Trapping, Exploring, Hunting

HAVING passed six years in different parts of this Region, exploring and surveying it, I may be allowed to know something of the natives, as well as the productions of the country. It's inhabitants are two distinct races of Indians; North of the latitude of fifty six degrees, the country is occupied by a people who call themselves " Dinnie," by the Hudson Bay Traders " Northern Indians " and by their southern neighbours " Cheepawyans " whom I shall notice hereafter. Southward of the above latitude the country is in the possession of the Nahathaway Indians their native name (Note. These people by the French Canadians, who are all without the least education, in their jargon call them "Krees" a name which none of the Indians can pronounce; this name appears to be taken from " Keethisteno " so called by one of their tribes and which the french pronounce " Kristeno," and by contraction Krees (R, rough, cannot be pronounced by any Native) these people are separated into many tribes or extended families, under different names, but all speaking dialects of the same language, which extends over this stony region, and along the Atlantic coasts southward to the Delaware River in the United States, (the language of the Delaware Indians being a dialect of the parent Nahathaway) and by the Saskatchewan River westward, to the Rocky Mountains. The Nathaway, as it is spoken by the southern tribes is softened and made more sonorous, the frequent th of the parent tongue is changed to the letter y as Neether (me) into Neeyer, Keether (thou) into Keeyer, Weether (him) into Weeyer, and as it proceeds southward [it] becomes almost a different language. It is easy of pronunciation, and is readily acquired by the white people for the purposes of trade, and common conversation. 

The appearance of these people depends much on the climate and ease of subsistence. Around Hudson's Bay and near the sea coasts, where the climate is very severe, and game scarce, they are seldom above the middle size, of spare make, the features round, or slightly oval, hair black, strong and lank; eyes black and of full size, cheek bones rather high, mouth and teeth good, the chin round; the countenance grave yet with a tendency to cheerful, the mild countenances of the women make many, while young, appear lovely; but like the labouring classes the softness of youth soon passes away. 

In the interior where the climate is not so severe, and hunting more successful, the Men attain to the stature of six feet; well proportioned, the face more oval, and the features good, giving them a manly appearance; the complexion is of a light olive, and their colour much the same as a native of the south of Spain; the skin soft and smooth. They bear cold and exposure to the weather better than we do and the natural heat of their bodies is greater than ours, probably from living wholly on animal food. They can bear great fatigue but not hard labor, they would rather walk six hours over rough ground than work one hour with the pick axe and spade, and the labor they perform, is mostly in an erect posture as working with the ice chissel piercing holes through the ice or through a beaver house, and naturally they are not industrious; they do not work from choice, but necessity; yet the industrious of both sexes are praised and admired; the civilized man has many things to tempt him to an active life, the Indian has none, and is happy sitting still, and smoking his pipe. 

The dress of the Men is simply of one or two loose coats of coarse broad cloth, or molton, a piece of the same sewed to form a rude kind of stockings to half way up the thigh, a blanket by way of a cloak; the shoes are of well dressed Moose, or Rein Deer skin, and from it's pliancy enables them to run with safety, they have no covering for the head in summer, except the skin of the spotted northern Diver; but in winter, they wrap a piece of Otter, or Beaver skin with the furr on, round their heads, still leaving the crown of the  head bare, from which they suffer no inconvenience. 

The dress of the women is of !•$■ yards of broad cloth sewed Hke a sack, open at both ends, one end is tied over the shoulders, the middle belted round the waist, the lower part like a petti- coat, covers to the ankles, and gives them a decent appearance. The sleeves covers the arms and shoulders, and are separate from the body dress. The rest is much the same as the men. For a head dress they have a foot of broad cloth sewed at one end, ornamented with beads and gartering, this end is on the head, the loose parts are over the shoulders, and is well adapted to defend the head and neck from the cold and snow. The women seldom disfigure their faces with paint, and are not over fond of ornaments. Most of the men are tattoed, on some part of their bodies, arms &c. Some of the Women have a small circle on each cheek. The natives in their manners are mild and decent, treat each other with kindness and respect, and very rarely interrupt each other in conversation; after a long separation the nearest relations meet each other with the same seeming indifference, as if they had constantly lived in the same tent, but they have not the less affection for each other, for they hold all show of joy, or sorrow to be unmanly; on the death of a relation, or friend, the women accompany their tears for the dead with piercing shrieks, but the men sorrow in silence, and when the sad pang of recollection becomes too strong to be borne, retire into the forest to give free vent to their grief. Those acts that pass between man and man for generous charity and kind compassion in civilized society, are no more than what is every day practised by these Savages; as acts of common duty; is any one unsuccessful in the chase, has he lost his Httle all by some accident, he is sure to be relieved by the others to the utmost of their power, in sickness they carefully attend each other to the latest breath decently... the dead.. } 

Of all the several distinct Tribes of Natives on the east side of the mountains, the Nahathaway Indians appear to deserve the most consideration; under different names the great families of this race occupy a great extent of country, and however separated and unknown to each other, they have the same opinions on region, on morals, and their customs and manners differ very little. 

They are the only Natives that have some remains of ancient times from tradition. In the following account I have carefully avoided as their national opinions all they have learned from white men, and my knowledge was collected from old men, whom with my own age extend backwards to upwards of one hundred years ago, and I must remark, that what [ever] other people may write as the creed of these natives, I have always found it very difficult to learn their real opinion on what may be termed religious subjects. Asking them questions on this head, is to no purpose, they will give the answer best adapted to avoid other questions, and please the enquirer. My knowledge has been gained when living and travelling with them and in times of distress and danger in their prayers to invisible powers, and their view of a future state of themselves and others, and like most of mankind, those in youth and in the prime of life think only of the present but declining man-hood, and escapes from danger turn their thoughts on futurity. After a weary day's march we sat by a log fire, the bright Moon, with thousands of sparkhng stars passing before us, we could not help enquiring who lived in those bright mansions; for I frequently conversed with them as one of themselves; the brilliancy of the planets always attracted their attention, and when their nature was explained to them, they concluded them to be the abodes of the spirits of those who had led a good life. 

A Missionary has never been among them, and my knowledge of their language has not enabled me to do more than teach the unity of God, and a future state of rewards and punishments; hell fire they do not believe, for they do not think it possible that any thing can resist the continued action of fire: It is doubtful if their language in its present simple state can clearly express the doctrines of Christianity in their full force. They believe in the self existence of the Keeche Keeche Manito (The Great, Great Spirit) they appear to derive their belief from tradition, and [believe] that the visible world, with all it's inhabitants must have been made by some powerful being: but have not the same idea of his constant omnipresence, omniscience and omnipotence that we have, but [think] that he is so when he pleases, he is the master of life, and all things are at his disposal; he is always kind to the human race, and hates to see the blood of mankind on the ground, and sends heavy rain to wash it away. He leaves the human race to their own conduct, but has placed all other living creatures under the care of Manitos (or inferior Angels) all of whom are responsible to Him; but all this belief is obscure and confused, especially on the Manitos, the guardians and guides of every genus of Birds and Beasts; each Manito has a separate command and care, as one has the Bison, another the Deer; and thus the whole animal creation is divided amongst them. On this account the Indians, as much as possible, neither say, nor do anything to offend them, and the religious hunter, at the death of each animal, says, or does, something, as thanks to the Manito of the species for being permitted to kill it. At the death of a Moose Deer, the hunter in a low voice, cries " wut, wut, wut "; cuts a narrow stripe of skin from off the throat, and hangs it up to the Manito. The bones of the head of a Bear are thrown into the water, and thus of other animals; if this acknowledgment was not made the Manito would drive away the animals from the hunter, although the Indians often doubt their power or existence yet like other invisible beings they are more feared than loved. They believe in ghosts but as very rarely seen, and those only of wicked men,  or women; when this belief takes place, their opinion is, that the spirit of the wicked person being in a miserable state comes back to the body and round where he used to hunt; to get rid of such a hateful visitor, they burn the body to ashes and the ghost then no longer haunts them. The dark Pine Forests have spirits, but there is only one of them which they dread, it is the Pah kok, a tall hateful spirit, he frequents the depths of the Forest; his howlings are heard in the storm, he delights to add to its terrors, it is a misfortune to hear him, something ill will happen to the person, but when he approaches a Tent and howls, he announces the death of one of the inmates; of all beings he is the most hateful and the most dreaded. 

The Sun and Moon are accounted Divinities and though they do not worship them, [they] always speak of them with great reverence. They appear to think [of] the Stars only as a great number of luminous points perhaps also divinities, and mention them with respect; they have names for the brightest stars, as Serius, Orion and others, and by them learn the change of the seasons, as the rising of Orion for winter, and the setting of the Pleiades for summer. The Earth is also a divinity, and is alive, but [they] cannot define what kind of life it is, but say, if it was not alive it could not give and continue life to other things and to animated creatures.

Nahathaway is one of several variants of the name applied by the Cree Indians to themselves, and is that form of the name which is commonly used by the Cree who live in the country around Isle k la Crosse and the upper waters of the Churchill river. Among the Cree of the Saskatchewan river and the Great Plains the th sound is eliminated and the word is pronounced Nihlaway. Kristeno, the name by which this great tribe was usually known to the early traders, and of which the word Cree is a corruption, was the name which the Chippewa applied to them, and as the white people came in contact with, and learned to speak the language of, the Chippewa first, they naturally adopted the Chippewa name. The Cree are one of the most important tribes of the Algonquin family. They are naturally inhabitants of the forest. Their range was from the Rocky Mountains eastward north of the Great Plains, and thence north of Lake Winnipeg to the southern shore of Hudson Bay. 

THE Natives of this Stoney Region subsist wholly by the chase and by fishing, the country produces no vegetables but berries on which they can live. The term " hunting " they apply only to the Moose and Rein Deer, and the Bear; they look for, and find the Beaver, they kill with the Gun, and by traps the Otter and other animals. Hunting is divided into what may be termed " tracking " and " tracing." Tracking an animal is by following it's foot-steps, as the Rein Deer and the Bear and other beasts; tracing, is following the marks of feeding, rubbing itself on the ground, and against trees, and lying down: which is for the Moose Deer, and for other animals on rocks and hard grounds. My remarks are from the Natives who are intimately acquainted with them, and make them their peculiar study. 

The first in order is the Moose Deer, the pride of the forest, and the largest of all the Deer, [it] is too well known to need a description. It is not numerous in proportion to the extent of country, but may even be said to be scarce. It is of a most watchful nature; it's long, large, capacious ears enables it to catch and discriminate, every sound; his sagacity for self preservation is almost incredible; it feeds in wide circles, one within the other, and then lies down to ruminate near the centre; so that in tracking of it, the unwary, or unskillful, hunter is sure to come to windward of, and start it; when, in about two hours, by his long trot, he is at the distance of thirty or forty miles, from where it started; when chased it can trot, (it's favorite pace) about twenty five to thirty miles an hour; and when forced to a gallop, rather loses, than gains ground. In calm weather it feeds among the Pines, Aspins and Willows; the buds, and tender branches of the two latter are it's food: but in a gale of wind he retires among the close growth of Aspins, Alders and Willows on low ground still observing the same circular manner of feeding and lying down. If not molested it travels no farther than to find it's food, and is strongly attached to it's first haunts, and after being harassed it frequently returns to it's usual feeding places. 

The flesh of a Moose in good condition, contains more nourishment than that of any other Deer; five pounds of this meat being held to be equal in nourishment to seven pounds of any other meat even of the Bison, but for this, it must be killed where it is quietly feeding; when run by Men, Dogs, or Wolves for any distance, it's flesh is altogether changed, becomes weak and watery and when boiled; the juices separates from the meat like small globules of blood, and does not make broth; the change is so great, one can hardly be persuaded it is the meat of a Moose Deer. The nose of the Moose, which is very large and soft, is accounted a great delicacy. It is very rich meat. The bones of it's legs are very hard and several things are made of them. His skin makes the best of leather. It is the noblest animal of the Forest, and the richest prize the Hunter can take. In the rutting season the Bucks become very fierce, and in their encounters sometimes interlock their large pal-mated horns so strongly that they cannot extricate them, and both die on the spot, and [this is a thing] which happens too often: three of us tried to unlock the horns of two Moose which had died in this manner, but could not do it, although they had been a year in this state, and we had to use the axe. In the latter end of September [1804] we had to build a trading house at Musquawegun Lake/ an Indian named Huggemowequan came to hunt for us, and on looking about thought the ground good for Moose, and told us to make no noise; he was told no noise would be made except the falling of the trees, this he said the Moose did not mind; when he returned, he told us he had seen the place a Doe Moose had been feeding in the beginning of May; in two days more he had unraveled her feeding places to the beginning of September. One evening he remarked to us, that he had been so near to her that he could proceed no nearer, unless it blew a gale of wind, when this took place he set off early, and shot the Moose Deer. This took place in the very early part of October. This piece of hunting the Indians regarded as the work of a matchless hunter beyond all praise. The Natives are very dextrous in cutting up, and separating the joints, of a Deer, which in the open season has to be carried by them to the tent, or if near the water, to a canoe; this is heavy work; but if the distance is too great, the meat is split and dried by smoke, in which no resinous wood must be used; this reduces the meat to less than one third of its weight. In winter this is not required, as the flat sleds are brought to the Deer, and the meat with all that is useful is hauled on the Snow to the tent. The Moose Deer, have rarely more than one Fawn at a birth, it's numbers are decreasing for, from it's settled habits a skillful hunter is sure to find, and wound, or kill this Deer, and it is much sought for, for food, for clothing and for Tents. The bones of the head of a Moose must be put into the water or covered with earth or snow.

The Esquimaux are a people with whom we are very little acquainted, although in a manner surrounding us, they live wholly on the sea coast, which they possess from the gulph of the St. Lawrence, round the shores of Labrador to Hudsons Straits, these Straits and adjacent Islands, to Hudson's Bay, part of it's east shores ; but on the west side of this Bay, only north of Churchill River, thence northward and westward to the Coppermine River ; thence to the McKenzie and westward to Icy Cape, the east side of Behring's Strait. Along this immense line of sea coast they appear to have restricted themselves to the sea shores,* their Canoes give them free access to ascend the Rivers, yet they never do, every part they frequent is wholly destitute of growing Trees, their whole dependence for fuel and other purposes is on drift wood, of which, fortunately there is plenty. The whole is a dreary, monotonous coast of Rock and Moss without Hills or Mountains to the McKenzie River, thence westward the Mountains are near the shore. In the latter end of February and the months of March and April, from the mouth of the River seaward for several miles the Seals are numerous, and have many holes in the ice through which they come up : how these holes are made in the apparent solid ice, I never could divine ; to look into them, they appear like so many wells of a round form, with sides of smooth solid ice and their size seldom large enough to admit two seals to pass together. 

The Seals do not come up on the ice before nine or ten in the morning as the weather may be, and go down between two and three in the afternoon ; they are always on the watch, scarce a minute passes without some one lifting his head, to see if any danger is near from the Bear or Man, apparently their only enemies. Three of us several times made an attempt to kill one, or more ; but to no purpose, however wounded they had always life enough to faU into the ice hole and we lost them ; and I have not heard of any Seal being killed on the spot by a Ball. The Esquimaux who live to the northward of us kill these animals for food and clothing in a quiet and sure manner : the Hunter is armed with a Lance headed with Bone or Iron, the latter always preferred : the handle of which, sometimes is the length of twenty yards (measured) made of pieces of drift larch wood, neatly fitted to each other, bound together with sinew, the handle is shortened, or lengthened, as occasion may require. The Esquimaux Hunter in the evening, when the Seals are gone to the sea, examines their holes, the places where they lie, and having selected the hole, best adapted to his purpose, early in the morning before the seals come up, goes to the ice hole he has selected, on the south side of which he places his Lance, the handle directed northward, the point of the Lance close to the hole, for the seals He on the north side of the ice hole, and directing his Lance to the spot [where] the Seals have been lying, having firmly laid the helve of his lance, he retires to the end of it, and there hides himself behind some broken ice, which if he does not find to his purpose, he brings pieces of ice to make the shelter he requires. Lying flat on his beUy he awaits with patience the coming up of the Seals ; the first Seal takes his place at the north edge of the hole, this is also the direction in which the Lance is laid ; the other seals, two, or three more, are close on each side, or behind ; if the Seal is not in the direct line of the Lance, which is sometimes the case, he gently twists the handle of the Lance until it is directly opposite to the heart of the Seal ; still he waits with patience until the Seal appears asleep ; when with all his skill and strength he drives the Lance across the hole (near three feet) into the body of the Seal, which, finding itself wounded, and trying to throw itself into the ice hole, which the handle of the lance prevents, only aids the wound ; the hunter keeps the handle firm, and goes on hands and knees to near the hole, where he quietly waits the death of the seal ; he then drags the seal from the hole, takes out his lance and carefully washes the blood from it. When the hunter shows himself all the seals for some distance around dive into the ice holes, and do not come up for several minutes ; this gives time to the Esquimaux to place his lance at another hole, and await the seals return, and thus he sometimes kills two of them in one day but this is not often, as the weather is frequently stormy and cloudy. 

The Esquimaux are of a square, plump make, few of them exceed five feet eight inches in height, the general stature is below this size, and the women are in proportion to the men, their features though broad are not unpleasing, with a tendency to ruddy, they appear cheerful and contented, they are supple active and strong ; from the land, in the open season, they have berries, and a few reindeer, but it is to the sea they look for their subsistence : the sea birds, the seal, morse, beluga, and the whale ; living on these oily foods, they are supposed not to be clean, but the fact is, they are as cleanly as people living as they do, and without soap can be expected [to be], all their cooking utensils are in good order. 

In summer part of them dwell in tents made of the dressed skins of the reindeer, these are pitched on the gravel banks, and kept very neat, they make no fire in them to prevent [them] being soiled with smoke, which is made near the tent. The salmon and meat of the reindeer they cure by smoke of drift wood of which they have plenty. They are very industrious and ingenious, being for eight months of the year exposed to the glare of the snow, their eyes become weak ; at the age of forty years almost every man has an impaired sight. The eyesight of the women is less injured at this age. They make neat goggles of wood with a narrow slit, which are placed on the eyes, to lessen the light. They all use Darts, Lances, Bows and Arrows, as weapons of defence, and for hunting ; their Darts and Lances are made of drift Larch wood, headed with bone of the leg of the Rein Deer,^ or a piece of iron, the latter preferred, and the length of the Dart is proportioned to it's intended use — for Birds, the Seal, the Beluga, Whale or the Morse ; * to the Dart or Lance for the three latter, a large bladder made of sealskins, and blown full of air is attached by a strong line of neatly twisted sinew. This not only shews the place of the wounded animal but soon tires him, [so] that he becomes an easy prey, though sometimes with risque to the Hunter and Canoe. 

In their conduct to each other they are sociable, friendly, and of a cheerful temper. But we are not sufficiently acquainted with their language to say much more ; in their traffic with us they are honest and friendly. They are not of the race of the north american Indians, but of european descent. Nothing can oblige an Indian to work at anything but stern necessity ; whereas the Esquimaux is naturally industrious, very ingenious, fond of the comforts of life so far as they can attain them, always cheerful, and even gay ; it is true that in the morning, when he is about to embark in his shell of a Canoe, to face the waves of the sea, and the powerful animals he has to contend with, for food and clothing for himself and family, he is for many minutes very serious, because he is a man of reflection, knows the dangers to which he is exposed, but steps into his canoe, and bravely goes through the toil and dangers of the day. 

*^ In a general way, this statement that the Eskimo Hve exclusively on the sea coast is correct. Nevertheless, while exploring the Kazan river, which flows into Chesterfield Inlet, in 1894, I encountered a tribe of Eskimo who live on its banks and rarely visit the salt water. They subsist chiefly on the meat of the caribou, which they kill with their spears in great numbers, and from the skins of the caribou they make their clothing and the coverings for their kayaks or small canoes.

Ancient Buffalo Hunt

It’s a Great Day to Hunt Buffalo

Runs-With-Fire and Small Bear stood warming themselves over the cooking fire alternately rubbing their hands together and then rubbing their chest and arms.  It was cold outside, but not as cold as it had been just a few days ago.  Neither spoke as they watched the smoke figures dance in the tipi and then escape through the hole in the center of the lodge.  The two, friends since their youth, and now the best hunters of their people had spent the early morning scouting for sign of a return of the great herds.  By instinct they knew that as the days grew longer it would soon be time to jump the Buffalo. Small Bear and Runs-With-Fire now talked trying to decide who in their tribe they should take to help them lead the big spring hunt.  A large hunt in the spring and another one in the fall kept the people alive, and choosing the right people could decide weather the tribe lives or dies.  This spring hunt would be the most important in their lifetime as the starving time (winter) had come early and many in the tribe were ill or weak from lack of food. Several days had passed and Runs-With-Fire and Small Bear knew it was time. The two stood stoically at the Tipi opening, enjoying the warm morning sun, and greeting the five hunter-warriors they had selected be hunt leaders.  Each of the five were chosen because they had proved themselves and each had a special skill, like White Weasel, selected for his cunning and stealth and Wind-At-Night selected because of his superior vision and hearing.  Although it was an honor to be chosen each knew it was a time for great seriousness and careful planning.  All of this made the selection of the sixteen-year-old Smiling Dog a mystery to the others because he seemed to be always joking and laughing but they would admit that he could throw his hunting spear farther and more accurately than any one else in the tribe.

This was a time long before the whites had come to the west and a time when the British still ruled America.  This was a time when the natives of western America ranged free without horses, living season-to-season and year-to-year.  This was a time when these seven men, none more than thirty yeas of age held the lives of their four hundred fellow tribe members in their hands.  This was a time when life was hard, life was easy, life was sure and life was unsure.  This was a time when the American Indian reigned supreme in his part of the world, the American West.

After three hours of smoking, offering prayers, burning the sweet grass and much planning for the upcoming hunt the council of seven was ready.  Each of the seven picked two or three warriors to help with their part of the hunt, the rest of the tribe would wait nearby until they could hear the awful chunking sound as the buffalo hit the canyon bottom.  When the sound came they would hurry to the area and begin the tedious skinning and butchering of the dozens of animals.  The hunt plan was simple, the same as the ancients had used, run the buffalo off the cliff, kill the cripples, and collect the meat.  The council could only hope that the kill would be that easy.

As the buffalo ranged ever closer to the jump sight the council and their helpers worked feverishly to repair the rock wall that would help turn the shaggy beasts into the cliff and into a six months supply of food for the tribe.  No member of the tribe could remember the original building of the wall; it was so long ago that none of their stories or songs told of it.  The tribal elders simply said it was built before “the sun brought light and warmth to the people”.

The jump sight had not been used in many years because the people always let the wind and rain and the seasons scrub the area clean of all scent and color related to a kill.  Now the time was right and the buffalo were close.  This night all of the tribe would sing and dance the buffalo dance around the fire tomorrow would be a good day!

A dreary gray March morning arrived but it didn’t dampen the spirit of the council because today was the day, Buffalo jump day. Theircamp was nearly an hour’s walk from the jump sight and the warriors left well before the first sight of light in the sky.  They walked by instinct in complete silence until Wind-at-Night stopped them with a barely audible shee, shee.  Wind-At-Night could smell the great heard as it had moved closer to their camp and farther from the jump sight.  Runs-With-Fire and Small Bear looked at each other and smiled, the buffalo were not where they had expected but it still would be a good day because they had prayed and danced around the fire last night and the buffalo were waiting.

In a matter of a few short minutes White Weasel let out the low cry of a morning dove telling the others that he and his three helpers were in place, just behind the herd.  They were crawling now within a few feet draped in wolf skins with the buffalo completely ignored them.  When the spear from Smiling Dog landed almost silently beside them Gray Antelope and Old Tree lit their torches and the torches of the four warriors with them from the hot coals they carried in a hollow buffalo leg bone.  The buffalo started to snort and move away startled as much by the men as by the fire.  But it was too late.  White Weasel and his followers were on their feet wildly swinging the wolf hides in the air and screaming pushing the herd forward.  The prairie was being lit on fire beside the hairy beasts and the buffalo were now starting to move away from the fire and away from the wild wolf men but the rock wall blocked the other side.  Panicking the buffalo stampeded over the cliff to what they thought was freedom and in some strange way it was.

The old people sang as they skinned and butchered the pile of buffalo flesh, assuring themselves health, wealth and shelter for many moons.  It was a great day!

Good Night.

More difficult than finding a wife in the pays d'en haut to cook one's rations was the problem of obtaining an adequate and dependable supply of food itself. It was one of Henry's problems at Pembina; it was one that extended right up to Headquarters. The vast organization of trading posts, supply systems, and communications known as the North West Company existed, of course, for only one thing: beaver. But you couldn't eat beaver - or, at least, their pelts, or the hats into which they were finally made. And how to feed a thousand-odd men and their families in more than a hundred posts, and on their long wilderness journeys, was one of the Concern's biggest worries.

With the fur trader himself, it wasn't so much a question of how well he ate as of whether he ate at all. He was often on short rations, and the dread of famine hung over every post. Scattered through every trader's journal are such routine phrases as, "We were reduced to eating the parchment bille of our windows." or "We dined on a pair of leather breches." or "We were obliged to take the hair from the bear skins and roast the hide, which tastes like pork."

The eating of one's leather garments , sometimes broiled, sometimes boiled up into a glutinous broth - was so common in times of dire need, in fact, that it received no more than casual mention in the Nor'westers' journals. Thus, W. F Wentzel, writing at his post on the Mackenzie River, said what he and twelve others lived for two months on nothing but dried beaver skins: "We destroyed in order to keep alive upward of three hundred beaver skins besides a few lynx and otter skins . . . We have a meal now and then; at intervals we are still two or three days without anything. All my men are dead of starvation, viz: Louis Le mai dit Poudrier and one of his children, François Pilon and William Henry, my hunter."

Other last resorts in the way of food were the old bones of animals or fish, which were cracked open and boiled; the spawn of fish, beaten up in warm water; and various herbs, low in food value, but capable of sustaining life, such as the often mentioned choux-gras of the prairie. Daniel Harmon tells of subsisting on rosebuds, "a kind of food neither very palatable nor nourishing . . . They are better than nothing, since they would just support life."

But the standard emergency ration of nature, mentioned by the very earliest missionaries and explorers, was a rock lichen called tripe de roche. It was necessary to close one's eyes while eating it, an early father remarks, but it filled the stomach, if nothing else. The elder Henry describes its preparation, "which is done by boiling it down into a mucilage, as thick as the white of an egg."

The distressing results of eating tripe de roche are vividly pictured by the free trader John Long: "Tripe de roche is a weed that grows to rocks, of a spongy nature and very unwholesome, causing violent pains in the bowels, and frequently occasions a flux. I am informed that traders in the Northwest have often experienced this disorder, and some of them in very severe weather have been compelled to eat it for fourteen days successively, which weakened them considerably. When the disorder does not terminate in a flux, it occasions violent vomiting, and sometimes spitting of blood, with acute spasms of the bowels."

Hardly the sort of dish one would care to serve often - yet it was not the last extremity of desperate men. For, as the elder Henry darkly hints, cannibalism was not unknown in the fur country. John Long, anything but a squeamish reporter, again tells of a starving voyageur who killed and ate not only a harmless Indian who had brought him food, but one of his two companions as well. Tricked into a confession of his guilt, he was summarily shot through the head by his bourgeois.