Chapter VIII: Horse Indians of Patagonia

Horse Indians of Patagonia:--Head--Physiognomy--Stature--Wanderings
--Clothing--Armour--Arms--Food--Chase--Property--Huts--Wizards
--Marriage--Children--Health--Illness--Death--Burial--War
--Horsemanship--Gambling--Caciques--Superstitions--Warfare
--Morality--Disposition--Chups--Zapallos.

The head of a Patagonian is rather broad, but not high; and, except in a few instances, the forehead is small and low. His hair hangs loosely: it is black, coarse, and very dirty. A fillet which is worn around the top of the head may be intended as an ornament, for it is certainly of no use. The brow is prominent: the eyes are rather small, black, and ever restless. Deficiency of eyebrow adds to the peculiar expression of their eyes; and a mixture of simplicity and shrewdness, daring and timidity, with that singular wild look which is never seen in civilized man, is very conspicuous in the Patagonians. Its immediate effect is to remind one of the necessity of being always on guard while within reach: yet of all savage nations, perhaps the Patagonians are least inclined to attack or deceive strangers.

In general, the women’s stature, physiognomy, and dress, so much resemble those of the men, that, except by their hair, it is difficult for a stranger to distinguish them.

By nature they have but little hair on either face or body, and that little they try to eradicate. Their faces are roundish, and the width or projection of the cheek-bones makes them look unusually wide. The nose is a little depressed, narrow between the eyes, but broad and fleshy about the nostrils, which are rather large. The mouth is large and coarsely formed, with thick lips. Their teeth are often very good, though rather large; and those in front have the peculiarity, which will be discussed when speaking of the Fuegians, of being flattened, solid, and shewing an inner substance. The chin is usually broad and prominent: all the features, indeed, are large, excepting the eyes. The expression of their countenances is open and honest (compared with other savages), and their intrepid, contented look is rather prepossessing. The unhesitating manner in which, unarmed, they trust themselves among strangers whom they never before saw, or venture on board ship, even under sail in the offing (if they can obtain a passage in the boat), and go voluntarily from place to place with their white acquaintances, is very remarkable.

Of the stature and bulk of these Indians I have already spoken. It appears to me that those who now live on the northern side of Magalhaens’ Strait are descendants of the Patagonians whose size excited so much surprise and discussion; and that, occasionally, individuals have exceeded the common height. Speaking of Cangapol, whose chief resort was the vicinity of the river Negro, though he and his tribe were restless wanderers, Falkner says--“This chief, who was called by the Spaniards the ‘Cacique bravo,’ was very tall and well proportioned. He must have been seven feet and some inches in height, because, on tiptoe, I could not reach to the top of his head. I was very well acquainted with him, and went some journeys in his company. I do not recollect ever to have seen an Indian that was above an inch or two taller than Cangapol. His brother, Sausimian, was but about six feet high. The Patagonians are a large-bodied people; but I never heard of that gigantic race which others have mentioned, though I have seen persons of all the different tribes of southern Indians.” In another place he says, “there is not a part of all this extremity of the continent that some of these wandering nations do not travel over frequently.” Of their wanderings, many persons besides myself and those with me can bear witness. Patagonians, who were personally known by officers of the Beagle, were seen by them at the Spanish (now the Buenos Ayrean) settlement, Del Carmen, near the mouth of the river Negro, in September 1832; and by Mr. Low, at their usual abode, near the Strait of Magalhaens, in February 1833. The individual who was then most noticed, a half-breed Indian woman, named Maria,[1] once persuaded some of her companions to go with her to the Falkland islands, in a vessel commanded by Mr. Matthew Brisbane. They went, staid there some weeks, and returned in the same vessel, highly delighted by all the novelties, excepting sea-sickness. The chief wizard of the tribe was one of the party. Maria was then a person of much consequence, being almost their only interpreter, and the wife of a principal person. Her own history must be curious: she was born at Asuncion, in Paraguay; and has a son who is a cacique.

The mantles are curiously painted, usually on one side only, but some have had the hair rubbed off and are painted on both sides. They are very neatly sewed together with thread made out of the split sinews of ostriches, which is the strongest and most durable material they can procure. Making mantles is one of the occupations of the women. The paint used is found on the hills: it is an earthy substance, of various colours. Moistened with water, and made into the shape of crayons, pieces of this substance are dried in the sun; and when used, one end of the crayon is dipped in water and rubbed on the part to be coloured. These mantles are tied about the neck, and usually round the middle, by sinew cords. Often the upper part is dropped, and the body left quite exposed above the waist, and while in active exercise on horseback, this is usually the case, if the mantle is not then entirely discarded. This substantial substitute for clothing is made with skins of the animals of their country: and among those of guanaco, puma, fox, skunk (a kind of weasel or polecat), cavy, dog, otter, seal, and colt, the most esteemed are the small grey fox skins. A kind of ‘maro’ is sometimes worn by the men; and their boots, I have already said, are made out of the hock part of the skins of mares’ and colts’ legs. After being cleaned from fat, or membranous substances, dried, and then made pliable with grease, these ready-shaped boots require neither sewing nor soles. Wooden substitutes for spurs are worn, if iron cannot be procured.

For warlike purposes the men clothe themselves in three of their thickest mantles: the two outer ones have no hair, but are gaily painted: all three are worn like ponchos. On their heads they then wear conical caps, made of hide; and surmounted by a tuft of ostrich feathers. Another kind of armour, worn by those who can get it, is a broad-brimmed hat, or helmet, made of a doubled bull’s hide: and a tunic, or frock, with a high collar, and short sleeves, made of several hides sewed together; sometimes of anta skins, but always of the thickest and most solid they can procure. It is very heavy, strong enough to resist arrows or lances, and to deaden the blow of a stone ball (bola perdida); but it will not turn the bullet fired from a musket. Some say that it will do so, but that which I saw had been pierced through, in the thickest part, by the musket-ball which killed the wearer. When obliged to fight on foot, they use a shield made of hides sewed together (clypeus septemplex).

Their arms are balls (bolas), lances, bows and arrows, clubs, and swords when they can get them. But in hasty, unforeseen skirmishes, they engage in as light order as the more northern Indians, without head-cover or mantle, stripped to their spurs, and armed only with lances and balls; which latter they are never without.

The balls, bowls, or bolas, called by themselves ‘sōmai,’ are two or three round stones, lumps of earth hardened, iron or copper ore, or lead. If made of earth or clay, the material is enclosed in small bags of green (fresh) hide, which, placed in the sun, contract so much, that they become like stones in hardness; but these clay balls are not used by the Patagonians so much as by the Pampa Indians, in whose country stones or metals are so scarce that there probably the last-mentioned balls were invented. Two balls, connected by a thong of hide, two, three, or four yards in length, are called ‘sōmai.’ Three such balls, connected by thongs, equal to one another in length, with their inner ends united, are called ‘achico.’ Taking one ball in the right hand, the other two are whirled around several times, and the whole then thrown at the object to be entangled. There are also balls of less weight and size, made of marble, lead, or metallic ore, with shorter cords or thongs, which are for small animals.

Sometimes two small balls, each of which has a cord about a yard in length, are fastened to the thong of the larger set. This is to entangle the victim more effectually. They do not try to strike objects with these balls, but endeavour to throw them so that the thong shall hit a prominent part; and then, of course, the balls swing around in different directions, and the thongs become so ‘laid up’ (or twisted), that struggling only makes the captive more secure. They can throw them so dexterously, as to fasten a man to his horse, or catch a horse without bruising him. If an animal is to be caught without being thrown down suddenly--an inevitable consequence of these balls swinging round his legs while at full speed--a sōmai is thrown at his neck. The two balls hang down, and perplex him so much by dangling about his fore-legs, that his speed is much checked; and another set of balls, or a lasso, may be used, to secure, without throwing him down. The lasso is not much used, so adroit are they with the balls. A formidable missile weapon is the single ball, called by the Spaniards ‘bola perdida.’ This is similar to the other in size and substance, but attached to a slighter rope, about a yard long. Whirling this ball, about a pound in weight, with the utmost swiftness around their heads, they dash it at their adversary with almost the force of a shot. At close quarters, it is used, with a shorter scope of cord, as an efficient head-breaker.

Several of these original, and not trifling offensive weapons, are kept in readiness by each individual; and many a Spaniard, armed with steel and gunpowder, has acknowledged their effect.

The lance (chuza) is a long bamboo cane, from twelve to twenty-four feet long, headed with iron or steel. The great length and tapering slightness of these spears makes them formidable to any adversaries, but often fatal to those who are unskilful or timorous, because their vibration, artfully increased to the utmost by the holders, makes it extremely difficult to parry the advance of their point; but, once parried they are useless--perhaps become encumbrances to their owners, who, if they do not turn and dash off at full speed, have recourse to their balls or to swords. Some have swords obtained from white men; others fasten long blades (knife-blades, perhaps, or pieces of iron hoop, straightened and sharpened) to handles three or four feet in length. Their bows are three or four feet long; and the arrows, about two feet in length, are headed with small triangular pieces of agate, jasper, obsidian, or even bone. But bows, arrows, shields, clubs, and heavy armour are daily less used; and may we not infer, that arms and armour, suited to foot encounters--such as arrows, heavy clubs or maces, shields, and many-fold tunics--have been laid aside by degrees, as horses have multiplied in the country? Fighting on foot is now seldom practised, except in personal quarrels. Falkner says, they used to envenom the points of their arrows with a species of poison, which destroyed so slowly, that the wounded person lingered for two or three months, till, reduced to a skeleton, he at last expired; but I have not heard of such a practice among the southern aborigines in these days.

Those Indians who have felt the effects of fire-arms, and own abundance of horses, the men of Araucania, who are the terror of the Pampa tribes, have long abolished armour and the arms of former wars--wars so well sung by Ercilla, in which they gained unfading honour in maintaining the freedom of their country. Naked on their horses, armed with lances, swords, and balls, those men now rush like the whirlwind--destroy--and are gone!

The women of Patagonia wear nothing on their heads; their hair, parted before and behind, is gathered into two large tresses, one on each side. Ear-ornaments, necklaces, bracelets, and anklets, made of beads, pieces of brass, silver, or gold, are much esteemed. Their mantles are similar to those of the men; but they are pinned across the breast by a wooden skewer, or a metal pin, and are gathered about the waist, hanging loosely almost to their ankles. A short apron, or half-petticoat, made with skins of small animals, or coarse cloth, is tied about their waist, under the mantle. It only covers them in front, and reaches to the knee. Boots, similar to those of the men, and additional clothes, are worn when they ride distances; sitting astride, upon a heap of skins, which serve at night for bedding.

The principal subsistence of these Indians is the flesh of mares, ostriches, cavies, or guanacoes; but though they are not particular, and eat almost anything that they catch, the flesh of young mares is preferred to any other. They broil their meat, and eat it with a lump of fat, and salt. The fat of mares and that of ostriches are boiled together and put into bladders; but the fat of guanacoes is eaten raw, being preferred in that state. There are two roots which they eat, one called tus, the other chālăs. The tus is a bulbous root, growing wild, which when cleaned and baked, or rather roasted, becomes mealy, like a yam. They use it sometimes with their meat, but not often. The chālăs is a long, white root, about the size of a goose-quill. It is either roasted in the embers or put into broth, which they make for women and sick people. When on the sea-coast, limpets and muscles are gathered by the women and children; but fish or seals are seldom obtained. Dogs are not eaten, neither are horses, unless disabled by an accident.

Cattle are yet scarce in the southern regions, because pasture-land is rather deficient; but about the lately-discovered river, Chupat, (lat. 43.21. S.) which, though small, is supposed to cross the continent, they are rather numerous, but their flesh is not thought equal to that of mares.

The only prepared drink which they use, besides the decoction of chālăs, is the juice of barberries, mixed with water, and drank in its natural state. They have no fermented liquor.

Hunting is both amusing and necessary to the men. They go out to the chase in parties, more or less numerous, according to the strength of the tribe, the scarcity of food, and the supply of horses. An extent of country is enclosed by the horsemen; then drawing together, they drive before them all the animals; till, when tolerably collected together, the cacique, or leading man of the party rides at an animal and throws it down with his balls. All then set to work, and ball away in every direction. They do not stop because one animal falls, since not one in a hundred escapes by his own exertions when once entangled; but another and another become the victims of a good hunter, before the collection escapes out of his reach. All their sets of balls being employed, and the game dispersed, they begin to kill and divide. Each animal is knocked on the head with a ball, skinned, and cut into pieces, where it fell, and the pieces are then carried on horseback to their huts.

After reaching their settlement, the produce of the chase is brought together, and divided among the different families, in proportion to their respective numbers. If one family has eaten its share sooner than others, some one of that hungry house goes to any party which has meat left, and cuts off what is wanted, without a question.

A number of large dogs assist in the hunt: whether they scent the game I know not, but probably they run by eye, as so many animals are a-foot at once. Each regular hunter has a spare horse at hand; the best horses being carefully reserved for war and the chase. Upon others they travel, place the women and children, and their property.

The method of hunting above-mentioned is that employed on set occasions; but if only a few men are together, they surprise and chase, as they can. Sometimes they ride together, and chase whatever they see, whether ostrich, skunk, guanaco, fox, or puma.

The wealth of these Indians consists chiefly in horses and dogs, the richer individuals having forty or fifty horses, and a large number of dogs; the poorer, only one or two horses, and but one dog.

The tents or huts called by themselves ‘cow,’ and by the Spaniards and their descendants, toldos (tolderia is the place of toldos, or Indian village, in Spanish), have already been partly described. Made of skins, sewed together and supported by poles, a tilt-like construction, open towards the east, is their hastily-formed dwelling. The top slopes towards the west side, which is not above two feet in height. The front is about six or seven feet high; and the inside space about twelve feet by nine. Both poles and skins are carried with them when they migrate from place to place. Water does not lodge on the hide covering, neither does wind penetrate; and as east winds are very rare in Patagonia, a temporary screen, such as a few skins, suffices for protection against them.

Two or three families sleep in one hut, unless it is the dwelling of a cacique, or person who has many wives. Poor people have but one wife. Those who are rich, and able to maintain them, have several wives--three, four, five, or even more.

In places where some of the tribe stay constantly, and which are considered the head-quarters, or central rendezvous of a tribe, there are larger huts, almost deserving the name of houses. Some of these are for the cacique and his wives; others are for the wizards, who, in their three-fold capacity of priests, magicians and doctors, have great influence over the superstitious minds of their countrymen. These larger dwellings are made with poles and skins, put together so as to form an oblong shed, with a sloping roof, shaped like a small cottage. The substitutes for walls are about five feet in height, and the roof is in the middle about eight feet from the ground. Some of these houses are four or five yards in width, and eight, ten, or twelve in length. I have never seen one myself; but those who gave me other information, which I found true, said that there were such houses in the interior, and described them minutely to me.

At night, skins are spread upon the ground to sleep on; two or three rolled up, along the length of the back part of the tent or hut, form a pillow for the whole party, on which each family has its place, and the dogs lie at their feet.

The children have a little square place to themselves, in one corner. Infants in the cradle (a piece of hide with a thong fast to its four corners, by which it is suspended from the roof of the dwelling), are placed near their mother.

Marriages are made by sale more frequently than by mutual agreement. Instead of receiving a dowry with his wife, a man pays a large price to her nearest relations. Sometimes girls are betrothed while very young, and a part of the stipulated price paid to the relations. Mutual inclination may sometimes determine the choice; but payment must in every case be made, in proportion to the supposed value of the damsel, and the property of her purchaser. If a girl dislikes a match made for her, she resists, and although dragged forcibly to the hut of her lawful owner, plagues him so much by her contumacy, that he at last turns her away, or sells her to the person on whom she has fixed her affections; but he seldom beats her, or treats her ill. Perhaps she does not wait to be so disposed of, but elopes and takes her choice of a protector; who, if more powerful than the husband, obliges him to submit to the double loss, unless a cacique, or a powerful friend of the losing party, forces the gallant to restore her, or compromise the matter, and these affairs are in general easy to settle. It has been already mentioned that each man who possesses any property has usually more than one wife; and that some few men, who have forty or fifty horses, and other riches in proportion, maintain four or five wives.

“Women who have accepted their husbands with good-will are in general very faithful and laborious,” says Falkner; “their lives are but one continued scene of labour; for, besides nursing and bringing up children, they are obliged to do much drudgery.” Except hunting, providing food, and fighting, all work is done by the women. Indeed they sometimes aid in battle. Some families have slaves who do household work; but if they should have no slaves, not even the wives of a cacique are exempt from every-day labour.

Men do not marry before they are about twenty years of age. Girls are married earlier: from fourteen or fifteen they are considered to be marketable commodities. Falkner says, “When once the parties are agreed, and have children, they seldom forsake each other, even in extreme old age. The husband protects his wife from all injuries, and always takes her part, even if she is in the wrong, which occasions frequent quarrels and bloodshed; but this partiality does not prevent him from reprimanding her, in private, for engaging him in these disputes.

“He very seldom beats her; if she is found unfaithful he lays blame on the gallant, and, if able, punishes him severely; unless the delinquent atones by some valuable gift. Sometimes, at the command of a wizard, a man orders his wife to go to an appointed place, usually a wood, and abandon herself to the first person she meets. Yet there are women who refuse to comply with such orders.”

When it does happen that a man and his wife quarrel, the woman is sometimes punished by having her two tails rather savagely pulled. I have been told that the husband scarcely ever beats her, except in the height of passion.

Children are left to take care of themselves soon after they can walk. With sets of little balls (bolas) they annoy the dogs not a little, practising their future occupation. While very young they climb upon old, or quiet, horses’ backs. If a young guanaco is caught and tamed, or a bird with its wings clipped hops about the tolderia, the little ones have fine sport. While infants are suckling, the mothers use frames or cradles in which their charges are carried about: they are made of flat pieces of wood, with a few semi-circular guards of lath, or thin branches, whose ends are fixed into holes in the wood. In such frames, between pieces of guanaco skin, the babies are placed; and while travelling, these cradles are hung at the mothers’ saddle-bows. The children are much indulged. Falkner says, “The old people frequently change their habitations to humour the caprices of their children. If an Indian, even a cacique, wish to change his abode, and the tribe with whom he is living do not choose to part with him, it is customary to take one of his children, and pretend such a fondness for it, that they cannot part with the little favourite. The father, fond of his child, and pleased that it is so much liked, is induced to remain.”

Yet with all this apparent goodness of disposition, in moments of passion, these Indians have been seen to be like other savages, disgraced by the worst barbarity. Neither man, woman, wife, nor even a smiling innocent child, is safe from that tiger in human shape--a savage in a rage. “Nunca, nunca fiarse de los Indios,” is a Spanish maxim, as well founded as it is common.

Education, and the beneficial effects of the opinions of others, an influence fully felt only in civilized society, have so tamed and diminished the naturally strong passion of anger, with its sequel, immediate violence, or hatred and revenge, that imagination must be called to the assistance of those who, happily, have never seen a furious savage.

Who can read that instance of child murder, related so well by Byron, in his narrative of the Wager’s wreck, without a shudder? yet the man who, in a moment of passion, dashed his own child against the rocks, would, at any other time, have been the most daring, the most enduring, and the most self-devoted in its support and defence! (Appendix No. 14.)

Generally speaking, the Patagonians are extremely healthy. Their constitutions are so good that wounds heal rapidly: but they are not ignorant of the healing properties of some herbs; nor of the purgative qualities of others. They know the effect of bleeding, and can adroitly open a vein with a sharp piece of shell or flinty stone.

When sick, the chālăs root, pounded and mixed with water, is a favourite specific. Should this, or the few other remedies which they think they know, fail, the wizard (who is also doctor) performs some absurd ceremonies, and then rattles together two pieces of dry bladder, in which are some loose stones, in order to frighten away the ‘Valichu,’ or evil spirits, who are opposing their art, and tormenting the unlucky patient. The diabolical noise caused by rattling these dried bladders, is continued until the disease takes a favourable turn, or the sufferer dies. If death ends the scene, the body is wrapped in the best mantle of the deceased, placed on his favourite horse, and carried to the burying-place of the tribe. The wizard rattles, and the other people howl over the corpse as it is carried to the sepulchre. In a square pit, about six feet deep, and two or three feet wide, where many others have been deposited, the corpse is placed in a sitting posture, adorned with mantles, plumes of feathers, and beads. The spurs, sword, balls, and other such property belonging to the deceased, are laid beside him; and the pit is then covered over with branches of trees, upon which earth is laid. His favourite horse is afterwards killed. It is held at the grave while a man knocks it on the head with one of the balls of the deceased. When dead, it is skinned and stuffed, then, supported by sticks (or set up) upon its legs, with the head propped up, as if looking at the grave. Sometimes more horses than one are killed. At the funeral of a cacique four horses are sacrificed, and one is set up at each corner of the burial place. The clothes and other effects belonging to the deceased are burned: and to finish all, a feast is made of the horses’ flesh.

But there are also other modes of disposing of dead bodies: and as I am certain that at least two of them are practised by the Patagonians of the present day, and we are assured by Falkner that other methods, one of which was carrying them into the desert by the sea-coast, were customary in his time, I shall here repeat what he says on the subject (p. 118).

“The burial of the dead and the superstitious reverence paid to their memory, are attended with great ceremony. When an Indian dies, one of the most distinguished women among them is immediately chosen to make a skeleton of his body; which is done by cutting out the entrails, which they burn to ashes, dissecting the flesh from the bones as clean as possible, and then burying them under ground till the remaining flesh is entirely rotted off, or till they are removed (which must be within a year after the interment, but is sometimes within two months) to the proper burial-place of their ancestors.

“This custom is strictly observed by the Molu-che, Taluhet, and Diuihet,[2] but the Chechehet and Tehuelhet, or Patagonians, place the bones on high, upon canes or twigs woven together, to dry and whiten with the sun and rain.

“During the time that the ceremony of making the skeleton lasts, the Indians, covered with long mantles of skins, and their faces blackened with soot, walk round the tent, with long poles or lances in their hands, singing in a mournful tone of voice, and striking the ground, to frighten away the Valichus, or evil spirits. Some go to visit and console the widow, or widows, and other relations of the dead, that is, if there is any thing to be got; for nothing is done but with a view of interest. During this visit of condolence they cry, howl, and sing in the most dismal manner; straining out tears, and pricking their arms and thighs with sharp thorns, to make them bleed. For this shew of grief they are paid with glass beads, brass cascabels and such like baubles, which are in high estimation among them. The horses of the dead are also immediately killed, that he may have wherewithal to ride upon in the ‘alhue mapu,’ or country of the dead, reserving only a few to grace the last funeral pomp, and to carry the relics to their proper sepulchres.

“When they remove the bones of their dead, they pack them up together in a hide, and place them upon one of the deceased’s favourite horses, kept alive for that purpose, which they adorn after their best fashion, with mantles, feathers, &c., and travel in this manner, though it be to the distance of three hundred leagues, till they arrive at the proper burial-place, where they perform the last ceremony.

“The Molu-che, Taluhet, and Diuihet, bury their dead in large square pits, about a fathom deep. The bones are put together, and secured by tying each in its proper place, then clothed with all the best robes they can get, adorned with beads, plumes, &c., all of which they cleanse or change once a year. They are placed in a row, sitting, with the sword, lance, bow and arrows, bowls, and whatever else the deceased had while alive. These pits are covered over with trees, canes, or branches woven together, upon which they put earth. An old matron is chosen out of each tribe, to take care of these graves, and on account of her employment is held in great veneration. Her office is to open every year these dreary habitations, and to clothe and clean the skeletons. Besides all this they every year pour upon these graves some bowls of their first made chicha, and drink some of it themselves to the good health of the dead. (N. B. Not the Tehuelhet.)

“These burying places are, in general, not far distant from their ordinary habitations; and they place, all around, the bodies of their dead horses, raised upon their feet and supported with sticks.

“The Tehuelhet, or more southern Patagonians, differ in some respects from the other Indians. After having dried the bones of their dead, they carry them to a great distance from their habitations, into the desert by the sea-coast; and after placing them in their proper form, and adorning them in the manner before described, they set them in order above ground, under a hut or tent erected for that purpose, with the skeletons of their dead horses placed around them.

“In the expedition of the year 1746, some Spanish soldiers, with one of the missionaries, travelling about thirty leagues within land, to the west of Port San Julian, found one of these Indian sepulchres, containing three skeletons, and having as many dead horses propped up around it.”

In the expeditions of the Adventure and Beagle, between 1826 and 1834, a few burial places of another kind were examined. These were piles of stones, upon the summits of the highest hills, on the eastern sea-coast. Some had been thrown down and ransacked; probably by the crews of sealing vessels: others there was no opportunity of visiting: only one untouched pile was found: and that one was examined by Lieutenant Wickham. It was on a height, near Cape Dos Bahias, in latitude forty-five south. Only bones were found, in a much decayed state, under a pile of stones about four feet high; and from the remains of the bones Mr. Bynoe ascertained that they had belonged to a woman of the ordinary stature. A pile of stones on a neighbouring height had been pulled down by the crew of a sealing vessel: under it were fragments of decayed bones, which were thought too much injured by time and weather to be worth removing; indeed they crumbled to the touch. Under similar heaps of stones the ‘gigantic skeletons’ which some voyagers have described, were said to have been found.

Doubtless these several methods of disposing of the dead are not those of one horde only, but of various tribes. But I prefer mentioning all that is yet known of the subject, as far as I am aware,[3] and leaving it for better-informed persons to decide upon the particular habits of each subdivision. Would any one tribe bury each of the five following persons in a similar manner, and in the same place? A powerful cacique--a wizard--a woman--an ordinary man--a child?

“The widow or widows of the dead are obliged to mourn and fast for a whole year after the death of their husband. This consists in keeping themselves close shut up in their huts, without having communication with any one, or stirring out, except for the common necessaries of life; in not washing their faces or hands, but being blackened with soot, and having their garments of a mournful appearance; in abstaining from horse’s and cow’s flesh, and, within land where they are plenty, from the flesh of ostriches and guanacoes; but they may eat any thing else. During the year of mourning, they are forbidden to marry, and if, within this time, a widow is discovered to have had any communication with a man, the relations of her dead husband will kill them both, unless it appears that there has been violence. But I did not discover that the men were obliged to any such kind of mourning on the death of their wives.” (Falkner, p. 119.)

Manslaughter is not infrequent. When quarrels arise, the parties draw their knives, or take such weapons as are at hand, and fight, if not parted, till one is killed. War often occurs between the smaller tribes, but does not last long. When the small tribes unite against another nation, such as the Molu-che, or the Puel-che of the north, their preparations are more serious, and their hostilities of far longer duration.

When at war, or expecting an attack, the Patagonians exercise on horseback, in their armour, every other evening. Frequently the occasion of hostility is an encroachment upon the territories of a neighbouring tribe, either for hunting or plunder. War is, in such case, instantly declared by the insulted party. In armour, and upon their best horses, they sally forth to meet the intruders. Having met, they ask why their land has been invaded, and desire the strangers to return to the place whence they came. The non-compliance of the intruders is a signal for action; they close--fight--and one party, being vanquished, loses all its property. The manner of fighting has already been mentioned.

The horsemanship of the Patagonians is not equal to that of the northern Indians: yet it is not indifferent. From their weight, and the openness of their country, they do not habitually ride so hard, or practise so many manœuvres as the Araucanian,[4] who can hang at the side of his horse while at speed, directing him by voice and rein; or even while going through a wood can cling quite beneath his belly for a short time, still urging on and directing him; but such feats, performed by naked men, who are almost centaurs, surpass the powers, or rather the dexterity, of the bulky, well-fed, and heavily-clothed Patagonian.

The Patagonians are very fond of racing. At almost every leisure hour either horses or play engage their attention, for they are also great gamblers. Race-courses are regularly marked out, but they are very short, not a quarter of a mile in length. These short bursts at the utmost speed seem absurd, till one considers that in hunting wild animals, attacking or escaping from the sudden attack of an adversary, such short starts are of the utmost importance. They bet upon the horses, and sometimes stake even their wives and their children. Payment is faithfully made, even to the uttermost. The cards with which they play are pieces of skin, with figures painted upon them: perhaps rough imitations of the cards used by the Spaniards; but this may be doubted.

According to Falkner, the native of Patagonia is a superstitious polytheist. I cannot add to, nor have I reason to doubt his account; and shall therefore repeat what he says on this subject, abridging it slightly.

“The Indians imagine that there is a multiplicity of deities, some good, others evil. At the head of the good deities is Guayara-kunny, or the lord of the dead. The chief evil agent is called Atskannakanatz, or Valichu. This latter name is applied to every evil demon.[5]

“They think that the good deities have habitations in vast caverns under the earth, and that when an Indian dies his soul goes to live with the deity who presides over his particular family.

“They believe that their good deities made the world, and that they first created the Indians in the subterranean caverns above mentioned; gave them the lance, the bow and arrows, and the balls, to fight and hunt with, and then turned them out to shift for themselves. They imagine that the deities of the Spaniards created them in a similar manner, but that, instead of lances, bows, &c., they gave them guns and swords. They say that when the beasts, birds, and lesser animals were created, those of the more nimble kind came immediately out of the caverns; but that the bulls and cows being the last, the Indians were so frightened at the sight of their horns, that they stopped the entrances of their caves with great stones. This is the grave reason they give why they had no black cattle in their country, till the Spaniards brought them over; who, more wisely, had let them out of their caves.

“Some say that the stars are old Indians; that the milky way is the field where the old Indians hunt ostriches, and that the Magellan clouds are the feathers of the ostriches which they kill. They have an opinion that the creation is not yet exhausted; nor all of it yet come out to the daylight of this upper world. The wizards, beating their drums, and rattling their hide-bags full of shells, or stones, pretend to see into other regions under the earth. Each wizard is supposed to have familiar spirits in attendance, who give supernatural information, and execute the conjuror’s will. They believe that the souls of their wizards, after death, are of the number of these demons, called Valichu, to whom every evil, or unpleasant event is attributed.

“Their religious worship is entirely directed to the powers of evil; except in some particular ceremonies made use of in reverence to the dead.

“To perform their worship they assemble together in the tent of the wizard, who is shut up from the sight of the rest in a corner. In this seclusion he has a small drum, one or two round calabashes or bags of dry hide, with small sea shells in them, and some square bags of painted hide in which he keeps his spells. He begins the ceremony by making a strange noise with his drum and rattle-bags; after which he feigns a fit, or struggle with the evil spirit, who it is then supposed has entered into him; keeps his eyes turned up, distorts his face, foams at the mouth, screws up his joints, and, after many violent and distorting motions, remains stiff and motionless, resembling a man seized with an epilepsy. After some time he comes to himself, as having overcome the demon’s influence; next he feigns, behind his screen, a faint, shrill, mournful voice, as of the evil spirit, who, by this dismal cry, is supposed to acknowledge himself subdued; and then the wizard, from a kind of tripod, answers all questions that are put to him.

“Whether his answers are true or false, is of very little consequence; because, if his intelligence should prove false, it is the fault of the demon, or Valichu. On all these occasions the wizard is well paid.

“The profession of the wizards is very dangerous, notwithstanding the respect that is sometimes paid to them; for it often happens, when an Indian chief dies, that some of the wizards are killed; especially if they had any dispute with the deceased just before his death; the Indians, in this case, attributing the loss of their cacique to the wizards and their demons. In cases also of pestilence and epidemic disorders, when great numbers are carried off, the wizards often suffer.

“On account of the small-pox, which almost destroyed the Chechehet tribe, Cangapol ordered all the wizards to be killed, to see, if by such means, the distemper would cease.

“There are wizards and witches. The former are obliged to dress in female apparel, and are not allowed to marry. The latter are not restricted. Wizards are generally chosen when children; and a preference is always shewn to those who, at that time of life, discover an effeminate disposition. They are clothed very early in female attire, and presented with the drum and rattles belonging to the profession which they are to follow. Those who are seized with fits of the falling sickness, or the ‘Chorea Sancti Viti’ (St. Vitus’s dance), are immediately chosen for this employment, as selected by the demons themselves; whom they suppose to possess them, and to cause all those convulsions and distortions common in epileptic paroxysms.”

The Patagonians, and indeed all the South-American aborigines, have faith in witchcraft. They all believe that the wizards or witches can injure whom they choose, even to deprivation of life, if they can possess themselves of some part of their intended victim’s body, or that which has proceeded thence--such as hair, pieces of nails, &c.; and this superstition is the more curious from its exact accordance with that so prevalent in Polynesia.

The tribe, or subdivision of the Tehuelhet who generally live near Magalhaens’ Strait, have learned to pay a sort of homage (perhaps it may be termed worship) to an image of wood, cut into the figure of a man’s head and body, and called Cristo; this image they rarely produce to strangers, or even amongst themselves, except at deaths, or on very particular occasions. This attempt at an outward demonstration of faith in customs of the Romish church, appears to have been caused by a Captain Pelippa, who visited the Strait of Magalhaens some time before the Adventure and Beagle. Who or what he was, I could not discover.

There is a particular kind of tree, which is esteemed sacred, and never burned. It is like a thorn; a resinous gum issues from the knotty, close-grained stem, which has a pleasant aromatic smell, if put into the fire.

Regular government, or any forms and rules approaching to what may be called a civil constitution, no one would expect to find among tribes of wandering savages; but amongst the Araucanian tribes of Molu-che, who do not wander, and have advanced towards civilization, there are regular laws, supporting a settled form of government; and their ideas have been communicated to the southern tribes, and have slightly influenced them. Thus, in many cases, offenders are tried by an assembly of the older people, and their sentence pronounced, after mature deliberation, instead of being at once dealt with as the cacique may, at first thought, deem expedient.

The caciques or chiefs are hereditary. Those who possess much property and have many followers are highly respected; but their authority, though absolute in some instances, is little exerted in the common occurrences of life. When meetings are held for the purpose of deciding upon any question, the cacique presides--that is, he is considered the principal person present; certainly he looks the most solemn, and is the least active. He gives orders to hunting parties, or to those who exercise for war: and if men quarrel, he sometimes causes them to be parted. In time of war he leads his tribe, and in proportion to his enterprise and success is his actual authority while the war lasts. Each person has a particular name, implying a quality or some peculiarity; sometimes a particular place.

“All the sons of a cacique,” says Falkner, “have a right to assume the dignity, if they can get any persons to follow them; but, on account of the small utility of the rank of cacique, it is often resigned.”

Falkner’s account of the caciques ought to be, and is, no doubt, one of the best; it is as follows:--

“The cacique has the power of protecting as many as apply to him; of composing or silencing any difference; or delivering over the offending party to be punished with death, without being accountable for it. In these respects, his will is the law. He is generally too apt to take bribes, delivering up his vassals, and even his relations, when well paid for it. According to his orders, the Indians encamp, march, or travel from one place to another, to hunt or make war. He frequently summons them to his tent, and harangues them upon their behaviour; the exigencies of the time; the injuries they have received; the measures to be taken, &c. In these harangues, he always extols his own prowess and personal merit. When eloquent, he is greatly esteemed; and when a cacique is not endowed with that accomplishment, he generally has an orator, who supplies his place” (as in Polynesia).

“In cases of importance he calls a council of the principal Indians and wizards, with whom he consults about the measures to be taken, to defend himself or attack his enemies. In a general war, when many nations unite against a common enemy, as in the great alliances against the Spaniards, they choose a commander-in-chief, called Apo (or Toqui), from among the oldest or most celebrated caciques; but this honour though properly elective, has for many years been hereditary in the family of Cangapol. (Written in 1780.)

“The caciques have not the power to raise taxes, or to take away any thing from their vassals; nor can they oblige them to serve in the least employment, without paying them. They are obliged to treat their vassals with great humanity and mildness, and oftentimes to relieve their wants, or they will seek the protection of some other chief. For this reason, many of those who are born caciques refuse to have any vassals, as they cost them dear, and yield but little profit. No Indian, or body of Indians, can live without the protection of some cacique, according to their law of nations; and if any of them attempted to do so, they would undoubtedly be killed, or carried away as slaves, as soon as they were discovered.

“In case of any injury, notwithstanding the authority of the cacique, the party aggrieved often endeavours to do himself justice to the best of his power. They know of no punishment or satisfaction, but that of paying or redeeming the injury or damage done with something of value. If the offence is not very great, and the offender is poor, the injured party perhaps beats him with his balls on the back and ribs; but, in general, they do not chastise, except by death. When the offender is too powerful, they let him alone; unless the cacique interferes, and obliges him to make satisfaction.”

A curious plant is found in Patagonia (and at the Falkland Islands), somewhat like a very large and very solid cauliflower. It is greenish, or yellowish-green, tough, and very abundant. It grows upon and close to the ground, forming a lump like a large ant-hill overgrown with moss and grass. From the succulent stalks of this plant a balsamic juice or sap exudes, which is particularly good for healing wounds.

Battles between tribes are carried on similarly to their wars against a nation; but, of course, on a smaller scale. The attacking party halts at a great distance from the enemy, and sends out scouts to reconnoitre. These emissaries hide during the day, but at night examine every detail most minutely, and return to the camp with a full account of their opponent’s strength and position. When the moon is near, or a little past the full, showing good light for their work, they advance to the attack. A few hours after midnight they make the assault, kill all the men who resist, and carry away the women and children for slaves.

Sometimes the Indian women follow their husbands, and share in the booty. Laden with plunder, they all retreat as hastily as possible, resting neither night nor day, till they are at a great distance, and out of the reach of their enemies. Sometimes they ride more than a hundred leagues from the place of attack before stopping to rest, and divide the booty. On such occasions, if fearful of pursuit, or hard pressed by pursuers, they stop very little by the way--light no fire--eat but little food, and that raw--and some are even able to change horses without checking their speed, or touching the ground. A troop of loose horses is always driven along before the party: and when an Indian, at such a time, wants to change, he rides alongside of a loose horse, jumps on his back, bridle in hand, and in an instant, the bit is transferred from one to the other. Saddle they care not for, when thus pressed.

In guiding and managing their horses, the Indians use the voice with very good effect. The best of those animals are exceedingly well trained: and the owners are as reluctant to part with them as Arabs are to sell their steeds.

The natives of Patagonia breed their own horses as well as dogs: but their constant practice of killing the horses of men who die tends to prevent their being numerous. Upon such occasions, all, excepting the few which had been assigned to his children (generally one or two to each child at its birth), are killed. Dogs have a similar fate. With such laws, a man need not fear being put out of the way for the sake of his property; nor, while the women are enjoined to go through such a mourning ordeal, is it likely they would enter into or favour any combination made against their husbands, however harshly they might be treated by them.

Excepting that of the caciques, I believe there is no superiority of one person over another among the Patagonians. Those who have more property than others, or who are related to the chief, have influence over the rest, but are not considered by them to be their superiors.

The moral restraints of these people seem to be very slight. Each man is at liberty to do very much as he feels inclined; and, if he does not injure or offend his neighbour, is not interfered with by others. Their social habits are those handed down by their ancestors, and adapted to the life they are compelled to lead. Ideas of improvement do not trouble them. Contented with their fine climate--plenty of wholesome food, and an extensive range of country--they rather pity white people, who seem to them always in want of provisions, and tossed about at sea. These natives have a great dislike to the motion of a ship; yet, for novelty, they will go afloat when opportunity offers.

In landing at Gregory Bay, Mr. Low has had much trouble in preventing the natives from crowding into his boat, all being anxious to see the vessel. Once, when many strange Indians (of another tribe) were present, he was obliged to affect to quarrel with them; and afterwards they behaved better and were quite civil, but he never allowed his boat to be grounded. Having left a Dutchman as boat-keeper, the natives teased him into a quarrel, and then dragged him out of the water, boat and all, with their lassoes, leaving him among the bushes, frightened and spluttering, while they galloped off, laughing heartily. The Dutchman hastened to Mr. Low; but while he was gone, the boat was put into the water by the authors of the trick, who then dashed off at full speed, highly amused at their feat. Mr. Low gave one of the women a gay gown: it was the first she had seen; and wishing to suckle her infant, she put it under the skirt of the gown, and, with some difficulty, forced the little thing upwards to her breast.

When the Patagonians meet white men, their inclinations are almost always friendly; but if they find themselves able to dictate to the strangers, a tribute of tobacco, bread, muskets, powder, ball, or such articles as they see and fancy, is often imposed.

A trading schooner called at Gregory Bay (in the Strait of Magalhaens) in 1834. Her mate landed, and was asked for various things which he could not or did not wish to give. The natives detained him as a prisoner; sent his boat away; and kept him till his ransom (tobacco and bread) was sent ashore.

Considerable traffic for knives, swords, muskets, ammunition, tobacco, bread, and, latterly, spirits, has been kept up between the southern Patagonians and the vessels which have touched on their shores (especially at Gregory Bay) in going through the Strait. Their returns have been mantles, skins, and fresh guanaco meat.

During late years, several persons, run-away seamen and others, have passed many months--some, indeed, have passed years--in their company,--living as they live.

In 1833-34, one of the most influential individuals among them was a Chilian, named San Leon, who had been carried to Patagonia by Mr. Brisbane, for the purpose of trading with the Indians for horses. He ran away from the vessel (1830-32), and has since lived with the tribe who are generally found near Gregory Bay. His wife is the daughter of an old native who possesses much property (according to their ideas); she speaks a little Spanish, and interprets for strangers better than her husband, whose knowledge of the Indian language is very slight. Bred in Chile, San Leon is a good horseman, and considered by the Indians to be an excellent hunter.

Mr. Low thinks that the natives would encourage and be friendly to a settlement of white people, made in Patagonia. They profess to like white men, and to wish some to live with them: when old Maria (the woman previously mentioned) was at the Falkland Islands, Mr. Low told her that he intended to build a house at Gregory Bay, and carry white people with him to live there, at which she and her party (including the wizard) seemed to be much pleased.

Mr. Low considers that those natives who live eastward and northward of the First Narrow are not of the same tribe as those who are generally about Gregory Bay, with whom, he says, they are frequently at war. He also thinks that those who live farther westward, near Otway and Skyring Waters, form another subdivision. The following notices, written from his dictation, will show that what I have already stated respecting these minor tribes, considered as subdivisions of one large body or nation, cannot be very far wrong:--

During the stay of the Unicorn (Mr. Low’s vessel) in the channel between Otway and Skyring Waters, a fire was made, as a signal to the Indians. They soon began to arrive in small detached parties, some of whom were known to Mr. Low, whose acquaintance with them had been formed at Gregory Bay. They travelled in small parties, therefore were not, in all probability, on bad terms with their neighbours at that time.

Those who first arrived were invited on board; but declined going, because their chief was expected: and with the last party came a boy, about nine years’ old, fantastically decked with ornaments of copper and brass, with beads, and with a new mantle. A tall, fine-looking man, of the Gregory Bay tribe, accompanied this young cacique, and made him known to Mr. Low, by the name of ‘Capitan Chups.’

These natives have adopted the word ‘capitan,’ and now always use it when addressing white men who they suppose have authority. When some Patagonians of the Gregory Bay party came on board the Beagle, in 1834, seeing a larger number of officers than is usual in small vessels, one of the first questions asked, in broken Spanish, was, “Quanto capitanes abordo?”

Little Capitan Chups seemed to have no small idea of his own consequence, and tried to affect much dignity. He willingly went on board the Unicorn; but not a native would enter the boat until the young chief was seated, when there was a most inconsistent scramble, which nearly swamped it. However, after pushing out a few of the intruders, the party reached the vessel in safety. On board her was a Patagonian boy, who had been four months with Mr. Low, and had been clothed at Monte Video. He had recognized Capitan Chups at a distance, said who he was, and showed by his manner that he considered him a person of high distinction. The little cacique called this boy, asked him many questions, and examined every part of his dress. Afterwards the boy joined some of his own family, who were present. He had before refused to go to the party at Gregory Bay, while there in the vessel, alleging that they were not his people.

Mr. Low said, that the tribe on the banks of this channel were mixed, being partly horse and partly canoe Indians. They were entirely under the dominion of the Gregory Bay party, who appointed their chiefs. Maria’s son, called ‘Capitan Chico,’ was their ruler, until the arrival of Capitan Chups.

R. Fitz-Roy. T. Landseer.

FUEGIANS GOING TO TRADE IN ZAPALLOS WITH THE PATAGONIANS.

Published by Henry Colburn, Great Marlborough Street, 1838.]

Yet Mr. Low did not think that the little capitan belonged to any of the families residing near Gregory Bay, but to some part of the same tribe who live far inland. Maria’s son, Chico, was subsequently cacique, or acting as cacique of the Gregory Bay party. Had this western tribe been under the dominion of the Gregory Bay party, would the successor to Chico have been taken from a tribe who live far inland?

The apparent mixture of horse and canoe Indians appears to me to have been an accidental consequence of the fire made as a signal, which called to the spot horsemen from the north and canoes from the south. The novelty of a vessel anchoring in a place never before disturbed by such a visitor, might well suspend hostilities between neighbouring tribes, even had they been at war; but there is every reason to conclude that the canoe men of the south side of those waters have frequent and even amicable intercourse with the horsemen of Patagonia. A part though of that amicable intercourse consists in selling their children to the Patagonians for slaves. The following incident led to the discovery of this slave trade: Mr. Low heard Maria talking of ‘zapallos,’[6] and asked her if she could get some for him--and how many? He thought she meant pumpkins (for which zapallos is Spanish): Maria replied, “two boat loads,” and to show of what, pointed to a young slave, lately purchased from the Fuegians. When there are more zapallos among them than are wanted for slaves, or than suits their convenience, what becomes of them? While young, they may be more useful than when they grow old: and a wandering people, subsisting by hunting, would not in all probability take the trouble of providing for useless slaves, who might maintain themselves. The Patagonians are not so barbarous as to kill them; then what becomes of those zapallos? If they are not sent to the borders of the Skyring and Otway Waters, there to shift for themselves, with perhaps a few old horses, and even some young men who help them to hunt, the employment of their later years is unexplained.

The canoe Indians are in reality despised by the Patagonians; but, for the sake of trade, are generally kept upon half-friendly terms. For dogs, old horses, guanaco meat, and old mantles, the former give pieces of iron pyrites (used for striking fire), their captives, or their children.

Patagonians have a great antipathy to negroes. As soon as they see a black man, they shout, hoot, hiss, and make faces at him.

No signs of hieroglyphics or writing have been noticed among the Patagonians. They can reckon as far as thousands. Time is counted by years and moons, days and nights. There are particular words denoting the various phases of the moon, the seasons of the year, and the times of day and night. In counting, the fingers and toes are used, as well as words expressing numbers, especially when trying to make their meaning clear to strangers. Once, when Mr. Low was leaving Gregory Bay, he gave Maria to understand that he would return again in four moons, and asked her to have some guanaco meat ready for him when he should arrive. He returned a fortnight before his time. No meat was ready. Maria said he was too soon, explaining herself by holding three fingers up, and the fourth bent half down. The few words of their language which have been collected by me are mentioned in the Appendix.

The Patagonians pay respect to old people, taking great care of them; they seldom move about on ordinary occasions, but remain near the tolderia (village or encampment) with the herds of mares.

It has been mentioned that the Patagonians have lately taken a liking to spirits. When intoxicated, they are very noisy, but not quarrelsome. They are very fond of tobacco; and use some sort of pipe, frequently ornamented with brass and tassels: it is passed round from one to the other. They neither work, nor use any metal but what is obtained from white men. There is no kind of pottery made by them: wooden vessels, or bladders, being used for containing water. Many of them now have iron kettles, in which meat is sometimes boiled, but their usual mode of cookery is roasting; a piece of meat being put upon a wooden skewer, which is stuck into the ground near their fire.

The conduct of the women does not correspond to their character drawn by Falkner; but their ideas of propriety may have been altered by the visits of licentious strangers. Both at Gregory Bay (on the north shore of Magalhaens Strait), and at the River Negro, the Patagonian women are now thought to be unfaithful to their husbands, and to care little about chastity. The men appear to give themselves no anxiety on the subject. Spirits, provisions, and (to them) valuable articles of hardware, or clothing which they receive, occupy much more of their attention.

These Indians do not appear very sensible of heat or cold, if one may judge from their habits of life, and from their clothing; in the latter, the only difference made during the coldest part of winter is wearing horse-hide boots more constantly. In summer, their feet and legs are generally naked. Both men and women wash themselves occasionally, neither regularly nor often; but the women are rather less uncleanly than the men. I have elsewhere mentioned that they comb their hair with the jawbone of a porpoise (obtained from the zapallos). They have also a small brush, made of coarse grass, twigs, or rushes, with which their toilet is assisted.

When Mr. Low was returning from Monte Video, with the boy on board who has been spoken of as recognizing Capitan Chups, some natives were seen on Elizabeth Island (Strait of Magalhaens). A boat was sent, with the boy in her, to trade with them for skins. When near enough to distinguish persons, he seemed extremely frightened--clung to the thwarts of the boat--and begged not to be landed. These were canoe Indians, but of what tribe was not ascertained: he said they would certainly kill him. Some time after this boy had rejoined his family, Mr. Low was informed, by the Gregory Bay people, that he had collected seal-skins for ‘Capitan Low,’ which he would not part with to any other person, as he knew they were the object of his friend’s trading voyages. This instance of gratitude for kind treatment speaks well for both parties: but, indeed, every white man who has passed any time among the Patagonian Indians agrees in giving a favourable account of the treatment experienced. The ‘Basket-maker,’ however, would fare better than the ‘Scholar,’ I fancy, with these, as well as with most other tribes of savages, until ideas could be communicated clearly.[7]

* * * * *

The dogs now found in the southern part of Patagonia have a wolfish appearance--their size, colour, hair, ears, nose, tail, and form being in general much like those of a wolf; though some black or spotted dogs are also seen. The roof of the mouth is black: the ears are always erect, and the nose sharp-pointed. I should say that their usual height is about that of a large fox-hound. Generally the coat is harsh or wiry, and rather short; but there are some dogs among them which have thick woolly coats, like those of Newfoundland or large shepherd’s dogs, which some resemble; others being more like lurchers; but all have a wild wolf-like look, not at all prepossessing. I had a fine dog of this kind, rather like a Newfoundland, except in physiognomy, but his habits were so savage that he came to an untimely end. These dogs hunt by sight, without giving tongue; but they growl or bark loudly at the approach of strangers. As to attachment to their masters, the dogs we had could hardly give fair testimony, having been taken (bought) from them; but to strangers they were always snappish.

FOOTNOTES:

[1] Frequently mentioned by Captain King in vol. i.

[2] The Taluhet, Chechehet, and Diuihet, were tribes of Puel-che.

[3] Except about the tomb which is described by Captain King in the first volume.

[4] The Araucanian hangs at one side of his horse to shelter himself from the lances, balls, or shot of his adversaries, or to avoid trees. At a distance, a troop of these Indians advancing irregularly, might seem to an inexperienced eye merely loose horses, of which so many are seen in the Pampas; but to another Indian, or to a trained gaucho, the attempt to conceal themselves would avail them nothing, because the horses’ action, and manner of going, would, at a glance, show him that they were guided by riders.

[5] The Patagonians call the good deity the Creator of all things, but consider him as one who afterwards has no concern about them. He is styled by some Soucha, or chief in the land of strong drink; by others, Guayara-kunny, or lord of the dead. The evil principle is called Huecovoe, or the wanderer without. Other spirits are supposed to take care of particular people--protect their own and injure others: they are called Valichu.--Pennant, p. 61.

[6] ‘Zapallos,’ or some word of similar sound.

[7] With reference to what has been already mentioned about their migratory inclinations, I will here annex an omitted date:--Maria and her companions were at Gregory Bay in November 1831: at the River Negro in September 1832: and again at Gregory Bay, in the Strait of Magalhaens, in March 1833.