The Tinné Indians, whose various tribes range from the Lower Mackenzie to the Upper Saskatchewan, and from New Caledonia to the head of Chesterfield Inlet, occupy a considerable part of the territories of the Hudson’s Bay Company. To their race belong the Strongbows of the Rocky Mountains; the Beaver4 Indians, between Peace River and the west branch of the Mackenzie; the Red-knives, thus named from the copper5 knives of which their native ores furnish the materials, and who roam between the Great Fish River and the Coppermine; the Hare Indians, who inhabit the thickly wooded district of the Mackenzie from Slave Lake downward; the Dog-ribs, who occupy the inland country on the east from Martin Lake to the Coppermine; the Athabascans, who frequent the Elk6 and Slave Rivers, and many other tribes of inferior note.
The Tinné, in general, have more regular features than the Esquimaux, and, taken on the whole, exhibit all the characteristics of the red races dwelling7 farther south; but their utter disregard of cleanliness and their abject8 behavior (for when in the company of white people they exhibit the whine9 and air of inveterate10 mendicants) give them a wretched appearance. Mackenzie, the first European who became acquainted with the Dog-ribs, describes them as an ugly emaciated11 tribe, covered with dirt and besmeared with grease from head to foot. More than sixty years have passed since Mackenzie’s journey, but his account of them is true to the present day. The women are even uglier and more filthy12 than the men, for the latter at least paint their unwashed faces and wear trinkets on festive13 occasions, while the females leave even their hair without any other dressing14 than wiping their greasy15 hands on the matted locks, when they have been rubbing their bodies with marrow16. The clothing of the men in summer consists of reindeer17 leather dressed like shammy, which, when newly made, is beautifully white and soft. “A shirt of this material,” says Sir John Richardson, to whom we are indebted for the best account of the various nations inhabiting the Hudson’s Bay territory, “cut evenly below, reaches to the middle; the ends of a piece of cloth secured to a waist-band hang down before and behind; the hose, or Indian stockings, descend18 from the top of the thigh19 to the ankle, and a pair of moccasins or shoes of the same soft leather with tops which fold round the ankle, complete the costume. When the hunter is equipped for the chase he wears, in addition, a stripe of white hare-skin, or of the belly20 part of a deer-skin, in a bandana round the head, with his lank21, black elf-locks streaming from beneath; a shot-pouch suspended by an embroidered22 belt, a fire-bag or tobacco-pouch tucked into the girdle, and a328 long fowling-piece thrown carelessly across the arm, or balanced on the back of the neck. The several articles here enumerated23 are ornamented24 at the seams and hems25 with leather thongs26 wound round with porcupine27 quills28, or more or less embroidered with bead-work, according to the industry of the wife or wives. One of the young men, even of the slovenly29 Dog-ribs, when newly equipped, and tripping jauntily30 over the mossy ground with an elastic31 step, displays his slim and not ungraceful figure to advantage. But this fine dress once donned is neither laid aside nor cleaned while it lasts, and soon acquires a dingy32 look, and an odor which betrays its owner at some distance. In the camp a greasy blanket of English manufacture is worn over the shoulders by day, and forms with the clothes the bedding by night.”
In winter they clothe themselves with moose or reindeer skins, retaining the hair, while a large robe of the same material is thrown over the shoulders, and hangs down to the feet in place of the blanket. The women’s dress resembles the men’s, but the skirt is somewhat longer, and generally accompanied by a petticoat which reaches nearly to the knee. The form of dress here described is common to the whole Tinné nation, and also to the Crees, but the material varies with the district. Thus moose-deer, red-deer, and bison leather are in use among the more southern and western tribes, and the Hare Indians make their skirts of the skins of the animal from which they derive33 their surname. As this, however, is too tender to be used in the ordinary way, it is torn into narrow strips, twisted slightly, and plaited or worked into the required shape. Such is the closeness and fineness of the fur that these hare-skin dresses are exceedingly warm, notwithstanding the closeness of their texture34.
The Hare Indian and Dog-rib women are certainly at the bottom of the scale of humanity in North America. Not that they are treated with cruelty, but that they are looked upon as inferior beings, and in this belief they themselves acquiesce35. In early infancy36 the boy discovers that he may show any amount of arrogance37 towards his sisters, who, as soon as they can walk, are harnessed to a sledge38, while the tiny hunter struts39 in his snow-shoes after the men and apes their contempt of the women. All the work, except hunting and fishing, falls to their share; yet they are in general not discontented with their lot.
It would be vain to look among the Dog-ribs for the stoicism popularly attributed to the Indians, for they shrink from pain, shed tears readily, and are very timorous40; but all, young and old, enjoy a joke heartily41, and when young are lively and cheerful. When bands of their nation meet each other after a long absence, they perform a kind of dance. A piece of ground is cleared for the purpose, and the dance frequently lasts for two or three days, the parties relieving each other as they get tired. The two bands commence the dance with their backs turned to each other, the individuals following one another in Indian file, and holding the bow in the left hand and an arrow in the right. They approach obliquely42 after many turns, and when the two bands are closely back to back, they feign43 to see each other for the first time, and the bow is instantly transferred to the right hand and the arrow to the left, signifying that it is not their intention to use them against their friends. Their dancing, which329 they accompany by a chorus of groans44, compared by Sir John Richardson to the deep sigh of a pavior as he brings his rammer45 down upon the pavement, has not the least pretensions46 to grace; their knees and body are half bent47, and, from their heavy stamping, they appear as if desirous of sinking into the ground.
The Dog-ribs are practical socialists, and their wretched condition results in a great measure from this cause. All may avail themselves of the produce of a hunter’s energy or skill, and do not even leave him the distribution of his own game. When it becomes known in a camp that deer have been killed, the old men and women of each family sally forth48 with their sledges49 and divide the quarry50, leaving the owner nothing but the ribs and tongue—all he can claim of right. Unable to restrain their appetite, all the community feast in times of abundance, however little many of the men (and there are not a few idle ones) may have contributed to the common good. Taught by frequent sufferings, the more active hunters frequently withdraw from the worthless drones, leaving them at some fishing-station, where, with proper industry, they may subsist51 comfortably. Fish-diet is, however, not agreeable to their taste, and as soon as reports of a successful chase arrive, a general movement to the hunting-ground ensues. If on their march the craving52 multitude discover a hoard53 of meat, it is devoured54 on the spot; but they are not always so fortunate. The deer and the hunters may have gone off, and then they are obliged to retrace55 their steps, many perishing by the way.
The Dog-ribs are not conspicuous56 for hospitality. When a stranger enters a tent he receives no welcome and proffer57 of food, though he may help himself from a piece of meat hanging on the wall or join the repast. Though great liars58, they do not steal the white man’s property like the Esquimaux and Crees, and when visiting a fort, they may be trusted in any of the rooms. As to their religious belief, the majority of the nation recognize a Great Spirit, while others doubt his existence, assigning as a reason their miserable59 condition. They are in great fear of evil spirits, which, as they imagine, assume the forms of the bear, wolf, and wolverine, and in the woods, waters, and desert places they fancy they hear them howling in the winds or moaning by the graves of the dead. They never make offerings to the Great Spirit, but deprecate the wrath60 of an evil being by the promise of a sacrifice, or by scattering61 a handful of deer-hair or a few feathers. They believe in a state of future happiness or torment62. The soul, after death, crosses a broad river in a boat, and thus endeavors to reach the opposite shore, which is adorned63 with all the beauties of paradise. If laden64 with crime, the boat sinks under the weight, and the unfortunate soul, immersed in water, strives in vain to reach the blissful abode65 from which it is forever banished66.
Formerly67 when a Tinné warrior68 died, it was customary for the family to abandon every article they possessed69, and betake themselves, in a perfectly70 destitute71 condition, to the nearest body of their own people or trading-post. The advice of traders is gradually breaking down this absurd practice, which would alone suffice to keep this people in a state of perpetual poverty. In other respects also, European influence begins to make itself felt. Since 1846 Roman Catholic missionaries72 are at work among the Chepewyans, and have taught many330 of their converts to read and write. The Athabascans had formerly but a small breed of dogs, now a stouter73 race has, in some respects, ameliorated the condition of the females, and the introduction of the horse, which has more recently taken place, holds out prospects74 of a still greater improvement. The Tinné are as giddy and thoughtless as children. When accompanied by a white man they will perform a long journey carefully, but can not be depended upon to carry letters, however high the reward may be that has been promised them on reaching their destination, as the least whim75 suffices to make them forget their commission.
They are generally content with one wife at a time, and none but the chiefs have more than two. The successful wrestler76 takes the wife of his weaker countryman, who consoles himself for his loss by endeavoring to find one weaker than himself.
Tender and affectionate parents, the Tinné are totally indifferent to the sorrows of helpless age. During the stay of Sir George Back at Fort Reliance, an old woman arrived there on Easter Sunday, clothed in ragged77 reindeer skins, worn down to a skeleton, and grasping with both her hands a stick to support her body, bent double by age and want. The story of the poor creature was soon told. She had become a burden to her family; her former services had all been forgotten, and she had been told “that though she still seemed to live, she was in reality dead, and must be abandoned to her fate. In the new fort she might find assistance, for the white strangers were powerful medicine-men.” This had happened a month before, and all this time she had slowly crept along, appeasing78 her hunger with the berries she found here and there on the way. When she reached the fort it was too late; she died a few days after her arrival.
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1
ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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socialists
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| 社会主义者( socialist的名词复数 ) | |
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aged
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| adj.年老的，陈年的 | |
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beaver
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| n.海狸，河狸 | |
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copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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elk
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| n.麋鹿 | |
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dwelling
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| n.住宅，住所，寓所 | |
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abject
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| adj.极可怜的，卑屈的 | |
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whine
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| v.哀号，号哭；n.哀鸣 | |
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inveterate
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| adj.积习已深的，根深蒂固的 | |
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emaciated
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| adj.衰弱的，消瘦的 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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festive
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| adj.欢宴的，节日的 | |
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dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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greasy
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| adj. 多脂的，油脂的 | |
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marrow
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| n.骨髓；精华；活力 | |
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reindeer
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| n.驯鹿 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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thigh
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| n.大腿；股骨 | |
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belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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lank
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| adj.瘦削的；稀疏的 | |
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embroidered
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| adj．绣花的 | |
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enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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hems
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| 布的褶边，贴边( hem的名词复数 )； 短促的咳嗽 | |
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thongs
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| 的东西 | |
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porcupine
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| n.豪猪， 箭猪 | |
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quills
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| n.（刺猬或豪猪的）刺( quill的名词复数 )；羽毛管；翮；纡管 | |
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slovenly
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| adj.懒散的，不整齐的，邋遢的 | |
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jauntily
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| adv.心满意足地；洋洋得意地；高兴地；活泼地 | |
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elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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dingy
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| adj.昏暗的，肮脏的 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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acquiesce
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| vi.默许，顺从，同意 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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arrogance
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| n.傲慢，自大 | |
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sledge
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| n.雪橇，大锤；v.用雪橇搬运，坐雪橇往 | |
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struts
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| （框架的）支杆( strut的名词复数 )； 支柱； 趾高气扬的步态； （尤指跳舞或表演时）卖弄 | |
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40
timorous
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| adj.胆怯的，胆小的 | |
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41
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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42
obliquely
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| adv.斜； 倾斜； 间接； 不光明正大 | |
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feign
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| vt.假装，佯作 | |
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44
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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45
rammer
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| n.撞锤；夯土机；拨弹机；夯 | |
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46
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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47
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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48
forth
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| adv.向前；向外，往外 | |
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sledges
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| n.雪橇，雪车( sledge的名词复数 )v.乘雪橇( sledge的第三人称单数 )；用雪橇运载 | |
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50
quarry
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| n.采石场；v.采石；费力地找 | |
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51
subsist
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| vi.生存，存在，供养 | |
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craving
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| n.渴望,热望 | |
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hoard
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| n./v.窖藏，贮存，囤积 | |
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54
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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retrace
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| v.折回；追溯，探源 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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proffer
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| v.献出，赠送；n.提议，建议 | |
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liars
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| 说谎者( liar的名词复数 ) | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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61
scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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62
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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adorned
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| [计]被修饰的 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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abode
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| n.住处，住所 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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formerly
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| adv.从前，以前 | |
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warrior
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| n.勇士，武士，斗士 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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destitute
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| adj.缺乏的；穷困的 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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stouter
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| 粗壮的( stout的比较级 )； 结实的； 坚固的； 坚定的 | |
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prospects
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| n.希望，前途(恒为复数) | |
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whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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wrestler
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| n.摔角选手，扭 | |
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ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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appeasing
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| 安抚，抚慰( appease的现在分词 )； 绥靖（满足另一国的要求以避免战争） | |
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