The fowler first provides himself with a number of large gourd-sh.e.l.ls of roundish form, and each of them at least as big as his own skull. These he can easily obtain, either from the herbaceous squash (_Cucurbita lagenaris_) or from the calabash tree (_Crescentia cujete_), both of which grow luxuriantly on the sh.o.r.es of the lake. Filling his periagua with these, he proceeds out into the open water to a certain distance from the land, or from his own dwelling. The distance is regulated by several considerations. He must reach a place which, at all hours of the day, the ducks and other waterfowl are not afraid to frequent; and, on the other hand, he must not go beyond such a depth as will bring the water higher than his own chin when wading through it. This last consideration is not of so much importance, for the water Indian can swim almost as well as a duck, and dive like one, if need be; but it is connected with another matter of greater importance--the convenience of having the birds as near as possible, to save him a too long and wearisome "wade." It is necessary to have them so near, that at all hours they may be under his eye.

Having found the proper situation, which the vast extent of shoal water (already mentioned) enables him to do, he proceeds to carry out his design by dropping a gourd here and another there, until a large s.p.a.ce of surface is covered by these floating sh.e.l.ls. Each gourd has a stone attached to it by means of a string, which, resting upon the bottom, brings the buoy to an anchor, and prevents it from being drifted into the deeper water or carried entirely away.

When his decoys are all placed, the Indian paddles back to his platform dwelling, and there, with watchful eye, awaits the issue. The birds are at first shy of these round yellow objects intruded upon their domain; but, as the hours pa.s.s, and they perceive no harm in them, they at length take courage and venture to approach. Urged by that curiosity which is instinctive in every creature, they gradually draw nigher and nigher, until at length they boldly venture into the midst of the odd objects and examine them minutely. Though puzzled to make out what it is all meant for, they can perceive no harm in the yellow globe-shaped things that only bob about, but make no attempt to do them any injury.

Thus satisfied, their curiosity soon wears off, and the birds no longer regarding the floating sh.e.l.ls as objects of suspicion, swim freely about through their midst, or sit quietly on the water side by side with them.

But the crisis has now arrived when it is necessary the Indian should act, and for this he speedily equips himself. He first ties a stout rope around his waist, to which are attached many short strings or cords. He then draws over his head a large gourd-sh.e.l.l, which, fitting pretty tightly, covers his whole skull, reaching down to his neck. This sh.e.l.l is exactly similar to the others already floating on the water, with the exception of having three holes on one side of it, two on the same level with the Indian's eyes, and the third opposite his mouth, intended to serve him for a breathing-hole.

He is now ready for work; and, thus oddly accoutred, he slips quietly down from his platform, and laying himself along the water, swims gently in the direction of the ducks.

He swims only where the water is too shallow to prevent him from crouching below the surface; for were he to stand upright, and wade,-- even though he were still distant from them,--the shy birds might have suspicions about his after-approaches.

When he reaches a point where the lake is sufficiently deep, he gets upon his feet and wades, still keeping his shoulders below the surface.

He makes his advance very slowly and warily, scarce raising a ripple on the surface of the placid lake, and the nearer he gets to his intended victims he proceeds with the greater caution.

The unsuspecting birds see the destroyer approach without having the slightest misgiving of danger. They fancy that the new comer is only another of those inanimate objects by their side--another gourd-sh.e.l.l drifting out upon the water to join its companions. They have no suspicion that this wooden counterfeit--like the horse of Troy--is inhabited by a terrible enemy.

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 pa.s.sing 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 capsic.u.m which he cultivates upon the adjacent sh.o.r.e; 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 sh.o.r.es 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 quant.i.ty 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 th.o.r.n.y 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 ma.s.s 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 sh.o.r.es 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 sh.o.r.e 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 sh.o.r.es, 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 cla.s.s 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 spa.r.s.eness 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 "Sch.e.l.ling," 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 circ.u.mstances 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 sh.o.r.es 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 princ.i.p.al 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" (p.r.o.nounced 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.