnalerkartinagillo ajokertnijunik."

** The Eskimo numerals are as follows: 1, attansek; 2, magguk; 3, pingasut; 4, sittamat; 5, tellimat; 6, pingasoyortut; 7, aggartut; 8, sittamauyortut; 9, sittamartut; 10, tellimauyortut.

Cleanliness is not one of the Eskimos' virtues, and they are frequently infested with vermin, which are wont to transfer their allegiance to visitors, as we learned in due course, to our discomfiture. For many months of the year the only water they have is obtained by melting snow or ice. In sections where there is no wood for fuel this must be done over stone lamps in which seal oil is burned, and it is so slow a process that the water thus procured is held too precious to be wasted in cleansing body or clothing. One of the missionaries remarked that "the children must be very clean little creatures, for the parents never find it necessary to wash them."

They treat the children with the greatest kindness and consideration--not only their own, but all children, generally. I did not once see an Eskimo punish a child, nor hear a harsh word spoken to one, and they are the most obedient youngsters in the world. A missionary on the Atlantic coast told me that once when he punished his child an Eskimo standing near remarked: "You don't love you child or you wouldn't punish it." And this is the sentiment they hold.