Hunting with the Bow & Arrow

XV

I

THE STORY OF THE LAST YANA INDIAN

The glory and romance of archery culminated in England before the discovery of America. There, no doubt, the bow was used to its greatest perfection, and it decided the fate of nations. The crossbow and the matchlock had supplanted the longbow when Columbus sailed for the New World.

It was, therefore, a distinct surprise to the first explorers of America that the natives used the bow and arrow so effectively. In fact, the sword and the horse, combined with the white man's superlative self-assurance, won the contest over the aborigines more than the primitive blunderbuss of the times. The bow and arrow was still more deadly than the gun.

With the gradual extermination of the American Indian, the westward march of civilization, and the improvement in firearms, this contest became more and more unequal, and the bow disappeared from the land. The last primitive Indian archer was discovered in California in the year 1911.

When the white pioneers of California descended through the northern part of that State by the Lassen trail, they met with a tribe of Indians known as the Yana, or Yahi. That is the name they called themselves. Their neighbors called them the Nozi, and the white men called them the Deer Creek or Mill Creek Indians. Different from the other tribes of this territory, the Yana would not submit without a struggle to the white man's conquest of their lands.

The Yana were hunters and warriors. The usual California natives were yellow in color, fat and inclined to be peaceable. The Yana were smaller of stature, lithe, of reddish bronze complexion, and instead of being diggers of roots, they lived by the salmon spear and the bow. Their range extended over an area south of Mount Lassen, east of the Sacramento River, for a distance of fifty miles.

From the earliest settlement of the whites, hostilities existed between them. This resulted in definitely organized expeditions against these Indians, and the annual slaughter of hundreds.

The last big round-up of Mill Creek Indians occurred in 1872, when their tribe was surprised at its seasonal harvest of acorns. Upon this occasion a posse of whites killed such a number of natives that it is said the creek was damned with dead bodies. An accurate account of these days may be obtained from Watterman's paper on the Yana Indians. [Footnote: Vol. 13, No. 2, Am. Archaeology and Ethnology .]

During one of the final raids upon the Yana, a little band of Indian women and children hid in a cave. Here they were discovered and murdered in cold blood. One of the white scouting party laconically stated that he used his revolver to blow out their brains because the rifle spattered up the cave too much.

So it came to pass, that from two or three thousand people, the Yana were reduced to less than a dozen who escaped extermination. These were mainly women, old men and children. This tribal remnant sought the refuge of the impenetrable brush and volcanic rocks of Deer Creek Canyon. Here they lived by stealth and cunning. Like wild creatures, they kept from sight until the whites quite forgot their existence.

It became almost a legend that wild Indians lived in the Mount Lassen district. From time to time ranchers or sheep herders reported that their flocks had been molested, that signs of Indians had been found or that arrowheads were discovered in their sheep. But little credence was given these rumors until the year 1908, when an electric power company undertook to run a survey line across Deer Creek Canyon with the object of constructing a dam.

One evening, as a party of linemen stood on a log at the edge of the deep swift stream debating the best place to ford, a naked Indian rose up before them, giving a savage snarl and brandishing a spear. In an instant the survey party disbanded, fell from the log, and crossed the stream in record-breaking time. When they stopped to get their breath, the Indian had disappeared. This was the first appearance of Ishi, [Footnote: Ishi is pronounced E-she.] the Yana.

Next morning an exploring expedition set out to verify the excited report of the night before. The popular opinion was that no such wildman existed, and that the linemen had been seeing things. One of the group offered to bet that no signs of Indians would be found.

As the explorers reached the slide of volcanic boulders where the apparition of the day before had disappeared, two arrows flew past them. They made a run for the top of the slide and reached it just in time to see two Indians vanish in the brush. They left behind them an old white-haired squaw, whom they had been carrying. She was partially paralyzed, and her legs were bound in swaths of willow bark, seemingly in an effort to strengthen them.

The old squaw was wrinkled with age, her hair was cropped short as a sign of mourning, and she trembled with fear. The white men approached and spoke kindly to her in Spanish. But she seemed not to understand their words, and apparently expected only death, for in the past to meet a white man was to die. They gave her water to drink, and tried to make her call back her companions, but without avail.

Further search disclosed two small brush huts hidden among the laurel trees. So cleverly concealed were these structures that one could pass within a few yards and not discern them. In one of the huts acorns and dried salmon had been stored; the other was their habitation. There was a small hearth for indoor cooking; bows, arrows, fishing tackle, a few aboriginal utensils and a fur robe were found. These were confiscated in the white man's characteristic manner. They then left the place and returned to camp.

Next day the party revisited the site, hoping to find the rest of the Indians. These, however, had gone forever.

Nothing more was seen or heard of this little band until the year 1911, when on the outskirts of Oroville, some thirty-two miles from the Deer Creek camp, a lone survivor appeared. Early in the morning, brought to bay by a barking dog, huddled in the corner of a corral, was an emaciated naked Indian. So strange was his appearance and so alarmed was the butcher's boy who found him, that a hasty call for the town constable brought out an armed force to capture him.

Confronted with guns, pistols, and handcuffs, the poor man was sick with fear. He was taken to the city jail and locked up for safekeeping. There he awaited death. For years he had believed that to fall into the hands of white men meant death. All his people had been killed by whites; no other result could happen. So he waited in fear and trembling. They brought him food, but he would not eat; water, but he would not drink. They asked him questions, but he could not speak. With the simplicity of the white man, they brought him other Indians of various tribes, thinking that surely all Diggers were the same. But their language was as strange to him as Chinese or Greek.

And so they thought him crazy. His hair was burnt short, his feet had never worn shoes, he had small bits of wood in his nose and ears; he neither ate, drank, nor slept. He was indeed wild or insane.

By this time the news of the wild Indian got into the city papers, and Professor T. T. Watterman, of the Department of Anthropology at the University of California, was sent to investigate the case. He journeyed to Oroville and was brought into the presence of this strange Indian. Having knowledge of many native dialects, Dr. Watterman tried one after the other on the prisoner. Through good fortune, some of the Yana vocabulary had been preserved in the records of the University. Venturing upon this lost language, Watterman spoke in Yana the words, Siwini , which means pine wood, tapping at the same time the edge of the cot on which they sat.

In wonderment, the Indian's face lighted with faint recognition. Watterman repeated the charm, and like a spell the man changed from a cowering, trembling savage. A furtive smile came across his face. He said in his language, I nu ma Yaki --Are you an Indian? Watterman assured him that he was.

A great sense of relief entered the situation. Watterman had discovered one of the lost tribes of California; Ishi had discovered a friend.

They clothed him and fed him, and he learned that the white man was good.

Since no formal charges were lodged against the Indian, and he seemed to have no objection, Watterman took him to San Francisco, and there, attached to the Museum of Anthropology, he became a subject of study and lived happily for five years. From him it was learned that his people were all dead. The old woman seen in the Deer Creek episode was his mother; the old man was his uncle. These died on a long journey to Mt. Lassen, soon after their discovery. Here he had burned their bodies and gone into mourning. The fact that the white men took their means of procuring food, as well as their clothing, contributed, no doubt, to the death of the older people.

Half starved and hopeless, he had wandered into civilization. His father, once the chieftain of the Yana tribe, having domain over all the country immediately south of Mt. Lassen, was long since gone, and with him all his people. Ranchers and stockmen had usurped their country, spoiled the fishing, and driven off the game. The acorn trees of the valleys had been taken from them; nothing remained but evil spirits in the land of his forefathers.

Now, however, he had found kindly people who fed him, clothed him, and taught him the mysteries of civilization. When asked his name, he said: I have none, because there were no people to name me, meaning that no tribal ceremony had been performed. But the old people had called him Ishi, which means strong and straight one, for he was the youth of their camp. He had learned to make fire with sticks; he knew the lost art of chipping arrowheads from flint and obsidian; he was the fisherman and the hunter. He knew nothing of our modern life. He had no name for iron, nor cloth, nor horse, nor road. He was as primitive as the aborigines of the pre-Columbian period. In fact, he was a man in the Stone Age. He was absolutely untouched by civilization. In him science had a rare find. He turned back the pages of history countless centuries. And so they studied him, and he studied them.

From him they learned little of his personal history and less of that of his family, because an Indian considers it unbecoming to speak much of his own life, and it brings ill luck to speak of the dead. He could not pronounce the name of his father without calling him from the land of spirits, and this he could only do for some very important reason. But he knew the full history of his tribe and their destruction.

His apparent age was about forty years, yet he undoubtedly was nearer sixty. Because of his simple life he was in physical prime, mentally alert, and strong in body.

He was about five feet eight inches tall, well proportioned, had beautiful hands and unspoiled feet.

His features were less aquiline than those of the Plains Indian, yet strongly marked outlines, high cheek bones, large intelligent eyes, straight black hair, and fine teeth made him good to look upon.

As an artisan he was very skilful and ingenious. Accustomed to primitive tools of stone and bone, he soon learned to use most expertly the knife, file, saw, vise, hammer, ax, and other modern implements.

Although he marveled at many of our inventions and appreciated matches, he took great pride in his ability to make fire with two sticks of buckeye. This he could do in less than two minutes by twirling one on the other.

About this time I became an instructor in surgery at the University Medical School, which is situated next to the Museum. Ishi was employed here in a small way as a janitor to teach him modern industry and the value of money. He was perfectly happy and a great favorite with everybody.

From his earliest experience with our community life he manifested little immunity to disease. He contracted all the epidemic infections with which he was brought in contact. He lived a very hygienic existence, having excellent food and sleeping outdoors, but still he was often sick. Because of this I came in touch with him as his physician in the hospital, and soon learned to admire him for the fine qualities of his nature.

Though very reserved, he was kindly, honest, cleanly, and trustworthy. More than this, he had a superior philosophy of life, and a high moral standard.

By degrees I learned to speak his dialect, and spent many hours in his company. He told us the folk lore of his tribe. More than forty myths or animal stories of his have been recorded and preserved. They are as interesting as the stories of Uncle Remus. The escapades of wildcat, the lion, the grizzly bear, the bluejay, the lizard, and the coyote are as full of excitement and comedy as any fairy story.

He knew the history and use of everything in the outdoor world. He spoke the language of the animals. He taught me to make bows and arrows, how to shoot them, and how to hunt, Indian fashion. He was a wonderful companion in the woods, and many days and nights we journeyed together.

After he had been with us three years we took him back to his own country. But he did not want to stay. He liked the ways of the white man, and his own land was full of the spirits of the departed.

He showed us old forgotten camp sites where past chieftains made their villages. He took us to deer licks and ambushes used by his people long ago. One day in passing the base of a great rock he scratched with his toe and dug up the bones of a bear's paw. Here, in years past, they had killed and roasted a bear. This was the camp of Ya mo lo ku . His own camp was called Wowomopono Tetna or bear wallow.

We swam the streams together, hunted deer and small game, and at night sat under the stars by the camp fire, where in a simple way we talked of old heroes, the worlds above us, and his theories of the life to come in the land of plenty, where the bounding deer and the mighty bear met the hunter with his strong bow and swift arrows.

I learned to love Ishi as a brother, and he looked upon me as one of his people. He called me Ku wi , or Medicine Man; more, perhaps, because I could perform little sleight of hand tricks, than because of my profession.

But, in spite of the fact that he was happy and surrounded by the most advanced material culture, he sickened and died. Unprotected by hereditary or acquired immunity, he contracted tuberculosis and faded away before our eyes. Because he had no natural resistance, he received no benefit from such hygienic measures as serve to arrest the disease in the Caucasian. We did everything possible for him, and nursed him to the painful bitter end.

When his malady was discovered, plans were made to take him back to the mountains whence he came and there have him cared for properly. We hoped that by this return to his natural elements he would recover. But from the inception of his disease he failed so rapidly that he was not strong enough to travel.

Consumed with fever and unable to eat nourishing food, he seemed doomed from the first. After months of misery he suddenly developed a tremendous pulmonary hemorrhage. I was with him at the time, directed his medication, and gently stroked his hand as a small sign of fellowship and sympathy. He did not care for marked demonstrations of any sort.

He was a stoic, unafraid, and died in the faith of his people.

As an Indian should go, so we sent him on his long journey to the land of shadows. By his side we placed his fire sticks, ten pieces of dentalia or Indian money, a small bag of acorn meal, a bit of dried venison, some tobacco, and his bow and arrows.

These were cremated with him and the ashes placed in an earthen jar. On it is inscribed Ishi, the last Yana Indian, 1916.

And so departed the last wild Indian of America. With him the neolithic epoch terminates. He closes a chapter in history. He looked upon us as sophisticated children--smart, but not wise. We knew many things and much that is false. He knew nature, which is always true. His were the qualities of character that last forever. He was essentially kind; he had courage and self-restraint, and though all had been taken from him, there was no bitterness in his heart. His soul was that of a child, his mind that of a philosopher.

With him there was no word for good-by. He said: You stay, I go.

He has gone and he hunts with his people. We stay, and he has left us the heritage of the bow.

II

HOW ISHI MADE HIS BOW AND ARROW AND HIS METHODS OF SHOOTING

Although much has been written in history and fiction concerning the archery of the North American Indian, strange to say, very little has been recorded of the methods of manufacture of their weapons, and less in accurate records of their shooting.

It is a great privilege to have lived with an unspoiled aborigine and seen him step by step construct the most perfect type of bow and arrow.

The workmanship of Ishi was by far the best of any Indian in America; compared with thousands of specimens in the museum, his arrows were the most carefully and beautifully made; his bow was the best.

It would take too much time to go into the minute details of his work, and this has all been recorded in anthropologic records, [Footnote: See Yahi Archery , Vol. 13, No. 3, Am. Archaeology and Ethnology .] but the outlines of his methods are as follows:

The bow, Ishi called man-nee . It was a short, flat piece of mountain juniper backed with sinew. The length was forty-two inches, or, as he measured it, from the horizontally extended hand to the opposite hip. It was broadest at the center of each limb, approximately two inches, and half an inch thick. The cross-section of this part was elliptical. At the center of the bow the handgrip was about an inch and a quarter wide by three-quarters thick, a cross-section being ovoid. At the tips it was curved gently backward and measured at the nocks three-quarters by one-half an inch. The nock itself was square shouldered and terminated in a pin half an inch in diameter and an inch long.

The wood was obtained by splitting a limb from a tree and utilizing the outer layers, including the sap wood. By scraping and rubbing on sandstone, he shaped and finished it. The recurved tips of the bow he made by bending the wood backward over a heated stone. Held in shape by cords and binding to another piece of wood, he let his bow season in a dark, dry place. Here it remained from a few months to years, according to his needs. After being seasoned he backed it with sinew. First he made a glue by boiling salmon skin and applying it to the roughened back of the bow. When it was dry he laid on long strips of deer sinew obtained from the leg tendons. By chewing these tendons and separating their fibers, they became soft and adhesive. Carefully overlapping the ends of the numerous fibers he covered the entire back very thickly. At the nocks he surrounded the wood completely and added a circular binding about the bow.

During the process of drying he bound the sinew tightly to the bow with long, thin strips of willow bark. After several days he removed this bandage and smoothed off the edges of the dry sinew, sized the surface with more glue and rubbed everything smooth with sandstone. Then he bound the handgrip for a space of four inches with a narrow buckskin thong.

In his native state he seems never to have greased his bow nor protected it from moisture, except by his bow case, which was made of the skin from a cougar's tail. But while with us he used shellac to protect the glue and wood. Other savages use buck fat or bear grease.

The bowstring he made of the finer tendons from the deer's shank. These he chewed until soft, then twisted them tightly into a cord having a permanent loop at one end and a buckskin strand at the other. While wet the string was tied between two twigs and rubbed smooth with spittle. Its diameter was one-eighth of an inch, its length about forty-eight inches. When dry the loop was applied to the upper nock of his bow