For a long-range weapon the Yahgan used the sling. He saw the Ona Indians with their bows and arrows. The Onas also used the bolas, which are the favorite weapons of the Patagonian Indians. With the Ona Indians the bow and the bolas were used with great success in killing the fleet-footed guanaco. Now the Yahgan, as said, found the guanaco in his own proper country as well as when he went visiting the Onas on the borderland, and he must have fully appreciated all that the Onas could do with their bolas and bows. Some of the Yahgans even learned to use these Ona weapons, but they never adopted them. The reason is not far to seek. The Yahgan sling had a much greater range. The missionaries tell about Yahgans killing birds afloat at a distance of two hundred yards.

To hit any wild fowl at that distance with a rifle would be called right good shooting. The guanaco was knocked down and stunned by heavy round pebbles at ranges up to one hundred yards.

Why, then, did not the Ona adopt the sling? The answer is an interesting one for the student of anthropology. The home of the Ona was on the prairies of Tierra del Fuego, where round pebbles are not to be found, but material for bows and arrows is abundant. The Ona could not burden himself with pebbles for a sling when journeying across these prairies.

On the other hand, the Yahgan lived on the beaches, where rounded pebbles were forever at hand, and when he travelled it was not afoot, as the Ona did, but in a first-cla.s.s canoe, where he could carry as many pebbles as he wanted.

The Yahgan sling was made of a piece of raw hide, to which were attached strings of braided sinew that always ended in fancifully wrought knots.

The Yahgans did not fish with hooks, because they could catch more fish without. The squaws caught the fish. They paddled to the fishing ground in the morning and at night, when for an hour each time, the light being just right, the fish would bite. The line was a strand of seaweed, which may be had there, slender and strong, of any length up to a hundred fathoms, perhaps. Bait--meat--was tied to one end of the line, which was loaded with a sinker of stone rounded to a shape to sink swiftly. The fish swallowed the bait and the squaw drew it gently but quickly to the surface. Then she s.n.a.t.c.hed the fish into the boat and the bait from its gullet with a motion that Georges Bank codfishermen understand, and then let her bait run quickly down again. Some fish, too large to land thus, were speared when they came in sight. The time for fishing was so short that the squaws had to improve it to the utmost advantage, especially as there were many days when the storms prevented all fishing. They had no time to waste in removing hooks from the gullets of fish. It is a fact that when hooks were given them by seamen they never used the things for fishing. The Yahgan squaws did not know the joys of taking four-pound trout with a seven-ounce rod, but they had just as much fun as do the New Yorkers who go out to the fishing banks every summer day, and they caught more fish, too.

The Yahgan household utensils were few in number and of the simplest character. He made neither pots, nor kettles, nor cups, nor basins, nor any sort of receptacle for liquids. He never boiled his food, and when the missionaries came to the Yahgan land the Indians found the spectacle of a pot full of boiling meat a most entertaining one. And yet the Yahgans tried out the oil from whale blubber and other fats, and stored it away for future use. The fat was impaled on a stick that was then thrust into the ground close to a bed of coals. The oil was tried out thus, and it dripped down into the shoulder blade of a guanaco kept for the purpose. When the hollow of this bone was full, the oil was poured into a bladder or into the bladder-like leaf of a seaweed that can be found everywhere in the region. Moreover, there were large clam and other sea sh.e.l.ls on every beach. These served every need of the Yahgan in the way of cups and basins. What he needed to make he made with unusual neatness and skill, but he knew when he had enough and worked for nothing whatever beyond.

If, now, it has been demonstrated that the early explorers looked at the Yahgan products through prejudiced eyes, the reader will pa.s.s with increasing pleasure to a consideration of the habits of thought and mental capacity of this Antarctic highlander. I quote Darwin in this matter, because he was the most eminent of all who have seen the Yahgans, and should have been less liable than others to make errors.

Darwin had on his ship a Yahgan called Jemmy b.u.t.ton, who had been carried to England and taught some of the English language. Of this Yahgan Darwin said: "I should think there was scarcely another human being with so small a stock of language."

The Rev. Thomas Bridges, who now lives opposite Gable Island, in the Beagle Channel, has for nearly forty years made a study of the Yahgans and their language. He has made out of this study a complete grammar of their language, and has written what is practically a complete Yahgan-English lexicon. Fully to appreciate the facts that appear in these two ma.n.u.script books, one must not only be something of a linguist, but must have knowledge of other aboriginal tribes. For instance, it is helpful to know that Ensign Roger Wells, Jr., U. S.

Navy, working in Alaska, prepared an Anglo-Eskimo Vocabulary of 2263 words, and an Eskimo-English Vocabulary of 2418 words. To quote from a pamphlet issued by the Alaskan Bureau of Education in 1890, _Circular of Information No. 2_, the most important contribution to a knowledge of the Eskimo language is in process of preparation by L. M. Turner, in his observations made in 1882-84, at Point Barrow. "It will contain a vocabulary of the Koksoagmyut of over 7000 words."

Cruden's _Concordance of the Bible_ gives 7200 words exclusive of proper names; Cleveland's _Concordance to the Poems of Milton_ gives Milton's Vocabulary as 17,377 words, while Shakespeare himself had a vocabulary of about 24,000.

But the Yahgans, despised by many as "savages of the lowest grade,"

pitied by a few as "most abject and miserable creatures"--these Yahgans had a language from which has been compiled a vocabulary of over 40,000 words.

As I have said, this is a story in part of one of the most interesting American tribes. How small is the proportion of the story that I can give may be inferred from what has just been said about their language.

Where did they get or develop all those words? Are those 40,000 words the remains of a language which, under other circ.u.mstances, was greater, or is the vocabulary now at its greatest state of perfection? How does it happen that such a remarkable mental development was found in a people that lived as these Yahgans did? Questions multiply, but no answers are found.

Anthropologists suppose that the peoples living at the ends of the earth under adverse circ.u.mstances are "conquered races, exiles, or criminals."

It is guessed by some who have read of the Yahgan that he comes from some ancient Peruvian or Brazilian civilized tribe, and fled in war time to Cape Horn. But the Yahgan language is not that of Peru or of Brazil, or even that of the lost tribes of Israel. There is in it nothing to connect it with any of the other great languages of the world. Why, then, should we think incredible the possibility of the Yahgans having originated where they are? In the alluvial beds of Patagonia and of Tierra del Fuego are found the petrified remains of the opossum, the kangaroo, and the monkey. The ostrich and a modified camel (the guanaco), now live on the desert plains of Patagonia. Who, then, shall say positively that the Yahgan race has not lived through the cataclysms that destroyed the opossum and the monkey and left the ostrich and the camel?

Some years ago the Chili Government sent an expedition to explore the Yahgan country. The report made by the commander on his return refers to the Yahgan language as "nasal and harsh; it sounds like the barking of a dog," but all who speak the language agree that it is as soft and sweet to the ear as a love-song in French.

To make a study of the construction of this language here would be impossible for lack of s.p.a.ce, even if I knew the facts, but something of the way the Yahgans talked to one another will be interesting, because it gives an insight into their character. Let it be remembered that this was a tribe of so-called savages, and that among savages the squaw is supposed to be a wretched slave. To the casual observer the Yahgan squaw was a slave. She paddled the canoe "while the man sat in the bow holding his weapons." But the Yahgan squaw's life was certainly not without its amenities, if one may judge by the language.

Thus the Yahgan man never spoke to his squaw of any property in the family as "mine." He said "ours" instead. He even said "our harpoon." He never gave orders directly to either squaw or child. If he wanted something done he would use an expression that meant "Tell to do"; it was as if he said to his squaw, "Have some one do so and so." More remarkable still, there was no such word in the language as "obey." They said instead, "Oblige me by," "Make me the favor of," "Would you be pleased or be so kind as to do this or that?" Even when the Yahgan was angry and wished to drive away an offensive person he used a polite sentence.

As among civilized people certain terms and names may be used between man and wife, or when talking to a physician or between two men talking alone, without incurring an accusation of using indecent language, so among the Yahgans there were certain forms of expression for use in private and others for society. In short, it was a modest race; in this respect it was, perhaps, the most remarkable of all the American Indian nations.

They had poets and novelists and historians. They knew, for instance, how to tell in the most delicate fashion those sly stories in which the point was found in the thought of the listeners, and not in the words of the speaker--where the speaker's words suggested but did not say the thought. No people in the world enjoyed well-told stories of the kind more than they, but only the skilful--the literati--were permitted to tell them. A gross expression was never permitted in company. It is a lasting pity that none of these tales has been preserved for study. The missionary taught the Yahgans that their soul's salvation was imperilled by such thoughts, and the remnant of the race has become so degraded in every way that the best of this wonderful oral literature has been lost.

They had songs, but no music as civilized people understand that word.

Their songs were what travellers call "monotonous chants." However, they danced to some songs, and their words were poetic if the song did lack jingle and varied intonations.

"Food was abundant in the old days," said the Rev. Thomas Bridges, "and life was easy with them." Hence the Yahgans had abundant leisure to sit about the hut fire and talk to one another. Their conversation is best described by the word bright. They were as quick-witted--as quick and brilliant at repartee as the Irish or French. They also made many puns.

They were what may be called a "clubable race," to borrow a Johnsonian expression. The missionaries say that within their limits of knowledge they were ready and logical thinkers. Sarcastic remarks and cynical observations abounded in their fireside conversations, as well as flashes of kindly humor.

In politics and religion they were almost equally interesting. They had no form of government--neither chief nor legislative council--but public opinion ruled with an iron hand. Theirs was the simplest form of a republic. When men violated social usages, as sometimes happened, the guilty were ostracized, and such was the habit of thought among them that this ostracism drove the guilty one away to live by himself.

Occasionally several families were thus driven into exile together, but I did not learn of the existence of any such colonies of outlaws as that found below St. Lawrence Bay on the Siberian coast or the Kevalinyes, whose home is back of Point Hope in Alaska.

Crimes against property were rare. As to the property of white men they were called thieves and robbers. Fitzroy is particularly severe on them in describing their lax notions about property. It seems to me, however, that the Yahgans and all aboriginal tribes, for that matter, have been unjustly condemned in this matter. That they took things that seemed of infinite value to them, which did not belong to them, is not denied. But this act was not morally what the same act on the part of a civilized man would have been. Among the aborigines--especially among the Yahgans--there was much property held in common. It was no harm among them to take of a neighbor's fuel; his paints were freely divided; his wood for use in making paddles or spear-shafts was practically common property. All food taken was equally divided, and when chance threw a prize, say a wrecked ship, in their way, all shared the valuables found.

So when they saw among white men a superabundance of good things, the taking of what they saw did not seem the evil thing that it would have been to the conscience of a white thief. They were, in short, socialists rather than thieves.

Crimes against the person were avenged by the injured one or his relatives, so that feuds and vendettas led families to hunting each other, hither and yon, across stormy seas and into wild and secluded nooks and inlets. But the Yahgan did not delight in open warfare or bloodshed. Warfare with neighboring tribes was almost unknown. The nearest approach to it was when some Yahgan family went hunting some family of a neighboring tribe to avenge an injury suffered by some member of the aggressive family. On rare occasions other families in both tribes took up the quarrel.

The Yahgan could work himself into a foaming pa.s.sion--he literally frothed at the mouth in his rage--but he preferred to make even murder a fine art. He would plan and scheme for months in order that he might revenge himself without making an open attack. It is said that even the strong and influential in a clan would work in this fashion when seeking revenge on the weaker ones, who might have been crushed by a blow at any moment.

A favorite way of killing an enemy was found in the practice of gathering the eggs of the sea fowl. In the Cape Horn region the sea fowl make their nests on the faces of precipices that literally overhang the stormy seas. There is but one way to reach the nests. The egg gatherer must be lowered by a rope from the brow of the cliff. The Yahgans had an excellent rope in the long stalks of seaweed common in the region, and the egg harvest was for most of them a time of rejoicing. It was also the time for b.l.o.o.d.y revenges. The one who sought revenge would ask his enemy to go seeking eggs, and that was an invitation not to be declined.

Even when the invited one suspected a sinister motive in the cordiality of the request he must needs accept, because a refusal would be construed by his neighbors into an acknowledgment that the other had cause for seeking revenge. And such an acknowledgment would justify the other in more open means of revenge, and would stamp the refuser as a coward also.

So the invited one would smilingly accept the invitation. With his heart sinking within him, he would follow the leader to the crest of the awful precipice, look down five hundred feet to the crags at its foot, and then without a word suffer himself to be lowered over the brow at the end of a rope that he knew would soon be chafed until his weight would break it.

These Yahgans had no knowledge of G.o.d or of a life to come. That they should have faced certain death in a frightful form thus calmly when they were young, and life was still sweet, and a loved wife and children would be left to other hands, is one of their most interesting characteristics.

Although about all the crimes known to Yahgans grew out of the relations of the s.e.xes--although there was almost invariably a woman in every case--it is a fact that the grossest crimes of pa.s.sion known to civilized races (such as incest) were unknown among Yahgans.

Marriage was a matter of purchase and sale; wives were sold, sometimes, by husbands, and daughters were invariably sold by fathers. The marriage ceremony consisted in painting the girl in a certain fashion for several days before she was delivered to her husband. A new canoe was very often the price of a girl. It is a curious fact, ill.u.s.trative of Yahgan society, that a father sometimes sold his girls to men whom he did not really like. A man of influence could have any girl he wished; her father would rather let the transfer be made than offend the man of influence, and that, too, when the influential fellow already had a wife or two. But there were forms and methods in the marriage negotiations that were dear to the Yahgan heart. The d.i.c.ker for a wife as conducted amounted to what would be among civilized people at once an intrigue and the negotiating of a treaty. It was because of this delicacy of feeling among the Yahgans that the brutal white whalers and seal hunters that came to the region were unable to do any serious damage to this race previous to the year 1870. The Yahgan would not tolerate the rude lasciviousness of the white seamen, and until taught that it was wicked, stood up, man fashion, and fought in defence of his wives and daughters.

In religion the Yahgans were oddities, though not unique. They knew nothing of G.o.d, and had no word expressive of such an idea. To the great grief of the missionaries, there was nothing in the Yahgan language by which the idea of an everlasting, all-powerful G.o.d who must be obeyed could be adequately conveyed to Yahgan listeners, nor had they any word for or thought of a future life.

But the Yahgan's mind was not wholly material. He believed in spirits or supernatural and invisible beings, but these were invariably terrible.

There was a spirit of the forest, and another of the water, and another of the kelp. Crouching over his tiny fire by night, the Yahgan heard weird voices among the waving trees on the mountain side above him, he felt the breath that scattered the embers of his hearth, he saw the deluge that drowned out even his brightest flames, and all these were manifestations of a power that was ill-defined in his mind, but nevertheless real. The Yahgan mother in this fearsome presence clasped her babe more closely to her bosom, not that it was cold, but to save it from some grasping hand that was always expected, but never came.

In the eddying waters of the tide rip was a boisterous devil that strove at one moment to throw the canoe into the air, and the next to suck it down to the unknown region below, while in the beds of kelp lurked a silent spirit that with soft and slimy touch grasped the bottom of the canoe, and held it fast until at times the frantic occupants leaped overboard and disappeared.

In their thoughts of death the Yahgans were perhaps unique. They had a word which meant dead. When a seal had been harpooned, or a tree cut down, or a fish beheaded, they said that death ensued. The thing killed was dead. They had another word which meant lost. If a tool were mislaid so that it could not be found, or if a dog were left somewhere on the coast so that he could not find his way to his master's hut, the tool or the dog was lost.

In times of sickness or of wounds, the Yahgans gathered about an afflicted one and with rude incantations strove to save the ebbing life until the spirit had gone forever. Then they quickly took up the body, and, carrying it out of the wigwam, buried it where it could be most easily put out of sight. This done, they returned and painted their faces in such fashion that all other Yahgans who beheld them could tell how closely the dead one had been related to the living, and the cause of the death--whether by disease, by accident, or by murder. This was their only way of showing they were in mourning. They rarely spoke of the one who had pa.s.sed away, and when they did so speak they never said he was dead. They said he was lost.

This also was a matter of grief to the missionaries. When they would have spoken to the Yahgan of his dead relatives they could not without offending him seriously; at least that was the condition of affairs when the missionaries first came.

They had a folk-lore that is now for the most part forgotten, but one of their traditions was at the foundation of a cruel custom. Long ago, they said, a Yahgan woman chose a great rock instead of a husband, and, in consequence, bore a child that was at once a human being and a stone.

When this hybrid grew to man's estate it turned against the tribe, because, perhaps, of indignities suffered by its mother, who was ostracized. No Yahgan man could stand against it, though numbers could temporarily overpower it. They, therefore, combined and thrust harpoons through it; they chopped it to pieces; they weighted it with rocks and cast it into a lake; but after each apparent death it appeared again in another part of the coast as healthy as and rather more malicious than before. The monster was rapidly becoming an invincible terror, when, by chance, it stepped on a thorn, which pierced its heel and the monster was unable to extract it. Its heel was the one part of its body where a mortal wound could be inflicted. From the effects of this thorn it became gradually weakened, and they were eventually able to destroy it altogether. The memory of the deeds done by this being was so terrifying, that the tribe determined that no such thing should ever come again to wreck their peace.

To prevent such a coming they invariably destroyed at birth any infant that came into the world not perfectly formed. The Yahgan's stature was not such as to meet the approval of the British explorers from whom Americans have obtained their ideas of Yahgan forms, but there never was a natural-born cripple to be seen among them.

What the Yahgans' claims to physical beauty were may still be learned by one who sees them at the Hermite group of islands, but in the Beagle Channel they have been so altered by new clothing and habits of life that scarcely a trace of their old-time form remains. The description of the old-time navigator is not attractive:

These poor wretches were stunted in their growth, their hideous faces bedaubed with paint, their skins filthy and greasy, their hair entangled.

They are elsewhere spoken of as having dark, copper-colored skins, or skins of the color of iron rust, while Captain Fitzroy pictures them as almost black.

One may admit that these old explorers had good eyes, that they generally described with accuracy what they saw, and yet may prove that the Yahgans were not hideous.

To begin the argument, it must be said that the missionaries, who had no interest in making the untutored Yahgan appear in a better light than that in which he was found, say that he was a polite and affectionate husband and father, faithful in the care of widows and orphans, a generous neighbor, and an ardent lover. Food was abundant, and hard labor rarely necessary. He delighted in what civilized people call the higher pleasures, the joys of good stories, witty sayings, quick repartee, and he had almost unlimited opportunity for cultivating the faculties which gave him greatest pleasure. How could such a man be hideous?

The answer to the allegation made by the explorers who called the Yahgan so is not far to seek. They never saw the Yahgan. They only saw the coating of paint and whale oil that covered him, and because this was offensive to them they called him hideous. The Yahgan when washed clean, did not look like the Yahgan clothed in whale oil, smoke from the ever-present fire, ashes, powdered iron ore, pipe clay--what not. When washed he was not black; he was not even copper colored. He was as white as the quarter bloods one sees in the Cherokee nation and as well featured. The young women were very like those of mixed blood who grace the halls of the female seminary at Tahlequa, the Cherokee capitol. The modern tourist camera proves it. Yahgans had straight black hair, great dark eyes, full red lips, b.r.e.a.s.t.s like a Greek Venus, rounded limbs, and small hands and feet. Better yet, they had a merry, hearty laugh that was irresistibly infectious. They flushed with pleasure, and blushed and drooped as if from a blow when shamed.

If ever the moans of outraged Indian maidenhood were charged up by the Recording Angel against the brutality of the civilized man, it was when the sufficient arm that protected the Yahgan girl was withdrawn through a misapplication of the gospel of peace.

Just how the Yahgan maiden lost that protecting arm--just how it happened that the forecastle brutes came to be free to go and come as they pleased among the Yahgan homes--will be told in the next chapter, but what that arm was is found in the tales of seamen cast on these sh.o.r.es in the old days, or caught napping there when seeking fuel or water for their ships.