CHAPTER V.

MANNERS AND CUSTOMS OF THE TEHUELCHES.

Patagonian Giants. -- A Long Walk. -- Strength and Good Humour. -- Heads of Hair. -- Tehuelche Coquettes. -- Dress of Men and Women. -- Ornaments and Cosmetics. -- Toilette and Bath. -- Arms and Implements. -- Ancient Bolas and Arrows. -- Saddles and Bridles. -- Silversmiths. -- Manufacture of Mantles. -- Women's Work. -- Diet and Cookery. -- Smoking. -- Card Playing. -- Game of Ball. -- Ceremonies at Birth. -- Childhood. -- Marriage. -- Funeral Rites. -- Religion. -- Demons and Doctors. -- Witchcraft and Omens. -- Medical Skill. -- Population and Politics. -- Etiquette. -- Tehuelche Character. -- Natural Affection. -- Advice to Travellers.

The first question asked about the Patagonians by curious English friends has invariably had reference to their traditionary stature. Are they giants or not? Whether the ancestors of the Tehuelches--to whom alone, by the way, the name Patagonians properly applies--were taller than the present race is uncertain; though tales of gigantic skeletons found in Tehuelche graves are current in Punta Arenas and Santa Cruz. The average height of the Tehuelche male members of the party with which I travelled was rather over than under 5 feet 10 inches.[7] Of course no other means of measurement besides comparing my own height were available; but this result, noted at the time, coincides with that independently arrived at by Mr. Cunningham. Two others, who were measured carefully by Mr. Clarke, stood 6 feet 4 inches each. After joining the Northern Tehuelches, although the Southerners proved generally to be the tallest, I found no reason to alter this average, as any smaller men that were met with in their company were not pure Tehuelches, but half-bred Pampas. The extraordinary muscular development of the arms and chest is in all particularly striking, and as a rule they are well-proportioned throughout. This fact calls for especial mention, as others have stated that the development and strength of the legs is inferior to that of the arms. Even Mr. Cunningham alleges this to be the case, but I cannot at all agree with him. Besides the frequent opportunities afforded me of scrutinising the young men engaged in the game of ball, in which great strength and activity are displayed, or when enjoying the almost daily bath and swimming or diving, I judged of the muscular size of their legs by trying on their boots, which, in nearly all cases, were far too large for me, although the feet, on the other hand, were frequently smaller than mine. The height of their insteps is also worthy of remark, one example of which may suffice. Having negotiated an exchange of an excellent pair of high boots, manufactured by Messrs. Thomas, for some necessary article, with a Tehuelche, the bargain fell through because he was unable to get his foot into the boot, the high arched instep proving an insuperable obstacle to further progress.

[7] _Vide_ Appendix B.

An instance of the walking powers of the Tehuelches came under my particular notice. On my first arrival at Santa Cruz, it will be remembered that the schooner was lying in the mouth of the river waiting for a fair wind. Two Tehuelches, named Tchang and Getchkook, had embarked in order to proceed to the Rio Negro, but their patience becoming exhausted by the delay, they asked to be put ashore, and walked back to the settlement--a distance of over forty miles--in about twelve hours, without food. I saw them on their arrival, and they did not appear in any way distressed, merely remarking that it had been 'a long walk.'

Their powers of abstaining from food are also very remarkable. When the disturbances and fighting were going on they rarely ate anything: also when travelling as 'chasquis,' or messengers, they will not unfrequently go for two, and even three, days without tasting food. In our expedition into the Cordillera we remained over forty-eight hours without food, except wild fruit, and, although I at first suffered from hunger, my companions did not appear to be in any way inconvenienced. As a Chilian deserter remarked on one occasion, it was all very well for them to go on without eating; 'but we can't--we've not so much fat.' Their strength of arm is very great, and the distance to which they can throw the ostrich bola is truly astonishing: thus I have seen Crimè and some others ball an ostrich over seventy yards distant. When cutting wood in the Cordillera with Hinchel, a Chilian deserter and myself had cut a tree through, and, having fastened a lazo to the top branch, were endeavouring to drag it down, but its branches became entangled in another tree and we could not stir it. Hinchel, seeing our difficulty, came up, and with one well-directed, vigorous tug cleared it from the branches and brought it to the ground.

Mr. Clarke also informed me that when he was ill with fever, and had to be removed from the Almacen to the lower house on the island, on account of the noise made by the drunken Indians, Wáki mounted, and, taking him in his arms, rode down seemingly unencumbered by the burden. Their faces, of course, vary in expression, but are ordinarily bright and good-humoured, though when in the settlements they assume a sober, and even sullen, demeanour. Wáki and Cayuke, two friends of mine, are particularly present to my recollection as having always had a smile on their faces. Their ever ready laughter displays universally good teeth, which they keep white and clean by chewing 'maki,' a gum which exudes from the incense bush, and is carefully gathered by the women and children. It has a rather pleasant taste and is a most excellent dentifrice, worthy to rival Odonto or Floriline, and it is used simply as such, and not, as Monsr. Guinnard[8] says, because their greediness is so great that they must chew something. Their eyes are bright and intelligent, and their noses--though, of course, presenting different types--are as a rule aquiline and well-formed, and devoid of the breadth of nostril proper to the ordinary ideal of savage tribes. The peculiar prominence over the eyebrows has been noticed by all observers, and retreating foreheads, though observable, are exceptional. The thick masses of hair, and the obvious risk, which would deter the most zealous craniologist from endeavouring to measure their heads, must be deemed sufficient excuse for my not being able to state whether they are dolichokephalic or brachykephalic; a point, however, which I confess did not particularly attract my observation; but, for the partial comfort of anthropologists, be it noted that both Chilians and myself interchanged hats with some Tehuelches, especially Orkeke and Hinchel, without finding misfits. The complexion of the men is reddish brown, that is to say when cleansed from paint, and, like an old picture, restored to their pristine tint, which is not quite so deep as to warrant Fitzroy's comparison of it to the colour of a Devon cow.

[8] Three Years' Slavery, p. 233.

The scanty natural growth of beard, moustaches, and even eyebrows, is carefully eradicated by means of a pair of silver tweezers, and I was often urged to part with my beard, and undergo this painful operation, but I naturally objected to comply with the request. The men's heads are covered with thick, flowing masses of long hair, of which they take great care, making their wives, or other female relatives, brush it out carefully at least once a day. Very few appeared to have grey hair; though there were a few exceptions, one very old man's hair being of a snowy whiteness, which contrasted strangely with his tawny face. The women have, as far as I could judge, an average height of about 5 feet 6: they are very strong in the arms, but seldom walk beyond fetching the supplies of wood and water, all their journeys being performed on horseback. Their hair, which is of no great length, scarcely indeed equalling that of the men, and very coarse, is worn in two plaited tails, which on gala days are artificially lengthened, probably with horse-hair interwoven with blue beads, the ends being garnished with silver pendants. This practice, however, is confined, I think, to the unmarried ladies.

Being an admirer of long hair, on my first joining the Indians I greatly admired Tchang's daughter for her 'head of hair,' two immensely long tails beautifully embellished, which I naturally thought was all her own. But, meeting her by chance on the following morning returning to the toldo with water, to my great disappointment I found that she had taken her spare hair off, and her natural locks were the reverse of long. The young women are frequently good-looking, displaying healthy, ruddy cheeks when not disguised with paint. They are modest in behaviour, though very coquettish, and as skilled in flirtation as if they had been taught in more civilised society. The fair widow who so nearly _hooked_ the Englishman could on occasions appeal as prettily for help as a young lady in imaginary difficulties over a country stile. Thus, when at Orkeke's request I led the way through a river--half way across the channel suddenly deepened, with muddy bottom, and an abrupt bank to land on--I heard a plaintive appeal, 'Muster, help me! my horse is too small.' Exposure and work do not age them as soon as might be expected, but when old they become most hideous beldames, and the most weird-like witches imagined by Doré would be surpassed by a trio of Tehuelche grandames. The dress of the men consists of a chiripa, or under garment round the loins, made of a poncho, a piece of cloth, or even of a guanaco mantle: but, whatever the material, this article of dress is indispensable and scrupulously worn, their sense of decency being very strong. All other garments are supplied by the capacious and warm skin mantle, which, worn with the fur inside and the painted side out, will keep the wearer dry for a considerable time in the wettest weather. This is often dispensed with in the chase, but, if worn when riding, is secured at the waist by a belt of hide or leather if it can be obtained. When in camp the belt is not used, and the garment is worn loose, something after the fashion of the 'melodramatic assassin's' cloak. When sitting by the fireside, or even when walking about, the furred part of the mantle is generally kept up over the mouth--as the Tehuelches aver that the cold wind causes sore gums--a habit which assists in rendering their guttural, and at all times rather unintelligible, language more difficult of comprehension to the novice.

Their potro boots (fig. 5) or buskins are made from the skin of horse's hock, and occasionally from the leg of a large puma, drawn on up to the knee and fastened round the foot. It is thus worn for a day or two until the boot has taken the shape of the foot, when the leather is cut at the toes and sewn up to fit. When the sole is worn, or in very wet or snowy weather, hide overshoes are worn besides, and the footprints thus made are really large enough to convey the idea of giants' feet, and partly explain the term 'Patagon,' or large feet, applied to these Indians by the Spanish discoverers. The boots are rarely put on in camp for economical reasons, though turning out barefoot in the frozen grass at daylight is unpleasant even to a Tehuelche. But the material of the boot would soon wear out if used for walking. In riding they are secured by garters, either gay coloured woven bands, or, which is _de rigueur_ for chiefs, of hide, with massive silver buckles. Although the usual head-dress of the men is simply a coloured fillet to confine the hair, yet sometimes, and especially on state occasions, hats, if procurable, are indulged in. Old Orkeke frequently wore a felt wideawake, which was, on returning from hunting, carefully put up by his thoughtful spouse.

The women's dress consists of a mantle similar to that worn by the men, but secured at the throat by a large silver pin with a broad disc, or a nail, or thorn, according to the wealth or poverty of the wearer; and under this is a loose calico or stuff sacque, extending from the shoulders to the ankle. When travelling the mantle is secured at the waist by a broad belt ornamented with blue beads, and silver or brass studs. The boots worn by the women are similar to those described, with the exception that in their preparation the hair is left on the hide, while it is carefully removed from those of the men. The children are dressed in small mantles, but are more frequently allowed to run about naked up to the age of six or eight; their little boots are made from the skin taken from the fore-legs of the guanaco, softened in the hand. The small children generally remonstrated strongly and effectually against wearing this article of clothing; and whatever the severity of the weather, preferred running about barefoot. The cradles for the babies are formed of strips of wicker-work interlaced with hide thongs, fitted with a cover to keep sun and rain off, and made of a convenient shape to rest on the saddle gear of the mother when on the march. They are ornamented, if the parents are wealthy, with little bells, brass or even silver plates. The women are fond of ornaments, wearing huge earrings of square shape, suspended to small rings passing through the lobe of the ear; also silver or blue bead necklaces. The men also wear these necklaces, and adorn their belts, pipes, knives, sheaths, and horse-gear with silver. Those who can afford it also indulge in silver spurs and stirrups; most of their ornaments, except the beads, are home-made, being beaten out of dollars obtained by commerce in the settlements. Both sexes smear their faces, and occasionally their bodies, with paint, the Indians alleging as the reason for using this cosmetic, that it is a protection against the effect of the winds; and I found from personal experience that it proved a complete preservative from excoriation or chapped skin. It proved equally effective against the sun, which in Henno peeled my face completely until I resumed the paint--which I had left off--not wishing to appear as a noble savage to the newcomers. The paint for the face is composed of either red ochre or black earth mixed with grease obtained from the marrow bones of the game killed in the chase, all of which are carefully husbanded by the women, and when opportunity offers pounded and boiled in the large pots; the grease and gelatine being carefully skimmed off and secured. On state occasions, such as a birth feast, and for a dance, the men further adorn themselves with white paint, or powdered gypsum, which they moisten and rub on their hands, and make five white finger-marks over their chests, arms, and legs. The usual morning toilette is simple; after the plunge in the river, which is almost always the first thing, except of course when circumstances prevent it, indulged in by both sexes, who bathe scrupulously apart, and generally before daylight. The men's hair is dressed by their wives, daughters, or sweethearts, who take the greatest care to burn any hairs that may be brushed out, as they fully believe that spells may be wrought by evil-intentioned persons who can obtain a piece of their hair. From the same idea, after cutting their nails, the parings are carefully committed to the flames. After the hairbrushing, which is performed by means of a rude hand brush, the women adorn the men's faces with paint; if in mourning they put on black paint, and if going to fight, sometimes put a little white paint under the eyes, which assists in contrast to the other in giving a savage expression. The women paint each other's faces, or if possessed, as sometimes occurs, of a fragment of looking-glass, paint their own. Both sexes tattoo on the forearm, by the simple process of puncturing the skin with a bodkin, and inserting a mixture of blue earth with a piece of dry glass: the usual patterns consist of a series of parallel lines, and sometimes a single triangle, or a double triangle, the upper one resting on the apex of the lower. I myself had one line tattooed by a fair enslaver, and confess that the process was rather painful.

Indians have a good deal of regard for personal cleanliness, and besides the morning ablutions enjoy bathing when encamped near a river, swimming and diving for hours together. They also are scrupulously careful as to the cleanliness of their toldos and utensils, and will, if they can obtain soap, wash up every thing they may be possessed of. Notwithstanding these precautions they are very much afflicted by vermin, which effect a firm lodgment in the wool of their mantles. This may be attributed to their mode of life, and their food, as well as to the materials of their clothing; and any traveller who wishes to sojourn with the Indians must make up his mind to subject himself to these inflictions, to which, however (_experto crede_), he will soon become inured. Their method of hunting and of cooking the meat obtained by the chase has been fully described in a previous chapter. Among the arms and implements figured in the illustration will be found (figs. 9 and 10) the weapons chiefly employed in the pursuit of game, namely, the bolas fitted with two balls called 'Chumè,' for capturing the ostrich, and those with three called 'yachiko,' for guanaco hunting, which are similar to those used by the Gauchos in the Argentine Provinces. The balls are generally of stone, but sometimes white metal or copper balls are employed, procured in the settlements, which require no covering, and are more and more coming into fashion of late years; iron balls also, or iron ore, obtained and hammered into the requisite shape by the Tehuelches themselves, are common; these are for the round striking ball or balls: but the oval shaped hand ball, which is grasped in the hand, and is necessarily lighter by at least one-third than the other, is generally made of the soft vesicular lava which abounds in so many districts. The tough light thong for swinging balls round the head is generally made, as previously described, of ostrich or guanaco sinews plaited in four plaits, the length of which should be between seven and eight feet. It is always best to ball a quarry when galloping in an exact line, as the necks of guanaco and ostrich are always aimed at; entangling the hind legs of the quadruped being useless, though cattle and horses are always balled round the hind legs. A shot at a bird or beast bounding or running across is almost sure to miss; of course misses are frequent, as fifty to seventy yards is often the distance of a shot delivered from a horse's back at full gallop; and the balls whirr through the air with their peculiar sound, only perhaps to fall into a tangled bush. Then it is that the advantage of the bright material becomes evident, for the horseman does not stop, but gallops on and throws another pair, returning afterwards to pick up the dropped weapons, frequently very hard to find on the pebble-strewn, grass-grown, or shrub-covered surface. I generally threw down a handkerchief or some such thing, easily seen, to mark the spot; but the metal bolas are so much preferred on account of being easily seen, that a pair are worth a horse. In addition to the bolas, a lazo is used when hunting cattle or horses, and sometimes for the pumas, although the ordinary method is to kill them by first stunning them with a blow on the head. The arms of the Tehuelches consist of gun or revolver, sword or dagger, a long heavy lance, used only by dismounted Indians, and altogether different to the light lance of Araucanian and Pampa horsemen, and the bola perdida or single ball, so called because once thrown it is not picked up again: this weapon is quickly constructed; a sharp-pointed stone is taken, covered with hide except the point, which is left out, and a thong of raw hide about a yard long is attached, with a knot made in the end to prevent it slipping from the hand whilst whirling it round previous to throwing it at an enemy. Before the introduction of firearms the bola perdida was the original weapon of the Tehuelches, and is even at the present day a most deadly missile in their hands. (See fig. 11.)

I am aware that Pigafetta, the historian of Magellan's voyage, describes the ancestors of these Indians as using bows and arrows, but I am inclined to think that this must have applied either to a tribe of Fuegians or a party of Pampas living in the valley of the Rio Negro. It is certain that no ancient flint arrowheads are met with south of the Rio Negro, where they abound; also that there is but little, if any, wood nearer than the Cordillera suitable for bows, and it is reasonable to suppose that previous to the introduction of horses the Indian migrations were confined to a smaller area; besides, although no arrowheads are found in the interior of Patagonia proper, ancient bolas are not unfrequently met with. These are highly valued by the Indians, and differ from those in present use by having grooves cut round them, and by their larger size and greater weight. The introduction and diffusion of firearms has almost superseded the use of defensive armour; but chain suits, and hide surcoats studded thickly with silver, are still--as instances before given show--possessed and employed: and before going into battle the warriors are often padded like cricketers, corconillas or saddle-cloths, and ponchos being employed to form a covering, the folds of which will turn a sword cut or lance thrust.

During our long sojourn at Teckel, as hunting was avoided as much as possible, in order to rest the horses, the men occupied themselves in Indian arts and manufactures, some account of which may be deemed interesting.

As the horse is the mainstay of the Indian, let the saddle-gear take precedence. (See figs. 1, 2, 3, 4.)

The saddles are constructed in the following manner. A piece of timber is split in two, and reduced, by means of a small hand-adze, to the requisite size and thickness to form the side boards or flaps, skilfully adapted to the shape of the horse's back; in these boards holes are bored at each end, and the saddle-trees, which are chosen from angular limbs of trees, like knees for boat building, and reduced to the requisite size, are lashed on by hide. Over this fresh guanaco hide, divested of its woolly coat and carefully cut to the proper shape, is sewn with sinew, serving, as it dries, to bind the whole securely together. Casimiro was the most skilful workman of the party, and made a saddle for me which, although through having to start in a hurry it was not smoothed down or covered with hide, I used for about five weeks without any chafing of the horse's back. Underneath the saddle a thick mandil, or poncho, is placed; and over the saddle a corconilla, or housing, of puma or yearling guanaco skin, or, which is always preferred if obtainable, a black sheepskin. The Araucanians weave corconillas of most beautiful texture and brilliant blue colour, which are sold for as much as 5_l._ in the settlements. The girths are made of thirteen or fourteen ties of twisted hide from the neck of the guanaco, and fitted with two rings connected by a leather thong. The stirrups are suspended by strips of hide from the holes bored in the foremost saddle-trees. They are generally made of a piece of hard wood fixed into a raw hide thong, or sometimes of wood bent into a triangular shape. The swells, of course, sport silver stirrups, but they are frequently not used at all. The saddle is also taken off when the hunting circle is being closed and the horses ridden bare-backed, but it is replaced to carry the meat back to the toldos. Sometimes it occurs that an Indian loses his saddle at play, when he is perforce obliged to ride bare-backed, and it never appears to inconvenience them. The bridles are made of either plaited or twisted hide. The bits used vary, but the more general is a simple bar of either wood or iron, covered at either end with two flaps of stout hide, from which two thongs extend under the horse's jaw, forming an effectual curb, the reins being also secured to the hide-flaps. The bar is frequently omitted, and a simple thong is placed in the horse's mouth and rove through the piece of hide, which is secured to the bridle and tied under the jaw. I used this simple bit the whole of the journey, and never had reason to find fault with it. The spurs are made of two pieces of hard wood, with nails filed to a sharp point fixed in the ends, for which I once tried to substitute bone spikes, but they required constant sharpening and broke quickly. The spurs are secured to the feet by thongs. Head-stalls for breaking horses are made either of plain or plaited hide, with a ring underneath for the Maneador.

Lazos are made either of twisted or plaited hide, similar to those in use among the Gauchos. The only other articles of horse-gear worthy of mention are the 'manèos,' called by the Indians 'caligi,' or straps for securing the horse's legs, in order to teach him to stand when the rider has dismounted; but the horses soon learn to await the return of the rider. Since my return a hunting friend, hearing the chase described, eagerly inquired, 'But who held your horse?' The well-trained Tehuelche hunters hold themselves, and no boy or man is available to render this service to anyone unlucky enough to be mounted on an uneducated steed. Our breakers might take a useful lesson from the 'savages.'

Another branch of general industry is the manufacture of pipe-bowls, which are peculiar in shape, as may be seen in the plate (fig. 12). They are made of either wood or stone, fitted with a silver or metal tube, and frequently ornamented with silver. The greatest pains is taken to keep them free from tobacco juice by constant cleaning with an ostrich feather.

Wooden platters are sometimes made, for containing meat or grease; and I have seen wooden or horn spoons constructed, but these articles are rare. Casimiro's toldo rejoiced in one of the latter, and it rather resembled a shoe-horn. The men are many of them skilful workers in silver, made from dollars obtained in the settlements, and tempered until they become sufficiently malleable to be beaten out into the requisite shapes, either for buckles, garters, plates, beads, or studs for embossing belts or armour with. These 'cups,' or studs, are generally hollowed out in a suitable cavity, worked in a stone; they are then pierced at the edges with a bodkin, and sewn on to the hide with sinew. The anvils and hammers for working silver are generally stone implements; flints, however, are only used by the men for procuring fire. The Tehuelches are also very handy workers in iron, and will fashion a knife, or even an adze, out of any piece of metal procured by theft, commerce in the colonies, or from wrecks on the coast. One of the knives frequently used in the latter part of my journey was formed out of one blade of an old pair of scissors forged for me by Hinchel.

Their tools for working silver, iron, wood, &c., consist of files, known by the expressive name of 'Khikerikikh,' or perhaps a rasp, an occasional saw, an axe, the inevitable small adze (fig. 6), a pair of scissors, or an old chisel. Many of these have been obtained from shipwrecks on the coast, others by barter in the settlements.

The women's most important occupation in camp was the making up of skin mantles, which merits a full description.

The skins are first dried in the sun, being pegged down with thorns of the algarroba tree. When dry they are taken up, and scraped with pieces of flint, agate, obsidian, or sometimes glass, fixed into a branch naturally bent so as to form a handle (fig. 7). They are then smeared over with grease and liver kneaded into pulp, after which they are softened in the hand until quite pliable, when they are placed on the ground and cut with a small, very sharp knife into pieces, dovetailed so as to fit one into the other, in order to secure strength of seam, and parcelled out amongst a party of four or six women, with a corresponding quantity of needles and thread, consisting of bodkins formed out of sharpened nails, and dried sinews from the back of the adult guanaco. A whole mantle is never sewn together at once, but when one half is finished it is pegged out and the paint applied to it thus. The surface is slightly damped, and each woman takes a cake or piece of red ochre, if the ground is to be red, and, keeping it damp, lays the paint on with great care. When the ground is finished, the pattern of small black spots and blue and yellow lines is painted with the greatest exactness, the women working all day with the most assiduous industry. When completed it is left for a night to dry, and the other half and wings, which serve in lieu of sleeves, are duly completed, and subsequently all are joined together, presenting, when finished, an unbroken surface of fur. The most favourite pattern (except when the wearer is in mourning) is a red ground with small black crosses and blue and yellow longitudinal lines for borders, or with a zigzag of white, blue, and red. The untiring energy with which the women work, and the rapidity with which they sew, are astonishing. When a man is married, his wife, or wives, of course manufacture his mantles, assisted by their friends, whom they help in their turn; but should he be a bachelor, as in my unfortunate case, he gives out his skins to a fair lady, who works like other people I have heard of--on half-profits, and the hunter generally loses by the bargain; at least such was my experience, some thirty or forty skins only producing a mantle containing about one-third their number. Besides the guanaco mantles which are most generally worn, others are made from the skins of the fox, puma, wild cat, cavy, and skunk; the fur of the latter and of the wild cat are the most valuable, but, like the others, are generally intended only for barter. The women, besides making mantles, weave the fillets for the head previously mentioned, from threads of unravelled stuff obtained in barter at the settlements, or from their Araucanian neighbours. They work on the same principle as that on which a sailor constructs a sword mat. Besides these fillets, they occasionally weave scarves for the waist, and garters. Many of them also work in the minor details of silver ornaments, such as hollowing out or bending the studs, boring the holes, and stitching them on to the belts or armour, as the case may be. They also sew the skins together for the coverings of the toldos, which is very laborious work. They scrape and dress horse-hides for the furniture of the bed places, painting them in various patterns; make the bolsters of reeds (often also ornamented with silver) to place as a protection for their high saddles, cook the food, smash the marrow-bones and extract the grease; take care of the children, and fetch wood, water, and do all the 'chores,' as the Americans say. As may be seen, they are pretty nearly always occupied; nevertheless, they occasionally find time to play cards, and sometimes to squabble and talk scandal.

The children generally employ themselves in imitating their elders. The boys play with miniature bolas, and catch the dogs with small lazos, and the girls construct miniature toldos and sit in them; for this purpose they carry off unchecked anything that may seem suitable. Frequently when about to join the chase I had to interfere with these latter games, and recover my saddle gear, which had been appropriated by the juveniles.

The musical instruments of the Tehuelches have been previously described. In Teckel, besides the native orchestra (fig. 8) and harmonies, to which one had become accustomed, we furthermore rejoiced in a cornet, with music from which Jackechan's brother frequently enlivened our evenings. Many amongst the Tehuelches could blow the ordinary bugle calls which they had been accustomed to hear when in the Rio Negro or at Punta Arenas; and most of them appeared to possess a good ear for music. Their songs, however, are not melodious, and are mere repetitions of words devoid of all sense or meaning. Casimiro informed me that formerly the old men were in the habit of singing the traditions of the tribe and also some sort of prayer. It is much to be regretted that these customs have fallen into disuse. I tried on various occasions to obtain information about their ancestors, but all my efforts were fruitless. When I asked them how their people travelled before horses came into the country, they could not realise the fact that such was ever the case.

There is little to add to the details already given of the cookery and diet of the Tehuelches, which is necessarily almost confined to meat, which, however, they _do not_ devour raw, as so constantly asserted. Fat is largely consumed, both fresh and preserved; the need of this being, as before said, attributable to the want of farinaceous food. Still they are very fond of all sorts of wild fruits and vegetables, when procurable; and besides the indigenous tuberous roots, and the ever-present dandelion plants, which the girls gather for their friends and relations, and which are eaten in a crude state, they will when in the settlements barter their wares for potatoes, turnips, and other vegetables. They are also extremely fond of biscuit and flour, which they mix with water into dampers, and bake them in the ashes. Previous to my sojourn amongst them, pepper was, I believe, unknown, but having a small store in my possession, I induced old Orkeke and his dame to try it, and they and others soon acquired a taste for it. Sugar, or anything sweet, they are especially fond of. Salt is a very necessary commodity with them, and when passing one of the numerous salinas that occur in the country the stores are replenished. It sometimes happens, however, if making a long stay in one place, or travelling in parts where salinas are scarce, they have to go without it; and this is probably the cause of a skin disease that at times occurs amongst them. Salt is carried as a rule by the men when hunting, both to mix with the blood, which is seldom eaten without it, and to season the guanaco or ostrich meat.

I think that as a rule the Indians, far from being gluttonous gormandisers, eat less than civilised people. They never eat at stated times, but when their appetite warns them; and on this point an Indian once made the remark to me: 'The Chilians eat at regular hours, which is foolish; we don't eat unless we are hungry.' I believe that I, as a single individual, generally consumed more victuals than any Indian, with the exception of my friend Cayuke, who was certainly a great gourmand. He was also a great smoker; and whenever I met him invariably said the few English words I had taught him, 'Load and light the pipe--smoke.' The general manner of smoking is as follows. The smoker lights his pipe, and then lies prone on the ground, and after puffing a portion of smoke to each cardinal point and muttering a prayer, he swallows several mouthfuls of tobacco smoke, which produces intoxication and partial insensibility, lasting perhaps for the space of two minutes. During this time his companions carefully avoid disturbing him in any way. When it has passed off, he gets up, takes a drink of water, and resumes his conversation or occupation. I have sometimes observed this intoxication accompanied by convulsions, but only in rare cases. The tobacco used for smoking (for they never chew) is generally obtained from the settlements, but failing this a herb substitute is procured from the Araucanians. This is never smoked pure, being invariably mixed with either wood chopped up small or 'yerba' (Paraguay tea) stalks, if obtainable. The mixture with dung mentioned by M. Guinnard is unknown among the Tehuelches.

The women sometimes are smokers, but the custom is not universal, being generally confined to the old ladies. Most of the men smoke, but there are exceptions. I was very much astonished, however, by seeing El Sourdo on more than one occasion give his pipe to his boy--a precocious three-year-old--who whiffed his 'bacca' with apparently great satisfaction to himself and his fond father.

The chief amusements amongst the Indians (for hunting is a matter of business and not pleasure) consist in horse-racing, card-playing, gambling with dice made by themselves with mathematical exactness from bones, and thrown from the hand, or with small stones, and playing a game of ball. The horse-racing has been already described. The cards used are sometimes the Spanish pack, obtained in the settlements, but very frequently constructed by the Indians themselves of hide. These, like the ordinary Spanish cards, are marked with the Spanish numerals up to seven; but the court cards are entirely different, having, instead of figures or pictures, monograms of native origin, the original significance of which, if any, was undiscoverable. The ace, however, is marked somewhat similarly to our own. The usual games played are 'Panturga,' 'Primero,' 'Siete,' and 'Yaik,' or fire, a sort of 'beggar my neighbour.' The players sit down in a circle, with a poncho or saddle-cloth to represent the board of green cloth; their markers consist of pieces of sticks or grass, and their system of marking is complicated. I generally--if I did indulge in the luxury of a gamble--played in partnership with another who took charge of the marking, but my invariable good luck rendered me unwilling to respond to the invitation to take a hand. When stakes are lost, whether a horse, troop of mares, saddle, lazo, or what not, the winner simply sends a friend for them, or goes himself and takes them; all debts of honour being scrupulously paid at once. Frequently large stakes are lost and won. On one occasion I had negotiated the purchase of a horse from an Indian possessed of a goodly troop, and having given earnest, had started hunting on the animal to test his staying powers. My friend the owner, who remained in camp playing, came to me on my return, and implored me to consider the bargain as nil, as during my absence he had lost nearly all his horses, and some of the articles of his wife's dowry. I of course gave up the bargain, duly receiving back the earnest, and he subsequently won back his horses and riches. The game played with small stones is similar to that in vogue among schoolboys, and known by the name of 'knucklebones.' It is generally played by the boys, but their elders will not unfrequently join. The women play at cards, and also at this game amongst themselves, staking their mandils, hides, and saddle-gear on the results. Mrs. Orkeke was very fond of play, and on one occasion I have reason to believe that she lost some of her husband's tobacco, and laid the blame on one of the Chilians, who she averred had stolen it. The man nearly lost his life in consequence, and his tears and abject supplications showed the terror he was in, but happily he on this occasion escaped. Strange to say, I was in no way suspected, although I knew where the tobacco was kept, which I doubt if the deserter did.

The game of ball is confined to the young men, and is played as follows: A lazo is laid on the ground so as to form a ring about four yards in diameter; the players, generally eight in number, step into the circle naked, with the exception of the waistcloth. A ball composed of hide stuffed with feathers, about the size of or larger than a tennis-ball, is used by each party, who throw it up from under the thigh, and strike it with the hand at the adversaries', each hit counting a point. Great dexterity and activity are shown by the young men, and although I never joined in any of their regular matches I frequently watched the parties occupied in the game, in which their splendid muscular development was brought out conspicuously. Besides these amusements, the Indians, when ammunition is plentiful, occasionally fire at a mark; but as their bullets are frequently hammered round with stones, the practice is at times erratic, and the guns are also sometimes more dangerous to the marksman than the mark.

The daily routine of occupations and amusements is varied sometimes by a fight, and more pleasantly by some one or other of the ceremonials which mark--as in all nations--the principal epochs of Tsoneca life, from the cradle to the grave. On the birth of a child, if the parents are rich, i.e. own plenty of mares and horses, and silver ornaments, notice is immediately given to the doctor or wizard of the tribe, and to the cacique and relations. The doctor, after bleeding himself with bodkins in the temple, fore-arm, or leg, gives the order for the erection of a mandil tent, or pretty house as the Indians call it, and mares are slaughtered, and a feast and dance follow, such as described in Chapter III., p. 76 as having taken place in the valley of the Rio Chico. The child, shortly after birth, is smeared over with damp gypsum. The mothers are able to travel on horseback the same, or, certainly, the subsequent day, with the infant carried in a wicker cradle, and most tenderly cared for by both parents.

To every child in its infancy horses and gear are allotted, which are considered thenceforth as the personal property of the boy or girl, and cannot be resumed or disposed of by the parents. No ceremonial attends the naming a child, nor, as far as I could see, is there any fixed time for doing so. The names most commonly used are taken, I think, from places--from the place of birth. Patronymics or hereditary names--except in rare instances, which appeared to be imitations of Spanish usage--are unknown, but nicknames are universal, and parents are frequently known by the name of a child, which usurps the place of their own.

The boys soon learn the use of the weapons, and both boys and girls ride almost before they can walk: the sons rarely accompany the father to the chase before ten or twelve years of age, and do not join in fights till they are about sixteen years old, but there is no fixed period and no ceremonial to mark their admission to the state of manhood. The attainment of puberty by the girls is celebrated as described in p. 76. From the age of nine or ten they are accustomed to help in household duties and manufactures, and about sixteen are eligible for the married life, though they often remain for several years spinsters. Marriages are always those of inclination, and if the damsel does not like the suitor for her hand, her parents never force her to comply with their wishes, although the match may be an advantageous one.

The usual custom is for the bridegroom, after he has secured the consent of his damsel, to send either a brother or an intimate friend to the parents, offering so many mares, horses, or silver ornaments for the bride. If the parents consider the match desirable, as soon after as circumstances will permit, the bridegroom, dressed in his best, and mounted on his best horse, decorated with silver ornaments--if he possesses any--proceeds to the toldo of his intended, and hands over the gifts. The parents of the bride then return gifts of an equal value, which, however, in the event of a separation (a rare event), become the property of the bride. After this the bride is escorted by the bridegroom to his toldo, amidst the cheers of his friends and the singing of the women. Mares are usually then slaughtered and eaten on the spot; great care being taken that the dogs do not touch any of the meat or offal, as it is considered unlucky. The head, backbone, tail, together with the heart and liver, are taken up to the top of a neighbouring hill, as an offering to the Gualichu, or evil spirit. An Indian is allowed to have as many wives as he can support, but it is rare to find a man with more than two, and they generally only have one.

On the death of a Tehuelche all his horses, dogs, and other animals are killed, his ponchos, ornaments, bolas, and all other personal belongings are placed in a heap and burned, the widow and other womankind keeping up a dismal wailing, and crying out loud in the most melancholy manner. The meat of the horses is distributed amongst the relations on both sides; and the widow, who cuts her hair short in front and assumes black paint, repairs, bag and baggage, to the toldo of her relations, or if she has none in the party, to the toldo of the chief.

The body is sewn up in a mantle, poncho, or coat of mail, if the deceased possessed one, and is taken away by some of the relations and buried in a sitting posture, its face to the east, a cairn of stones being erected over the place, varying in size according to the wealth and influence of the deceased. I have never seen any of the graves described in Mr. Wood's work, but as my travels as a rule were confined to the interior, they may exist in some part of the sea-coast; nor did the exhumation and removal of the body ever come under my notice, and I should be inclined to doubt its being ever practised by the Tehuelches, inasmuch as it is a rule amongst them never to mention the name of, and to avoid all allusion to, the deceased, their idea being that the dead should be utterly forgotten, though they will add a stone in passing to the cairn of a distinguished chief or hero. The death of a child is marked by a display of sincere grief on the part of the parents. The horse it has been accustomed to travel on during the march is brought up, the gear placed on it, even to the cradle, and the horse, thus fully caparisoned, is strangled by means of lazos, whereas in all other ceremonies where horses are killed they are knocked on the head with bolas. The saddle gear, cradle, and all belonging to the child are burned, the women crying and singing. The parents moreover throw their own valuables into the fire to express their grief. These things some of the women who cry are allowed to snatch out, as a recompense for their services, but they seldom benefit much. On the occasion of the death of an only child of rich parents, fourteen horses and mares were slaughtered in addition to the one it had been accustomed to travel on. Towards evening of the day of the event, previous to the burial of the corpse, a select party of old women marched in procession round and round the camp, crying and wailing. Gifts were also sent to the bereaved parents by the chiefs and relations, as a well-meant effort to divert their minds from dwelling on their loss.

The religion of the Tehuelches is distinguished from that of the Pampas and Araucanians by an absence of any trace of sun-worship, although the new moon is saluted, the respectful gesture being accompanied by some low muttered words which I never could manage to hear. They believe in a great and good Spirit, who according to the tradition related by Casimiro at the place, created the Indians and animals, and dispersed them from 'God's-hill,' as he explained the Indian name of the down (p. 89). I am not at all certain that this was not a confused combination of the story of the Creation, as told by the missionaries, with his own ideas. There is a great tendency in the Indian mind thus to combine the marvels told them, or even to cap what they consider one legend with another; but there is no doubt that they do believe in a good Spirit, though they think he lives 'careless of mankind.' They have no idols or objects of worship, nor--if a year's experience can enable one to judge--do they observe any periodical religious festival, on which either the good or evil Spirit is adored. The mention of this by other travellers can only be explained by confused accounts which have attributed Araucanian customs to the totally distinct Patagonians. The belief which prompts all their religious acts is that in the existence of many active and malicious evil spirits or demons, of whom the principal one is always on the watch to cause mischief. To propitiate or drive away this spirit is the function of the wizard, or doctor, or medicine man, who combines the medical and magical arts, though not possessed of an exclusive faculty for either. All sacrifices of mares and horses, not at stated times, but as occasion requires, such as a birth, death, &c., are intended to propitiate the Gualichu. When a child hurts itself, the slaughter of mares seems to partake at once of the nature of a thank-offering that the hurt was no worse, and a propitiation to avert further harm.

In camp the Gualichu takes up his position outside the back of the toldo, watching for an opportunity to molest the inmates, and is supposed to be kept quiet by the spells of the doctor, who is not only gifted with the power of laying the devil, but can even detect him by sight. I inquired of one of the doctors what he was like, but received an evasive answer; on which I informed him that my devil took all sorts of shapes--sometimes appearing as a guanaco, ostrich, puma, skunk, or vulture, at which the medical man was intensely amused. This household devil is, as far as I could ascertain, supposed to enter into the different parts of the bodies of people, and cause sickness which the doctor is appealed to to cure. The treatment in the case of headache, for instance, is very simple: the doctor takes the patient's head between his knees, and performing a short ceremony of incantation, shouts in his ear, exhorting the devil to come out. Mr. Clarke, when travelling with the Indians south of Santa Cruz, was treated in this fashion when suffering from feverish headache, and said that at the time it relieved him.

Besides this Gualichu there are many others which are supposed to inhabit subterranean dwellings, underneath certain woods and rivers and peculiarly-shaped rocks. I was very much surprised at seeing the Indians salute these objects by placing the hand to the head and muttering an incantation; and for a long time held to the belief that they were only expressing admiration for the Creator's handiwork; but subsequently I learned that they sought thus to conciliate the spirits of these places, reputed to be the spirits of deceased members of the faculty. These devils' powers, however, are confined to the districts contiguous to their habitations.

On one occasion, a horse about to run a match was taken up to a neighbouring hill before daylight by the owner, and some secret ceremony was performed by the wizard. Previous to the race the owner (Wáki) came to me and advised me to put my stakes on his horse, as he had been made safe to win by mysterious incantations which had secured the favour of the local Gualichu; and, strange to say, the horse, which by his appearance was much inferior to the other, did win, thereby establishing a reputation for the wizard and the Gualichu.

I remember on one occasion when riding with Hinchel we came in sight of a peculiarly-pointed rock, which he saluted. I did the same, at which he appeared much pleased; and on our subsequently arriving at a salina, where we found good salt, much needed at the time, he explained to me that the spirit of the place had led us in that direction. In the meeting of Indians the devils are supposed to be driven away by the horsemen chasing at full speed round and round, and firing off their guns.

The office of wizard is not hereditary; indeed those I met with were unmarried. A boy or a girl, if what we should call odd, as in the case of Cayuke's daughter, an old-fashioned and eccentric girl of thirteen, is considered to be marked out as a wizard; but the functions, so far as directing ceremonies, are sometimes performed by an ordinary member of the party. The stock in trade of the regular wizard consists of a few fetishes, or charms, carried in a bag, carefully concealed from public gaze, and exhibited to his colleagues alone. In addition to these they seem to possess a real knowledge of simples, although this is not confined to them. Their professional operations are never accompanied by epileptic seizures and real or simulated convulsions. They, of course, are expected to prognosticate the success or failure of undertakings, and the issue of sickness, and foretell the future generally; and their position in this respect is a dangerous one, as a failure of their predictions is frequently punished with death; but, to make up for this risk, they are universally received with honour and hospitably entertained, and are usually enriched by the accumulation of presents. The power of witchcraft is by no means believed to be confined to them; any person may be suspected of this crime, and it is not an uncommon occurrence for people when dying to lay their death to the charge of some person by name. All the missionaries' instructions did not prevent Casimiro, after the death of either his mother or one of his wives, from sending an agent to kill a woman who, as the deceased averred, had bewitched her. Certain signs and omens are superstitiously regarded; one particularly dreaded is the cry of the nightjar, common on the slopes of the Cordillera, which, if uttered over a camp or toldo, betokens sickness or death to some of the inmates. They hold this bird in great veneration, and object to its being injured in any manner. Another animal supposed to be possessed of magical powers is a flat toad-like lizard, which is believed to lame horses by mysterious agency, and is killed whenever met with. Another superstition is that a two-headed guanaco exists in the south, the appearance of which is a forerunner of sickness. According to my informant, after its last appearance measles, or a similar disease, decimated the Southern tribe, the disease having been propagated by communication with Punta Arenas, where it was at that time rife. Any unfamiliar object that they do not comprehend, as for instance, a compass or a watch, is regarded with suspicion as being tenanted by an evil spirit. Sometimes these objects are supposed to bring luck at play, and are eagerly sought for. One of my companions was possessed of a watch, obtained in Punta Arenas, and, before playing cards, he would often ask me to set it going, the ticking being regarded as the voice of the hidden Gualichu. My compass was also in constant demand, but the privilege of temporary possession was necessarily restricted to a few favoured friends. I explained, to the best of my power, the use of this instrument, which was comprehended by many of them; and they became very fond of asking me to point out the precise direction of various points known to them, and were greatly delighted at the correctness with which their inquiries were generally satisfied. A locket, worn by me round my neck, was also regarded as a talisman, securing the wearer from death.

With all this superstition, regard for omens, and belief in demons, they by no means accord implicit faith and respect to the wizards. Nor do they trust to their spells alone in case of disease; many possess an acquaintance with medicinal herbs, and apply them with good effect. Besides being good farriers, they practise blood-letting, not only on the sick, but, like our grandfathers, at regular seasons have themselves blooded, believing it to be beneficial. Casimiro declared that the superior health of the Tehuelches, compared with that of the colonists or Christians, was attributable to this practice. They also understand and sometimes employ poisons, not to envenom their weapons, but for secretly taking off an enemy. Such cases are rare, but in one, which came under my own observation, beyond all doubt, death was caused by poisoning the inside of a potro boot, the wearer of which had a slight wound on the leg.

Inquirers into the Tsoneca language are referred to the vocabulary in the Appendix; but it is needful to state most distinctly that it is altogether different from either Pampa or Araucanian. Though able to converse in Tehuelche, I could not at all understand the Pampas; and this is noted with reference to statements made in M. Guinnard's work, which, coupled with other internal evidences already alluded to, compel me to doubt that the author was ever in the hands of the real Patagonians, his captors and masters being Pampas or Araucanos, whose customs are well described by him.

As distinguished from these Indians, the number of the pure Tehuelches, both northern and southern, in Patagonia does not exceed 1,500 men, women, and children, according to the returns of effective warriors given at the time when the union of all the various parties, combined during my journey for political purposes, enabled me to compute them with exactness. Beyond the two great divisions into northern and southern, the subdivisions of tribes, so frequently given, are imaginary, or arise out of names of temporary leaders. Nor is the term clan very appropriate to the nomad parties, combined by custom or often by chance. The population is steadily and rapidly decreasing, and the inroads of disease and ill effects of liquor are, as usual, doing the work of extirpation of this race.

As to their organisation, it must be distinctly understood that these Indians owe no manner of allegiance to any head cacique, such as Calficura, or any other, though they may agree to obey one chief, as, for instance, Casimiro; nor are they, except by intermarriage or voluntary association, politically united with either Pampas or Araucanians. Their natural bias is to independence, and rather insubordinate ideas of 'one man being as good as another.' Cuastro's dying words, 'I die as I have lived--no cacique orders me,' aptly express the prevalent feeling on this subject. Nevertheless, all 'parties,' however small, are, when travelling, under the command of a cacique or 'gownok,' who is sometimes also designated by the more endearing epithet of 'yank,' or father; but his influence is very frequently confined to ordering the march and chase. Some of the chiefs are hereditary, but it is not invariably the rule; and amongst the northern Indians there are many petty chiefs, who are men that, having become possessed of a few mares and horses, assume the title of cacique. Great etiquette is observed between them; one chief being prohibited by custom from entering the toldo of another unless presents have previously been interchanged. Another curious point of etiquette is, that a man is not allowed to look towards his father-in-law when in conversation with him; this is, however, not confined to the aristocracy, but also applies to the common herd. When two parties of Indians are approaching one another, and sufficiently near to distinguish the smoke of the hunting-fires, a signal-fire is lighted, and a chasqui--called by the Tehuelches coêto--generally some relative of the chiefs, is despatched from either side. On meeting they repair to the camp of the most powerful, and, on arriving near, more horsemen sally out and escort them to the toldo of the chief. On arrival the new comer dismounts, his horses and gear are taken charge of, and he is shown, with great formality, to a seat, where he patiently remains, sometimes for an hour, answering, with grave face, all questions; and then delivers any message he may be entrusted with. Although he may be wearied, tired, and hungry, he never moves until the formalities are concluded; he is then provided with the best food and accommodation his host is possessed of.

It is to be hoped that the narrated actual life in the toldos will have enabled the reader to form an idea of the character of the Tehuelches more favourable than that which--except by the missionaries, Messrs. Hunziker and Schmid--has usually been assigned to them. They certainly do not deserve the epithets of ferocious savages, brigands of the desert, &c. They are kindly, good tempered, impulsive children of nature, taking great likes or dislikes, becoming firm friends or equally confirmed enemies. They are very naturally suspicious of strangers, but especially those of Spanish origin, or, as they term them, Cristianos. Nor, considering the treatment, treacherous cruelty and knavish robbery, experienced by them at the hands of the invaders and colonists alternately, is this to be wondered at.

In the southern part of the country, their frequent intercourse with sealers on the coast has rendered them favourably disposed towards Englishmen. This remark, of course, does not extend to the northern Tehuelches, who have not the same opportunities.

In my dealings with them I was always treated with fairness and consideration, and my few belongings--although borrowed at times, according to their mutual way of acting towards one another--were taken the greatest care of; thus an Indian would frequently ask to look at my arms, and, after examining them, would carefully return them to me. During my whole stay amongst them I only lost two articles: the first, a flint and steel, was, I have reason to believe, stolen by one of the Chilians; the second was a pair of ostrich balls, which were abstracted from the toldo. The Indians, although honest enough as regards each other, will, nevertheless, not scruple to steal from any one not belonging to their party. Thus, when they enter the colonies for trade, they will pick up a stray horse in the most natural manner; and in Santa Cruz, Graviel and others constantly pilfered iron nails and small articles. With regard to their truthfulness, my experience was as follows. In minor affairs they nearly always lie, and will invent stories for sheer amusement; thus, Mrs. Orkeke came to me whilst in Teckel with the news that Casimiro's wife was dead. My remark was, 'And a good riddance too!' which was received with a burst of laughter, and the information that she was as alive as ever, only her eyes were bad. I could cite many other similar instances of romancing on the part of the Indians. Old Orkeke I never caught out in a direct lie, and he always, when informing me about any subject, added, 'I do not lie.' In anything of importance, however, such as guaranteeing the safety of a person, they were very truthful, as long as faith was kept with them. After a time, when they ascertained that I invariably avoided deviating in any way from the truth, they left off lying to me even in minor matters. This will serve to show that they are not of the treacherous nature assigned to them by some ignorant writers. Nor are they habitually cruel, even to slaves or captives. The Chilian deserters were always well housed and fed, and lent horses to ride; and nothing but their incurably bad dispositions and constant plots brought on them a fate which, in truth, could hardly be thought ill-deserved, whereas the few good ones of the party rose into high favour.

For my own part, I felt far safer amongst the Tehuelches, as long as they had no drink or no fights, than I subsequently did in the Rio Negro. Of course when they are drunk their passions become unbridled; they remember old feuds, and at times will fight for mere fighting's sake. It is not necessary, however, to go so far as Patagonia to observe this. The finest trait, perhaps, in their character is their love for their wives and children; matrimonial disputes are rare, and wife-beating unknown; and the intense grief with which the loss of a wife is mourned is certainly not 'civilised,' for the widower will destroy all his stock and burn all his possessions: thus Paliki, before the death of his wife, was a wealthy Indian; but when I knew him he was poor and reckless, having destroyed all his property, and taken to gambling and drinking in despair at his loss. Casimiro even declared that his son Sam--whom I certainly should not have suspected of disinterested affection for any human being--had ruined himself, and become careless of his life, after his wife's death.

The children are indulged in every way, ride the best horses, and are not corrected for any misbehaviour. I was always astonished that the youths and young men did not grow up more headstrong and wilful, as a result of want of training. People who have no children of their own sometimes adopt a little dog, on which they lavish their affections, and bestow horses and other valuables, which are destroyed in case of the owner's death.

It has always been a matter of surprise to me that the missionaries should have been so unsuccessful in their efforts to teach these children of nature to read and write, for they are naturally very intelligent (though of course there are exceptions). As a proof of their quickness in imitations, with very little trouble I taught Hinchel's son to write his father's name and those of two other Indians in a very short time. I also used to draw ships on a board with a piece of charcoal for the children's amusement, and they readily copied them. Hinchel himself, wishing to explain a part of the course of the Rio Negro, drew out a rough chart on the board, showing the bends of the river, which I afterwards found to be perfectly correct.

Whilst in their native wilds, I observed little immorality amongst the Indians; in the settlements, however, when debased by intoxication, they are, no doubt, depraved and loose in their ideas. But it must be recorded that, on the entry of the Indians into the settlements of the Rio Negro, at a subsequent period, most of the young women and girls were left with the toldos in Valchita, outside the Travesia, to be out of the way of temptations. There are many Tehuelche youths now growing up who have the greatest abhorrence of liquor; and I hope that in time this abstinence will spread further among them, for they possess no intoxicants of their own, and the rum is an import from the Christians, the ill effects of which they are well able to discern.

One word of advice to the future traveller may conclude this imperfect sketch. Never show distrust of the Indians; be as free with your goods and chattels as they are to each other. Don't ever want anything done for you; always catch and saddle your own horse. Don't give yourself airs of superiority, as they do not understand it--unless you can prove yourself better in some distinct way. Always be first, as you are not likely to be encumbered by a wife or gear, in crossing rivers, or any other difficulties; they will learn by degrees to respect you; in a word, as you treat them so they will treat you.