The Works of Hubert Howe Bancroft Part 40

[Sidenote: DRESS IN SOUTHERN CALIFORNIA.]

A short cloak of deer-skin or rabbit-skins sewed together, suffices the men for clothing; and sometimes even this is dispensed with, for they think it no shame to be naked.[567] The women and female children wear a petticoat of skin, with a heavy fringe reaching down to the knees; in some districts they also wear short capes covering the b.r.e.a.s.t.s.[568] On the coast and, formerly, on the islands, seals furnished the material.[569] The more industrious and wealthy embroider their garments profusely with small sh.e.l.ls. Around Santa Barbara rings of bone or sh.e.l.l were worn in the nose; at Los Angeles nasal ornaments were not the fashion. The women had cylinder-shaped pieces of ivory, sometimes as much as eight inches, in length, attached to the ears by a sh.e.l.l ring.

Bracelets and necklaces were made of pieces of ivory ground round and perforated, small pebbles, and sh.e.l.ls.

Paint of various colors was used by warriors and dancers. Mr Hugo Reid, who has contributed valuable information concerning the natives of Los Angeles County, states that girls in love paint the cheeks sparingly with red ochre, and all the women, before they grow old, protect their complexion from the effects of the sun by a plentiful application of the same cosmetic.[570] Vizcaino saw natives on the southern coast painted blue and silvered over with some kind of mineral substance. On his asking where they obtained the silver-like material they showed him a kind of mineral ore, which they said they used for purposes of ornamentation.[571]

They take much pride in their hair, which they wear long. It is braided, and either wound round the head turban-like,[572] or twisted into a top-knot; some tie it in a queue behind. According to Father Boscana the girls are tattooed in infancy on the face, breast, and arms. The most usual method was to p.r.i.c.k the flesh with a thorn of the cactus-plant; charcoal produced from the maguey was then rubbed into the wounds, and an ineffaceable blue was the result.[573]

[Sidenote: DWELLINGS AND FOOD.]

Dwellings, in the greater part of this region, differ but little from those of the Central Californians. In shape they are conical or semi-globular, and usually consist of a frame, formed by driving long poles into the ground, covered with rushes and earth.[574] On the coast of the Santa Barbara Channel there seems to have been some improvement in their style of architecture. It was probably here that Cabrillo saw houses built after the manner of those in New Spain.[575] It is possible that the influences of the southern civilization may have extended as far as this point. Father Boscana's description of the temples or _vanquechs_ erected by the natives in the vicinity of San Juan Capistrano, in honor of their G.o.d, Chinigchinich, is thus translated: "They formed an enclosure of about four or five yards in circ.u.mference, not exactly round, but inclining to an oval. This they divided by drawing a line through the centre, and built another, consisting of the branches of trees, and mats to the height of about six feet, outside of which, in the other division, they formed another of small stakes of wood driven into the ground. This was called the gate, or entrance, to the vanquech. Inside of this, and close to the larger stakes, was placed a figure of their G.o.d Chinigchinich, elevated upon a kind of hurdle.

This is the edifice of the vanquech."[576]

Almost every living thing that they can lay their hands on serves as food. Coyotes, skunks, wild cats, rats, mice, crows, hawks, owls, lizards, frogs, snakes, excepting him of the rattle, gra.s.shoppers and other insects, all are devoured by the inland tribes. Stranded whales, animals of the seal genus, fish, and sh.e.l.l-fish, form the main support of those inhabiting the coast. Venison they are of course glad to eat when they can get it, but as they are poor hunters, it is a rare luxury.

When they did hunt the deer they resorted to the same artifice as their northern neighbors, placing a deer's head and horns on their own head, and thus disguised approaching within bow-shot. Bear-meat the majority refuse to eat from superst.i.tious motives.[577] Gra.s.shoppers are eaten roasted. Acorns are sh.e.l.led, dried, and pounded in stone mortars into flour, which is washed and rewashed in hot and cold water until the bitterness is removed, when it is made into gruel with cold water, or baked into bread. Various kinds of gra.s.s-seeds, herbs, berries, and roots, are also eaten, both roasted and raw. Wild fowl are caught in nets made of tules, spread over channels cut through the rushes in places frequented by the fowl, at a sufficient height above the water to allow the birds to swim easily beneath them. The game is gently driven or decoyed under the nets, when at a given signal, a great noise is made, and the terrified fowl, rising suddenly, become hopelessly entangled in the meshes, and fall an easy prey. Or selecting a spot containing clear water about two feet deep, they fasten a net midway between the surface and the bottom, and strewing the place with berries, which sink to the bottom under the net, they retire. The fowl approach and dive for the berries. The meshes of the net readily admit the head, but hold the prisoner tight upon attempting to withdraw it. And what is more, their position prevents them from making a noise, and they serve also as a decoy for others. Fish are taken in seines made from the tough bark of the tione-tree. They are also killed with spears having a movable bone head, attached to a long line, so that when a fish is struck the barb becomes loosened; line is then paid out until the fish is exhausted with running, when it is drawn in. Many of the inland tribes come down to the coast in the fishing season, and remain there until the shoals leave, when they return to the interior. Food is either boiled by dropping hot stones into water-baskets, or, more frequently, in vessels made of soap-stone.[578]

In their cooking, as in other respects, they are excessively unclean.

They bathe frequently, it is true, but when not in the water they are wallowing in filth. Their dwellings are full of offal and other impurities, and vermin abound on their persons.

[Sidenote: WEAPONS AND WAR.]

Bows and arrows, and clubs, are as usual the weapons most in use. Sabres of hard wood, with edges that cut like steel, are mentioned by Father Junipero Serra.[579] War is a mere pretext for plunder; the slightest wrong, real or imaginary, being sufficient cause for a strong tribe to attack a weaker one. The smaller bands form temporary alliances; the women and children accompanying the men on a raid, carrying provisions for the march, and during an engagement they pick up the fallen arrows of the enemy and so keep their own warriors supplied. Boscana says that no male prisoners are taken, and no quarter given; and Hugo Reid affirms of the natives of Los Angeles County that all prisoners of war, after being tormented in the most cruel manner, are invariably put to death.

The dead are decapitated and scalped. Female prisoners are either sold or retained as slaves. Scalps, highly prized as trophies, and publicly exhibited at feasts, may be ransomed, but no consideration would induce them to part with their living captives.[580]

Among the few articles they manufacture are fish-hooks, needles, and awls, made of bone or sh.e.l.l; mortars and pestles of granite, and soap-stone cooking vessels, and water-tight baskets.[581] The clay vessels which are frequently found among them now, were not made by them before the arrival of the Spaniards. The stone implements, however, are of aboriginal manufacture, and are well made. The former are said to have been procured mostly by the tribes of the mainland from the Santa Rosa islanders.[582] The instruments which they used in their manufactures were flint knives and awls; the latter f.a.ges describes as being made from the small bone of a deer's fore-foot. The knife is double-edged, made of a flint, and has a wooden haft, inlaid with mother of pearl.[583]

On this coast we again meet with wooden canoes, although the balsa, or tule raft, is also in use. These boats are made of planks neatly fastened together and paid with bitumen;[584] prow and stern, both equally sharp, are elevated above the centre, which made them appear to Vizcaino "como barquillos" when seen beside his own junk-like craft. The paddles were long and double-bladed, and their boats, though generally manned by three or four men, were sometimes large enough to carry twenty. Canoes dug out of a single log, sc.r.a.ped smooth on the outside, with both ends shaped alike, were sometimes, though more rarely, used.[585] The circulating medium consisted of small round pieces of the white mussel-sh.e.l.l. These were perforated and arranged on strings, the value of which depended upon their length.[586] I have said before that this money is supposed to have been manufactured for the most part on Santa Rosa Island. Hence it was distributed among the coast tribes, who bought with it deer-skins, seeds, etc., from the people of the interior.

[Sidenote: GOVERNMENT AND PUNISHMENTS.]

Each tribe acknowledged one head, whose province it was to settle disputes,[587] levy war, make peace, appoint feasts, and give good advice. Beyond this he had little power.[588] He was a.s.sisted in his duties by a council of elders. The office of chief was hereditary, and in the absence of a male heir devolved upon the female nearest of kin.

She could marry whom she pleased, but her husband obtained no authority through the alliance, all the power remaining in his wife's hands until their eldest boy attained his majority, when the latter at once a.s.sumed the command.

A murderer's life was taken by the relatives of his victim, unless he should gain refuge in the temple, in which case his punishment was left to their G.o.d. Vengeance was, however, only deferred; the children of the murdered man invariably avenged his death, sooner or later, upon the murderer or his descendants. When a chief grew too old to govern he abdicated in favor of his son, on which occasion a great feast was given. When all the people had been called together by criers, "the crown was placed upon the head of the chief elect, and he was enrobed with the imperial vestments," as Father Boscana has it; that is to say, he was dressed in a head-ornament of feathers, and a feather petticoat reaching from the waist half-way down to the knees, and the rest of his body painted black. He then went into the temple and performed a pas seul before the G.o.d Chinigchinich. Here, in a short time, he was joined by the other chiefs, who, forming a circle, danced round him, accompanied by the rattling of turtle-sh.e.l.ls filled with small stones.

When this ceremony was over he was publicly acknowledged chief.

As I said before, the chief had little actual authority over individuals; neither was the real power vested in the heads of families; but a system of influencing the people was adopted by the chief and the elders, which is somewhat singular. Whenever an important step was to be taken, such as the killing of a malefactor, or the invasion of an enemy's territory, the sympathies of the people were enlisted by means of criers, who were sent round to proclaim aloud the crime and the criminal, or to dilate upon the wrongs suffered at the hands of the hostile tribe; and their eloquence seldom failed to attain the desired object.[589]

[Sidenote: MARRIAGE IN SOUTHERN CALIFORNIA.]

The chief could have a plurality of wives, but the common people were only allowed one.[590] The form of contracting a marriage varied. In Los Angeles County, according to Mr Reid, the matter was arranged by a preliminary interchange of presents between the male relatives of the bridegroom and the female relatives of the bride. The former proceeded in a body to the dwelling of the girl, and distributed small sums in sh.e.l.l money among her female kinsfolk, who were collected there for the occasion. These afterward returned the compliment by visiting the man and giving baskets of meal to his people. A time was then fixed for the final ceremony. On the appointed day the girl, decked in all her finery, and accompanied by her family and relations, was carried in the arms of one of her kinsfolk toward the house of her lover; edible seeds and berries were scattered before her on the way, which were scrambled for by the spectators. The party was met half-way by a deputation from the bridegroom, one of whom now took the young woman in his arms and carried her to the house of her husband, who waited expectantly. She was then placed by his side, and the guests, after scattering more seeds, left the couple alone. A great feast followed, of which the most prominent feature was a character-dance. The young men took part in this dance in the roles of hunters and warriors, and were a.s.sisted by the old women, who feigned to carry off game, or dispatch wounded enemies, as the case might be. The spectators sat in a circle and chanted an accompaniment.

According to another form of marriage the man either asked the girl's parents for permission to marry their daughter, or commissioned one of his friends to do so. If the parents approved, their future son-in-law took up his abode with them, on condition that he should provide a certain quant.i.ty of food every day. This was done to afford him an opportunity to judge of the domestic qualities of his future wife. If satisfied, he appointed a day for the marriage, and the ceremony was conducted much in the same manner as that last described, except that he received the girl in a temporary shelter erected in front of his hut, and that she was disrobed before being placed by his side.

Children were often betrothed in infancy, kept continually in each other's society until they grew up, and the contract was scarcely ever broken. Many obtained their wives by abduction, and this was the cause of many of the inter-tribal quarrels in which they were so constantly engaged.

If a man ill-treated his wife, her relations took her away, after paying back the value of her wedding presents, and then married her to another.

Little difficulty was experienced in obtaining a divorce on any ground; indeed, in many of the tribes the parties separated whenever they grew tired of each other. Adultery was severely punished. If a husband caught his wife in the act, he was justified in killing her, or, he could give her up to her seducer and appropriate the spouse of the latter to himself.

[Sidenote: CHILD-BIRTH.]

At the time of child-birth many singular observances obtained; for instance, the old women washed the child as soon as it was born, and drank of the water; the unhappy infant was forced to take a draught of urine medicinally, and although the husband did not affect the sufferings of labor, his conduct was supposed in some manner to affect the unborn child, and he was consequently laid under certain restrictions, such as not being allowed to leave the house, or to eat fish and meat. The women as usual suffer little from child-bearing. One writer thus describes the accouchement of a woman in the vicinity of San Diego: "A few hours before the time arrives she gets up and quietly walks off alone, as if nothing extraordinary was about to occur. In this manner she deceives all, even her husband, and hides herself away in some secluded nook, near a stream or hole of water. At the foot of a small tree, which she can easily grasp with both hands, she prepares her 'lying-in-couch,' on which she lies down as soon as the labor pains come on. When the pain is on, she grasps the tree with both hands, thrown up backward over her head, and pulls and strains with all her might, thus a.s.sisting each pain, until her accouchement is over. As soon as the child is born, the mother herself ties the navel-cord with a bit of buck-skin string, severing it with a pair of sharp scissors, prepared for the occasion, after which the end is burned with a coal of fire; the child is then thrown into the water; if it rises to the surface and cries, it is taken out and cared for; if it sinks, there it remains, and is not even awarded an Indian burial. The affair being all over, she returns to her usual duties, just as if nothing had happened, so matter of fact are they in such matters." Purification at child-birth lasted for three days, during which time the mother was allowed no food, and no drink but warm water. The ceremony, in which mother and child partic.i.p.ated, was as follows: In the centre of the hut a pit was filled with heated stones, upon which herbs were placed, and the whole covered with earth, except a small aperture through which water was introduced.

The mother and child, wrapped in blankets, stood over the pit and were soon in a violent perspiration. When they became exhausted from the effect of the steam and the heated air, they lay upon the ground and were covered with earth, after which they again took to the heated stones and steam. The mother was allowed to eat no meat for two moons, after which pills made of meat and wild tobacco were given her. In some tribes she could hold no intercourse with her husband until the child was weaned.

Children, until they arrived at the age of p.u.b.erty, remained under the control of their parents, afterward they were subject only to the chief.

Like the Spartan youth, they were taught that abstinence, and indifference to hardship and privations, const.i.tute the only true manhood. To render them hardy much unnecessary pain was inflicted. They were forbidden to approach the fire to warm themselves, or to eat certain seeds and berries which were considered luxuries.

A youth, to become a warrior, must first undergo a severe ordeal; his naked body was beaten with stinging nettles until he was literally unable to move; then he was placed upon the nest of a species of virulent ant, while his friends irritated the insects by stirring them up with sticks. The infuriated ants swarmed over every part of the sufferer's body, into his eyes, his ears, his mouth, his nose, causing indescribable pain.

Boscana states that the young were instructed to love truth, to do good, and to venerate old age.[592] At an early age they were placed under the protection of a tutelar divinity, which was supposed to take the form of some animal. To discover the particular beast which was to guide his future destinies, the child was intoxicated,[593] and for three or four days kept without food of any kind. During this period he was continually hara.s.sed and questioned, until, weak from want of food, crazed with drink and importunity, and knowing that the persecution would not cease until he yielded, he confessed to seeing his divinity, and described what kind of brute it was. The outline of the figure was then molded in a paste made of crushed herbs, on the breast and arms of the novitiate. This was ignited and allowed to burn until entirely consumed, and thus the figure of the divinity remained indelibly delineated in the flesh. Hunters, before starting on an expedition, would beat their faces with nettles to render them clear-sighted. A girl, on arriving at the age of p.u.b.erty, was laid upon a bed of branches placed over a hole, which had been previously heated, where she was kept with very little food for two or three days. Old women chanted songs, and young women danced round her at intervals during her purification. In the vicinity of San Diego the girl is buried all but her head, and the ground above her is beaten until she is in a profuse perspiration. This is continued for twenty-four hours, the patient being at intervals during this time taken out and washed, and then reimbedded.

A feast and dance follow.[594]

When the missionaries first arrived in this region, they found men dressed as women and performing women's duties, who were kept for unnatural purposes. From their youth up they were treated, instructed, and used as females, and were even frequently publicly married to the chiefs or great men.[595]

[Sidenote: AMUs.e.m.e.nTS.]

Gambling and dancing formed, as usual, their princ.i.p.al means of recreation. Their games of chance differed little from those played farther north. That of guessing in which hand a piece of wood was held, before described, was played by eight, four on a side, instead of four.

Another game was played by two. Fifty small pieces of wood, placed upright in a row in the ground, at distances of two inches apart, formed the score. The players were provided with a number of pieces of split reed, blackened on one side; these were thrown, points down, on the ground, and the thrower counted one for every piece that remained white side uppermost; if he gained eight he was ent.i.tled to another throw. If the pieces all fell with the blackened side up they counted also. Small pieces of wood placed against the upright pegs, marked the game. They reckoned from opposite ends of the row, and if one of the players threw just so many as to make his score exactly meet that of his opponent, the former had to commence again. Throwing lances of reed through a rolling hoop was another source of amus.e.m.e.nt. Professional singers were employed to furnish music to a party of gamblers. An umpire was engaged, whose duty it was to hold the stakes, count the game, prevent cheating, and act as referee; he was also expected to supply wood for the fire.

When they were not eating, sleeping, or gambling, they were generally dancing; indeed, says Father Boscana, "such was the delight with which they took part in their festivities, that they often continued dancing day and night, and sometimes entire weeks." They danced at a birth, at a marriage, at a burial; they danced to propitiate the divinity, and they thanked the divinity for being propitiated by dancing. They decorated themselves with sh.e.l.ls and beads, and painted their bodies with divers colors. Sometimes head-dresses and petticoats of feathers were worn, at other times they danced naked. The women painted the upper part of their bodies brown. They frequently danced at the same time as the men, but seldom with them. Time was kept by singers, and the rattling of turtle-sh.e.l.ls filled with pebbles. They were good actors, and some of their character-dances were well executed; the step, however, like their chanting, was monotonous and unvarying. Many of their dances were extremely licentious, and were accompanied with obscenities too disgusting to bear recital. Most of them were connected in some way with their superst.i.tions and religious rites.[596]

These people never wandered far from their own territory, and knew little or nothing of the nations lying beyond their immediate neighbors.

Mr Reid relates that one who traveled some distance beyond the limits of his own domain, returned with the report that he had seen men whose ears descended to their hips; then he had met with a race of Lilliputians; and finally had reached a people so subtly const.i.tuted that they "would take a rabbit, or other animal, and merely with the breath, inhale the essence; throwing the rest away, which on examination proved to be excrement."

[Sidenote: CUSTOMS AND SUPERSt.i.tIONS.]

They had a great number of traditions, legends, and fables. Some of these give evidence of a powerful imagination; a few are pointed with a moral; but the majority are puerile, meaningless, to us at least, and filled with obscenities. It is said that, in some parts, the Southern Californians are great snake-charmers, and that they allow the reptiles to wind themselves about their bodies and bite them, with impunity.

Feuds between families are nursed for generations; the war is seldom more than one of words, however, unless a murder is to be avenged, and consists of mutual vituperations, and singing obscene songs about each other. Friends salute by inquiries after each other's health. On parting one says 'I am going,' the other answers 'go.'

They are very superst.i.tious, and believe in all sorts of omens and auguries. An eclipse frightens them beyond measure, and shooting stars cause them to fall down in the dust and cover their heads in abject terror. Many of them believe that, should a hunter eat meat or fish which he himself had procured, his luck would leave him. For this reason they generally hunt or fish in pairs, and when the day's sport is over, each takes what the other has killed. Living as they do from hand to mouth, content to eat, sleep, and dance away their existence, we cannot expect to find much glimmering of the simpler arts or sciences among them.

Their year begins at the winter solstice, and they count by lunar months, so that to complete their year they are obliged to add several supplementary days. All these months have symbolic names. Thus December and January are called the month of cold; February and March, the rain; March and April, the first gra.s.s; April and May, the rise of waters; May and June, the month of roots; June and July, of salmon fishing; July and August, of heat; August and September, of wild fruits; September and October, of bulbous roots; October and November, of acorns and nuts; November and December, of bear and other hunting.

[Sidenote: MEDICAL TREATMENT.]

Sorcerers are numerous, and as unbounded confidence is placed in their power to work both good and evil, their influence is great. As astrologers and soothsayers, they can tell by the appearance of the moon the most propitious day and hour in which to celebrate a feast, or attack an enemy. Sorcerers also serve as almanacs for the people, as it is their duty to note by the aspect of the moon the time of the decease of a chief or prominent man, and to give notice of the anniversary when it comes round, in order that it may be duly celebrated. They extort black-mail from individuals by threatening them with evil. The charm which they use is a ball made of mescal mixed with wild honey; this is carried under the left arm, in a small leather bag,--and the spell is effected by simply laying the right hand upon this bag. Neither does their power end here; they hold intercourse with supernatural beings, metamorphose themselves at will, see into the future, and even control the elements. They are potent to cure as well as to kill. For all complaints, as usual, they 'put forth the charm of woven paces and of waving hands,' and in some cases add other remedies. For internal complaints they prescribe cold baths; wounds and sores are treated with lotions and poultices of crushed herbs, such as sage and rosemary, and of a kind of black oily resin, extracted from certain seeds. Other maladies they affirm to be caused by small pieces of wood, stone, or other hard substance, which by some means have entered the flesh, and which they pretend to extract by sucking the affected part. In a case of paralysis the stricken parts were whipped with nettles. Blisters are raised by means of dry paste made from nettle-stalks, placed on the bare flesh of the patient, set on fire, and allowed to burn out. Cold water or an emetic is used for fever and like diseases, or, sometimes, the sufferer is placed naked upon dry sand or ashes, with a fire close to his feet, and a bowl of water or gruel at his head, and there left for nature to take its course, while his friends and relatives sit round and howl him into life or into eternity. Snake-bites are cured by an internal dose of ashes, or the dust found at the bottom of ants' nests, and an external application of herbs.[598] The medicine-men fare better here than their northern brethren, as, in the event of the non-recovery of their patient, the death of the latter is attributed to the just anger of their G.o.d, and consequently the physician is not held responsible. To avert the displeasure of the divinity, and to counteract the evil influence of the sorcerers, regular dances of propitiation or deprecation are held, in which the whole tribe join.[599]

[Sidenote: DEATH AND BURIAL.]

The temescal, or sweat-house, is the same here as elsewhere, which renders a description unnecessary.[600] The dead were either burned or buried. Father Boscana says that no particular ceremonies were observed during the burning of the corpse. The body was allowed to lie untouched some days after death, in order to be certain that no spark of life remained. It was then borne out and laid upon the funeral pyre, which was ignited by a person specially appointed for that purpose. Everything belonging to the deceased was burned with him. When all was over the mourners betook themselves to the outskirts of the village, and there gave vent to their lamentation for the s.p.a.ce of three days and nights.

During this period songs were sung, in which the cause of the late death was related, and even the progress of the disease which brought him to his grave minutely described in all its stages. As an emblem of grief the hair was cut short in proportion to nearness of relation to or affection for the deceased, but laceration was not resorted to.[602] Mr Taylor relates that the Santa Inez Indians buried their dead in regular cemeteries. The body was placed in a sitting posture in a box made of slabs of claystone, and interred with all the effects of the dead person.[603] According to Reid, the natives of Los Angeles County waited until the body began to show signs of decay and then bound it together in the shape of a ball, and buried it in a place set apart for that purpose, with offerings of seeds contributed by the family. At the first news of his death all the relatives of the deceased gathered together, and mourned his departure with groans, each having a groan peculiar to himself. The dirge was presently changed to a song, in which all united, while an accompaniment was whistled through a deer's leg-bone. The dancing consisted merely in a monotonous shuffling of the feet.[604]

Pedro f.a.ges thus describes a burial ceremony at the place named by him Sitio de los Pedernales.[605] Immediately after an Indian has breathed his last, the corpse is borne out and placed before the idol which stands in the village, there it is watched by persons who pa.s.s the night round a large fire built for the purpose; the following morning all the inhabitants of the place gather about the idol and the ceremony commences. At the head of the procession marches one smoking gravely from a large stone pipe; followed by three others, he three times walks round the idol and the corpse; each time the head of the deceased is pa.s.sed the coverings are lifted, and he who holds the pipe blows three puffs of smoke upon the body. When the feet are reached, a kind of prayer is chanted in chorus, and the parents and relatives of the defunct advance in succession and offer to the priest a string of threaded seeds, about a fathom long; all present then unite in loud cries and groans, while the four, taking the corpse upon their shoulders, proceed with it to the place of interment. Care is taken to place near the body articles which have been manufactured by the deceased during his life-time. A spear or javelin, painted in various vivid colors, is planted erect over the tomb, and articles indicating the occupation of the dead are placed at his foot; if the deceased be a woman, baskets or mats of her manufacture are hung on the javelin.[606]

Death they believed to be a real though invisible being, who gratified his own anger and malice by slowly taking away the breath of his victim until finally life was extinguished. The future abode of good spirits resembled the Scandinavian Valhalla; there, in the dwelling-place of their G.o.d, they would live for ever and ever, eating, and drinking, and dancing, and having wives in abundance. As their ideas of reward in the next world were matter-of-fact and material, so were their fears of punishment in this life; all accidents, such as broken limbs or bereavement by death, were attributed to the direct vengeance of their G.o.d, for crimes which they had committed.[607]

Though good-natured and inordinately fond of amus.e.m.e.nt, they are treacherous and unreliable. Under a grave and composed exterior they conceal their thoughts and character so well as to defy interpretation.

And this is why we find men, who have lived among them for years, unable to foretell their probable action under any given circ.u.mstances.