THE TINN:S INDIANS. 329 



they accompany by a chorus of groans, compared by Sir John Richardson to 

 the deep sigh of a pavior as he brings his rammer down upon the pavement, has 

 not the Least pretensions to grace ; their knees and body are half bent, and, from 

 their heavy stamping, they appear as if desirous of sinking into the ground. 



The Dog-ribs are practical socialists, and their wretched condition results 

 in a great measure from this cause. All may avail themselves of the produce 

 of a hunter's energy or skill, and do not even leave him the distribution of his 

 own game. When it becomes known in a camp that deer have been killed, the 

 old men and women of each family sally forth Avith their sledges and divide the 

 quarry, leaving the owner nothing but the ribs and tongue — all he can claim of 

 right. Unable to restrain their appetite, all the community feast m times of 

 abundance, however little many of the men (and there are not a few idle ones) 

 may have contributed to the common good. Taught by frequent sufferings, 

 the more active hunters frequently Avithdraw from the worthless drones, leav- 

 ing them at some fishing-station, Avhere, with proper industry, they may subsist 

 comfortably. Fish-diet is, however, not agreeable to their taste, and as soon as 

 reports of a successful chase arrive, a general movement to the hunting-ground 

 ensues. If on their march the craving multitude discover a hoard of meat, it is 

 devoured on the spot ; but they are not always so fortunate. The deer and the 

 hunters may have gone off, and then they are obliged to retrace their steps, 

 many perishing by the way. 



The Dog-ribs are not conspicuous for hospitalityo When a stranger enters 

 a tent he receives no welcome and proffer of food, though he may help himself 

 from a piece of meat hanging on the wall or join the repast. Though great 

 liars, they do not steal the white man's property like the Esquimaux and Crecs, 

 and when visiting a fort, they may be trusted in any of the rooms. As to their 

 religious belief, the majority of the nation recognize a Great Spirit, while others 

 doubt his existence, assigning as a reason their miserable condition. They are 

 in great fear of evil spirits, which, as they imagine, assume the forms of the 

 bear, wolf, and wolverine, and in the woods, waters, and desert places they fancy 

 they hear them howling in the winds or moaning by the graves of the dead. 

 They never make offerings to the Great Spirit, but deprecate the wrath of an 

 evil being by the promise of a sacrifice, or by scattering a handful of deer-hair 

 or a few feathers. They believe in a state of future happiness or torment. 

 The soul, after death, crosses a broad river in a boat, and thus endeavors to 

 reach the opposite shore, which is adorned with all the beauties of paradise. If 

 laden with crime, the boat sinks under the weight, and the unfortunate soul, im- 

 mersed in water, strives in vain to reach the blissful abode from which it is for- 

 ever banished. 



Formerly when a Tinne warrior died, it was customary for the family to 

 abandon every article they possessed, and betake themselves, in a perfectly des- 

 titute condition, to the nearest body of their own people or trading-post. The 

 advice of traders is gradually breaking down this absurd practice, which would 

 alone suffice to keep this people in a state of perpetual poverty. In other re- 

 spects also, European influence begins to make itself felt. Since 1846 Roman 

 Catholic missionaries are at work among the Chepewyans, and have taught many 



