Volume 4 / Book 10 — HABITS AND CHARACTER OF THE DOG-RIB INDIANS.[7]

HABITS AND CHARACTER OF THE DOG-RIB INDIANS.^[7]

Few traces of the stoicism popularly attributed to the red races exist among the Dog ribs; they shrink from pain, show little daring, express their fears without disguise on all occasions, imaginary or real, shed tears readily, and live in constant dread of enemies, bodied and disembodied. Yet all, young and old, enjoy a joke heartily. They are not a morose people, but, on the contrary, when young and in a situation of security, they are remarkably lively and cheerful. The infirmities of age, which press heavily on the savage, render them querulous. They are fond of dancing, but their dance, which is performed in a circle, is without the least pretensions to grace, and is carried on laboriously with the knees and body half bent and a heavy stamping, having the effect of causing the dancers to appear as if they were desirous of sinking into the ground. It is accompanied by a song resembling a chorus of groans, or pretty nearly the deep sigh of a pavier as he brings his rammer down upon the pavement. They are great mimics, and readily ape the peculiarities of any white man; and many of the young men have caught the tunes of the Canadian voyagers, and hum them correctly.

The Dog-ribs are practical socialists; and, as much of the misery they occasionally experience may be traced to this cause, the study of the working of such a system may be instructive in a community like this, whose members owe their condition in the social scale solely to their personal qualities, and not to inheritance, favor, or the other accidents which complicate the results in civilized life. Custom has established among them a practice universally acted upon—that all may avail themselves of the produce of a hunter's energy and skill; and they do not even leave to him the distribution of his own game. When it is known in the camp that deer have been killed, the old men and women of each family sally forth with their sledges, and, tracing up the hunter's footsteps to the carcasses of the animals he has slain, proceed to divide them among themselves, leaving to the proper owner the ribs, which is all that he can claim to himself of right. He has also the tongue, which he takes care to cut out on killing the deer. It is not in the power of these people to restrain their appetites when they have abundance; and the consequence is, that when the chase is successful, all the community feast and grow fat, however little many of the men—and there are not a few idle ones—may have contributed to the common good. The hunter's wife dries the rib-pieces, after cutting out the bone, in the smoke, or over a fire, to carry to a fort for the purposes of trade; but, unless there is a superabundance, little provision is made by the party for a time of scarcity, which is sure to arrive before long; since the deer, when much hunted, move to some other district. Taught by their frequent sufferings on such occasions, the more active hunters frequently withdraw themselves and their families from the knowledge of the drones of the community, leaving them at some fishing station, where, with proper industry, they may subsist comfortably. A fish diet is not, however, agreeable to the palates of these people for any length of time; and, as soon as rumors of a hunter's success reach them—which they do generally much exaggerated by the way—a longing for the flesh-pots is instantly excited, especially among the old, and a general movement to the hunting-ground ensues. If, on their march, the craving multitude discover a hoard of meat stored up by any of the hunting parties, it is devoured on the spot; but they are not always so fortunate. Before they reach the scene of anticipated abundance, the deer may have gone off, followed by the hunters, with uncertain hopes of overtaking them, and nothing remains for the hungry throng, including the old and the lame, but to retrace their steps, with the prospect of many of them perishing by the way, should their stock of food have been quite exhausted. Such occurrences are by no means rare; they came several times under our immediate notice during our winter residence at Fort Confidence, and similar facts are recorded by Mr. Simpson of the same tribe. This gentleman expresses his opinion that the charge made against this nation, of abandoning their infirm aged people and children, had its origin in the sauve qui peut cry raised during a forced retreat from some one of these most injudicious excursions; and I am inclined fully to agree with him; for I witnessed several unquestionable instances of tenderness and affection shown by children to their parents, and of compliance with their whims, much to their own personal inconvenience. The grief they show on the loss of a parent, is often great and of long continuance, and it is the custom, both for men and women, to lament the death of relations for years, by nightly wailings.

Hospitality is not a virtue which is conspicuous among the Dog-ribs, who differ in this respect from the Eythinyuwuk, in whose encampments a stranger meets a welcome and a proffer of food. It is not customary, however, for the Dog-rib to receive the traveler who enters his tent with the same show of kindness. If he is hungry, and meat hangs up, he may help himself without eliciting a remark, for the 'Tinnè hold it to be mean to say much about a piece of meat; or he may exert his patience until some cookery goes on, and then join in the meal; and should there be venison at hand, he will not have long to wait, for every now and then some one is prompted to hang a kettle on the fire, or to place a joint or steak to roast before it.

Of the peculiarities of their religious belief I could gain no certain information. The interpreters to whom I applied for assistance disliked the task, and invariably replied, "As for these savages, they know nothing; they are ignorant people." The majority of the nation recognize a "Great Spirit," at least by name, but some doubt his existence, assigning, as a reason for their atheism, their miserable condition; or they say, "If there be such a being, he dwells on the lands of the white people, where so many useful and valuable articles are produced." With respect to evil spirits, their name in the Dog-rib country is legion. The 'Tinnè recognize them in the Bear, Wolf, and Wolverene, in the woods, waters, and desert places; often hear them howling in the winds, or moaning by the graves of the dead. Their dread of these disembodied beings, of whom they spoke to us under the general name of "enemies," is such that few of the hunters will sleep out alone. They never make any offerings to the Great Spirit, or pay him an act of adoration; but they deprecate the wrath of an evil being by prayer, and the sacrifice of some article, generally of little value, perhaps simply by scattering a handful of deer hair or a few feathers.