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Page 52
After the song commenced the demolition of the mountains of meat,
which was but slowly effected, notwithstanding the unremitting and
strenuous exertions of the guests. The greatest order, however, was
maintained; the relatives of the deceased acted as stewards, each of
them seizing a roasted beaver, or something else, squatted himself in
front of one of the guests, and presenting the meat, which he held
with both his hands (males and females officiating), desired him to
help himself. If the guest appeared backward in the attack, he was
pressed, in the politest terms, to eat. "Now, I pray you, tear away
with a good will;"--"I am glad to see you eat so strongly;"--"Come
now, stuff yourself with this fine piece of fat bear." And stuff
himself he must, or pay a forfeit, to avoid a catastrophe. But having
paid thus, and acknowledged himself fairly overcome by his host's
politeness, he is spared any further exertions, and his viands are no
longer presented to him in this way, but placed in a dish beside him.
Well aware of our inability to maintain the honour of our country in a
contest of this kind, we paid our forfeit at the commencement of the
onslaught, reserving our portions to be disposed of at home.
The gormandizing contest ended as it began, with songs and dances; in
the latter amusement, however, few were now able to join; afterwards
ensued a rude attempt at dramatic representation. Old Quaw, the chief
of Nekaslay, first appeared on the stage, in the character of a
bear--an animal he was well qualified to personate. Rushing from his
den, and growling fiercely, he pursued the huntsman, the chief of
Babine portage, who defended himself with a long pole; both parties
maintained a running fight, until they reached the far end of the
building, where they made their exit. Enter afterwards a jealous
husband and his wife, wearing masks (both being men). The part these
acted appeared rather dull; the husband merely sat down by the side of
his "frail rib," watching her motions closely, and neither allowing
her to speak to nor look at any of the young men. As to the other
characters, one personated a deer, another a wolf, a third a strange
Tsekany. The bear seemed to give the spectators most delight.
The scene was interesting, as exhibiting the first rude attempts at
dramatic representation of a savage people; and it served, in some
measure, to efface the impression made by the somewhat disgusting
spectacle previously witnessed. The affair concluded by an exchange of
presents, and the party broke up.
Two young men, natives of Oregon, who had received a little education
at Red River, had, on their return to their own country, introduced a
sort of religion, whose groundwork seemed to be Christianity,
accompanied with some of the heathen ceremonies of the natives. This
religion spread with amazing rapidity all over the country. It reached
Fort Alexandria, the lower post of the district, in the autumn; and
was now embraced by all the Nekaslayans. The ceremonial consisted
chiefly in singing and dancing. As to the doctrines of our holy
religion, their minds were too gross to comprehend, and their manners
too corrupt to be influenced by them. They applied to us for
instruction, and our worthy chief spared no pains to give it. But,
alas! it is for the most part labour in vain. Yet, an impression
seemed to have been made on a few; and had there been missionaries
there at the time, their efforts might have proved successful. But the
influence of the "men of medicine," who strenuously withstand a
religion which exposes their delusive tricks, and consequently
deprives them of their gains,--together with the dreadful depravity
everywhere prevalent,--renders the conversion of the Tekallies an
object most difficult to accomplish.
It is a general opinion among Christians, that there exists no nation
or people on earth who are entirely ignorant of a Supreme Being. I
shall contrast the language of this tribe with that of the Sauteux or
Ojibbeway, and let the reader judge for himself.
I have heard a heathen Ojibbeway, when giving a feast, express himself
thus: "The great Master of Life, he who sees us and whom we cannot
see, having done me charity, I invite you, my brother, to partake of
it." On a like occasion, a Takelly describes the manner in which he
killed his game, but never alludes to a deity. When an Ojibbeway
wishes to confirm the truth of what he says beyond a doubt, he points
to heaven and exclaims, "He to whom we belong hears that what I say is
true." The Takelly says, "The toad hears me." You ask a Takelly what
becomes of him after death, he replies, "My life shall be _extinct_,
and I shall be dead." Not an idea has he of the soul, or of a future
state of rewards and punishments. The Ojibbeway answers, "After death
my soul goes either to a happy land, abounding with game and every
delight; or to a land of misery, where I shall suffer for ever from
want. Whether it go to the good or bad place depends on my good or bad
conduct here."
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