SKIN-WORKING.

Scrapers (ikun).—

For removing bits of flesh, fat, etc., from a “green” skin, and for “breaking the grain” and removing the subcutaneous tissue from a dried skin, the women, who appear to do most if not all of this work, use a tool consisting of a blunt stone blade, mounted in a short, thick haft of wood or ivory, fitting exactly to the inside of the hand and having holes or hollows to receive the tips of the fingers and thumb. The skin is laid upon the thigh and thoroughly scraped with 295 this tool, which is grasped firmly in the right hand and pushed from the worker. This tool is also used for softening up skins which have become stiffened from being wet and then dried. The teeth appear to be less often used for such purposes than among the eastern Eskimo.

We obtained eighteen such scrapers, some without blades, and two unmounted blades. Every woman owns one of these tools. While they are all of the same general model, they vary a good deal in details. Four different forms or subtypes have been recognized in the series collected, all modifications of the form seen in Fig. 289, No. 89313 [955], which may be called the type. The blade is of brown jasper, rather coarsely flaked, 1.1 inches long. It is wedged with pieces of skin, into a deep slot in the tip of the handle, which is of fossil ivory, slightly yellowed from handling. The left side against which the thumb rests is slightly flattened, and the right slightly excavated to receive the third and fourth fingers, which are bent round under the lobe, their tips pressing against the concave under surface of the latter. The fore and middle fingers rest upon the upper surface.

Fig. 290.—Skin scrapers—handles only.

No. 89320 [1171] from Utkiavwĭñ, without a blade, is of the same general pattern, but is slightly excavated on the left as well as the right side so as to make a sort of shank. It is of fossil ivory, stained a dingy orange from age and grease. The two incised circles and dots on the upper surface close to the slot make the end of the handle look like the head of a Lophius, which it is perhaps meant to represent. No. 89321 (858), an old fossil ivory handle, has the left side slightly hollowed to receive the tip of the thumb, and a median keel on the upper surface with a barely perceptible hollow on each side of it for the tips of the fingers. This is a step toward the second subtype as shown in Fig. 290 (No. 89317 [748] from Utkiavwĭñ, which has no blade). This is of fossil ivory, thicker and more strongly arched than the type described, deeply excavated below so as to form a broad lobe at the butt, with the upper surface deeply grooved to receive the tips of the fore and middle fingers, and a slight hollow on the left side for the thumb. This specimen is very neatly made and polished, and all the edges are rounded off. One-half of the handle (lengthwise) and the outer quarter of the other half are stained with age and grease a beautiful amber 296 brown. This specimen was said to be as old as the time when men wore but one labret.

Fig. 291.—Skin scrapers.

The only essential difference between this subtype and the preceding is that the former has deep grooves or hollows for the thumb and two fingers. We collected five specimens of this pattern, all but one with handles of fossil ivory. The single exception, which came from Sidaru, has a handle of walrus ivory, yellowed with age and grease. This specimen (Fig. 291a, No. 89322 [1426]) has an unusually short blade (only 0.4 inch long), and is much cut out on the right side so as to make a sort of nick. Fig. 291b (No. 89314 [1780]) is a nearly new handle of this pattern, which was bought of the “Nunatañmiun,” who came to Pernyû in 1883. It is very highly ornamented, both with incised patterns, colored black, and by carving the space between the unusually deep thumb hollow and those for the fingers into what seems to be meant for an ear, in high relief, colored red inside.

The third subtype has the lobe separated from the body on the right side only, leaving the left side unexcavated, except by the thumb-hollow, as is shown in Fig. 292 (No. 89316 [1177] from Utkiavwĭñ) which has a handle of yellowed fossil ivory and a black flint blade. No. 89310 [1071] Fig. 293, from Utkiavwĭñ, is a rather unusual modification of this pattern, with a wooden handle, in which the bottom is not cut out. The thumb groove is deepened into a large hole which opens into the excavation on the right side, while a large oblong slot on top, opening into these cavities, takes the place of the two finger hollows. The blade was of gray flint and rather longer than usual.

Fig. 293.—Peculiar modification of scraper.

The last subtype which, according to my recollection, is the one most 297 frequently seen in use at the present day, has the butt produced horizontally into a broad, flat lobe. The excavation of the right side may be continued through to the left in the form of a notch, as shown in Fig. 294 (No. 89315 [1365] from Sidaru) which has a blade of black flint and a handle of fossil ivory, with hollows for the thumb and fingers; or the left side may be unexcavated except for the thumb groove as in Fig. 295 (No. 89309 [1135] from Utkiavwĭñ). This specimen has a rather large wooden handle, with the grooves as before. It appears, however, to have been remodeled to fit a smaller hand than that of the original owner, as the thumb groove has been deepened for about two-thirds of its original length, and there is a deep, round hole in the middle of the groove for the second finger. The peculiarity of this specimen, however, is that it has a blade of sandstone, flat and rather thin, with a smooth, rounded edge. The natives told us that scraper blades of sandstone were the prevailing form in old times.

Fig. 294.—Skin scraper.

Fig. 295.—Skin scraper.

Fig. 296 (No. 89312 [1336] from Utkiavwĭñ) is another wooden handle, in which the excavation for the third and fourth fingers is merely a large round hole on the right side, while in front the handle is cut into two short lobes, between which in a deep groove the forefinger fits. There is a hollow for the thumb under the left lobe and one on the right for the middle finger. No. 89311 [1079] from the same village is almost exactly similar. These are the only two specimens of the kind which I recollect seeing. A rather large flint-bladed scraper with a wooden handle very much the shape of that of No. 89309 [1135] is the tool most generally used at the present day. The blades are all of the same general shape and vary in size from the little one above mentioned (No. 89322 298 [1426], Fig. 291a), only 0.4 inch long, to blades like No. 89612 [820], Fig. 297, from Utkiavwĭñ. This is newly made from light gray translucent flint and is 5 inches long. The name kibûgû, applied to this specimen by the native from whom it was purchased, appears to refer either to the material or the unusual size. The blade is ordinarily called kuki, “a claw.” With the ivory handles a blade about 1 or 1½ inches is commonly used and with the wooden ones a considerably larger one, 2 to 3 inches in length. The handles vary in size to fit the hands of the owners, but are all too small for an average white man’s hand. All that we collected are for the right hand.

This pattern of skin scraper which appears from the Museum collections to be the prevailing one from Point Barrow to Norton Sound, is evidently the direct descendant of the form used still farther south, which consists of a stone or bone blade of the same shape, mounted on a wooden handle often a foot or 18 inches long, which has the other end bent down into a handle like the butt of a pistol. Shortening this handle (a process shown by specimens in the Museum) would bring the worker’s hand nearer to the blade, thus enabling him to guide it better. Let this process be continued till the whole handle is short enough to be grasped in the hand and we have the first subtype described, of which the others are clearly improvements.

A still more primitive type of scraper is shown by Fig. 298, No. 89651 [1295] from Utkiavwĭñ, the only specimen of the kind seen. This has a flint blade, like those of the modern scrapers, inserted in the larger end of a straight haft of reindeer antler, 5½ inches long. We did not learn the history of this tool in the hurry of trade, but from the shape of the blade it is evidently a scraper. Its use as a skin scraper is rendered still more probable by the fact that the scrapers used by some of the eastern Eskimo (there are specimens in the Museum from Cumberland Gulf and Pelly Bay) have straight handles, though shorter than this.

The Siberian natives use an entirely different form of scraper which has a long handle like that of a spoke-shave with a small blade of stone or iron in the middle and is worked with both hands.411 Fig. 299 (No. 89488 [1578] from Utkiavwĭñ) is a tool which we never saw in use but which we were told was intended for scraping skins. It is probably an obsolete tool, as a knife would better serve the purpose of 299 removing the subcutaneous tissue, etc., while the stone scrapers just described are better for softening the skin.

It is the distal end of the “cannon” bone or metacarpal, of a reindeer, 6.2 inches long, with the two condyles forming the handle. At the other end the posterior face of the shaft is chamfered off so as to expose the medullary cavity for about 2½ inches, leaving a sharp edge on each side. The tip is roughly broken off. The tool appears to be old but the two condyles have been recently carved rudely into two human faces, one male (with marks for labrets) and the other female. There is a somewhat similar tool in the Museum brought by Mr. Nelson from Norton Sound.

Scraper cups (óhovwĭñ).—

In removing the last of the blubber from the skins of seals or walruses when they wish to save the oil, they scrape it off with a little oblong cup of walrus ivory with a sharp edge at one or both ends. The cup, of course, catches the oil which is transferred to a dish. These cups are sometimes, I believe, also used for dipping oil. We collected ten of these cups, of which No. 89251 [1287], Fig. 300a, will serve as the type. This is 3.7 inches long, carved out of a single piece of walrus ivory, and worked down from the inside to a sharp edge on each end. The carving is smoothly done on the outside, but more roughly within, where it is somewhat hacked. It is stained a dark yellow with oil and polished on the outside, probably by much handling. Fig. 300b (No. 89258 [1090] also from Utkiavwĭñ) is a similar cup, but has a sharp edge only at one end which is cut out in a concave curve.

Fig. 300.—Scraper cups.

The ten cups in the collection are all about the same shape and size and all of walrus ivory, stained yellow with oil. The largest is 4 inches long and 2¾ wide, and the smallest, 3 by 2.1 inches. The majority are about 3½ by 2½ inches. Five of the ten have sharp edges at both ends, the rest at one only. Mr. Nelson brought home specimens of this implement from Point Hope and St. Lawrence Island, but I do not find it mentioned elsewhere.

With these tools and their knives, they do all the work of preparing skins for clothing, boat covers, etc. I had no opportunity of seeing the 300 process in all its stages, and can therefore give only a general account of it. Deerskins are always dressed as furs, with the hair on. The skin is rough-dried in the open air, with considerable subcutaneous tissue adhering to it, and laid aside until needed. When wanted for use, a woman takes the skin and works it over carefully with a stone scraper on the flesh side, removing every scrap of subcutaneous tissue and “breaking the grain” of the skin, which leaves a surface resembling white chamois leather and very soft. This is then rubbed down with a flat piece of sandstone or gypsum, and finally with chalk, so that when finished it seems like pipeclayed leather. All furs are prepared in the same way. Small seal skins to be worn with the hair on are scraped very clean and, I think, soaked in urine, before they are spread out to dry. The black waterproof seal skin has the hair shaved off close to the skin, great care being taken to leave the epidermis intact, and also has a certain amount of tanning in urine. It is probable that a little of the blubber is left on these skins, to make them oily and waterproof.

When, however they wish to prepare the white-tanned seal skin, the skins are brought into the warm house, thawed out or dampened and then rolled up and allowed to ferment for several days, so that when they are unrolled hair and epidermis are easily scraped off together. The skin is then soaked in urine, stretched on a large hoop, and put out to dry in the sun and air. Many of these skins are prepared during the first sunny weather in the early spring. The skins of the large seal, walrus or bear when used for boat-covers or boot soles appear to be sweated in the same way, as the epidermis is always removed. We did not learn whether urine was employed on these skins, but I think from their ordinary appearance that they are simply stretched and dried in their own fat, as appears to be the case with the skin of the beluga, from which the epidermis is easily scraped without sweating.412

Combs for deerskins.—

The loosened hairs on a deerskin garment are removed by means of a comb made of a section of the beam of an antler, hollowed out and cut into teeth on the end. This instrument probably serves also to remove vermin, as its name “kúmotĭn” looks very much as if derived from kúmûk, louse. I must say, however, that the natives whom I asked if kúmotĭn had anything to do with kúmûk said it had not. When vermin get troublesome in a garment, it is taken out on the tundra, away from the houses, and beaten with rods like a carpet. Very old garments when much infested with lice are taken out back of the village, cut into small pieces, and burned. It is no uncommon sight in the spring to see an old woman sitting out on the tundra, busy with her knife cutting up old clothes.

We brought home nine of these combs, of which No. 89354 [1879], Fig. 301a, has been selected as the type. It is 4¼ inches long and has 301 sixteen teeth about 1 inch long. The small holes near the other end are for a lanyard to hang it up by.

Fig. 301.—Combs for cleaning deerskins.

Six of these combs have teeth at one end only, the other three at both ends. These teeth are generally about fifteen in number, and 1 inch or a little over long. No. 89781 [1005], a very small comb only 2.9 inches long, which belonged to the “inland” native Ilûbw’ga, has twenty teeth 0.6 inch long. These combs are usually about 4 or 4½ inches long. No. 89556 [1017], Fig. 301b, from Utkiavwĭñ is an unusually long comb, 5.3 inches long, which is peculiar in being solid except at the end which is cut into teeth.

Fig. 301c (No. 89359 [993]), from Utkiavwĭñ is a double-ended comb, having ten teeth on one end and thirteen on the other. It is 4.1 inches long and made with considerable care, being ornamented with incised rings colored with red ocher. This is a common implement at Point Barrow, but seems unusual elsewhere. There is a single specimen from the Diomedes in Mr. Nelson’s collection.

MANUFACTURE OF LINES OF THONG.

No tools are used for this purpose except a knife. I have seen a small jackknife used for cutting the fine seal skin lines. The workman takes a wet skin from which the hair and epidermis have been removed and sits down cross-legged on the ground with somebody else to hold the skin stretched for him. Then holding the knife vertically up with the edge away from him, he starts at one corner of the skin and cuts a narrow strip in one continuous piece, going round and round the 302 skin, gathering and stretching the strip with the left hand. They do this work quite rapidly and with great skill, cutting single lines upward of 90 feet long and only one-eighth inch in diameter, almost perfectly even. These fine lines of seal-skin thong, which serve a great variety of purposes, are usually made when they are in the summer camps, before the breaking up of the ice. They are dried by stretching them between stakes 6 inches or a foot high, driven into the ground.

The stout thongs of the hide of the bearded seal, walrus, or beluga are usually made in the winter and stretched to dry between posts of whales’ bones set up in the village, about breast high. While they are drying, the maker carefully trims and scrapes the edges with his knife, so as to make an almost round line.413 The usual diameter is about 0.3 inch. These lines are not always made with such care, being often merely flat thongs. Fine deer-skin twine, or “babiche,” as it is called by the voyageurs, for making the nettings of snow shoes, is made in the same way. A deer skin is dampened, rolled up, and put up over the lamp for a day or two to remove the hair by sweating, and then cut into a single long piece of fine thong.

All the men do not appear able to do this fine work. For instance, our friend Mû´ñialu had the babiche for his new snowshoes made by his house-mate, the younger Tuñazu. When it is desired to fasten together two pieces of the stouter kinds of thong, what I have so often referred to as the “double-slit splice” is generally employed. This is made as follows: The two ends to be joined together are each slit lengthwise, and one is passed through the slit in the other. The other end of this piece is then passed through the slit in the first piece, and drawn through so that the sides of each slit interlace like the loops of a square knot (see diagrams, Fig. 302). The splice is often further secured by a seizing of sinew braid. Most writers on the Eskimo have not gone sufficiently into the details of their arts to describe their methods of splicing. One writer,414 however, in describing some Eskimo implements from East Greenland, describes and figures several splices somewhat of this nature, and one in particular especially complicated by crossing the sides of the slits and passing the end through several times. This method of uniting thongs is probably very general among the Eskimo and is also common enough among civilized people.

BUILDERS’ TOOLS.

For excavating.—

At the present day they are very glad to use white men’s picks and shovels when they want to dig in the gravel or clean out the ice from their houses. They, however, have mattocks and pickaxes 303 (síkla) of their own manufacture, which are still in use. These are always single-pointed and have a bone or ivory head, mounted like an adz head on a rather short haft. The haft, like those of the mauls and adzes already described, is never fitted into the head, but always applied to the under surface of the latter and held on by a lashing of thong.

Fig. 303.—Mattock of whale’s rib.

Fig. 304.—Pickax heads of bone, ivory, and whale’s ribs.

The only complete implement of the kind which we obtained is No. 73574 [297], Fig. 303. The head is of whale’s rib, 17¾ inches long. The butt is shouldered on the under surface to receive the haft and roughened with crosscuts to prevent slipping, with two shallow rough transverse notches on the upper surface for the lashings. The haft is of pine, 24½ inches long. The lashing is of stout thong of bearded seal hide, in two pieces, one of four turns passing through the hole, round the front edge of the haft, over the lower notch in the head, and back across the haft to the hole again. The ends are knotted together on top of the head by becket-hitching one end into an eye in the other, made by slitting it close to the tip and passing a bight of the standing part through this slit. The other part is of seven turns, put on in the same way, but crossing back of the haft, and started by looping one end round the head and through the eye by means of an eye at the end made as before. 304 It is finished off by winding the end three or four times round these turns, so as to tighten them up, and hitching it round two of them on one side. This method of hafting differs in no essential respect from that used on the mauls and adzes above described.

We have also two heads for such mattocks, which hardly differ from the one described, except the No. 56494 [285] has the notches for the lashings on the side of the head instead of on the upper surface. It is 16 inches long. The other, No. 89843 [1043], Fig. 304a, is a very rude head made of an almost cylindrical piece of rib. This is a very old tool, which from its oily condition has evidently been long laid away in some blubber room at Utkiavwĭñ. It is 15.2 inches long.

These blunt-pointed mattocks are not so much used at present as picks with a sharp point mounted in the same way, and specially adapted for working in ice or hard frozen soil. I have, however, never seen them used for cutting holes in the ice for fishing, which some authors have supposed to be what they were meant for. Their shape makes them very inconvenient for any such a purpose, except when the ice is very thin.

The ice pick, like those carried on the butt of the spear, is under any circumstances a more serviceable tool. These sharp pickax heads are generally made of a walrus tusk, the natural shape of which requires very little alteration to fit it for the purpose. We collected three of these ivory heads, all very nearly alike, of which No. 56539b [96], Fig. 304b, will serve as the type. This is the tip of a good-sized walrus tusk, 14.2 inches long, preserving very nearly the natural outline of the tusk except at the point, where it is rounded off rather more abruptly above. It is keeled along the upper edge and on the lower edge at the point, so that the latter is four-sided, and the sides of the butt are flattened. On the under side the butt is cut off flat for about 3½ inches, leaving a low flange or ridge, and roughened with crosscuts to fit the end of the haft, and the butt is perforated with two large transverse eyes for the lashing. The other two heads are almost exactly like this and very nearly the same size.

Sharp-pointed pick heads of whale’s bone appear also to have been used, probably at an earlier date than the neatly finished ivory ones, as we collected three such heads, all very old and roughly made, and having notches or grooves for the lashings instead of eyes. Fig. 304c is one of these, No. 89844 [1315], from Utkiavwĭñ, very rudely cut from a piece of whale’s rib, 12 inches long.

I do not recollect seeing any of these bone-headed picks in use, while the ivory-headed one was one of the commonest tools. This Eskimo tool is in use at Pitlekaj, a village supposed to be wholly inhabited by sedentary Chukches.415

TOOLS FOR SNOW AND ICE WORKING.

Snow knives.—

For cutting the blocks of snow used in building the 305 apu´ya, or snow hut, they at the present day prefer a saw or a large steel knife (for instance, a whaleman’s boarding knife), if they can procure it, but they still have many of the large saber-shaped ivory knives so commonly used by the Eskimo everywhere for this purpose. These are, however, more generally used for scraping snow off their clothing, etc., at present. We brought home two of these knives, which do not differ in any important respect from the many specimens collected by other explorers in Alaska.

Fig. 305.—Ivory snow knife.

No. 89478 [759], Fig. 305, is one of these—saviu´ra, “like a knife.” It is of walrus ivory (following the natural outline of the tusk), 16½ inches long. The blade is double-edged, the haft rounded on the edges and laced along the lower edge for 3¼ inches with a double piece of sinew braid. The object of this is to give the hand a firmer grip on the haft. These knives are also used for cutting the blocks of snow to supply the house with water.

Fig. 306.—Snow shovels.

Snow shovels.—

The broad, short-handled snow shovel of wood with a 306 sharp edge of ivory is the tool universally employed whenever snow is to be shoveled, either to clear it away or for excavating houses or pitfalls in the snowdrifts, or “chinking” up the crevices in the walls of the snow house, and is an indispensable part of the traveler’s outfit in winter. The shovels (pĭ´ksun) are all made on essentially the same pattern, which is well shown by Fig. 306a, No. 56739 [30]. The blade is 14 inches broad and 11 long. The whole upper surface of the shovel is flat. The handle is beveled off on the side to a rounded edge below, and is quite thick where it joins the blade, tapering off to the tip. The blade is thick and abruptly rounded off on the upper edge below and gradually thinned down to the edge. The edge of the wood is fitted with a tongue into a groove in the top of the ivory edge, which is 1½ inches deep. It is fastened on by wooden tree-nails at irregular intervals, and at one end, where the edge of the groove has been broken, by a stitch of black whalebone. The wooden part of the shovel is made of four unequal pieces of spruce, neatly fitted and doweled together and held by the ivory edge and three stitches of black whalebone close to the upper edge, and countersunk below the flat surface. The whippings of sinew braid on the handle are to give a firm grip for the hands.

No. 56738 [27], Fig. 306b, is a similar shovel of the same material and almost exactly the same dimensions, figured to show the way it has been pieced together and mended. The maker of this shovel was able to procure a broad piece of wood which only had to be pieced out with a narrow strip on the left side, which is fastened on as before. It was, however, not long enough to make the whole of the handle, which has a piece 8½ inches long, neatly scarfed on at the end and secured by six stout treenails of wood; three at each end of the joint, passing through the thin part of the scarf into the thick, but not through the latter. Nearly the whole handle was seized with sinew braid put on as before, but much of this seizing is broken off. At the right side of the blade the grain takes a twist, bringing it parallel to the ivory edge, and rendering it liable to split, as has happened from the warping of the ivory since the shovel has been in the Museum. The owner sought to prevent this by fastening to the edge a stout “strap” of walrus ivory 4½ inches, which appears to be an old bird spear point. The lower end of this fitted into the groove of the ivory edge, and it was held on by three equidistant lashings of narrow whalebone, each running through a hole in the edge of the wood and round the ivory in a deep transverse groove.

This pattern of snow shovel is very like that from Iglulik, figured by Capt. Lyon,416 but the handle of the latter is so much shorter in proportion to the blade that there is an additional handle like that of a pot lid near the head of the blade on the upper surface. The ivory edge also appears to be fastened on wholly with stitches.

Fig. 307 (No. 89775 [1250] from Utkiavwĭñ) is a peculiar implement, the only one of the kind that we saw. It is a shovel, 17 inches long, made of a whale’s scapula, with the anterior and posterior borders cut off straight so as to make it 13¼ inches broad, and the superior margin beveled off to an edge. The handle is made by flattening the neck of the scapula and cutting through it a large horizontal elliptical slot, below which the end of the scapula is worked into a rounded bar 1 inch in diameter. The cutting around this slot appears new, and red ocher has been rubbed into the crevices. On the other hand, the beveling of the digging edge appeared to be old. Though colored with red ocher, the edge is gapped as if from use, and there are fragments of tundra moss sticking to it. It is probably an old implement “touched up” for sale. We did not learn whether such tools were now generally used. This may have been a makeshift or an individual fancy.

Fig. 308 (No. 89521 [1249] from Utkiavwĭñ) is another peculiar tool of which we saw no other specimen. It appears to be really an old implement and was said to have been used for digging or picking in the snow. It is a stout sharp-pointed piece of bone, 3 inches long, inserted in the end of a piece of a long bone of some animal, 4.7 inches long and about 1½ wide, which serves as a haft.

Ice picks.—

The ivory ice pick (tu´u) always attached to the seal-harpoon has been already described. This differs from the tôk of the Greenlanders and other eastern Eskimo in having a sharp bayonet point, while the latter is often chisel-pointed. All the men now have iron ice picks which they use for cutting the holes for fishing, setting seal nets, and such purposes. These are made of some white man’s tool which has a socket, like a harpoon iron, a whale lance, a boarding knife or bayonet, and usually have a rather slender blade about a foot long, mounted on a pole 6 or 8 feet long. The point is sharp and polygonal, generally four-sided. The tool is managed with both hands and used to split off fragments of ice by rather oblique blows. In other words, it is used in precisely the same way as the little single-handed pick which we use in refrigerators. For chiseling off projecting corners of ice when making a path out through the ice pack, they 308 often use whale spades, of which they have obtained a great many from wrecks.

No. 89483 [1313] from Utkiavwĭñ, is a very old pick made of a piece of reindeer antler, 11¼ inches long, split lengthwise, and tapered to a sharp curved point. The butt is cut into a sort of tang with a low shoulder. The split face is concave, the soft interior tissue having been removed by decay and perhaps also intentionally. Another peculiar tool is shown in Fig. 309 (No. 89479 [1064] from Utkiavwĭñ). This was called kăkaiyaxion, and is a rounded piece of antler 10.4 inches long, tapering from the butt where there is a low shoulder and the broken remains of a rounded tang to be fitted to a shaft. One side is cut off flat from the shoulder to the tip, gradually becoming concave. The concavity is deepest near the middle. The tip is slightly expanded, rounded, and somewhat bent toward the convex side. The specimen is smoothly and neatly made and dark brown from age. No other specimens were seen. We were told that this tool was mounted on a long pole and used for drilling holes in the ice by making the pole revolve with the hands.

Ice scoops.—

When picking a hole through the ice they use a long-handled scoop, made of a piece of antler bent round into a hoop, and netted across the bottom with strips of whalebone, so that the water may drain off in dipping pieces of ice out of the water. We brought home one specimen of this universal implement (No. 89903 [1696], Fig. 310). The handle is of oak, 5 feet 1¾ inches long and elliptical in section. The rim of the bowl is a long thin strip of antler, apparently from the “palm,” bent round into a pointed oval, 8½ inches long and 5¾ wide, with the ends of the strip overlapping about 3 inches at the broader end. The ends are sewed together with two vertical stitches of whalebone. 309 The left end has been broken across obliquely near the joint and mended with whalebone stitches. Round the lower edge of the rim runs a row of twenty-seven pairs of small holes 0.2 inch from the edge. The holes of each pair are connected by a deep channel, and a narrow shallow groove, probably for ornament, joins the pairs. On the left side are eight extra holes between the pairs, which are not used. Through these holes, omitting the first two pairs in the right-hand end, is laced a piece of seal thong, thus: Starting at the point of the oval, the two ends of the thong are passed through the pair of holes there from the outside and the bight drawn home into the channel; the ends are crossed, the left end going to the right, and vice versa, and passed out through the farther hole of the next pair and in through the nearer, and so on till the ends meet at the broad end of the oval where they are tied together, thus making twenty-five loops on the inside of the rim into which the netting is fastened. This is made of strips of thin whalebone, interwoven, over and under each other, passing up through one loop and down through the next. There are eleven longitudinal strands passing obliquely from right to left, the same number from left to right, and eleven transverse strands, making a network with elongated hexagonal apertures. The strips are not one continuous piece. The bowl thus made is fastened to the handle by three pieces of stout seal thong. The whole lashing was put on wet, and allowed to shrink.

Nordenskiöld mentions and figures a scoop of almost identically the same pattern, but smaller, in general use for the same purposes at Pitlekaj.417 A smaller scoop or skimmer (ĕlauatĭn) is also universally used. We inadvertently neglected to preserve a specimen of this very common implement, though we had two or three about the station for our own use. I shall therefore have to describe it from memory. The handle is a flat, straight stick with rounded edges, about 18 inches or 2 feet long, 1½ inches broad, and three-fourths inch thick. The bowl is made of two pieces of antler “palm” of such a shape that when they are fastened together on the end of the stick they make a shallow cup about 3½ inches long by 3 wide, with a longitudinal crevice along the middle which allows the water to drain off. The tip of the handle is beveled off on both sides so as to fit into the inside of this cup, along the junction of the two pieces, each of which is fastened to it by one or two neat stitches of whalebone. The two pieces are fastened together in front of the handle with a stitch.

In addition to the use of these scoops for skimming the fishing holes, and reeling up the line, as already described, they also serve as scrapers to remove snow and hoar frost from the clothing. In the winter most of the men and boys, especially the latter, carry these skimmers whenever they go out doors, partly for the sake of having something in their hands, as we carry sticks, and partly for use. The boys are very fond of using them to pick up and sling snowballs, bits of ice, or frozen dirt, which they do with considerable force and accuracy.

IMPLEMENTS FOR PROCURING AND PREPARING FOOD.

Blubberhooks (nĭ´ksĭgû).—

For catching hold of pieces of blubber or flesh when “cutting in” a whale or walrus, or dragging them round on shore or on the ice, or in the blubber rooms, they use hooks made by fastening a backward-pointing prong of ivory on the end of a wooden handle, which is bent into a crook at the other end. Those specially intended for use in the boats have handles 7 or 8 feet long, while those for shore use are only 2 or 3 feet long. These implements, which are common all along the Alaskan coast, may sometimes be used as boathooks, as appears to be the case farther south, though I never saw them so employed. We brought home two short hooks and one long one, No. 56766 [126], Fig. 311. This has a prong of walrus ivory fastened to a spruce pole, 7 feet 7¾ inches long, to the other end of which is fastened a short crook of antler. The pole is elliptical in section. The crook is a nearly straight “branch” of an antler with a transverse arm at the base made by cutting out a piece of the “beam” to fit against the pole, and is held on by three neat lashings of whalebone of the usual pattern. The upper two of these are transverse lashings passing through corresponding holes in the pole and crook. The lowest, which is at the tip of the arm, is at right angles to these, passing through wood and antler. The lashing of whalebone close to the tip of the crook, passing through a hole and round the under side of the latter, is to keep the hand from slipping off. The prong is held on by two lashings of small seal thong, each passing through a large transverse hole in the prong and a corresponding one in the pole. The upper pair of holes do not exactly match. There are also two unused holes, one in the pole below the upper hole and one above the upper hole in the prong. These holes and the new appearance of the lashings indicate that the prong is part of another hook recently fitted to this pole. The two lashings are made by a single piece of thong. 311 The whole is old and weathered and rather greasy about the prong and the tip of the pole.

Fig. 312 (No. 89836 [1203] from Utkiavwĭñ) is a similar hook with a short handle, 34 inches long, for use on land. The crook is made by bending the handle. The prong, of walrus ivory as before, is 7 inches long, and held on by two stout lashings of whalebone, which pass round the end of the handle instead of through it. The prong and tip of the handle are very greasy.

No. 89837 [1353], from the same village, is a similar hook rather rudely made. The crook is bent only at an angle of about 45°, and there is somewhat of a twist to the whole handle. The prong, which is of antler, is 7¾ inches long and shouldered at the butt like that of the long hook described. It is fastened on by two thick lashings of stout seal thong passing around prong and handle and kept from slipping by notches in the latter, and on the butt end of the former and by a large flat-headed brass stud driven into the prong below the upper lashing.

Fish scaler.—

Fig. 313 (No. 89461 [1279] from Utkiavwĭñ) represents a little implement which we never saw in use, but which we were told was intended for scraping the scales off a fish. The specimen does not appear to be newly made. It is a piece of hollow “long” bone, 8 inches long, cut into the shape of the blade of a case knife, flat on one face with a broad, shallow, longitudinal groove on the other.

MAKING AND WORKING FIBER.

Twisting and braiding.—

We had no opportunity of seeing the process of twisting the sinew twine, which is sometimes used in place of the braid so often mentioned but more generally when an extra strong thread is desired, as in sewing on boot soles. Fig. 314 (No. 89431 [1332] from Utkiavwĭñ) is a little shuttle of walrus ivory, 3 inches long and 1⅓ broad, which we were told was used in this process. The body of this shuttle is reduced to a narrow crosspiece, and the prongs at one end are twice as long as those at the other. The tips of the long prongs are about ¼ inch apart, while those of the short ones nearly meet. There is a small round hole in one side of the body. This specimen was made for sale. As well as I could understand the seller, the ends of several strands of fine sinew were fastened into the hole in the shuttle and twisted by twisting it with one hand, while the other end was held perhaps by the other hand. The part twisted was then wound on the shuttle and a fresh length twisted. This would be a very simple form of spinning with a spindle.

No special implements for twisting have been described among other 312 Eskimo. Mr. E. W. Nelson (in a letter to the writer) says that the natives of Norton Sound informed him that the cable twisters (kaputa—kíbu´tûk at Norton Sound) were also used for making twisted cord. He describes their use as follows: “The ends of the sinew cord are tied to the center holes in the two ivory pieces, one of the latter at each end of the cord, and then they are twisted in opposite directions, thus getting the hard-laid sinew cord used on the bows.”

Fig. 315.—Netting needle.

The sinew twine used at Point Barrow is generally braided, almost always in a three-ply braid, usually about the size of stout packthread, such as is found on many Eskimo implements from all localities represented in the Museum collections. That they also know how to braid with four strands is shown by the hair line already described (No. 56545 [410]). They also have a special word (which I can not recall) for braiding with four strands in distinction from braiding with three (pidrá).

Netting.—

Two implements are used as usual in netting, a needle or long flat shuttle for carrying the twine (Fig. 315, No. 56570 [101]), and a mesh stick for gauging the length of the mesh. The knot is the universal “fisherman’s knot” or becket hitch made in the usual manner. The method of using the mesh stick, however, is rather peculiar, and somewhat clumsy compared with that used by civilized net-makers, as it serves only to measure the mesh and not also to hold the successive meshes as they are made. It is a long flat piece of bone or antler, shaped like a case knife, with a blade square at heel and point. There is often also a little blunt hook (as in Fig. 316, No. 56581 [1021]) at the point, bending upward or toward the back of the blade. The blade is the part of the stick which measures the mesh, and its length from heel to point is always precisely half the length of the mesh to be made. It is used as follows: The workman, holding the mesh stick by the handle in his left hand, with the blade downward, catches the mesh into which the knot is to be made with the hook, and holds it while the twine is carried down the left side of the blade, round the heel and through the mesh as usual, and drawn up till the preceding knot comes just to the point of the blade. This makes a loop of the proper length for a mesh round the stick. The point where the next knot is to be made is now caught between the thumb and finger of the right hand and the mesh stick taken out of the loop. The left thumb and finger, while the other fingers of this hand still hold the 313 handle of the stick, relieve the fingers of the right hand, which goes on to make the knot in the usual manner.418

We collected thirteen needles of different patterns and sizes. No. 56570 [101], Fig. 315, has been selected as the type (ĭ´nmuvwĭñ, mû´kutĭn.) It is of walrus ivory, 11.9 inches long. The small hole near the tip of one prong is for a lanyard to hang it up by when not in use. This needle could be used only for making a large meshed net, perhaps a seal net.

We collected seven needles of almost the same pattern as this, varying a little in proportions. The faces are usually more deeply hollowed out and the ends usually sinuate instead of being straight. Three of these are of reindeer antler and the rest of ivory. The longest is 9.9 inches long and the shortest 4½. This needle (No. 56574 [24], from Utkiavwĭñ) is rather broad in proportion, being nearly 1 inch wide. It is of walrus ivory. No. 89433 [942] is better suited for netting a small mesh, being only 0.7 inch broad at the widest part. It is made of reindeer antler and is 7.3 inches long. These needles sometimes have a small hole through one end of the body for fastening the end of the twine, and most have some arrangement for fastening on a lanyard, either a hole as in the type or a groove round the tip of one prong as in No. 56574 [24].

Fig. 317.—Netting needles.

No. 89427 [1283], from Utkiavwĭñ, is a needle of a slightly different pattern, being rather thick and not narrowed at the middle. It is of reindeer antler, 8.7 inches long and 1 wide. No. 89430 [1286], Fig. 317a, from Utkiavwĭñ, is a very broad needle, with short body and long prongs, one of which is expanded at the tip and perforated for a lanyard. It is a piece of the outside hard tissue of a reindeer antler, 5.4 inches long and 1.2 broad. It is but slightly narrowed at the middle, while No. 89428 [1381], Fig. 317b, from Utkiavwĭñ, a somewhat similar broad needle of the same material is deeply notched on each side of the body. This is made from antler of smaller diameter than the preceding, and consequently 314 is not flat, but strongly convex, on one face and correspondingly concave on the other. It is 8.2 inches long and 1½ wide.

Fig. 318.—Netting needle for seal net.

For making the seal nets a very large needle is used. The one in the collection, No. 56581 [102], Fig. 318, from Utkiavwĭñ, is 20½ inches long and only 1½ wide. It is made of two nearly equal pieces of antler, which are nearly flat, and lap over each other about 3¾ inches near the middle. They are strongly fastened together by five whalebone stitches, one at each corner of the splice and one in the middle. The corner stitches run round the edge of the two parts, and through a hole through both parts. The prongs are stout and curved, nearly meeting at the tips. They are about 3 inches long. The lateral distortion appears to be due to warping.

A peculiar netting needle is shown in Fig. 319 (No. 89429 [1333], from Utkiavwĭñ), which is new and rather carelessly made from very coarse walrus ivory. The tips of the prongs, after nearly meeting, diverge again in the form of the letter U. This needle, which is 9½ inches long, was said by the maker to be of the pattern used by the “Kûñmû´d’lĭñ.” There are no specimens resembling it in the museum collections, though it curiously suggests certain implements from Norton Sound, labeled “reels for holding fine cord,” consisting of slender rods of antler, terminating at each end in similar shallow U-shaped forks.

Fig. 319.—Netting needle.

The mesh stick (kú´brĭn) belonging to the large netting needle, No. 56581 [102], may be taken as the type of this implement. It is a piece of the hard outside tissue of a reindeer antler. The three notches on the lower edge of the haft are for the fingers. The incised line along one face of the blade is probably a mark to which the twine is to be drawn in making a mesh. The blade is just the proper length, 7½ inches, for the large mesh of the seal net. The remaining four mesh sticks are all small, and intended for making fish nets. Three are of reindeer antler and the fourth of hard bone, with a wooden haft.

Fig. 320.—Mesh sticks.

Fig. 320a (No. 89436 [1284], from Utkiavwĭñ) is of antler, 7.2 inches long, with a blade of 2.7 inches, protected from splitting by a stout round peg of hard bone, driven through the handle so as to lie against the heel of the blade. It terminates in a blunt point instead of a hook, and has three finger notches in the haft. No. 89437 [942], also from Utkiavwĭñ, is of the same material, 5.2 inches long, without a hook and with a blade only 1 inch long. There are two finger notches in the haft. The last of the antler mesh sticks (No. 89439 [983], from Utkiavwĭñ, Fig. 320b) is double ended, having a hook and a short blade at each end. The blades are respectively 1.5 and 1.6 inches long, and the total length is 6.6 inches. Fig. 320c (No. 89435 [1019], also from Utkiavwĭñ) has a blade, with a small hook, of white compact bone, and what would be the handle lashed to one side of a haft of soft wood, which is shouldered to receive it. The haft is 4.3 inches long, and the two parts are held together by two lashings of fine sinew, kept from slipping by notches. The total length is 7.3 inches, that of the blade 2.7. Netting needles and mesh sticks of essentially the same type as those just described, but varying in material and dimensions, are in general use from the Anderson River to Bristol Bay, as is shown by the Museum collections.

Netting weights.—

We collected 16 little ivory implements, each, when complete, consisting of the image of a fish about 3½ to 4 inches long, suspended by a string about 4 inches long to a little ivory spring hook. We never happened to see these implements in use, but we were told that they were used in netting to keep the meshes in proper shape. They generally were made in pairs. The only way of using them that I can think of is first to hook one into the bight of the first mesh made in starting the net. This would make the successive meshes, as they were netted, hang down out of the way. On starting the next row in the opposite direction, the second weight hooked into the first mesh of this row would draw the successive meshes down on the left-hand side of the stick, while the other weight would keep the meshes of the first row stretched so that one could be easily caught at a time. On beginning the third row the first weight would be transferred to the first mesh of this, and so on. Fig. 321a is one of a pair of these nĕpĭtaúra (No. 56596 [207]) which has been selected as the type. It is a rather rude figure of a salmon or trout 4 inches long, neatly carved out of walrus ivory. The string is of braided sinew and the hook of walrus ivory.

Fig. 321.—Netting weights.

Fig. 321b (No. 89442 [899] from Nuwŭk) is a weight without the hook and made of compact whale’s bone. It is 4.1 inches long, and very neatly carved, having all the fins in relief, the gill openings, mouth, and eyes incised. No. 56582 [173] from Utkiavwĭñ is one of a pair very rudely carved out of a piece of snow-shovel edge. The mouth and gill openings are indicated by incised and blackened lines, the latter fringed with short lines, each ending in a dot, perhaps to represent the gill filaments. It is 4.2 inches long, and hastily made for sale. Fig. 321c (No. 56578 [201] from Utkiavwĭñ) seems to be intended for a polar cod, and has the hole drilled through the root of the tail. The lateral line is marked by a scratch, colored with black lead, and the dark color of the back is represented by curved, transverse scratches also colored with black lead. When the carving is sufficiently good to show what sort of a fish is meant, it is generally a salmon or trout. Only 3 out of the 16 are of anything but walrus ivory. These 3 are of compact whale’s bone, and one had small blue glass beads inlaid for eyes, of which one still remains. The shortest is 3.4 inches long, and the longest 4.3, but most of them are almost exactly 4 inches long.

Fig. 322.—Shuttle belonging to set of feather tools.

Weaving.—

A set of little tools made of bone and reindeer antler were brought over for sale, which were said to be those used in weaving the 317 feather belts. I had no opportunity of seeing a belt made, but the work evidently does not require all three of these tools. The little netting needle or shuttle of bone (Fig. 322, No. 89434 [1338]) can not be used in feather weaving, because, as already mentioned, the strips of feather are not fastened together into a continuous cord which could be carried on a shuttle. It is 5.9 inches long and 0.7 wide. There is also a little mesh stick of antler (Fig. 323, No. 89438 [1338]) 6.7 inches long, with a blade 1.9 inches in length, and a little hook, which appears to be fitted for nothing except netting a small net. The lower edge of the handle, however, is cut into 10 deep rounded notches, which perhaps serve the purpose of a rude “frame” for keeping apart the strands of the warp, while the woof of feather is passed through with the fingers. It would be held with this edge up, and the beginning of the belt being fastened to the wall, the warp strands would be stretched over this, as over a violin bridge, each resting in one of the notches. The last tool of the set (Fig. 324, No. 89462 [1338]) is undoubtedly a “sword” for pushing home the woof, and probably also serves to separate the strands of the warp into a “shed.” It is a flat, thin piece of antler, 9 inches long and three-fourths wide, of which about 6½ inches forms a straight blade 6½ inches long, and the rest is bent round to one side and slightly down, forming a handle. When the strands of the warp are stretched over the bridge as above described, pushing this horizontally through them alternately over and under the successive strands, would make a “shed” through which the end of the woof could be thrust with one motion, and pushed up against the preceding strand of the woof by sliding the sword forward. It would then be withdrawn and passed through again, going over the strands it went under before and vice versa, so as to open a “shed” for the next strand of the woof.

Fig. 323.—Mesh stick.

Sewing.—

For sewing furs and leather they always use thread made by stripping off thin fibers from a piece of dried sinew of the reindeer, as is usual with Eskimo. Cotton or linen thread of civilized manufacture is now often used for sewing the cotton frocks, etc., and sometimes for making an 318 ornamental seam on the waterproof gut shirts. The stitches employed have already been described under the head of clothing (which see). They hold the needle between the thumb and middle finger, with the thimble on the forefinger (both are called by the same name, tĭ´kyǝ) and sew toward them. This appears to be the regular Eskimo method of sewing.419

At the present day they are well supplied with steel needles (miksun) of all sizes and patterns, but formerly they used bone needles made from the fibula (amĭlyĕrûñ) of the reindeer. We collected sixty of these needles, eighteen of which appear to be old and genuine. The rest were more or less carefully made for sale. Nĭkawáalu told us that once when he and a young man were out deer hunting a long distance from camp their boots gave out. Having killed a deer he made thread from the sinew, a needle from the bone, and with pieces of the skin repaired their boots, so that they got home in comfort.

No. 89389 [1191], Fig. 325 will serve as the type of these needles. This is a case 3½ inches long, made of the butt of a large quill, closed with a plug of walrus hide, and contains 6 needles. One is 1.8 inches long, stout, and round-pointed, with a large eye. It is much discolored from age. The second is also round-pointed but more slender, 1.9 inches long, and flattened and expanded at the butt. The third is 2.4 inches long, and has a four-sided point like a glover’s needle. All three of these are very neatly made and appear old. The other three are stout, roughly made, and flat, respectively 2.1, 2.2, and 2.5 inches long. Two of them look suspiciously new. This set was said to have been the property of the wife of Puka, Nĭkawáalu’s father.

Fig. 326a is a peculiarly large and flat needle (No. 89392 [1195] from Utkiavwĭñ) 3.2 inches long, with a round, sharp point and a large eye, with little grooves running to the butt on each side for the thread to lie in. This needle was perhaps specially 319 meant for sewing boat skins. With this needle belongs a peculiar large bone or ivory thimble. The remaining needles are all very much alike, though some are more roughly made than the others. Three of them have the butt square instead of rounded, and half of them, including some which are undoubtedly old, are four-sided at the point like a glover’s needle. The longest is 3 inches long and the shortest 1.4 inches, but the commonest length is about 2 or 2½ inches. Similar bone needles are mentioned by various authors.420

Nearly all the women now use ordinary metal thimbles, obtained in trade, but they wear them in the old-fashioned way, on the tip of the forefinger. Some of the older women, however, still prefer the ancient leather thimble. There are two patterns of these: one intended for the fore-finger only, and the other of such a shape that it may also be worn on the other fingers as a guard against chafing in pulling stout thread through thick leather. It is often so used at the present day.

We collected three of the first-mentioned pattern, which is represented by Fig. 326b (No. 89396 [1202,1246]). It is made by cutting out a narrow ring of raw sealskin 0.7 inch in diameter, with a circular flap 0.5 inch in diameter on the outside of the ring and a corresponding one on the inside of the same size, cut out of the middle of the ring. The flaps are doubled over so as to make a pad on the inside of the forefinger when the tip of the latter is inserted into the ring. The butt of the needle presses against this pad.

The third thimble, which belongs with the needlecase (No. 89371 [1276]), is of precisely the same form and dimensions.

There appeared to be little if any variation among those which we saw. Capt. Lyon421 figures two similar thimbles from Iglulik, which are described on page 537 of the same work as being made of leather. The flaps, however, seem to be only semicircular and not folded over, so that the shield consists of only one thickness of leather.

A similar thimble with the flap also not folded is used at Cumberland Gulf.422

The other pattern, of which we brought home nine specimens, is represented by No. 89389 [1191], which belongs with the set of bone needles of the same number. It is a tube, open at both ends, one of which is larger than the other, made by bending round a strip of split walrus hide and sewing the ends together. It is 0.4 inch long and 2.1 in circumference at the larger end. It is worn smooth with handling, and impregnated with grease and dirt and marked with small pits where it has been pressed against the butt of the needle in use.

Four other old thimbles (No. 89393 [1194], from Utkiavwĭñ, are made 320 in the same way, but are a trifle larger. As they show no needle-marks, they were probably used only as finger guards. The remaining four are similar to the above, but newly made, for sale.

A most peculiar thimble, the only one of the kind seen, is shown in Fig. 326a (No. 89392 [1195] from Utkiavwĭñ, belonging with the large bone needle of the same number already described and figured). This is made of a single piece of walrus ivory, browned with age, and the round shallow socket is for the butt of the needle. The ends of the half ring are slightly expanded and notched on the outside to receive a string to complete the ring so that it can be fitted round the finger, with the flange in the same position as the pad of a leather thimble.

Needles are kept in a case (ujyami), consisting of a tube of bone or ivory about 5 or 6 inches long, through which is drawn a broad strap of leather furnished with a knot at one end to keep it from slipping wholly through. Into one side of this strap the needles are thrust obliquely, so that when the strap is pulled in they are covered by the tube. To the other end of the strap is usually attached an ivory snap hook for fastening the needle case to the girdle of the pantaloons. These needle cases are made of two slightly different patterns, of which the first is represented by No. 89365 [1277], Fig. 327a. It is of white walrus ivory, 4½ inches long, and the strap is of seal thong about 11 inches long and 0.3 inch wide. At one end of this is a pear-shaped knob of walrus ivory, which is shouldered off at the small end and worked into a short flattened shank perforated with a large eye, through which the end of the strap, which is cut narrow, is thrust. It is fastened by doubling it back and sewing it to the standing part. A sky-blue transparent glass bead is inlaid in the large end of the knob. The other end of the strap is fastened in the same way into a tranverse slot in the end of the belt hook (tĭ´tkĭbwĭñ) of ivory, 4.7 inches long.

This pattern appears to be usually made of walrus ivory. Only one of the six brought home is of bone, and this is an unusually small one, only 3.6 inches long, made for sale. The usual length is 4½ to 5 inches. No. 89363 [1105], Fig. 327b, from Utkiavwĭñ, is a tube very much like the one described, but is ornamented with an incised pattern colored with red ocher, and has a differently shaped belt hook. When the latter is hooked over the girdle the ring is pushed up the shank over the point of the hook till it fits tight, and thus keeps the hook from slipping off the belt.

Fig. 328a (No. 89364 [1243] from Utkiavwĭñ) is another ivory needle case, 4.7 inches long. The tube was once ornamented with incised patterns, but these are almost wholly worn off by constant handling. The knob is carved into an ornamental shape, having a circle of six round knobs round the middle. It has been suggested that this is meant to represent a cloud-berry (Rubus chamæmorus), a fruit known to the “Nunatañmiun” though not at Point Barrow. The hook is a snap hook very much like those described in connection with the netting weights, but larger (3 inches long) and very broad at the upper end, which is made into a broad ring. The point of a steel needle still sticking in the flesh side of the strap shows how the needles are carried with the points toward the knob.

No. 89370 [1033], also from Utkiavwĭñ, has no knob, but the end of the strap is kept from slipping through by rolling it up transversely and catching it with a stitch of sinew. It has a broad flat snap hook similar to the last, but cut on the edges into ornamental scallops. The tube is ornamented with an incised pattern colored red with ocher, and is 5.2 long. No. 56575 [7] is an old tube of brown walrus ivory, enlarged into a knob at one end. It has no knob or hook, but a new strap of white seal skin, in the lower end of which is tied a large knot. The other pattern has the cylinder made of a hollow “long” bone, in its natural shape. This bone appears to be almost always the humerus of some large bird, probably a swan. The strap has usually no knob, but is kept from slipping through by knotting the end or tying on a large bead or a bear’s toe, or some such object too large to go through the tube. None of these have belt hooks except one new and roughly made specimen.

These bone tubes are apparently older than the neat ivory cylinders, and it is not unlikely that the belt hook was not invented till the former was mostly out of fashion. No. 89361 [1239], Fig. 328b from Utkiavwĭñ, is one of these which has for knob one of the large dark blue glass beads which used to bring such enormous prices in the early days of Arctic trading, and which are still the kind most highly prized. The 322 end of the strap is cut narrow, passed through the bead, and knotted on the end. This case carries a half-dozen of the old-fashioned bone needles, which appear to be genuine. It is 3.7 inches long and, roughly speaking, 0.4 in diameter. No. 89369 [1201], also from Utkiavwĭñ, resembles the above, but has a wolverine’s toe sewed to the end of the strap. No. 89371 [1276], from Utkiavwĭñ, also has the toe of a wolverine for a knob, and has a belt hook with two tongues made of reindeer antler. No. 89366 [1137], from Utkiavwĭñ, is a highly ornamented case of this pattern, which has a short cylindrical knob, also ornamented. No. 89368 [1089], from Utkiavwĭñ, is not made of bird’s bone, but is a piece of a long bone from some mammal, and has a brown bear’s toe for a knob. No. 89367 [1339], from the same village, is roughly made of a branch of antler, 3.9 inches long and 0.8 wide, hollowed out. It has a knob of whale’s bone, but no belt hook, the end of the strap being knotted into a leather thimble of the first pattern. Of the six specimens of this pattern in the collection only the first is a genuine old implement. All the others are merely commercial imitations rather carelessly made.

This kind of needle case is very commonly used throughout Alaska, as is shown by the enormous collections in the National Museum brought home by various explorers, Nelson, Turner, Dall and others. The needle case from Iglulik, figured by Capt. Lyon,423 resembles the second or older pattern, being of bone, not tapered at the ends, and having neither knob nor belt hook. To the ends of the strap are hung thimbles “and other small articles liable to be lost.”424 Dr. Simpson425 speaks of the needle case in use at Point Barrow, but merely describes it as “a narrow strip of skin in which the needles are stuck, with a tube of bone, ivory, or iron to slide down over them, and kept from slipping off the lower end by a knob or large bead.” This appears to refer only to the second or older pattern.

The old-fashioned ring thimbles were usually carried on the belt hook of the needlecase, but modern thimbles require a box. These boxes (kigiunɐ), which are usually small and cylindrical, also serve for holding thread, beads, and all sorts of little trinkets or knickknacks, and many of them are so old that they were evidently used for this purpose long before the introduction of metal thimbles. Little tin canisters, spice boxes, etc., are also used for the same purpose nowadays. We brought home thirteen of these boxes, of which No. 89407 [1158] Fig. 329a has been chosen as the type. It is a piece of the beam of a stout antler, 4.3 inches long, cut off square on the ends and hollowed out. Into the large end is fitted a flat bottom of thin pine, fastened in by four little treenails of wood. The cover is of the same material. It is held on by a string of sinew braid about 11 inches long, which passes out through the lower of the two little holes on one side of the box, being held by a knot at 323 the end, in through the upper, then out and in through two similar holes in the middle of the cover, and out through a hole on the other side of the box. Pulling the end of this string draws the cover down snugly into its place.

Some of the remaining boxes are made of antler, and vary in length from 4.7 to 8 inches. The last is, however, unusually large, most of the others being about 5 inches long. The covers are generally held on by strings much in the manner described, and the ends are both usually of wood, though two old boxes have both ends made of antler, and one has a top of hard bone. The last is a specimen newly made for sale. These boxes are sometimes ornamented on the outside with incised lines, colored red or blackened, either conventional patterns as in Fig. 329b (No. 89405 [1335], from Utkiavwĭñ) or figures of men and animals as in Fig. 329c (No. 56615 [41] from the same village). The former is a new box, 4.7 inches long, and has the wooden ends both shouldered to fit tightly. The cover is worked with a string.

Fig. 329.—Trinket boxes.

No. 56615 [41] on the other hand is very old, and has lost its cover. The wooden bottom is shouldered and held in with treenails. The surface is elaborately ornamented with incised and blackened figures. It is divided by longitudinal lines into four nearly equal panels, on which the figures are disposed as follows (the animals all being represented as standing on the longitudinal lines, and facing toward the right, that is, toward the open end of the box): On the first panel are 4 reindeer, alternately a buck and a doe, followed by a man in a kaiak, and over his head two small “circles and dots,” one above the other. 324 All the deer on this box are represented strictly in profile, so as to show only two legs and one antler each. On the second panel are 4 deer, all does, followed by a man with a bow slung across his back. On the third, a man in the middle appears to be calling 2 dogs, who, at the left of the panel, are drawing a railed sled. Reversed, and on the upper border of the panel, is a man pushing behind a similar sled drawn by 3 dogs. The head dog has stopped and is sitting down on his haunches. The dogs, like the reindeer, are all strictly in profile and rather conventionalized. In the fourth panel are 3 reindeer followed by a man in his kaiak, and upside down, above, a deer without legs, supposed to be swimming in the water, and a very rude figure of a man in his kaiak. These figures probably represent actual occurrences, forming a sort of record.

Fig. 330.—Trinket boxes.

Fig. 330a (No. 89408 [1371] from Sidaru) is a piece of stout antler, 4.7 inches long, which has the bottom of pine fitted tightly in without fastenings. The cover is of wood, covered, to make it fit tight, with parchment, apparently shrunk on and puckered on the upper surface. A thick hank of untwisted sinew is fastened as a handle through the middle of the cover. This box is old and dirty, and contains an unfinished flint arrow-head. No. 56505 [59] from Utkiavwĭñ, is a new box, closed at the ends with thick shouldered plugs of pine wood. The tube is 8 inches long and ornamented with a conventional pattern of incised lines colored with red ocher.

Fig. 330b (No. 89402 [1359] also from Utkiavwĭñ), is peculiar from the material of which it is made. It is of about the same pattern as the common antler boxes, but is made of the butt end of the os penis of a large walrus, cut off square and hollowed out, and has ends of hard whale’s bone. Its length is 4.2 inches. No. 89403 [1425] Fig. 331 from Sidaru, is made of the hollow butt of a good-sized walrus tusk, 3.2 inches long. It has a neatly fitted wooden bottom, held in with 6 treenails, two of ivory and four of wood. The box has been cracked and split and mended with stitches of sinew and whalebone. Peculiar conventional patterns are incised on the box and cover. A peculiar box is shown in Fig. 332 (No. 56583 [37] from Utkiavwĭñ). This is of compact white bone, with a flat wooden bottom. I do not recollect seeing any other boxes of the same sort.

Fig. 333 (No. 89409 [1372]) is the tip of a walrus tusk cut off and hollowed out into a sort of flask, 3.8 inches long, closed at the large end by a flat wooden bottom, fastened in with treenails and at the small end by a stopper of soft wood.

The most peculiar box of all, however, is shown in Fig. 334 (No. 56512 [2] from Utkiavwĭñ), the only specimen of the kind seen. It is 5.5 inches long, made of reindeer antler, and very neatly carved into a most excellent image of a reindeer lying on its left side, with the head, which has no antlers, turned down and to the left. The legs are folded up against the belly, the forelegs with the hoofs pointing backward, the hind hoofs pointing forward. The eyes are represented by small sky-blue glass beads, and the mouth, nostrils, and navel neatly incised, the last being particularly well-marked. The tips of the hoofs are rounded off, which, taken in connection with the attitude and the well marked navel, lead me to believe 326 that the image is meant to represent an unborn fetus. The whole of the body is hollowed, the aperture taking up the whole of the buttocks, and closed by a flat, thick plug of soft wood. A round peg of wood is driven in to close an accidental hole just above the left shoulder. The box is old and discolored, and worn smooth with much handling.

Rarely these little workboxes are made of basketwork. We obtained four specimens of these small baskets, of which No. 56564 [88] Fig. 335, workbasket (águma, áma, ipiáru), will serve as the type. The neck is of black tanned sealskin, 2½ inches long, and has 1 vertical seam, to the middle of which is sewed the middle of a piece of fine seal thong, a foot long, which serves to tie up the mouth. The basket appears to be made of fine twigs or roots of the willow, with the bark removed, and is made by winding an osier spirally into the shape of the basket, and wrapping a narrow splint spirally around the two adjacent parts of this, each turn of the splint being separated from the next by a turn of the succeeding tier. The other basket from Utkiavwĭñ (No. 56565 [135]) is almost exactly like this, but larger (3.5 inches in diameter and 2.2 high), and has holes round the top of the neck for the drawstring.

Two baskets from Sidaru are of the same material and workmanship, but somewhat larger and of a different shape, as shown in Fig. 336, No. 89801 [1366], and Fig. 337, No. 89802 [1427]. This was the only species of basketwork seen among these people and is probably not of native manufacture.

Prof. O. T. Mason, of the National Museum, has called my attention to the fact that the method of weaving employed in making these baskets is the same as that used by the Apaches and Navajos, who have been shown to be linguistically of the same stock as the Athabascan or Tinné group of Indians of the North. The first basket collected, No. 56564 [88], was said by the owner to have come from the “great river” in the south. Now, the name Kuwûk or Kowak, applied to the western stream flowing into Hotham Inlet, means simply “great river,” and this is the region where the Eskimo come into very intimate commercial relations with Indians of Tinné stock.426 Therefore, in consideration of the Indian 327 workmanship of these baskets, and the statement that one of them came from the “great river, south,” I am well convinced that they were made by the Indians of the region between the Koyukuk and Silawĭk Rivers, and sold by them to the Kuwûñmiun, whence they could easily find their way to Point Barrow through the hands of the “Nunatañmiun” traders.

The Eskimo of Alaska south of Bering Strait make and use baskets of many patterns, but east of Point Barrow baskets are exceedingly rare. The only mention of anything of the kind will be found in Lyon’s Journal.427 He mentions seeing at Iglulik a “small round basket composed of grass in precisely the same manner as those constructed by the Tibboo, in the southern part of Fezzan, and agreeing with them also in its shape.” Now, these Africans make baskets of precisely the same “coiled” work (as Prof. Mason calls it) as the Tinné, so that in all probability what Lyon saw was one of these same baskets, carried east in trade, like other western objects already referred to. The name áma applied to these baskets at Point Barrow (the other two names appear to be simply “bag” or receptacle) corresponds to the Greenlandic amåt, the long thin runners from the root of a tree, “at present used in the plural also for a basket of European basketwork,” (because they had no idea that twigs could be so small)—Grønlandske Ordbog.

No. 89799 [1329] from Utkiavwĭñ, is a peculiar bag, the only one of the kind seen, used for the same purpose as the boxes and baskets just described. It is the stomach of a polar bear, with the muscular and glandular layers removed, dried and carefully worked down with a skin scraper into something like goldbeater’s skin. This makes a large, nearly spherical bag 7½ inches in diameter, of a pale brownish color, soft and wrinkled, with a mouth 6 inches wide. A small hole has been mended by drawing the skin together and winding it round tightly on the inside with sinew.

MEANS OF LOCOMOTION AND TRANSPORTATION.

TRAVELING BY WATER.

Kaiaks and paddles.—

Like all the rest of the Eskimo race, the natives of Point Barrow use the kaiak, or narrow, light, skin-covered canoe, completely decked over except at the middle, where there is a hole or cockpit in which the man sits. Although nearly every male above the age of boyhood owns and can manage one of these canoes, they are much less generally employed than by any other Eskimo whose habits have been described, except the “Arctic highlanders,” who have no boats, and perhaps those of Siberia and their Chuckche companions. The kaiak is used only during the season of open water, and then but little in the sea in the neighborhood of the villages. Those who remain near the villages in the summer use the kaiak chiefly for making the short excursions to the lakes and streams inland, already described, after reindeer, and for making short trips from camp to camp along the coast. At Pernyû they are used in setting the stake-nets and also for retrieving fowl which have fallen in the water when shot.

According to Dr. Simpson428 the men of the parties which go east in the summer travel in their kaiaks after reaching the open water “to make room in the large boat for the oil-skins.” We obtained no information regarding this. It is at this time, probably, that the kaiak comes specially in play for spearing molting fowl and “flappers”, and for catching seals with the kúkiga. They manage the kaiak with great skill and confidence, but we never knew them to go out in rough weather, nor did we ever see the practice, so frequently described elsewhere, of tying the skirts of the waterproof jacket round the coaming of the cockpit so as to exclude the water.

It should, however, be borne in mind that from the reasons above stated our opportunities for observing the use of the kaiak were very limited. At all events it is certain that the people depend mainly on the umiak, not only for traveling, but for hunting and fishing as well, which places them in strong contrast with the Greenlanders, who are essentially a race of kaiakers and have consequently developed the boat and its appendages to a high state of perfection.

We brought home one complete full-sized kaiak, with its paddle, No. 57773 [539], Fig. 338a and b, which is a very fair representative of the canoes used at Point Barrow. This is 19 feet long and 18 inches wide amidships. The gunwales are straight, except for a very slight sheer at the bow, and the cockpit is 21 inches long and 18½ inches wide. It has a frame of wood, which appears to be all of spruce, held together by treenails and whalebone lashings, and is covered with white-tanned sealskins with the grain side out. The stoutest part of the frame is the two gunwales, each 3¼ inches broad and ½-inch thick, flat, and rounded off on the upper edge inside, running the whole length of the boat and meeting 329 at the stem and stern, gradually tapered up on the lower edge at each end. The ribs, of which there are at least forty-three, are bent into nearly a half-circle, thus making a U-shaped midship section, and are ¾-inch wide by ⅓-inch thick, flat on the outer side and round on the inner. Their ends are mortised into the lower edge of the gunwale and fastened with wooden treenails. They are set in about 3 inches apart and decrease gradually in size fore and aft. Outside of these are seven equidistant streaks running fore and aft, ¾ inch to 1 inch wide and ¼ inch thick, of which the upper on each side reaches neither stem nor stern. These are lashed to the ribs with a strip of whalebone, which makes a round turn about one rib, above the streak, going under the rib first, and a similar turn round the next rib below the streak (Fig. 339).

Fig. 338.—Kaiak.

There is a stout keelson, hemi-elliptical in section, under the cockpit only. This is 4½ feet long, about 2 inches deep, and 1½ inches wide, and is fastened in the middle and about 1 foot from each end by a strip of whalebone, which passes through a transverse hole in the keelson, round the rib on one side, back through the keelson, and round the rib on the other side twice. The end is wrapped spirally round the turns on one side and tucked into the hole in the keelson. The deck beams are not quite so stout as the ribs and are mortised into the upper edge of the gunwales a little below the level of the deck. The ends are secured by lashings or stitches of some material which are concealed by the skin cover. They are about as far apart as the ribs, but neither exactly correspond nor break joints with the latter.

At the after end of the cockpit is an extra stout beam or thwart to support the back, 1¾ inches wide and three-quarters inch thick, with rounded edges, the ends of which are apparently lashed with thong. The first beam forward of the cockpit is rounded, and appears to be a natural crook forming a U-shaped arch, and is followed by seven V-shaped knees, thickest in the middle and enlarged a little at the ends, successively decreasing in height to the seventh, which is almost straight. This makes the rise in the deck forward of the cockpit.

Every alternate deck beam is braced to the gunwale at each end by an oblique lashing of whalebone, running from a transverse hole in the beam about 1 inch from the gunwale to a corresponding hole in the gunwale, three-quarters inch from the lower edge. The lashing makes three or four turns through these holes and around the lower edge of the gunwale, and the end is wrapped spirally round these turns for their whole length. Above these beams a narrow batten runs fore and aft amidships from cockpit to stem and stern, mortised into the two beams at the cockpit, and lashed to the others with whalebone. The coaming of the cockpit is made of a single flat piece of wood, 1¾ inches broad and one-quarter inch thick, bent into a hoop with the ends lapping about 6 inches and “sewed” together with stitches of whalebone. Round the upper edge of this, on the outside, is fitted a “half-round” hoop, which appears to be made of willow, three-quarters by one-third inch, with its ends lapped about 4 inches, this lap coming over the joint of the larger hoop. It is fastened on by short stitches of whalebone about 5 or 6 inches apart, leaving room enough between the two hoops to allow a lacing of fine whalebone to pass through. The coaming is put on over the edge of the skin cover, which is drawn up tight inside of the coaming and over its upper edge and fastened by a lacing of whalebone, which runs spirally round the outer hoop and through holes about one-half inch apart in the edge of the cover.

The coaming fits over the crown of the arch of the forward deck beam and rests on the middle of the thwart aft, and is secured by lashings of whalebone, which pass through holes in the coaming and over its upper edge. The forward lashing makes three turns, which pass round the beam with the end wrapped spirally round the parts between beam and coaming; the after lashing, four similar turns, which pass through a hole in the thwart and around its forward edge. On each side is a stout vertical brace of wood 3¼ inches long, 1 inch wide, and one-half inch thick, with rounded edges and corners. The ends are cut out parallel to the breadth, so that one end fits on to the upper edge of the gunwale, while the other receives the lower edge of the coaming, protruding on the outside through a hole in the cover.

The cover is of six sealskins, put together heads to tails, so that there is only one longitudinal seam, which runs irregularly along the deck. The transverse seams, which run obliquely across the bottom are double and sewed 331 with a blind stitch, like the seams already described on the waterproof boots, from the inside. These seams are nearly 2 inches wide. The longitudinal seam is sewed in the same way from the outside, but not so broadly lapped, with the edge turned over into a roll. There are two pieces of stout thong stretched across the deck, one forward of the cockpit and the other aft, which serve to fasten articles to the deck. The thong passes out through a hole in the gunwale, one-half inch from the upper edge and 6 inches from the cockpit, on the starboard side forward and on the port side aft, and is secured by a knot in the end inboard. The other end passes in through a corresponding hole in the other gunwale and is loosely knotted to the deck beams, so that the line can be slackened off or tautened up at pleasure. Three feet from the bow is a becket for holding spears, etc., fastened into two little holes bored diagonally outward through the edge of the gunwales. It is of two parts of seal thong, one part twisted round the other, but is broken in the middle, so that only one-half of it is left. The weight of this kaiak in its present dry condition is 32 pounds.

This is about the ordinary pattern of kaiak used at Point Barrow, and is a medium-sized one. These boats are made to fit the size of the owner, a youth or small man using a much smaller and lighter kaiak than a heavy adult. They are never made to carry more than one person, and I have never heard of their being used by the women. In carrying the kaiak across the land from lake to lake, it is held horizontally against the side with the bow pointing forward, by thrusting the forearm into the cockpit. We never saw them carried on the head, in the manner practised at Fury and Hecla Straits.429

In entering the canoe the man takes great care to wipe his feet clean of sand and gravel, which would work down under the timbers and chafe the skin. The canoe is launched in shoal water, preferably alongside of a little bank, and the man steadies it by sticking down his paddle on the outer side and holding it with his left hand, while he balances himself on his right foot, and with his free hand carefully wipes his left foot. He then steps with his left foot into the kaiak, and still balancing himself with the help of the paddle, lifts and wipes his right foot before he steps in with that. He then pushes his feet and legs forward under the raised deck, settles himself in a proper position for trimming the boat, and shoves off. As elsewhere, the kaiak is always propelled with a paddle.

No. 89246 [539], Fig. 340, is the paddle which belongs to the kaiak just described. It is 7 feet long. The shaft joining the blades is elliptical in section, with its greatest width at right angles to the plane of the blades so to present the greatest resistance to the strain of paddling. The shape of the blade, with rounded tip and thin rounded edges is admirably adapted to give the blade a clean entry into the 332 water. The whole is very neatly and smoothly made, and the blades are painted with red ocher. This is a much more effective paddle than those used by the Greenlanders and other eastern Eskimo, the blades of which, probably from the scarcity of wood430 are very narrow, not exceeding 4 inches in width. In Greenland and Labrador, also, the blades are square at the ends like those of ordinary oars, and are usually edged with bone to prevent them from splitting. The absence of this bone edging on the paddles from Point Barrow perhaps indicates that they are meant for summer use only and not for working among the ice. In accordance with the general custom in northwestern America, the double-bladed paddle (páutĭñ) is used only when great speed is desired, as in chasing game. It is handled in the usual way, being grasped with both hands near the middle, and dipped alternately on opposite sides. For ordinary traveling they use a single-bladed paddle (áñun), of the same shape as those used in the umiak but usually somewhat smaller, of which we neglected to procure a specimen. With this they make a few strokes on one side, till the boat begins to sheer, then shift it over and make a few strokes, on the other side. They do this with very great skill, getting considerable speed, and making a remarkably straight wake. The use of this single paddle appears to be universal along the coast of Alaska, from Point Barrow southward, and it is also used at the Mackenzie and Anderson rivers, as shown by the models collected by MacFarlane in that region. It is, however, unknown among the eastern Eskimo about whom we have any definite information on the subject, namely, the Greenlanders, the people of Baffin Land, Hudson Strait, and Labrador.431

Curiously enough the Greenlanders had a superstition of a sort of malevolent spirits called kajariak, who were “kayakmen of an extraordinary size, who always seem to be met with at a distance from land beyond the usual hunting grounds. They were skilled in the arts of sorcery, particularly in the way of raising storms and bringing bad weather. Like the umiarissat [other fabulous beings], they use one-bladed paddles, like those of the Indians.”432 This tradition either refers back to a time when the ancestors of the Greenlanders used the single paddle or to occasional and perhaps hostile meetings between eastern and western Eskimo.

Though the kaiak is essentially the same wherever used, it differs considerably in size and external appearance in different localties. The kaiak of the Greenlanders is perhaps the best-known model, as it has 333 been figured and described by many authors. It is quite as light and sharp as the Point Barrow model, but has a flat floor, the bilge being angular instead of rounded, and it has considerably more sheer to the deck, the stem and stern being prolonged into long curved points, which project above the water, and are often shod with bone or ivory. The coaming of the cockpit also is level, or only slightly raised forward. The kaiaks used in Baffin Land, Hudson Straits, and Labrador are of a very similar model, but larger and heavier, having the projecting points at the bow and stern rather shorter and less sharp, and the coaming of the cockpit somewhat more raised forward. Both of these forms are represented by specimens and numerous models in the museum collections. I have seen one flat-floored kaiak at Point Barrow. It belonged to a youth and was very narrow and light.

The kaiak in use at Fury and Hecla Straits, as described by Capt. Lyon433 and Capt. Parry434 is of a somewhat different model, approaching that used at the Anderson River. It is a large kaiak 25 feet long, with the bow and stern sharp and considerably more bent up than in the Greenland kaiaks, but round-bottomed, like the western kaiaks. The deck is flat, with the cockpit coaming somewhat raised forward.435

In the kaiaks used at the Anderson and Mackenzie rivers, as shown by the models in the National Museum, the bending up of the stem and stern posts is carried to an extreme, so that they make an angle of about 130° with the level of the deck. The bottom is round and the cockpit nearly level, but sufficient room for the knees and feet is obtained by arching not only the deck beams just forward of the cockpit, but all of them from stem to stern, so that the deck slopes away to each side like the roof of a house. At Point Barrow, as already described, the deck beams are arched only just forward of the cockpit, and the stem and stern are not prolonged. This appears to be the prevailing form of canoe at least as far south as Kotzebue Sound and is sometimes used by the Malemiut of Norton Sound. At Port Clarence the heavy, large kaiak, so common from Norton Sound southward, appears to be in use from Nordenskiöld’s description, as he speaks of the kaiaks holding two persons, sitting back to back in the cockpit.436 The kaiaks of the southwestern Eskimo are, as far as I have been able to learn, large and heavy, with level coamings, with the deck quite steeply arched fore and aft, and with bow and stern usually of some peculiar shape, as shown by models in the Museum. See also Dall’s figure (Alaska, p. 15.)437

While the kaiak, however, differs so much in external appearance in different localities, it is probable that in structure it is everywhere essentially the same. Only two writers have given a detailed description of the frame of a kaiak, and these are from widely distant localities, Iglulik and western Greenland, both still more widely distant from Point Barrow, and yet both give essentially the same component parts as are to be found at Point Barrow, namely, two comparatively stout gunwales running from stem to stern, braced with transverse deckbeams,438 seven streaks running fore and aft along the bottom, knees, or ribs in the form of hoops, and a hoop for the coaming, bound together with whalebone or sinew.439

Fig. 341.—Model kaiak and paddle.

The double-bladed paddle is almost exclusively an Eskimo contrivance. The only other hyperborean race, besides the Aleuts, who use it, are the Yukagirs, who employ it in their narrow dugout canoes on the River Kolyma in Siberia.440 Double-bladed paddles have also been observed in the Malay Archipelago.

Fig. 341, (No. 56561 [224] from Utkiavwiñ) is a very neatly made model of a kaiak, 13.3 inches long. It is quite accurate in all its details, but has only five streaks on the bottom, and its width and depth are about twice what they should be in proportion to the length. The frame is lashed together with fine sinew and covered with seal entrail. The paddle is also out of proportion. Many similar neatly finished 335 models were made for sale. The natives are so skillful in making them that it is possible that they are in the habit of making them for the children to play with. I do not, however, recollect ever seeing a child with one.

Umiaks and fittings.—

The large skin-covered open boat, essentially the same in model as that employed by almost all Eskimo, as well as the Aleuts and some Siberian races, is the chief means of conveyance by water, for traveling, hunting, and fishing. Though the women do a great share of the work of navigating the boat when a single family or a small party is making a journey, it is by no means considered as a woman’s boat, as appears to be the case among the Greenlanders and eastern Eskimo generally.441 On the contrary, women are not admitted into the regularly organized whaling crews, unless the umialik can not procure men enough, and in the “scratch” crews assembled for walrus hunting or sealing there are usually at least as many men as women, and the men work as hard as the women. I do not, however, recollect that I ever saw a man pull an oar in the umiak. They appear always to use paddles alone. This is interesting in connection with the Greenland custom mentioned by Egede in the continuation of the passage just quoted: “And when they first set out for the whale fishing, the men sit in a very negligent posture, with their faces turned towards the prow, pulling with their little ordinary paddle; but the women sit in the ordinary way, with their faces towards the stern, rowing with long oars.”

We were unable to bring home any specimen of these boats on account of their size, but Fig. 342, from a photograph by Lieut. Ray, will give a good idea of the framework. These boats vary considerably in size, but are usually very nearly the dimensions of an ordinary whaleboat—that is, about 30 feet in length, with a beam of 5 or 6 feet and a depth of about 2½ feet. The boat resembles very much in model the American fisherman’s dory, having a narrow flat bottom, sharp at both ends, with flaring sides, and considerable rake at stem and stern. Both floor and rail have a strong sheer, fore and aft, and the gunwales extend beyond the stem so as to meet at the bow. Both stem and stern are sharp nearly to the rail, where they flare out and are cut off square. These boats are exceedingly light and buoyant, and capable of considerable speed when fully manned. They are very “quick” in their motion and quite crank till they get down to their bearings, but beyond that appear to be very stiff.

I never heard of one being capsized, though the natives move about aboard of them with perfect freedom. The frame is neatly made of pieces of driftwood, which it usually takes a considerable time to accumulate.442

A stout square timber, of perhaps 3 inches scantling, runs along the middle of the bottom forming a keel or keelson. This of necessity is usually made of several pieces of wood scarfed together and fastened with treenails and whalebone lashings. At each end it is fastened in the same way to the stem and sternpost, which are both of the same shape, broad and flat above or inside, but beveled off to a keel outside, and curving up in a knee, at the same time tapering off to the point where the bow (or stern) begins to flare. Here it is mortised into the under side of a trapezoidal block of wood, widest and thickest on the inboard end, and concaved off on the under face, to a thin edge outboard. It is held on by a transverse lashing passing through holes in the end of the post and the thickest part of the block. Along each side of the bottom, at what would be the bilge of a round bottom boat, runs a stout streak, thinner and wider than the keelson and set up edgewise. These are spread apart amidships, but bent together fore and aft so as to be scarfed into the stem and sternpost (see diagram, Fig. 343a).

Fig. 342.—Frame of umiak.

On the model they are fastened here with treenails, and this is probably also the case on the large canoes. They are spread apart by cross pieces or floor timbers, flat rather broad boards laid across the keelson with their ends mortised into the bilge streaks. These are longest amidships and decrease regularly in length fore and aft. There were fifteen of them on Nikawáalu’s umiak. On the model they are pegged to the keelson and bilge streaks. The ribs are straight, slender, square timbers, eighteen on each side (on Nikawáalu’s umiak; the canoe photographed has fifteen). These are all of the same length, but fitted obliquely to the outer edge of the bilge-streaks in such a way (see diagram, Fig. 337 343b) that those amidships slant considerably outward while the others become gradually more and more erect fore and aft, thus producing the sheer in the lines. To these ribs, inside, a little below the middle of each, is fastened a streak on each side, of about the dimensions of the bilge streak, running from stem to stern, and the gunwales are fitted into the notched ends of the ribs, where they are secured by lashings of whalebone. These on Nikawáalu’s umiak were each a single round pole about 2 inches in diameter. Such long pieces of wood as this were probably obtained by trade from the Nunatañmeun. These extend about 2½ or 3 feet beyond the stem, to which they are fastened on each side by whalebone lashings, and meet at a sharp angle, being lashed together with whalebone. On the model, this lashing passes through holes in both gunwales and round underneath. The gunwales are fastened to the sternpost in the same way as to the stem, in both cases resting on the upper surface of the block so as to form a low rail, but project only 5 or 6 inches.

Between the post and the last pair of long ribs at each end are two pairs of short ribs running only from the gunwale to the inside streak. The frame is still further strengthened by an outside streak between the bilge streak and the inside streak, and Nikawáalu’s canoe had an extra streak of “half-round” willow outside of the latter. The thwarts rest on the inside streak and are secured by whalebone lashings. The block or head of the stern-post serves as a high seat for the steersman. Crantz’s443 description and diagram show that the frame of the Greenland umiak consists of essentially the same timbers, lacking only the two outside streaks.

The cover is made of the skins of the larger marine animals. Walrus hide is often used and sometimes the skin of the polar bear, which makes a beautifully white cover, but the skin of the bearded seal is preferred, the people from Point Barrow sometimes making journeys to Wainwright Inlet in search of such skins, which are dressed with their oil in them in the manner already referred to. We were informed that six of these skins were required to cover one umiak. They are put together in the same way as the skins for the kaiak and sewed with the same seam. The edges of the cover are stretched over the gunwale, and laced to the inside streak with a stout thong, which passes through holes in the edge of the cover. At stem and stern the cover is laced with a separate thong to a stout transverse lashing of thong running from gunwale to gunwale close to the edge of the posthead.

The cover is removed in the winter and stowed away on the cache frame or some other safe place (Mûñialu, when preparing to start for the spring deer hunt in 1883, carefully buried his boat cover in a snowbank) out of reach of the dogs, and the frame is placed bottom upwards on a staging 4 or 5 feet from the ground.

When they are ready to refit the canoe for the spring whaling, a hole is cut in the sea ice close to the shore, and the cover immersed in the sea water for several days to soften it, the hole being covered with slabs of snow to keep it from freezing up. Crantz444 mentions a similar custom in Greenland. After removing the hair from the boat-skins “they lay them in salt water for some days to soften them again, and so cover the women’s boats and kajaks with them.” When not in use, the umiak is drawn up on the beach and usually laid bottom upward with the gear, spears, etc., underneath it, but sometimes propped up on one gunwale to make a shelter against the wind. This is a common practice in the camp at Pernyû, where there is usually at least one boat set up edgewise, sheltered by which the men sit to whittle and gossip.

In the whaling camp at Imêkpûñ in 1883, the boats which were not ready to go out to the open water were laid up bottom up with one end resting on a sled set up on its side and the other supported by a block of snow. They do not appear to be in the habit of using the canoe for a tent, as is said to be the custom among the more southern natives,445 as they always carry a tent with them on their journeys. The umiak is propelled by paddles, oars, and a sail, and in smooth weather when the shore is clear of ice by “tracking” along the beach with men and dogs, one person at least always remaining on board to steer with a paddle at the stern.

The sail, which they are only able to use with a free wind, is square, narrow, and rather high, and is nowadays always made of drilling. Dark blue drilling appeared to be the most popular sort at the time of our visit. The head of the sail is laced to a light yard, and hoisted to the masthead by a halyard through a hole in the latter. The mast is a stout square pole 10 or 12 feet long and is set up well forward of amidships, without a step, the square butt resting against a bottom board, and held up by two forestays and two backstays, running from the masthead to the inside streak. All the rigging, stays, halyards, towing line, etc., are made of stout thong. The Greenlanders set up the mast in the bow of the umiak—as a sailor would say, “in the very eyes of her,”446 but as far as I can learn the Western Eskimo all set it up as at Point Barrow.

The oars are very clumsily made with very narrow blades not over 3 inches broad. They are about 7 feet long and somewhat enlarged at the loom. Instead of resting in rowlocks, they are secured by two long 339 loops of thong as in the diagram Fig. 344. To keep the oar from chafing the skin on the gunwale, they lash to the latter a long plate of bone. No. 89696 [1197] from Utkiavwĭñ is one of these plates. Two of these oars are commonly used in an umiak, one forward and one aft, and the women row with great vigor, swinging well from the hips, but do not keep stroke. The use of oars is so unusual among savages that it would be natural to suppose that these people had adopted the custom from the whites. If this be the case, the custom reached them long ago, and through very indirect channels.

When Thomas Simpson, in 1837, bought an umiak from some Point Barrow natives at Dease Inlet, he bought with it “four of their slender oars, which they used as tent poles, besides a couple of paddles; fitted the oars with lashings, and arranged our strange vessel so well that the ladies were in raptures, declaring us to be genuine Esquimaux, and not poor white men.”447 The custom, moreover, appears to be widespread since Lyon speaks of seeing in 1821, “two very clumsy oars with flat blades, pulled by women,” in the umiaks at Hudson Strait.448 It was practiced at a still earlier date in Greenland.449

Fig. 344.—Method of slinging the oar of umiak.

While at Point Barrow the oars have very narrow blades and the double paddles very broad ones, the reverse seemed to be the case in Greenland, where the double paddle, as already noticed, has blades not over 3 or 4 inches broad. Crantz describes the oars as “short and broad before, pretty much like a shovel, but only longer, and * * confined to their places on the gunnel with a strap of seal’s leather.” (Vol. 2, p. 149 and pl. VI) Although both oars and sails are undoubtedly quite ancient inventions (Frobisher in his description of Meta Incognita in Hakluyt’s Voyages (1589) pp. 621 and 628, speaks of skin boats with sails of entrail),450 I am strongly inclined to believe that they are both considerably more recent than the paddles, not only on general principles, but from the fact that the whaling umiaks at Point Barrow use only paddles. There is no practical reason against using either oars or sails, and in fact the latter would often be of great advantage in silently approaching a whale, as the American whalemen have long 340 ago discovered. It seems to me that this is merely another case of adhering to an obsolete custom on semireligious grounds. The paddles are usually about 4 or 5 feet long, made of one piece of driftwood, with slender round shafts, and lanceolate blades about 6 inches broad, and a short rounded cross handle at the upper end. (Fig. 345 shows two of the paddles belonging to the model.) The steersman uses a longer paddle, and stands in the stern or sits up on the head of the sternpost.

Fig. 345.—Model of umiak and paddles: (a) side view; (b) inside plan.

Fig. 345a represents the model (No. 56563 [225] from Utkiavwĭñ), which gives a very good idea of the shape of one of these boats. It is quite correct in all its parts, though the timbers are rather too heavy, and there are not so many ribs and floor timbers as in a full-sized canoe. The breadth of beam, 6.2 inches, is at least 1 inch too great in proportion to the length, 25 inches. The cover is one piece of seal skin which has been partially tanned by the “white-tanning” process, and put on wet. In drying it has turned almost exactly the color of a genuine boat cover. The frame, as is often the case with a full-sized boat, is painted all over with red ocher. (See Fig. 345b, inside plan.)

Fig. 346.—Ivory bailer for umiak.

For bailing these boats a long narrow dipper of ivory or bone is used, of such a shape as to be especially well suited for working in between the floor timbers. Fig. 346 represents one of these (No. 56536 [40] from Utkiavwĭñ). It is a piece of walrus tusk 16.3 inches long. The cavity is 1.1 inches deep and was excavated by drilling vertical holes and cutting away the substance between them. Some of the holes have not been completely worked out. A similar bailer (No. 89835 [1010] also 341 from Utkiavwĭñ) is made of reindeer antler, a substance much more easily worked than the ivory, as the soft interior tissue exposed by cutting the upper side flat is readily carved out. As with the walrus tusk, the natural curve of the material gives the proper inclination to the handle. It is 18.3 inches long.

When the umiak is fitted out for whaling a stout U-shaped crotch of ivory or bone, about 7 inches long and 5 wide, is lashed between the gunwales where they meet at the bow. In this the heavy harpoon rests when they are approaching a whale. It is only used when whaling. The Museum collection contains specimens of this sort from as far south as the Diomede Islands.

We brought home five specimens of these kû´nnɐ, of which No. 56510 [117] Fig. 347 has been selected as the type. This is made of two bilaterally symmetrical pieces of white walrus ivory, each piece consisting of one arm of the crotch and half the shank. Its total length is 7.8 inches. The two pieces are held together by a stout wooden tree-nail, and above this a lashing of sinew-braid, lodged in two deep vertical channels one on each side of the shank just below the arms, and wedged above and below on both sides with slips of wood. A hole is drilled through each side of the butt close to the end, and through these a lashing is stretched across the reentering angle of the butt consisting of four turns of sinew braid with the end closely wrapped round the parts between the holes, and neatly tucked in.

Just at the bend of each arm is a small round becket hole, running obliquely from the back to the outer side. In each of these is a neat becket, about ¾ inches long, made of several turns of sinew braid, with the end neatly wrapped around them. These beckets serve to receive the lashings for attaching the crotch to the gunwales. All the ornamental figures are incised and blackened.

Three of the remaining four specimens are of walrus-ivory, and of essentially the same pattern, differing only in ornamentation and other minor details. No. 56511 [116], from Utkiavwĭñ, is almost exactly like the type and of very nearly the same size. It is fastened together with a lashing only, but no treenail, and the beckets have been removed from the becket holes. The border is colored with red ocher, and there are two whales’ tails instead of one on the shank. The other two have the tips of the arms carved into the shape of whales’ heads. No. 89418 [1224], Fig. 348, from Utkiavwĭñ, is otherwise of the same shape as those already described, but is lashed together with stout seal thong, 342 and has four beckets of the same material, two in the usual position and two at the widest part of the shank. These take the place of the loop running across the butt. On the middle of the back of each arm is a small cross incised and blackened with a small blue glass bead inlaid in the center, and there are two whale’s tails on the opposite face of the shank. It is 8 inches long.

No. 89419 [926], from Nuwŭk, has a nearly straight shank with a flange on each side at the butt. It is lashed together with whalebone and has also a treenail, like the type. The upper beckets are of sinew-braid. A large becket at the butt is made by looping and knotting the ends of a bit of thong into a hole in each flange. There is one whale’s tail engraved on the front of the shank. When lashed in position the front or ornamental side faces inboard, as is indicated by the shape of the shank, which is slightly narrower behind than in front, so as to fit between the converging gunwales. No. 8917 [1104], Fig. 349, from Nuwuk, the only one of the kind seen, is a very interesting form. It is made by cutting a horizontal slice out of the lower jaw of a walrus, so that it form the arms of the crotch, while the thick symphysis is cut into a shank of the usual shape, with the two upper beckets in the usual place and a large one at the butt, passing through a transverse hole. These beckets are roughly made of thong. Its total length is 6.6 inches.

This specimen from its soiled condition is undoubtedly quite ancient, and probably of an older type than the highly ornamented ivory crotches 343 of the present day. The latter are evidently only copies of the jawbone crotch in a material susceptible of a higher finish than the coarse bone. The only reason for making them in two pieces is that it is impossible to get a single piece of walrus ivory large enough for a whole one. It seems to me highly probable that the crotch was suggested by the natural shape of the walrus jaw, since these are frequently used for crotches to receive the cross pieces of the cache frames. Perhaps, for a while, the whole jaw was simply lashed to the bow of the boat. The next step would obviously be to cut out the shank and reduce the weight of the crotch by trimming off the superfluous material. The reason for making the crotch of ivory is perhaps purely esthetic; but more likely connected with the notions already referred to which lead them to clean up their boats and gear and adorn themselves and paint their faces when they go to the whale fishery.

Although, as I have already stated, there appears to be no essential difference in the general plan of the frame of the Greenland umiaks and those used at Point Barrow, there seems to be considerable difference in the size and outward appearance. As well as can be judged from the brief descriptions and rude figures of various authors451 and various models in the National Museum (the correctness of which, however, I can not be sure of, without having seen the originals) the umiak not only in Greenland, but among the Eskimo generally as far west as the Mackenzie, is a much more wall sided square ended boat than at Point Barrow, having less sheer to the gunwales with the stem and stern-post nearly vertical.452 Mr. L. M. Turner informs me that this is the case at Ungava Bay. It was also a larger boat. Egede says that they “are large and open * * * some of them 20 yards long;”453 Crantz gives their length as “commonly 6, nay 8 or 9 fathoms long;”454 Kumlien says that it required “about fifteen skins of Phoca barbata” to cover an umiak at Cumberland Gulf,455 and Mr. Turner informs me that eight are used at Ungava. Capt. Parry found no umiaks at Fury and Hecla straits456 and Kumlien says that they are becoming rare at Cumberland Gulf. The so-called Arctic Highlanders of Smith Sound have no boats of any kind. The model used at Point Barrow probably prevails as far south as Kotzebue Sound. The boats that boarded us off Wainwright Inlet in the autumn of 1883, and those of the Nunatañmiun who visited Point Barrow, seemed not to differ from those with which we were familiar, except that the latter were rather light and low sided, nor do I remember anything peculiar about the boats which we saw at Plover Bay in 1881.

There is very little accessible detailed information regarding the umiaks used in the rest of Alaska. From Dall’s figure457 and a few models in the Museum, the Norton Sound umiak appears to have the gunwales united at both stem and stern. Those that we saw at St. Michael’s in 1883, were so much modified by Russian ideas as to be wholly out of the line of comparison. The same is true of the Aleutian “baidara,” if, indeed, the latter be an umiak at all.

TRAVELING ON FOOT.

Snowshoes (tûglu.)—

Snowshoes of a very efficient pattern and very well made are now universally employed at Point Barrow. Although the snow never lies very deep on the ground, and is apt to pile up in hard drifts, it is sufficiently deep and soft in many places, especially on the grassy parts of the tundra, to make walking without snowshoes very inconvenient and fatiguing. I have even seen them used on the sea ice for crossing level spaces when a few inches of snow had fallen. Practically, every man in the two villages, and many of the women and boys, have each their own pair of snowshoes, fitted to their size. Each shoe consists of a rim of light wood, bent into the shape of a pointed oval, about five times as long as the greatest breadth, and much bent up at the rounded end, which is the toe. The sides are braced apart by two stout cross-bars (toe and heel bar) a little farther apart than the length of the wearer’s foot. The space between these two bars is netted in large meshes (foot netting) with stout thong for the foot to rest upon, and the spaces at the ends are closely netted with fine deerskin “babiche”458 (toe and heel netting). The straps for the foot are fastened to the foot netting in such a way that while the strap is firmly fastened round the ankle the snowshoe is slung to the toe. The wearer walks with long swinging strides, lifting the toe of the shoe at each step, while the tail or heel drags in the snow. The straps are so contrived that the foot can be slipped in and out of them without touching them with the fingers, a great advantage in cold weather. When deer hunting, according to Lieut. Ray, they take a long piece of thong and knot each end of it to the toe of one snowshoe. The bight is then looped into the belt behind so that the snowshoes drag out of the way of the heels. When they wish to put on the shoes they draw them up, insert their feet in the straps, and fasten the slack of the lines into the belt in front with a slip knot. When, however, they come to a piece of ground where snowshoes are not needed, they kick them off, slip the knots, and let them “drop astern.”

We brought home three pairs of snowshoes, which represent very well the form in general use. No. 89912 [1736], Fig. 350, has been selected as the type. The rim is of willow, 51 inches long and 10½ inches 345 wide at the broadest part, and is made of two strips about 1 inch thick and ¾ wide, joined at the toe by a long lap-splice, held together by four short horizontal or slightly oblique stitches of thong. Each strip is elliptical in section, with the long axis vertical, and keeled on the inner face, except between the bars. Each is tapered off considerably from the toe bar to the toe, and slightly tapered toward the heel. The two points are fastened together by a short horizontal stitch of whalebone. The tip is produced into a slight “tail,” and the inner side of each shoe is slightly straighter than the outer—that is to say, they are “rights and lefts.”

The bars are elliptical in section, flattened, and have their ends mortised into the rim. They are about a foot apart, and of oak, the toe bar 9.2 inches long and the heel bar 8.5. Both are of the same breadth and thickness, 1 by ½ inch. There is also an extra bar for strengthening the back part of the shoe 10 inches from the point. It is also of oak, 4.8 inches long, 0.5 wide, and 0.3 thick. The toe and heel nettings are put on first. Small equidistant vertical holes run round the inside of each space. Those in the rim are drilled through the keel already mentioned, and joined by a shallow groove above and below; those in the bars are about ½ inch from the edge and joined by a groove on the under side of the toe bar only. Into these holes is laced a piece of babiche, which is knotted once into each hole, making a series of beckets about ¾ inch wide round the inside of the space. There are no lacing holes in the parts spliced at the toe, but the lacing passes through a bight of each stitch. At the toe bar the lacing is carried straight across from rim to rim about three times, the last part being wound round the others.

On the left shoe the end is brought back on the left-hand side, passed through the first hole in the bar from above, carried along in the groove on the underside to the next hole, up through this and round the lacing, and back through the same hole, the two parts being twisted together between the bar and lacing. This is continued, “stopping” the lacing in festoons to the bar, to the last hole on the right, 346 where it is finished off by knotting the end round the last “stop.” The stops are made, apparently, by a separate piece on the right shoe. The lacing on the heel bar is also double or triple, but the last part, which is wound round the others, is knotted into each hole as on the rim. The lacings on the rim of the heel space are knotted with a single knot round each end of the extra bar.

In describing the nettings it will always be understood that the upper surface of the shoe is toward the workman, with the point upward, if describing the heel nettings, and vice versa for the toe. To begin with the heel netting, which is the simpler: This is in two parts, one from the heel bar to the extra bar (heel netting proper) and one from the latter to the point (point netting). The netting is invariably fastened to the lacing by passing the end through the becket from above and bringing it back over itself. In making the point netting the end of the babiche is knotted round the bar at the right-hand lower corner with a single knot. The other end goes up to the lacing at the point and comes down to the left-hand lower corner, where it is hitched round the bar, as in Fig. 351, then goes up to the lowest becket on the left side, crosses to the corresponding one on the right, and comes down and is hitched as before round the bar inside of the starting point. This makes a series of strands round the outside of the space, two running obliquely from right to left, a long one on the right side and a short one on the left side; two similar strands from left to right, the long one on the left and the short one on the right, and one transverse strand at the base of the triangle (see diagram, Fig. 352a). The next round goes up to the first becket at the top on the left hand, crosses to the corresponding one on the right, and then makes the same strands as the first round, running parallel to them and about half an inch nearer the center of the space (see diagram, Fig. 352b). Each successive round follows the last, coming each time about ½ inch nearer the center, till the space is all filled in, which brings the end of the last round to the middle of the bar, round which it is knotted with a single knot. This makes three sets of strands, two obliquely longitudinal, one set from right to left and one from left to right, and one transverse, all of each set parallel and equidistant, or nearly so, and each interwoven alternately over and under each successive strand it meets.

The right shoe has fourteen longitudinal strands in each set and thirteen transverse; the left, one less in each set. On the left shoe the end is carried up from the last knot to the lacing at the point, and then comes back to the bar, fastening the other part to the netting with six equidistant half-hitches. The heel netting proper is put on in a slightly 347 different fashion, as the space to be filled is no longer triangular. It starts as before in the right hand lower corner, where it is knotted into the becket, running across from the rim to the heel-bar; goes up to the middle of the extra bar, round which it is hitched as already described, then down to the left hand lower corner; up to the first becket on the left rim, across to the corresponding one on the right, and down to the first becket on the heel bar. This completes the first round (see diagram, Fig. 353a). The second round goes up to the hind bar at the left of the first, comes down only to the transverse strand of the first round on the left, goes up to the becket on the rim above the first, crosses to the right, and comes back to the transverse turn of the first rounds. All these strands except the transverse one are on the left of the first round. The third round follows the first, which brings all its strands except the transverse one to the right of the first round (see diagram, Fig. 353b). The successive odd rounds follow the first and the even rounds the second, bringing the longitudinal strands alternately to the right and left of the first round, until the ends of the hind bar are reached—that is to say, till the space outside of the first round is filled—each transverse strand coming above the preceding. This is done regularly on the left shoe, the tenth round coming to the left end of the bar, and the eleventh to the right. The twelfth round comes to the becket in the left hand upper corner, and crosses to the corresponding becket on the other side. It then follows the odd rounds, thus making six strands, four longitudinal and two transverse, as in the point nettings. All the remaining rounds follow this till the whole space is filled in, which brings the end of the last round to the middle of the heel bar, where it is knotted to the becket.

Fig. 352.—Point netting of snowshoe heel: (a) first round; (b) first and second rounds.

On the right shoe the maker seems to have made a mistake at the eighth round, which obliged him to alter the order of the other strands 348 and finish with half a round. Instead of taking the end of the eighth round down to the preceding transverse strand only, he has brought it down to the heel bar, which brings the ninth round to the left, following the even rounds, and coming to the end of the hind bar, the tenth to the right end of the bar, so that it is the eleventh which makes the first transverse turn at the top. The pattern is the same as in the point nettings. The right shoe has 25, 24, and 19 strands in the three sets respectively, and the left, 25, 25, and 19. The toe nettings are put on in the same way, the first round going to the middle becket at the toe, and crossing to the first becket on the right hand, the second going to the first becket on the left hand and crossing on the right to the first round, and the third going to the first round at the toe and crossing on the right to the becket.

Fig. 353.—Heel netting of snow shoe; (a) first round; (b) first, second, and third rounds.

All the even rounds go to the becket at the toe and cross to the preceding even round, and all the odd rounds go to the preceding odd round at the toe and cross to the becket, until the space outside of the first round is filled with longitudinal strands, when they begin to make descending transverse turns across the toe, going from the becket on the left to the corresponding one on the right and thus following the odd rounds. The fourteenth round on the right shoe begins this, the twelfth on the left. This brings the end of the last round to the middle of the toe bar. It is then carried up to the becket at the toe, brought down and up again, and the end is used to fasten these three parts to the netting with equidistant half hitches—fourteen on the right shoe and thirteen on the left. The pattern, of course, is the same as before, with 33, 33, and 26 strands on the right shoe, and 31, 31, and 25 on the left, in each set respectively.

The foot-netting is of a very different pattern, and consists of seven transverse and thirteen longitudinal strands, of which six, in the middle, do not reach the toe bar, leaving an oblong transverse hole, through which the toe presses against the snow at the beginning of the step. The cross strands are a piece of stout thong (the skin of the walrus or bearded seal), to the end of which is spliced with double slits a long piece of thinner seal thong, which makes the longitudinal ones. The seven transverse strands pass in and out through holes in the rim, while the longitudinal strands pass over the bars, except the middle three pairs, which pass round the horizontal strand behind the toe hole, drawing it down to the next strand. The end of the thirteenth strand wattles these two firmly together, as it does also the two pairs of longitudinal strands on each side of the toe hole, and finishes off the netting by whipping the two sets of strands together with a “birdcage stitch.”

The object of the complicated wattling round the toe hole is, first, to strengthen the hind border against which the toe presses in walking, and second to give a firm attachment for the straps, which are fastened at the junction of the doubled and twisted longitudinal strands with the first and second transverse ones. Each strap is a single piece of stout seal thong fastened to the shoe with two loops as follows: At the inner side of the shoe the end is passed into the toe hole and makes a round turn about the doubled longitudinal strands, and then goes under the two cross strands, coming out behind them and between the twelfth and thirteenth longitudinal strands. It is then spliced into the standing part with two slits, making a becket about 3 inches in diameter. The other end, leaving a loop large enough to go round the wearer’s heel, is passed through the becket just made, wound in the same way as before round the strands at the other corner of the toe hole, and made into a similar becket by knotting the end to the standing part with a marlinghitch with the bight left in. On the right shoe this hitch is made in a slit in the standing part. The end is probably left long for the purpose of adjusting the length of the strap to the wearer’s foot.

In putting on the shoe, the toe is thrust sideways through the loop till the bight comes well up over the heel, and then turned round and stuck under the two beckets, which together form a strap to fasten the toe down to the shoe, leaving the latter free to swing when the heel is raised. By reversing the process the shoe is easily kicked off. These straps must be fitted very nicely or else the shoe is apt to come off. This is a very neatly made pair of shoes, and the woodwork is all painted red above.

No. 89913 [1737] is a pair of similar shoes also from Utkiavwĭñ. The frame is made in the same way and is wholly of willow except the extra hind bar, which is of walrus ivory. These shoes are shorter and somewhat broader than the preceding and not so well made. They are 48.5 350 inches long and 11 broad. The two shoes are not perceptibly different in shape. The lacing, which is of sinew braid, is put on in the same way as on the preceding pair, except that it is fastened directly into the holes on the toe bars. The whole of the heel netting is in one piece, and made precisely in the same way as the point nettings of the first pair, the end being carried up the middle to the point of the heel and brought down again to the bar as on the toe nettings, but fastened with marling hitches. The number of strands is the same in each shoe, twenty-three in each set. The toe nettings follow quite regularly the pattern of the preceding pair.

The shoes are not quite the same size, as the right has 35, 35, and 28 strands, and the left 33, 33, and 25, in each set respectively. There is no regular rule about the number of strands in any part of the netting, the object being simply to make the meshes always about the same size. The foot netting is made of stout and very white thong from the bearded seal. These shoes have no strings.

No. 89914 [1738] is a pair of rather small shoes from Utkiavwĭñ, one of which is shown in Fig. 354. They are rights and lefts, and are 42 inches long by 10 broad. The frame is wholly of oak, and differs from the type only in having no extra hind bar, and having the heel and toe bars about equal in length. The points are fastened together with a treenail, as well as with a whalebone stitch. The heel-nettings are put on with perfect regularity, as on the pair last described, but the toe-nettings, though they start in the usual way, do not follow any regular rule of sucession, the rounds being put on sometimes inside and sometimes outside of the preceding, till the whole space is filled. The foot-nettings are somewhat clumsily made, especially on the right shoe, which appears to have been broken in several places, and “cobbled” by an unskillful workman. There are only five transverse strands which are double on the left shoe, and the longitudinal strands are not whipped to these, but interwoven, and each pair twisted together between the transverse strands. There is no wattling back of the toe hole, and one pair of longitudinal strands at the side of the latter is not doubled on the left shoe. The strings are put on as on the type except that the ends are knotted instead of being spliced. This pair of shoes was 351 used by the writer on many short excursions around the station during the winters of 1881-’82 and 1882-’83. They were old when purchased.

I had but one opportunity of seeing the process of making the frames of the snowshoes. Ilûbw’ga, the “inland” native frequently mentioned, a particularly skillful workman, undertook to make a pair of snowshoes for Lieut. Ray at our quarters, but did not succeed in finishing them, as the ash lumber which we brought from San Francisco proved too brittle for the purpose. Having a long piece of wood, he “got out” the whole rim in one piece. Ordinarily the splice at the toe must be made, at least temporarily, before the frame can be bent into shape. He softened up the wood by wrapping it in rags wet with hot water. Some of the other natives, however, recommended that the wood should be immersed in the salt water for a day or two, from which I infer that this is a common practice. After slowly bending the toe, with great care, nearly into shape, he inserted into the bend a flat block of wood of the proper shape for the toe and lashed the frame to this. A pointed block was also used to give the proper shape to the heel; the bars being inserted in the mortises before the ends were brought together. The temporary lashings are kept on till the wood dries into shape. The toes are turned up by tying the shoes together, sole to sole, and inserting a transverse stick between the tips of the toes.

The use of finely finished snowshoes of this pattern is of comparatively recent date at Point Barrow. Dr. Simpson459 is explicit concerning the use of snowshoes in his time (1853-’55). He says: “Snowshoes are so seldom used in the north where the drifted snow presents a hard frozen surface to walk upon, that certainly not half a dozen pairs were in existence at Point Barrow at the time of our arrival, and those were of an inferior sort.” I have already mentioned the universal employment of these snowshoes at the present day, so that the custom must have arisen in the last thirty years. The pattern of shoe now used is identical with those of the Tinné or Athabascan Indians (as is plainly shown by the National Museum collections), and I am inclined to believe that the Point Barrow natives have learned to use them from the “Nunatañmiun,” from whom, indeed, they purchase ready-made snowshoes at the present day, as we ourselves observed. The “Nunatañmiun,” or the closely related people of the Kuwûk River, are known to have intimate trading relations with the Indians, and even in Simpson’s time460 used the Indian shoe, sometimes at least. The fact that in recent times families of the “Nunatañmiun” have established the habit of spending the winter with the people of Point Barrow and associating with them in the winter deer-hunt, would explain how the latter came to recognize the superior excellence of the Indian shoe.

This is more likely than that they learned to use them from the eastern natives, whom they only meet for a short time in summer, though 352 the latter used the Indian style of snowshoes at least as early as 1826. Franklin461 speaks of seeing, at Demarcation Point, a pair of snowshoes netted with cords of deerskin and shaped like those of the Indians of the Mackenzie.

Most of the other Eskimo of Alaska, who need to use snowshoes at all, use a style of shoe very much less efficient and more roughly made, the rim being of heavy, rather crooked pieces of willow or alder. Simpson’s description will apply very well to this form, which is used even as far north as Icy Cape, whence Mr. Nelson brought home a pair. It also appears to be the prevailing, if not the only, form on the Siberian coast and St. Lawrence Island, judging from Nordinskiöld’s figure462 and Mr. Nelson’s collections.

Simpson says:463 “The most common one is two pieces of alder, about two feet and a half long, curved towards each other at the ends, where they are bound together, and kept apart in the middle by two crosspieces, each end of which is held in a mortise. Between the crosspieces is stretched a stout thong, lengthwise and across, for the foot to rest upon, with another which first forms a loop to allow the toes to pass beneath; this is carried round the back of the ankle to the opposite side of the foot, so as to sling the snowshoe under the joint of the great toe.”

When there are toe and heel nettings, they are of seal thong with a large open mesh. The snowshoe from Norton Sound, figured by Dall,464 is a rather neatly made variety of this form. South of the Yukon, the use of the snowshoe appears to be confined to the Indians. As shown by the Museum collections, the strings are always of the pattern described throughout the whole northwestern region.465

Snowshoes appear to be rarely used among the eastern Eskimo. The only writer who mentions them is Kumlien.466 He says: “When traveling over the frozen wastes in winter, they [i.e., the natives of Cumberland Gulf] use snowshoes. These are half-moon shaped, of whalebone, with sealskin thongs tightly drawn across. They are about 16 inches long. Another pattern is merely a frame of wood, about the same length and 8 or 10 inches wide, with sealskin thongs for the foot to rest on.”

The latter is apparently quite like the western snowshoes described by Simpson.

Staff.—

The only staff used by the young and vigorous is the shaft of the spear, when one is carried. The aged and feeble, however, support their steps with one or two staffs about 5 feet long, often shod with bone or ivory. (The old man whom Franklin met on the Coppermine River walked with the help of two sticks.467) Fig. 355 from a photograph represents old Yûksĭña from Nuwŭk, with his two staffs, without which he was hardly able to walk.

Fig. 355.—Old “Chief” with staffs.

LAND CONVEYANCES.

Sledges.—

The only land conveyance employed at Point Barrow is the universal sledge of the Eskimo, of which there are two forms in general use, one, kă´motĭ, with a high rail on each side, and especially intended for carrying loads of the smaller articles, clothing, camp equipage, etc., and the other (unia) low and flat, without rail or “upstander,” for carrying bulky objects, like whole carcasses of deer, frozen seals, rough dried deerskins, etc., and especially used for carrying the umiak across the land or solid ice. Both kinds are made without nails, but are fastened together by mortises and lashings and stitches of thong and whalebone. I have, however, seen one unia, which was made in 1883, fastened together with nails, a rather inferior substitute for the lashings, as they not only would not hold so firmly, but would also be liable to break in cold weather.

Both kinds of sledge are made of driftwood and shod with strips of whale’s jaw, about three-fourths of an inch thick, fastened on with bone treenails. These bone runners, which are about 2 inches wide, run sufficiently well over ice, hard snow, the frozen gravel of the beach or even on the bare tundra, but for carrying a heavy load over the softer snow of the interior they are shod with ice in a manner peculiar to this region.

It is well known that not only the Eskimo generally, but other hyperborean people coat the runners of their sleds with ice to make them run more smoothly, but this is usually only a comparatively thin crust, produced by pouring water on the runners or applying a mixture of snow or mud and water.468 Mr. Turner informs me that at Ungava they are particular to use fine black vegetable mold for this purpose.

The method at Point Barrow is quite different from this. To each 354 runner is fitted a heavy shoe of clear ice, as long as the runner, and fully 1 foot high by 6 inches thick. The sledge with these ice runners is estimated to weigh, even when unloaded, upwards of 200 or 300 pounds, but it appears that the smoothness of running more than counterbalances the extra weight. At any rate these shoes are almost universally employed on the sleds which make the long journey from the rivers in the spring with heavy loads of meat, fish, and skins. One native, in 1883, shod his sledges with salt-water ice in this way before starting for the hunting grounds. As these ice shoes are usually put on at the rivers, I had no opportunity of seeing the process, though I have seen the sledges thus shod after their return to the village. Lieut. Ray, who saw the process, describes it as follows:

“From the ice on a pond that is free from fracture they cut the pieces the length of a sled runner, 8 inches thick and 10 inches wide; into these they cut a groove deep enough to receive the sled runner up to the beam; the sled is carefully fitted into the groove, and secured by pouring in water, a little at a time and allowing it to freeze. Great care is taken in this part of the operation, for should the workman apply more than a few drops at a time, the slab of ice would be split and the work all to do over again; after the ice is firmly secured the sled is turned bottom up and the ice-shoe is carefully rounded with a knife, and then smoothed by wetting the naked hand and passing it over the surface until it becomes perfectly glazed.”469

Fig. 356.—Railed sledge, diagrammatic (from photograph).

In traveling they take great care of these runners, keeping them smooth and polished, and mending all cracks by pouring in fresh water. They are also careful to shade them from the noonday sun, which at this season of the year is warm enough to loosen the shoes, for this purpose hanging a cloth or skin over the sunny side of the sled.470

We were unfortunately not able to bring home specimens of either style of large sled. The rail sled (kămotĭ) is usually about 8 or 9 feet long, and 2½ to 3 feet wide, and the rail at the back not over 2½ feet high. The thick curved runners, about 5 or 6 inches wide (see diagram, Fig. 356, 355 made from a small photograph) meet the curved slender rails (which are usually round) in front, but are separated from them behind by four stout vertical posts on each side, increasing in length toward the other end and mortised into the runners and rails. An equal number of stout wooden arches half the height of the posts are mortised into the runners, each arch a little in front of each pair of posts. A longitudinal strip runs along the middle of each side, and slats are laid across these, supported by the arches. The sledge is rather heavy and clumsy, but usually carefully made and often painted with red ocher.

Fig. 357.—Flat sledge.

Of the unia or flat sledge we have, fortunately a good photograph, Fig. 357. To the thick straight wooden runners are fastened directly seven cross slats, which project about 2 inches at each end beyond the runner, to which they are fastened by two stitches of whalebone each. A longitudinal strip runs along above the slats on each side. These sledges are generally made on the same pattern, varying somewhat in size. A common size is about 6 feet long, about 2½ feet wide, and 9 or 10 inches high. Very small sledges of this pattern are sometimes made, especially for the purpose, as we were told, of carrying provisions, perhaps when one or two persons desire to make a rapid journey of some length, or for carrying a small share of meat from camp to camp.471

Fig. 358.—Small sledge with ivory runners.

One of these (Fig. 358, No. 89889 [1140], from Utkiavwĭñ), which shows signs of long use, was brought home. It is 20.7 inches long and 13 broad, and has ivory runners, with three wooden slats across them, held down 356 by a low wooden rail on each side. Each runner is a slice from a single large walrus tusk, with the butt at the back of the sled. The slats, which are pieces of a ship’s paneling, are lashed to the upper edge of the runners so as to project about one-half inch on each side. The rails flare slightly outward. The whole is fastened together by lashings of rather broad whalebone, passing through a hole near the upper edge of the runner, a notch in the end of the slat and a hole in the slat inside of the rail. There are two lashings at each end of each broad slat and one in the middle, at each end of the narrow one. The last and the ones at each end of the sled also secure the rail by passing through a hole near its edge, in which are cut square notches to make room for the other lashings. The trace is a strip of seal thong about 5 feet long and one-fourth inch wide, split at one end for about 1 foot into two parts. The other end is slit in two for about 3 inches. This is probably a broken loop, which served for fastening the trace to a dog’s harness.

I do not recollect ever seeing so small a sled in actual use, though Lieut. Ray says he has frequently seen them drawn by one dog. The people who came down from Nuwŭk with a small load of things for trade sometimes used a small unía about 3 feet long, with one dog, and the same was often used by the girls for bringing in firewood from the beach.

A very peculiar sled was formerly used at Point Barrow, but we have no means of knowing how common it was. It was a sort of toboggan, made by lashing together lengthwise slabs of whalebone, but is now wholly obsolete, since whalebone has too high a market value to permit of its being used for any such purpose. We obtained one specimen about 10 feet long, but it was unfortunately in such a dilapidated condition that we were unable to bring it home. I find no previous mention of the use of such sleds by any Eskimo. It is not necessary to suppose that this sled is modeled after the toboggan of the Hudson Bay voyagers, of which these people might have obtained knowledge through the eastern natives, since the simple act of dragging home a “slab” of whalebone would naturally suggest this contrivance.

We did bring home one small sled of this kind (No. 89875 [772], Fig. 359, from Utkiavwĭñ), which from its size was probably a child’s toy, though from its greasy condition it seems to have been used for dragging pieces of blubber. It is made of the tips of 6 small “slabs” of black whalebone, each about 2 inches wide at the broad end, and put together side by side so as to form a triangle 19¼ inches long and 9¾ wide, the apex being the front of the sled, and the left-hand edge of each slab slightly overlapping the edge of the preceding. They are fastened together by three transverse bands, passing through loops in the upper surface of each slot, made by cutting two parallel longitudinal slits about one-half inch long and one-fourth inch apart part way through, and raising up the surface between them. The hindmost band is a strip of whalebone nearly one-half inch wide, passing through these 357 loops, and wound closely in a spiral around a straight rod of whalebone, 0.4 inch wide and 0.1 inch thick, as long as the band. The ends of the band are knotted into rings or beckets about 2¼ inches in diameter. The other two bands are simple, narrow strips of whalebone, running straight across through the loops and knotted at the ends into similar beckets. These beckets were obviously for tying on the load.

The sled with side rails does not appear to be used east of the Mackenzie region, but is found only slightly modified at least as far south as Norton Sound.472 The sledge used on the Asiatic coast, however, as shown in Nordenskiöld’s figure,473 belongs to a totally different family, being undoubtedly borrowed from the reindeer Chukches.474 The sleds of the eastern Eskimo vary somewhat in pattern and material, but may be described in general terms as essentially the same as the unía, but usually provided with what is called an “upstander,” namely, two upright posts at each side of the back of the sled, often connected by a cross rail, which serve to guide the sled from behind. Many descriptions and figures of these sleds will be found in the various descriptions of the eastern Eskimo.

Fig. 359.—Small toboggan of whalebone.

Dogs and harness.—

These sledges are drawn by dogs, which, as far as I am able to judge, are of the same breed as those used by the eastern Eskimo. They are, as a rule, rather large and stout. A number of the dogs at Utkiavwĭñ would compare favorably in size with the average Newfoundland dogs, and they appear to be capable of well sustained exertion. The commonest color is the regular “brindle” of the wolf, though white, brindle-and-white, and black-and-white dogs are not uncommon. There was, however, but one wholly black dog in the two villages. This was a very handsome animal known by the name of Allúa (“coal”).

Every dog has his name and knows it. Their disposition is rather quarrelsome, especially among themselves, but they are not particularly ferocious, seldom doing more than howl and yelp at a stranger, and it is not difficult usually to make friends with them. There was 358 very little difficulty in petting the half dozen dogs which we had at the station, and they grew to be very much attached to the laborer who used to feed them. The natives treat their dogs well as a rule, seldom beating them wantonly or severely. Though they do not allow them to come into the houses, the dogs seem to have considerable attachment to their masters. Considerable care is bestowed on the puppies. Those born in winter are frequently reared in the iglu, and the women often carry a young puppy around in the jacket as they would a child.

We saw no traces of the disease resembling hydrophobia, which has wrought such havoc in Greenland and Baffin Land. I once, however, saw a puppy apparently suffering from fits of some kind, running wildly round and round, yelping furiously, and occasionally rolling over and kicking. The natives said, “Mûlukû´lĭrua, asi´rua”, (“He is howling[?];475 he is bad”), and some of the boys finally took it out on the tundra and knocked it on the head.

The dog harness, ánun (Gr. anut), consists of a broad strip of stout rawhide (from the bearded seal or walrus), with three parallel loops at one end, frequently made by simply cutting long slits side by side in the thong and bending it into shape. The head is passed through the middle loop and a foreleg through each of the side-loops, bringing the main part of the thong over the back. This serves as a trace, and is furnished at the end with a toggle of bone or wood, by which it is fastened to beckets in a long line of thong, the end of which is usually made fast to the middle of the first slat of the sledge. The dogs are attached in a long line, alternately on opposite sides of this trace, just so far apart that one dog can not reach his leader when both are pulling.

The most spirited dog is usually put at the head of the line as leader, and the natives sometimes select a bitch in heat for this position, as the dogs are sure to follow her. The same custom has been observed by Kumlien at Cumberland Gulf.476 Ten dogs are considered a large team, and few of the natives can muster so many. When the sledge is heavily loaded men and women frequently help to drag it. The dogs are never driven, and except over a well known trail, like that between Utkiavwĭñ and the whaling camp in 1883, will not travel unless a woman trots along in front, encouraging them with cries of “Añ! añ! tû´lla! tû´lla!” (Come! come on!), while the man or woman who runs behind the sled to guide it and keep it from capsizing, urges them on with cries of “Kŭ! kŭ!” (Get on! get on!), occasionally reproving an individual dog by name. After they are well started, they go on without much urging if nothing distracts their attention. It is not easy to stop a dog team when the destination is reached. Commands and shouts of “Lie down!” are seldom sufficient, and the people generally have to pull 359 back on the sled and drag back on the harness till the team comes to a halt.

The leader, who is usually a woman or child sometimes guides the team by a line attached to the trace, and Lieut. Ray says he has seen them, when traveling in the interior, tie a piece of blubber or meat on the end of a string and drag it on the snow just ahead of the leader. The natives seldom ride on the sledge except with a light load on a smooth road. A few old and decrepit people like Yû´ksĭña always traveled on sledges between the villages, and the people who came down with empty sledges for provisions from the whaling camp, always rode on the well beaten trail where the dogs would run without leading.477 The dog whip so universally employed by the eastern Eskimo, is not used at Point Barrow, but when Lieut. Ray made a whip for driving his team, the natives called it ĭpirau´ta, a name essentially identical with that used in the east. They especially distinguished ĭpirau´ta, a whip with a lash, from a cudgel, anau´ta. The latter word has also the same meaning in the eastern dialects.

We saw nothing of the custom of protecting the dogs’ feet with sealskin shoes, so prevalent on the Siberian coast.478 Curiously enough the only other localities in which the use of this contrivance is mentioned are in the extreme east.479 During the first warm weather in the spring, before the dogs have shed their heavy winter coats, they suffer a great deal from the heat and can go only a short distance without lying down to rest.

The method of harnessing and driving the dogs varies considerably in different localities. Among the eastern natives the dogs are usually harnessed abreast, each with a separate trace running to the sledge, and the driver generally rides, guiding the dogs with a whip. The leader usually has a longer trace than the rest. The harness used at Fury and Hecla Straits is precisely the same as that at Point Barrow, but in Greenland, according to Dr. Kane, it consists of a “simple breast-strap,” with a single trace. The illustration, however, in Rink’s Tales and Traditions, opposite p. 232, which was drawn by a native Greenlander, shows a pattern of harness similar to that used in Siberia and described by Nordenskiöld480 as “made of inch-wide straps of skin, forming a neck or shoulder band, united on both sides by a strap to a girth, to one side of which the draft strap is fastened.” It is a curious fact that the two extremes of the Eskimo race (for even if the people of Pitlekaj be Chukchi in blood, they are Eskimo in culture) should use the same pattern of harness, while a different form prevails between them. The Siberians also habitually ride upon the sledges, and use a whip, and on some parts of the coast, at least, harness the dogs abreast. In 360 the region about Pitlekaj, however, the dogs are harnessed “tandem” in pairs, as is the case at Norton Sound, where a more efficient harness is also used, which is probably not Eskimo, but learned from the whites.481 Nordenskiöld482 expresses the opinion that the Eskimo method of harnessing the dogs abreast indicates that the Eskimos have lived longer than the Chukchis north of the limit of trees; in other words, that the method of harnessing the dogs tandem is the older one, and that the Eskimo have learned to harness them abreast since they left the woodland regions. I can hardly agree with these conclusions, for it seems to me that the easiest and most natural method of attaching the dogs would be to fasten each directly to the sled by its own trace. Now, when many dogs are attached to the sled in this way, the outer dogs can not apply their strength in a direct line but must pull obliquely, and, moreover, as we know to be the case, so many long traces are constantly becoming entangled, and each individual dog has to be kept straight by the driver. If, however, the dogs be made fast to a long line, one behind the other, not only does each pull straight ahead, but if the leader be kept to the track he pulls the other dogs after him, relieving the driver of the greater part of the care of them.

It seems to me therefore, that the tandem method is an improvement in dog harnessing, which has been adopted only by the natives of northeastern Siberia, and northwestern America, and has no connection with the wooded or unwooded state of the country.483

HUNTING SCORES.

The only thing that we saw of the nature of numerical records were the series of animals engraved upon ivory, already alluded to. In most cases we were unable to learn whether the figures really represented an actual record or not, though the bag handle, No. 89424 [890] already figured, was said to contain the actual score of whales killed by old Yú´ksĭña. The custom does not appear to be so prevalent as at Norton Sound (see above, p. 117). Many of these possible scores being engraved on ivory implements have already been described. With one exception they only record the capture of whales or reindeer. The exception (No. 89425 [1732], Fig. 153b) presents a series of ten bearded seals. The reindeer are usually depicted in a natural attitude, and some of the circumstances of the hunt are usually represented. For instance, a man is figured aiming with a bow and arrow toward a line of reindeer, indicating that such a number were taken by shooting, while a string of deer, represented without legs as they would 361 appear swimming, followed by a rude figure of a man in a kaiak, means that so many were lanced in the water. Other incidents of the excursion are also sometimes represented. On these records the whale is always represented by a rude figure of the tail cut off at the “small,” and often represented as hanging from a horizontal line.

Fig. 360.—Hunting score engraved on ivory.

We also brought home four engraved pieces of ivory, which are nothing else than records of real or imaginary scenes. I have figured all of these. Fig. 360 (No. 89487 [1026] from Nuwŭk) is a narrow flat tablet of ivory, 4.8 inches long and 1 inch wide, with a string at one end to hang it up by. On each face is an ornamental border inclosing a number of incised figures, which probably represent actual scenes, as the tablet is not new.

The figures on the obverse face are colored with red ocher. At the upper end, standing on a cross line, with his head toward the end, is a rudely drawn man, holding his right hand up and his left down, with the fingers outspread. At his left stands a boy with both hands down. These figures probably represent the hunter and his son. Just below the cross line is a man raising a spear to strike an animal which is perhaps meant for a reindeer without horns. Three deer, also without horns, stand with their feet on one border with their heads toward the upper end, and on the other border near the other end are two bucks with large antlers heading the other way, and behind them a man in a kaiak. Between him and the animal which the first man is spearing is an object which may represent the crescent moon. The story may perhaps be freely translated as follows: “When the moon was young the man and his son killed six reindeer, two of them bucks with large antlers. One they speared on land, the rest they chased with the kaiak.”

On the reverse the figures and border are colored black with soot. In the left-hand lower corner is a she bear and her cub heading to the left, followed by a man who is about to shoot an arrow at them. Then come two more bears heading toward the right, and in the right-hand 362 lower corner is a whale with two floats attached to him by a harpoon line. Above this is an umiak with four men in it approaching another whale which has already received one harpoon with its two floats. The harpoon which is to be thrust at him may be seen sticking out over the bow of the boat. Then come two whales in a line, one heading to the left and one to the right. In the left-hand upper corner is a figure which may represent a boat, bottom up, on the staging of four posts. We did not learn the actual history of this tablet, which was brought down for sale with a number of other things.

Fig. 361.—Hunting score engraved on ivory, obverse and reverse.

Fig. 361 (No. 89473 [1349] from Utkiavwĭñ) is a piece of an old snow-shovel edge with freshly incised figures on both faces, which the artist said represented his own record. The figures are all colored with red ocher. On the obverse the figures all stand on a roughly drawn ground line. At the left is a man pointing his rifle at a bear, which stands on its hind legs facing him. Then comes a she bear walking toward the left followed by a cub, then two large bears also walking to the left, and a she bear in the same attitude, followed by two cubs, one behind the other. This was explained by the artist as follows: “These are all the bears I have killed. This one alone (pointing to the ‘rampant’ one) was bad. All the others were good.” We heard at the time of his giving the death shot to the last bear as it was charging his comrade, who had wounded it with his muzzle-loader. On the reverse, the figures are in the same position. The same man points his rifle at a string of three wolves. His explanation was: “These are the wolves I have killed.”

Fig. 362.—Hunting score engraved on ivory.

Fig. 362 (No. 89474 [1334] from Utkiavwĭñ) is newly made, but was said to be the record of a man of our acquaintance named Mûñĭñolu. It is a flat piece of the outside of a walrus tusk 9.7 inches long and 1.8 wide at the broader end. The figures are incised on one face only, and 363 colored with red ocher. The face is divided lengthwise into two panels by a horizontal line. In the upper panel, at the left, is a man facing to the right and pointing a gun at a line of three standing deer, facing toward the left. Two are bucks and one a doe. Then come two bucks, represented without legs, as if swimming in the water, followed by a rude figure of a man in a kaiak. Below the line at the left is an umiak with five men, and then a row of twelve conventionalized whales’ tails, of which all but the first, second, and fifth are joined to the horizontal line by a short straight line. The record may be freely translated as follows: “I went out with my gun and killed three large reindeer, two bucks and a doe. I also speared two large bucks in the water. My whaling crew have taken twelve whales.” The number of whales is open to suspicion, as they just fill up the board.

Fig. 363.—Hunting score engraved on ivory, obverse and reverse.

Fig. 363 (No. 56517 [121] from Utkiavwĭñ) is a piece of an old snow-shovel edge 4.2 inches long, with a loop of thong at the upper side to hang it up by. It is covered on both faces with freshly incised figures, colored with red ocher, representing some real or imaginary occurrence.

The obverse is bordered with a single narrow line. At the left is a man standing with arms outstretched supporting himself by two slender staffs as long as he is. In the middle are three rude figures of tents, very high and slender. At the right is a hornless reindeer heading to the left, with a man standing on its back with his legs straddled 364 apart and his arms uplifted. On the reverse, there is no border, but a single dog and a man who supports himself with a long staff are dragging an empty rail sledge toward the left.

I find no mention of the use of any such scores among the eastern Eskimo, but they are very common among those of the west, as shown by the Museum collections. They record in this way, not only hunting exploits but all sorts of trivial occurrences.

GAMES AND PASTIMES.

Gambling.—

These people have only one game which appears to be of the nature of gambling. It is played with the twisters and marline spikes used for backing the bow, and already described, though Lieut. Ray says he has seen it played with any bits of stick or bone. I never had an opportunity of watching a game of this sort played, as it is not often played at the village. It is a very popular amusement at the deer-hunting camps, where Lieut. Ray often saw it played. According to him the players are divided into sides, who sit on the ground about 3 yards apart, each side sticking up one of the marline spikes for a mark to throw the twisters at. Six of the latter, he believes, make a full set. One side tosses the whole set one at a time at the opposite stake, and the points which they make are counted up by their opponents from the position of the twisters as they fall. He did not learn how the points were reckoned, except that twisters with a mark on them counted differently from the plain ones, or how long the game lasted, each side taking its turn of casting at the opposite stake. He, however, got the impression that the winning side kept the twisters belonging to their opponents. Mr. Nelson informs me in a letter that a similar game is played with the same implements at Norton Sound.

No. 56532 [9], from Utkiavwĭñ, is a bag full of these tools as used for playing this game. It contains 18 twisters, of different patterns, and 7 marline spikes. The bag is of membrane, perhaps a bladder. It is ovoid in shape, all in one piece, with a long opening in one side, which is closed by a piece of sinew braid about 40 inches long. This is knotted by one end round a fold of membrane at one end of the mouth, and when the bag is shut up is wrapped round the middle of it.

Some of these people have learned what cards are from the Nunatañmiun, though they do not know how to use them. They described how they were used by the “Nunatañmiun,” however, going through the motions of dealing cards. They told us that the latter played a great deal, and “gave much.” This “giving much” evidently referred to gambling, for they told Capt. Herendeen how two of the “Nunatañmiun” would sit down to play, one with a big pile of furs and one without any, and when they got up the furs would all belong to the other man.

Fig. 364 (No. 56531 [21]) represents some of a bunch of 25 little ivory images which were strung on a bit of seal thong. One is a neatly carved fox, 2.7 inches long, and the rest are ducks or geese, rather 365 roughly carved, with flat bellies. The largest of these is 1.3 inches long and the smallest 0.8 inch. These were purchased at Plover Bay, eastern Siberia, during our brief visit in August, 1881, and were supposed to be merely works of art. I was, however, very much interested on my return to Washington to find that Dr. Franz Boas had brought from Cumberland Gulf a number of precisely similar images, which are there used for playing a game of the nature of “jackstones.” The player tosses up a handful of these images, and scores points for the number that sit upright when they fall.484 It is therefore quite likely that they are used for a similar purpose at Plover Bay. If this be so, it is a remarkable point of similarity between these widely separated Eskimo, for I can learn nothing of a similar custom at any intermediate point.

Fig. 364.—Game of fox and geese, from Plover Bay.

Festivals.—

The most important festivals are apparently semireligious in character and partake strongly of the nature of dramatic representations. At these festivals they make use of many articles of dress and adornment, not worn on other occasions, and even some “properties” and mechanical contrivances to add to the dramatic effect. All festivals are accompanied by singing, drumming, and dancing.

At the formal festivals, in the early winter, the performers are dressed in new deerskin clothing, with the snow-white flesh side outward, and in certain parts of the performance wear on their heads tall conical caps covered with rows of mountain sheep teeth which rattle as the wearer dances.

We brought home one of these dancing caps (kă´brû, käluka´) (No. 89820 [863] Fig. 365), made of deerskin with the hair inward and 366 clipped close. The outside is painted all over with red ocher. The front is nearly all in one piece, but the back is irregularly pieced and gored. It is surmounted by a thick tuft of brown and white wolverine fur about 5 inches long, sewed into the apex. To the middle of one side at the edge is sewed a narrow strip of deerskin with the hair clipped close, which is long enough to go under the wearer’s chin and be knotted into a slit close to the edge of the other side of the cap. On the front edge is sewed a row of thirty-five incisor teeth of the mountain sheep by a thread running through a hole drilled through the root of each.

The series is regularly graduated, having the largest teeth in the middle and the smallest on the ends. Above this is a narrow strip of brown deerskin running two-thirds round the cap and sewed on flesh side out so that the hair projects as a fringe below. Above this are three ornamental bands about 2 inches apart running two-thirds round the cap, each fringed on the lower edge with sheep teeth strung as on the edge of the cap. The lower row contains 54 teeth, the middle 29, and the upper 31. The lowest band is made of 2 strips of mountain sheepskin with a narrow strip of black sealskin between them, and a narrow strip of brown deerskin with the hair out; the next is of coarse gray deerskin with the hair out; and the uppermost of brown deerskin with the flesh side out. The cap is old and dirty, and has been long in use.

The custom of wearing this style of cap appears to be peculiar to the northwestern Eskimo, as I find no mention for it elsewhere. It is perhaps derived indirectly from the northern Indians, some of whom are represented as wearing a similar headdress.

In certain parts of the same ceremony as witnessed by Lieut. Ray the dancers also wore rattle mittens, which were shaken in time to the music. A pair of these were offered for sale once, but Lieut. Ray did not consider them sufficiently of pure Eskimo manufacture to be worth the price asked for them. They were made of sealskin and covered all over the back with empty Winchester cartridge shells loosely attached by a string through a hole in the bottom, so as to strike against each other when the mitten was shaken. The five men who wore these mittens wore on their heads the stuffed skins of various animals, the wolf, bear, fox, lynx, and dog, which they were supposed to represent. These articles were never offered for sale, as they were probably too highly valued.

We collected twelve wooden masks, which we were told were worn in some of these ceremonies, though none of our party ever witnessed any 367 performance in which they were used. Some of them are of undoubted age. No. 56499 [6] (Fig. 366) has been selected as the type of these masks (ki´nau, from ki´na, face). This is a rather good representation of a male human face, 8.8 inches long and 5.8 wide. It is quite smoothly carved out of cottonwood, and the back is neatly hollowed out, being more deeply excavated round the eyes and mouth and inside of the nose. The mouth is represented as wide open, showing the tip of the tongue attached to the underlip, and has six small teeth which look like dog’s incisors inserted in a row in the middle of the upper lip. The eyebrows and moustache are marked out with blacklead, and there are traces of red ocher on the cheeks. The holes for the strings are in the edge about on a level with the eyes. One end of a string of seal thong long enough to go around the wearer’s head is passed out through the hole on the right side, slit close to the tip, and the other end passed through this. The other end is passed out through the hole on the left and made fast with two half hitches. A row of small holes round the edge of the mask shows where a hood has been tacked on. This mask is rather old and somewhat soiled.

Fig. 367.—Wooden mask and dancing gorget.

A very old weathered mask (No. 56497 [235] from Utkiavwĭñ), 7.8 inches long, and made of soft wood, apparently pine, is similar to the preceding, but has no tongue, and the teeth in both jaws are represented as a continuous ridge. It has an “imperial” as well as a moustache, marked with blacklead like the eyebrows. The cheeks are colored with red ocher. The edge is much gapped and broken, but shows the remains of a deep narrow groove running round on the outside about ¼ inch from the edge, and pierced with small holes for fastening on a hood.

Figure 367 (No. 89817 [856] also from Utkiavwĭñ) is a mask much like the preceding, 7.5 inches long, and made of spruce. It is peculiar 368 in having the outer corners of the eyes rather depressed, and in addition to the moustache and imperial has a broad “whaleman’s mark” drawn with black lead across the eyes. It is grooved round the edge for fastening on a hood. The lower part of the face has been split off at the corners of the mouth and mended on with two stitches of whalebone, and a piece which was broken out at the left-hand corner of the mouth is secured by a wooden peg at the inner edge and a stitch of whalebone on the lower side. This mask has been for a long time fastened to an ornamented wooden gorget, and appeared to have been exposed to the weather, perhaps at the cemetery. The string is made of unusually stout sinew braid.

The remaining four ancient human masks are all masculine, and only one has any indication of labrets. On this mask, No. 89812 [1063], there are two small holes in the position of the labrets. It is probable that the wearers of these masks are supposed to represent the ancient Eskimo, who wore no labrets. A mask which was carelessly made for sale (No. 89814 [1056] from Utkiavwĭñ), however, has large plug-labrets carved out. Though roughly carved this mask is a very characteristic Eskimo face, and would almost pass as the portrait of a man of our acquaintance in Utkiavwĭñ. The two little roughly carved human faces on the top of this mask are probably merely for ornament. No such things are to be seen on any of the old masks which have been actually used. This mask seems to have been whittled out of the bottom of an old meat tray, and has a string of whalebone. Most of the genuine masks are of excellent workmanship, but two are quite roughly carved. One of these especially is such a bungling piece of work that it would be set down as commercial were it not weathered and evidently old. The painting never goes farther than marking out the beard and eyebrows with soot or black lead, and sometimes reddening the cheeks with ocher. Fig. 368 (No. 89816 [1583] from Utkiavwĭñ) is a very old mask of cottonwood, blackened with age and so rudely carved that the work was probably done with a stone tool. It is grooved around the edge for fastening on a hood and is 6.8 inches long.

The only female human masks seen are new and made for sale. One of these (No. 89819 [1057], Fig. 369, from Utkiavwĭñ) is roughly whittled from the bottom of an old meat tray, and has the hair, eyebrows, and a single line of tattooing on the chin painted with soot. It is 8.7 inches long and has strings of whalebone.

Another (No. 56498 [73] from Utkiavwĭñ) is about the size of the common masks and tolerably well made. It has the hair and eyebrows marked with black lead. The last is a foot long, and like the one figured 369 is roughly whittled out of the bottom of an old meat tray. It has the hair, eyebrows, and a single stripe of tattooing on the chin marked with black lead. This came from Utkiavwĭñ (No. 89811 [1037]).

Another “commercial” mask (No. 89813 [1074] from Utkiavwĭñ) is very elaborate, but roughly and carelessly made. It is almost flat, with the features hardly raised in relief. In each corner of the mouth is inserted a slender ivory tusk about 1 inch long, and besides the eyebrows, moustache, and imperial, there is a broad “whaleman’s mark” running obliquely across the right cheek from the bridge of the nose. Six long feathers are stuck in the edge of the forehead. Curiously enough these are the feathers of the South American ostrich, and came from the feather duster in use at our station.

Fig. 370 (No. 56496 [258] from Utkiavwĭñ) represents, rather rudely, a wolf’s face and ears, and is the only animal mask we obtained or saw. It is of cottonwood, old and weathered, and is 4.7 inches long and 6.5 wide. It is painted on the edge with red ocher and has a streak of the same color down the ridge of the nose. The string is of whalebone and unbraided sinew pieced together.

Fig. 371 (No. 89815 [1050] from Utkiavwĭñ) is a mask that seems almost too small to have been worn, being only 6.1 inches long and 4.7 wide. It is very old, made of blackened cottonwood, and is the rudest representation of the human face which we saw. It is simply an oval disk, concavo-convex, with holes cut for the eyes, nostrils, and mouth. The rough cutting about the chin appears to have been done with a stone tool, and the mouth seems to be smeared with blood. The string passed through the holes in the forehead to hang it up by is much newer than the mask, being braided from cotton twine and fastened to a common galvanized boat nail.

The more southern Eskimo of Alaska are in the habit of using in their dances very elaborate and highly ornamented and painted masks, of which the National Museum possesses a very large collection. The ancient Aleuts also used masks.485 On the other hand, no other Eskimo, save those of Alaska, ever use masks in their performances, as far as I can learn, with the solitary exception of the people of Baffin Land, where a mask of the hide of the bearded seal is worn on certain occasions.486 Nordenskiöld saw one wooden mask among the people near the Vega’s winter quarters, but learned that this had been brought from Bering Strait, and probably from America.487

The masks appear to become more numerous and more elaborate the nearer we get to the part of Alaska inhabited by the Indians of the T’linket stock, who, as is well known employ, in their ceremonies remarkably elaborate wooden masks and headdresses. It may be suggested that this custom of using masks came from the influence of these Indians, reaching in the simple form already described as far as Point Barrow, but not beyond.488 With these masks was worn a gorget or breast-plate, consisting of a half-moon shaped piece of board about 18 inches long, painted with rude figures of men and animals, and slung about the neck. We brought home three of these gorgets, all old and weathered.

No. 89818 [1132], Fig. 372a, has been selected as the type of the gorget (sûkĭmûñ). It is made of spruce, is 18.5 inches long, and has two beckets of stout sinew braid, one to go round the neck and the other round the body under the wearer’s arms. The figures are all painted on the front face. In the middle is a man painted with red ocher; all the rest of the figures are black and probably painted with soot. The man with his arms outstretched stands on a large whale, represented as spouting. He holds a small whale in each hand. At his right is a small cross-shaped object which perhaps represents a bird, then a man facing toward the left and darting a harpoon with both hands, and a bear facing to the left. On the left of the red man are two umiaks with five men in each, a whale nearly effaced, and three of the cross-shaped objects already mentioned. Below them, also, freshly drawn with a hard, blunt lead pencil or the point of a bullet, are a whale, an umiak, and a three-cornered object the nature of which I can not make out.

Fig. 372b (No. 56493 [266] from Utkiavwĭñ) is a similar gorget, which has evidently been long exposed to the weather, perhaps at the cemetery, as the figures are all effaced except in the middle, where it was probably covered by a mask as in Fig. 367 (No. 89817 [855] from the same village). There seems to have been a red border on the serrated edge. In the middle is the same red man as before standing on the 371 black whale and holding a whale in each hand. At his right is a black umiak with five men in it, and at his left a partially effaced figure which is perhaps another boat. The strings are put on as before, except that the two beckets are separate. The upper is made of sinew braid, and the lower, which is now broken, of seal thong. This gorget is 15.5 inches long and 4.7 wide. No. 89817 [855] (Fig. 367 already referred to) has a mask tied over the middle by means of the beckets, so that the figures in the middle are much fresher than those on the ends. The edges are painted red. In the middle is the same red man or giant holding the whale. The other figures are painted with soot.

Fig. 372.—Dancing gorgets of wood.

This man or giant, able to hold out a whale, appears to be a legendary character, as we have his image carved in ivory. We unfortunately did not succeed in learning anything more about him, except that his name (apparently) was “kikámigo.” Hanging by the head to each elbow of this figure is a seal, and opposite its thighs two of the usual conventional 372 whale’s tails, one on each side, with the flukes turned from him. The one on his left is attached to his waist by a straight line from its upper corner. At its right hand are a number of objects irregularly grouped. At the top an umiak with five men towing at a three-cornered object, which probably represents a dead whale; then a smaller umiak containing five men and apparently “fast” to a whale, which is spouting. A figure above this, almost obliterated, appears to be a small whale. Below are a large seal, three of the cross-shaped figures, four small whales, and one figure so much effaced that it can not be made out. On the left hand of the figure are two umiaks, and a whale with a line and float attached to him, then four crosses and a large seal in the corner. Below are four whales of different sizes, two bears, and a dog or wolf.

These gorgets appear to have gone out of fashion, as we saw none which were not very old, or which appeared to have been used recently. From the nature of the figures upon them, they were probably used in some of the ceremonies connected with the whale fishing. Kika´mĭgo may be the “divinity” who controls the whales and other sea animals.489

Mechanical contrivances.—

In one of the performances which Capt. Herendeen witnessed, there stood in the middle of the floor facing each other, the stuffed skins of a fox and a raven. These were mounted on whalebone springs and moved by strings, so that the fox sprang at the raven and the raven pecked at the fox, while the singing and dancing went on. These animals were never offered for sale, but they brought over a stuffed fox very cleverly mounted so as to spring at a lemming, which by means of strings was made to run in and out of two holes in the board on which the fox was mounted. (No. 89893 [1378] from Utkiavwĭñ.) We unfortunately did not learn the story or myth connected with this representation.490 It was the skin of an Arctic fox in the summer pelage, with the paws and all the bones removed, and clumsily stuffed with rope yarn, not filling out the legs. A stick was thrust into the tail to within about two inches of the tip, so that it was curled up over the back. The skin was taken off whole by a single opening near the vent, which was left open, and through which was thrust into the body a strip of whalebone 2 inches wide and about ⅛ inch thick, which protruded about 4¼ inches and was fastened to the front edge of the hole by tying the flap of skin to the whalebone with three or four turns of sinew braid, kept from slipping by a notch in each edge of the whalebone.

The fox was attached to a piece of the paneling of a ship’s bulkhead, 29 inches long and 7.5 wide, by bending forward 2¾ inches of the end of the whalebone, and lashing it down parallel to the length of the board with four turns of stout thong, kept from slipping by a notch in each edge of the whalebone and running through holes in the board. 373 The fox was thus held up by the spring parallel to the length of the board with its head and forelegs raised. A string of sinew braid 10 feet long was passed through a hole in the septum of the fox’s nose and knotted once so as to leave two equal ends. These ends were carried down through two holes, one in each edge of the board 9½ inches from the forward end, and each was tied to a roughly-rounded bit of pine stick round which it was reeled when not in use. By pulling these strings together, the fox was made to dart down his head, which was raised by the spring as soon as the string was slackened. By pulling one or the other string the fox could be made to dart to one or the other side of the board.

One man manipulated the fox, pulling a string with each hand. The lemming’s holes were about 1¼ inches in diameter, one in each edge of the board and at such a distance from the end that when the string, which was 7 feet 4 inches long, was drawn through them, it crossed the board just where the fox’s nose struck, when it was pulled down. The ends of the string were reeled round bits of stick. The lemming was a narrow strip of wolf’s fur, about 3 inches long, doubled in the middle, with the middle of the string hitched into the bight. By pulling the ends of the string alternately, the lemming was made to jump out of the hole on one side, run across the board and into the other, very much as a live lemming runs from one tunnel to another on the tundra. It took two persons, one on each side, to handle the lemming. The foxskin and spring appeared to be older than the rest of the machine. The board was originally 10 inches or 1 foot longer at each end, but had to be cut off to pack it.

Petroff mentions a similar custom among the “Nushegagmute” of Bristol Bay, of introducing stuffed animals moved with hidden strings in their performances;491 and Dall492 describes a festival at Norton Sound, where a dead seal was brought in and moved about with strings.

Description of festivals.—

It is greatly to be regretted that we had not established such intimate relations with the natives, as afterwards was the case, in the winter of 1881-’82, since this was the only one of the two seasons that the great winter festival was held at Utkiavwĭñ. In the winter of 1882-’83 there had been so many deaths in the village that the natives did not feel like celebrating any regular festival, and only indulged in a few impromptu dances late in the season. These were unfortunately held in the evening when the writer’s tour of duty at the station prevented his witnessing them. Those of the party who did go over brought back only fragmentary and rather vague accounts of the performance. The confining nature of the work at the station prevented our witnessing any of the celebrations at Nuwŭk or at Pernyû, when the “Nunatañmiun” visitors were entertained.

The best accounts we have of any performance is given by Lieut. 374 Ray. He and Capt. Herendeen went over to Utkiavwĭñ by special invitation on December 3, 1881, and witnessed one scene of the “wood,” or “tree dance.” Many visitors were present from Nuwŭk on the occasion of this dance, which lasted for two days and nights. On arriving at the village they found a crowd of upwards of 200 people assembled round the entrance of the kû´dyĭgĭ. In front of the entrance were drawn up in line five men and two women dancing to the music of a drum and two singers.

They were all dressed in new deerskin clothes, with the snow-white flesh side turned out, and wore conical dance caps like that already described. They kept time to the music with their feet, moving their bodies to right and left with spasmodic jerks. To quote from Lieut. Ray’s MS. notes:

Each dancer in turn sprang to the front and in extravagant gestures went through the motions of killing seal, walrus, and deer, and the pursuit of the whale. Each, as he finished, took his place in the line, was cheered by the crowd, then added his voice to the monotonous chant of the singers.

After all had finished as many as could get in entered the “dance house.” At one end of this a small space was partitioned off with a piece of an old sail, and from the roof in the middle hung an object intended to represent a tree. This was made of two oblong boxes about 6 inches in diameter, open at both ends, the lower about 2½ feet long and the upper about 1½, hinged together with seal thong. At one side hung a wolf’s skull, and on the other a dried raven. Two performers sat in the middle of the floor with their legs extended one between the other’s legs, with his nose touching the tree. A row of old men beat drums and sang, while the performers chanted a monotonous song, in which could be heard the words “rum, tobacco, seal, deer, and whale.”

Presently the bottom of the curtain was lifted and out crawled five men on all fours, wearing on their heads the stuffed skins of the heads of different animals—the wolf, bear, fox, lynx, and dog. They swung their heads from side to side in unison, keeping time to the music, uttering a low growl at each swing and shaking their rattle mittens. This they kept up for fifteen or twenty minutes, while the chant still went on, and the chief performer, with excited gestures, embraced the tree and rubbed his nose against it from time to time. At last all “sprang to their feet with a howl, and ended the dance with wild gestures.” Similar scenes, with new performers, which our party did not stay to witness, succeeded this, with feasting in the different houses.

Capt. Herendeen also witnessed a small dance, lasting only one evening, which bore a curious resemblance to some of the so-called “favor figures” performed in the “German cotillon” of civilized dancers. This kind of dance was performed purely for pleasure, and had nothing 375 religious or dramatic about it. The music was furnished by the usual orchestra of old men, who beat drums and sang a monotonous song. Each person who intended to take part in the dance came provided with some small article to be given away as a “favor,” and rising in his turn, danced a few minutes, and then called out the name of the partner he wished to give it to. The latter then rose, and having received the “favor,” danced a while with him, and then both resumed their places among the spectators.

We never heard of any such elaborate “donation parties” as are described at Norton Sound and the Yukon region, where a man “saves up his property for years” to distribute it among his guests.493 A festival, however, was held at Nuwŭk in June, 1883, which apparently resembled the second kind described by Dall.494 Two men came down from Nuwŭk to invite Lieut. Ray and Capt. Herendeen, telling them what presents they were expected to bring. Unfortunately it was considered that too much was asked and the invitation was declined. The messengers carried “notched sticks.”495

Dances in which the children only take part, entirely for amusement, sometimes take place in the kû´dyĭgĭ, and people occasionally amuse themselves by dancing in the iglu. I have often seen the natives, especially the children and young people, dancing in the open air, and the dancing was always of very much the same character. The feet were but slightly moved, keeping time to the music, while the body swayed gracefully and the arms were waved from side to side. All the dancing which I saw was rather quiet and graceful, but they told us that when they got warmed up at a great dance they went at it with tremendous vigor, throwing off their garments to the waist. The dance which accompanies the song sung by the children to the aurora, however, is more violent. The dancer clenches his fists and, bending his elbows, strikes them against the sides of his body, keeping time to the song and stamping vigorously with the right foot, springing up and down with the left knee (see Fig. 373, from a sketch by the writer).

We never heard of any of the licentious festivals or orgies described by Egede496 and Kumlien.497

The festivals of the eastern Eskimo appear to be less formal and elaborate than those in the west, consisting simply of singing and dancing.498

TOYS AND SPORTS FOR CHILDREN AND OTHERS.

Playthings.—

Though the children amuse themselves with a great many sports and plays, we saw very few toys or playthings in use. We brought home six objects which appear to have no use except as playthings.

Fig. 374a (No. 89806 [1189] from Nuwŭk) is a whirligig in principle very like that made for civilized children. It is a block of spruce, fitted with a shaft of narwhal ivory. This fits loosely in the straight tubular handle, which is a section of the branch of an antler, with the soft inside tissue cut out. A string of seal thong passes through a hole in the middle of the handle and is fastened to the shaft. This string is about 8 feet long, and about half of it is tied up into the hank to make a handle for pulling it. It works very much like a civilized child’s whirligig. The string is wound around the shaft and a smart pull on the handle unwinds it, making the block spin round rapidly. The reaction, spinning it in the opposite direction, winds up the string again. A couple of loose hawk’s feathers are stuck into the tip of the block, which is painted with red ocher for about an inch. Four equidistant stripes of the same color run down the sides to a border of the same width round the base. This was made for sale and appears to be an unusual toy. I do not recollect ever seeing the children play with such a toy. It is called kai´psa (Gr. kâvsâk, “a whirligig or similar toy”).

Fig. 374b is a similar whirligig from Utkiavwĭñ (No. 89807 [1356]). The block, which is 4.2 inches long, is made of the solid tip of a mountain sheep’s horn, and is elaborately ornamented with a conventional pattern of lines and “circles and dots,” incised and colored red with ocher. The shaft is of hard bone, and the line has a little wooden handle at the end. The block is so heavy that it will hardly spin.

Fig. 374.—Whirligigs.

Fig. 375 (No. 56491 [46] from Utkiavwĭñ) is a teetotum (also called kaipsa). The shaft is of pine and the disk of spruce and is ornamented with black lead marks, forming a border about one-quarter inch broad 377 on each face. The upper face is divided into quadrants by four narrow lines radiating from the hole, and each quadrant is divided into two by bands one-quarter inch broad. The order of these lines is reversed on the under face. This is spun, like a common teetotum, with the fingers, and does not seem to be common. I do not recollect ever seeing anyone except the maker of this toy spinning one.

The same is true of No. 89722 [1087] (Fig. 376, from Utkiavwĭñ) which is what American boys would call a “buzz” toy. It is of pine wood, and through two round holes in the middle are passed the ends of a piece of stout sinew braid, which are knotted together. When the board is placed in the middle of the string it can be made to spin round and whiz by alternately pulling and relaxing the ends of the string. The board is rather elaborately painted. One end has a border of black lead on both faces, the other a similar border of red paint, which appears to be red lead. Broad red bands form a square 1 inch across around the holes, with lines radiating from each corner to the corners of the board, on both faces. On the spaces between these lines are figures rudely drawn with black lead. On one face, in the first space, is a goose; in the second, a man with a staff; in the third, the conventional figure of a whale’s tail; and in the fourth, a whale with line and float attached to him, pursued by a whaling umiak. On the other side, the first space contains a dog or wolf walking; the second, two of these animals, sitting on their haunches, facing each other; the third, another walking; and the fourth, a reindeer in the same attitude.

Fig. 376.—Buzz toy.

Fig. 377 (No. 89800 [1331] from Utkiavwĭñ), on the other hand, is a toy which the children often play with. It is the well known “whizzing-stick” found among savages in so many widely distant parts of the world, and often used in religious ceremonies. The Eskimo name is ĭmĭglúta. It consists of a thin board of pine wood, fastened by a string 379 of sinew braid about 1 foot long to the end of a slender rod, which serves as a handle. When swung rapidly round by the handle it makes a loud, whizzing sound. It is very neatly made, and painted with black lead and red ocher. The tips of the board are black for about one-half inch and the rest is red, and the upper half of the handle marked with five rings about one-half inch wide and 1 inch apart, alternately black and red. This appears to be purely a child’s toy and has no mystical signification. I never saw one in the hands of an adult. This specimen was made and brought over for sale by a lad about thirteen or fourteen years old.

Fig. 377.—Whizzing stick.

Fig. 378 (No. 56687 [181] from Utkiavwĭñ) is another plaything rather common with the boys, which takes the place of the American boy’s “bean snapper.” It is known by the name of mĭtĭ´glĭgaun, and is a rod of whalebone, stiff and black, 4.8 inches long and 0.5 wide, narrowed and bent sharply up for about an inch at one end. On the upper side of this end, close to the tip, is a little hollow, large enough to hold a small pebble, and the other is cut into sharp teeth. This is purely an instrument of mischief and is used for shooting tiny pebbles at people when they are looking the other way. Mûñialu showed us, with great glee, in an expressive pantomime, how a boy would hit a person in the eye with a little pebble, and, when the man turned round angrily, would have the snapper slipped up his sleeve and be looking earnestly in another direction. The toothed end, he said, was for mischievously scratching hairs out of a man’s coat when he was looking another way. The “snapper” is used as follows: It is held in the left hand, a little pebble is set in the socket, and the tip of the whalebone bent back with the right hand. When this end is let go the elasticity of the whalebone drives the pebble at the mark with considerable force. As far as I can learn this mischievous toy is peculiar to the Northwest.

Dolls.—

Though several dolls and various suits of miniature clothing were made and brought over for sale, they do not appear to be popular with the little girls. I do not recollect ever seeing a child playing with a doll. Those in the collection, indeed, seem rather less intended for playthings than as, so to speak, works of art to catch the fancy of the strangers. Such an object is No. 89728 [1304] (Fig. 379 from Utkiavwĭñ.) This is a human head carved out of pine wood, and shouldered off at the neck into a stout round peg, which is fitted into the middle of a thick elliptical pedestal of the same wood, flat on the bottom and convex on top. The head is dressed in a neatly made hood of thin deerskin with the flesh side cut off round the shoulders and exposing only the face. The face is very neatly carved, and has bits of green oxidized copper inlaid for the eyes. The cheeks, gums, and inside of the mouth are colored with red ocher, and the hair, eyebrows, and beard with black lead. The top of the pedestal is painted red and divided into eight equal parts by shallow grooves colored with black lead. The height of the whole object is 4½ inches, and the workmanship is remarkably good.

Fig. 379.—Carving of human head.

No. 89827 [1138] (from Utkiavwĭñ), on the other hand, is very roughly and carelessly made. It is 18.2 inches long, roughly whittled out of a flat piece of redwood board into the shape of a man with his legs wide apart and holding up his hands on each side of his head. The arms are very short and broad, with five fingers all nearly of the same length, and the legs are simply two straight four-sided pegs rounded on the edges. It is dressed in a hooded frock of seal gut reaching to the knees and leaving only the face and hands uncovered, and has sealskin knee boots on the legs. The face is rudely in relief, with two narrow bits of ivory inlaid for eyes, and a long canine tusk of the same material inserted in each corner of the mouth. Three small round bits of wood are inlaid in the forehead, one in the middle and one over each eye, and one in the right cheek above the corner of the mouth. The gut frock is carelessly made of irregular pieces. It is trimmed round the bottom and the edge of the hood with a strip of dogskin, but is left with a raw 381 edge round the wrists. The boots are rather well made models of the regular waterproof boots, with soles of white sealskin and a band round the top 1 inch wide of the same material. A short peg projects from the top of the forehead. A string of stout sinew braid about 2 feet long is passed through a hole in the middle of the body and a knot tied in the end in front. Though the design is elaborate the workmanship is very rude, and the clothes seem to be made of odds and ends. The maker perhaps had in mind a fabulous man with teeth like a walrus, about whom we heard some fragmentary traditions.

Fig. 380.—Mechanical doll: drum player.

Fig. 380 (No. 89826 [1358] from Utkiavwĭñ) is a clever, though somewhat roughly made, mechanical doll. It represents a man dressed in deerskins sitting with his legs outstretched and holding in his extended left hand a drum and in his right a stick, as if beating the drum. The arms are of whalebone, and by pressing them he can be made to beat the drum. The doll is made of a single piece of wood—a knot with two branches, which make the legs. (I learned this from Capt. Herendeen, who saw this doll at the village before it was finished.) The height of the sitting figure is 11½ inches.

Fig. 381.—Mechanical toy: kaiak paddler.

A still more ingenious mechanical toy which, however, like the preceding, was made for sale, is shown in Fig. 381 (No. 89855 [1351] from Utkiavwĭñ). This is a man sitting in a kaiak in the attitude of paddling 382 on the left side with a single-bladed paddle. His arms are of whalebone, and by means of strings he can be made to paddle and turn his head from side to side. The kaiak is 29 inches long, very neatly carved from a single block of wood, and solid except at the cockpit. The bottom is flat, to allow it to stand on the floor, but it is otherwise precisely of the model of the kaiaks in the Museum from the Mackenzie and Anderson region. The nation who made it called it a “Kûñmû´d’lĭñ” kaiak. It is painted all over with red ocher, except on the bottom. The figure has no legs and fits into the cockpit, which is without any coaming. The head is separate and mounted on a long, slender pivot, which is fitted into a hole in the neck just loosely enough to allow it to turn easily. It is dressed in a hood of seal gut. The face is very natural, though rather rudely carved, and is lightly colored all over with red ocher, with the mouth painted deeply red, and the eyebrows, eyes, nostrils, and beard marked with black lead. The arms are narrow strips of whalebone, the ends of which protrude at the wrists, and are tied to the paddle by the ends of the strings which work it. The body is covered with a gut shirt.

Fig. 382.—Kaiak carved from a block of wood.

The paddle is of the common shape, and has the blade and the lower end of the shaft painted red. The strings for working this contrivance are of fine sinew braid. One string is tied into a little hole in the edge of the hood, where the left ear would be, the other passes round the edge of the hood, and is tied at the right ear. These strings cross back of the head, and pass through two neat little ivory eyebolts inserted in the deck, 1 inch abaft the cockpit, and 1 inch apart. The strings from the hands are not crossed, but pass through two similar eyebolts, one at each edge of the deck, 2.5 inches from the cockpit. The ends of each set of strings are tied together. When the right pair and left pair of strings are pulled alternately, the man makes a stroke and looks to the right, then “recovers” and looks to the left. Both stroke and “recovery” are aided by the elasticity of the arms. This specimen shows a great deal of mechanical ingenuity, and was the only finished object of the kind seen.

Fig. 382 (No. 89856 [783] from Utkiavwĭñ) is a kaiak intended for a similar toy, which, when brought over for sale, had an unfinished armless doll in the cockpit. This was, unfortunately, lost in unpacking. The kaiak, which is 27.6 inches long, is not new, but has been freshly scraped and painted on deck. It is also a foreign kaiak, being precisely like a model brought by Mr. Nelson from Norton Sound. It is not unlikely that this boat itself came from that region through the “Nunatañmiun,” 383 unless, possibly, a southern kaiak had passed through the hands of enough people to reach a point where some Point Barrow native might see it. As far as we know no Point Barrow natives visit the regions where this form is used, and the model seems too accurate to have been made from a description.

Juvenile implements.—

We sometimes saw the children playing with little models of the implements and utensils used by their parents. Perhaps the commonest thing of this sort is the boy’s bow. As soon as a boy is able to walk his father makes him a little bow suited to his strength, with blunt arrows, with which he plays with the other boys, shooting at marks—for instance, the fetal reindeer brought home from the spring hunt—till he is old enough to shoot small birds and lemmings. We also saw children playing with little drums, and one man made his little boy an elaborate kă´moti about 4 feet long. In the collection are a number of miniature implements, spears, etc., some of which have been already described, which were perhaps intended as playthings for the children. As, however, they were all newly made, it is possible that they were merely intended to catch the fancy of the strangers.

No. 89451 [1113], from Nuwŭk, is a little snow shovel 4.5 inches long, with a blade 2.1 inches wide, rather roughly carved from a piece of walrus ivory.

No. 89695 [1280] from Utkiavwĭñ, is a similar model of a deer lance, 7 inches long, all in one piece and made of reindeer antler.

No. 89797 [1186] from Utkiavwĭñ, is a quite well made model of the drum used for accompanying singing and dancing, and is almost large enough to have been used for a plaything. The stick is entirely out of proportion, being merely a roughly whittled bit of lath, 13 inches long.

Games and sports.—

The men have very few sports, though I have sometimes known them to amuse themselves by shooting at a mark with their rifles, and I once heard of a number of them wrestling. As far as I could learn, they wrestle “catch-as-catch-can” without any particular system. We never heard of anything like the athletic sports mentioned by Egede499 and Crantz500 or the pugilism described by Schwatka among the people of King William’s Land, when two men stand up to each other and exchange buffets till one or the other gives in.501 The women are very fond of playing “cat’s cradle” whenever they have leisure, and make a number of complicated figures with the string, many of which represent various animals. One favorite figure is a very clever representation of a reindeer, which is made by moving the fingers to run down hill from one hand to the other.502 Another favorite amusement with the women and children is tossing three bullets or small pebbles with the right hand, after the manner of a juggler, 384 keeping one ball constantly in the air. Some of the women are very skillful at this, keeping the balls up for a long time. This play is accompanied by a chant sung to a monotonous tune with very little air, but strongly marked time. I never succeeded in catching the words of this chant, which are uttered with considerable rapidity, and do not appear to be ordinary words. It begins “yúɐ yúɐ yuká, yúɐ yúɐ yuká;” and some of the words are certainly indelicate to judge from the unequivocal gestures by which I once saw them accompanied.

In the winter the young women and girls are often to be seen tossing a snowball with their feet. A girl wets some snow and makes a ball about as big as her two fists, which of course immediately becomes a lump of ice. This she balances on the toe of one foot and with a kick and a jump tosses it over to the other foot which catches it and tosses it back. Some women will keep this up for a number of strokes.

The young people of both sexes also sometimes play football, kicking about an old mitten or boot stuffed with rags or bits of waste skin. I never saw them set up goals and play a regular game as they did in Greenland.503

The little girls also play with the skipping rope. I once watched three little girls jumping. Two swung the rope and the other stood in the middle and jumped. First they swung the rope under her feet to the right, then back under her feet to the left, and then once or twice wholly round under her feet and over her head, and then began again.504 They also play at housekeeping, laying sticks round to represent the sides of the house, or outlining the house by pressing up ridges of snow between their feet. Sometimes they mark out a complicated labyrinth on the snow in this way, and the game appears to be that one shall guard this and try to catch the others if they come in, as in many of the games of civilized children.

I have already spoken of the formal children’s dances. They often also dance by themselves, beating on old tin cans for drums. One night I saw a party of children having quite an elaborate performance near our station. The snow at the time was drifted up close under the eaves of the house. On the edge of the roof sat three little boys, each beating vigorously on an empty tomato can and singing at the top of his lungs, while another boy and a little girl were dancing on the snow waving their arms and singing as usual, and at the same time trying to avoid another girl about thirteen years old, who represented a demon. She was stooping forward, and moving slowly round in time with the music, turning from side to side and rolling her eyes fiercely, while she licked the blade of an open clasp knife, drawing it slowly across her lips. They seemed intensely in earnest, and were enjoying themselves hugely. After dancing a while at the station they went over to the village, and as they told me the next day spent the whole night singing in a vacant snow-house.

They also amuse themselves in the winter by sliding on their knees down the steepest snowdrifts under the cliffs. A good deal of the time, however, they are following their parents or other grown people, catching little fish or fetching twigs for firewood or helping drive the dogs, though as a rule they are not made to do any regular work until they are pretty well grown.

MUSIC.

Musical instruments.—

The only musical instrument in use among these people is the universal drum505 or tambourine (kĕlyau), consisting of a membrane stretched over a hoop with a handle on one side, and used from Greenland to Siberia. It is always accompanied by the voice singing or chanting. The player holds the handle in his left hand with the membrane away from him, and strikes alternately on each side of the rim with a short heavy piece of ivory, or a long slender wand, rotating the drum slightly at the same time to meet the stroke. This produces a loud, resonant, and somewhat musical note. There appears, however, to be no system of tuning these drums, the pitch of the note depending entirely on accident.

We collected four of these drums, of which every household possesses at least one. They are all of essentially the same construction, but vary in size. No. 56741 [79], Fig. 383, has been selected as the type. The frame is a flat strip of willow 67 inches long, 1 inch wide, and 0.3 inch thick, bent till the two ends meet, thus making a hoop 22.2 inches long and 19 inches wide. The ends are fastened together by a strap of walrus ivory on the inside of the hoop, secured to the wood by neat stitches of black whalebone. The handle is of walrus ivory 5.2 inches long. The larger end is rather rudely carved into a human face. Back of this head and 1 inch from the large end of the handle is a square transverse notch, deep and sufficiently wide to fit over both rim and strap at the joint. It is held on by a lashing of sinew braid passing through holes in rim and strap, one on each side of the handle, and a large transverse hole in the latter, below and a little in front of the notch. The membrane, which appears to be a sheet of the peritoneum of a seal, is stretched over the other side of the hoop, which is beveled on the outside edge, and its edge is brought down to a deep 386 groove 0.2 inch from the edge of the hoop and 0.3 inch wide, running round the hoop, where it is secured by three or four turns of sinew braid. The end of this string is crossed back and forth four or five times round the handle, where it is fitted to the hoop and then wrapped around it and finished off with a knot.

No. 56742 [514], from Utkiavwĭñ, is a similar drum, but somewhat larger, the hoop being 24.6 inches long and 22 inches wide. It is of the same materials, except that the strap at the joint is of reindeer antler. Opposite the joint the hoop appears to have shown signs of weakness, as it has been strengthened with two straps of walrus ivory, one on the inside and one on the outside of the hoop, fastened together by stitches of sinew which pass through the wood and through both straps. The inside strap is 4.7 inches long, the outer 3.5 inches long, and only half the width of the rim, and is let into the latter. This strap appears to have been put on first, as at each end there is a stitch which only runs through the wood. The handle is fastened on as before, but has two transverse holes instead of one, and has four deep rounded notches for the fingers. (See Fig. 384.) The joint is tightened by driving a thin sliver of wood in at the bottom of the notch.

Fig. 384.—Handle of drum secured to rim.

No. 56743 [31], from Utkiavwĭñ, closely resembles the type, but has a notch for the thumb as well as for the forefinger on the handle. The hoop is 23.5 inches long and 21 wide. No. 56740 [80] from the same village is rather smaller than the ordinary drums, having a hoop 16.2 inches long and 14.7 wide. The handle is of antler, but has the usual face on the large end.

We also brought home eight handles for these drums, which exhibit but slight variations. The commonest material for the handle is walrus ivory. Only two out of the twelve are of antler. They are usually about 5 inches long (the longest is 5.4 inches and the shortest 4.6). Handles with grooves for the fingers and sometimes for the thumb seem to be quite as common as the plain handles. Fig. 385a represents an ivory handle from Nuwŭk (No. 89267 [898]), which has a groove for each finger and a shallow one on the right side for the thumb. It is 5 inches long.

With one exception all these handles have the large end more or less neatly carved into a human face, with the mouth open as if singing, 387 probably from an idea similar to that which makes the decorative artists of civilized countries ornament the pipes of a great organ with singing faces. This face is usually in the position shown in the specimens figured, but No. 89266 [784] (Fig. 385b), a handle of antler from Utkiavwĭñ, has the axis of the face parallel to that of the handle. Nos. 89269 [975] and 56515 [76], both from Utkiavwĭñ, are peculiar in their ornamentation. They are both of walrus ivory. The former has a well-carved face at the large end with small blue beads inlaid for eyes. In addition to this the small end has been rather freshly carved into a rather rude seal’s head, and an ornamental pattern has been incised round the middle. This specimen exhibits the grooves for the fingers very well. The latter is a plain handle, but has a little sharp tusk inserted at each corner of the mouth. The only handle without a human face on the large end (No. 56514 [65] Fig. 385c, from Utkiavwĭñ) is peculiar in many respects. It is the butt end of a small walrus tusk, with a large pulp cavity, the edges of which are much notched and irregularly broken. The notch for fitting it to the handle is at the smaller end, which is neatly carved into a very good figure of a walrus head, with the tusks bent back to the under side of the handle. The head has oval bits of wood inlaid for eyes. None of the drums or handles in the collection are newly made.

Fig. 385.—Drum handles.

The stick employed for beating these drums is commonly a slender elastic wand about 2½ feet long, but they also sometimes use a short 388 thick stick of ivory resembling that used by the eastern Eskimo.506 We brought home two of these sticks, both of which belong with the drum No. 56743 [31]. Fig. 386a (No. 56540 [31]) is a roughly cylindrical rod of ivory with a hole for a lanyard. The larger end is ornamented by rudely incised and darkened lines which represent the eyes and outline of the mouth of a “bow-head” whale. Fig. 386b (No. 56540 [31a]) is a plain round stick of ivory 9.4 inches long. It is rather roughly made and somewhat warped. The use of the long stick is perhaps derived from Siberia, where the short thick stick does not appear to be used.507

Holes in the membrane of the drum are sometimes mended with pieces of the crop of the ptarmigan. At any rate, this is what I was told by a native, who begged from me the crops of two of these birds that I was skinning, saying that he wanted them to mend his drum. These drums are always beaten as an accompaniment to invocations of spirits or incantations. This practice is so common that some authors are in the habit of always speaking of them as “shaman drums”. As I have already stated, their most common use is purely as a musical instrument, and they are used not only by the so-called “shamans” but by everybody.

Fig. 386.—Ivory drumsticks.

Character and frequency of music.—

Their music consists of monotonous chants, usually with very little perceptible air, and pitched generally in a minor key. I could not perceive that they had any idea of “tune,” in the musical sense, but when several sang together each pitched the tune to suit himself. They, however, keep excellent time. The ordinary songs are in “common” or time.508 The words are often extemporaneous, and at tolerably regular intervals comes the refrain, “A yáña yáña, a yáña ya,” which takes the place of the “ámna aja” of the eastern Eskimo. Sometimes, when they are humming or singing to themselves, the words are nothing but this refrain. Their voices, as a general thing, are musical.

Like all Eskimo, they are very fond of music, and are constantly 389 singing and humming to themselves, sometimes, according to Capt. Herendeen, waking up in the night to sing. Besides their regular festivals they often amuse themselves in their houses by singing to the drum. They are fond of civilized music, and, having usually very quick and rather acute ears, readily catch the tunes, which they sing with curiously mutilated words. We found “Shoo Fly” and “Little Brown Jug” great favorites at the time of our arrival, and one old woman from Nuwŭk, told us with great glee, how Magwa (Maguire) used to sing “Tolderolderol.” Our two violins, the doctor’s and the cook’s, were a constant source of delight to them.

Capt. Parry509 gives an excellent account of the music of the people of Fury and Hecla Straits.510

I regret extremely that I was not enough of a musician to write down on the spot the different tunes sung by these people. The ordinary monotonous chant is so devoid of air that I can not possibly recollect it, and the same is true of the chant which accompanies the game of pebble-tossing. I was able, however, to catch by ear the song sung by the children when they dance to the aurora. I never had the whole of this song, which we were told had a large number of stanzas. The first three are as follows:

We did not succeed in learning the meaning of these words, except, of course, that the first word, kióya, is aurora. When there is a bright aurora, the children often keep on dancing and singing this song till late into the night. A tune was introduced in the spring of 1883 by a party of men from Kĭlauwĭtáwĭñ, who came up to take part in the whale-fishing at Utkiavwĭñ. It became at once exceedingly popular, and everybody was singing or humming it. It is peculiar in being in waltz or time, and has considerably more air than the ordinary tunes. I heard no words sung to it except: “O hai hai yáña, O hai yáña, O haíja he, haíja he.” Mr. Dall informs me that he recognizes this tune as one sung by the Indians on the Yukon.

ART.

The artistic sense appears to be much more highly developed among the western Eskimo than among those of the east. Among the latter, 390 decoration appears to be applied almost solely to the clothing, while tools and utensils are usually left plain, and if ornamented are only adorned with carving or incised lines.511 West of the Mackenzie River, and especially south of Bering Strait, Eskimo decorative art reaches its highest development, as shown by the collections in the National Museum. Not only is everything finished with the most extreme care, but all wooden objects are gaily painted with various pigments, and all articles of bone and ivory are covered with ornamental carvings and incised lines forming conventional patterns.

There are in the collections also many objects that appear to have been made simply for the pleasure of exercising the ingenuity in representing natural or fanciful objects, and are thus purely works of art. Want of space forbids any further discussion of these interesting objects. There is in the Museum sufficient material for a large monograph on Eskimo art. As would naturally be expected, art at Point Barrow occupies a somewhat intermediate position between the highly developed art of the southwest and the simple art of the east. I have given sufficient figures in my description of their clothing and various implements to illustrate the condition of purely decorative art. A few words may be added by way of résumé. It will be noticed that whenever the bone or ivory parts of weapons are decorated the ornamentation is usually in the form of incised lines colored with red ocher or soot. These lines rarely represent any natural objects, but generally form rather elegant conventional patterns, most commonly double or single borders, often joined by oblique cross lines or fringed with short, pointed parallel lines.

A common ornament is the incised “circle and dot,” so often referred to in the foregoing descriptions. This is a circle about one-quarter inch in diameter, described as accurately as if done with compasses, with a deeply incised dot exactly in the center. This ornament is much more common south of Bering Strait, where, as Mr. L. M. Turner informs me, it is a conventionalized representation of a flower. Some of the older implements in our collection, ornamented with this figure, may have been obtained by trade from the southern natives, but the Point Barrow people certainly know how to make it, as there are a number of newly made articles in the collection thus ornamented. Unfortunately, we saw none of these objects in the process of manufacture, as they were made by the natives during odd moments of leisure, and at the time I did not realize the importance of finding out the process. No tool by which these figures could be made so accurately was ever offered for sale.

Neither Mr. Turner nor Mr. Dall, both of whom, as is well known, spent long periods among the natives of the Yukon region, ever observed the process of making this ornament. The latter, however, suggests that it is perhaps done with an improvised centerbit, made by sticking 391 two iron points close together in the end of a handle. While weapons are decorated only with conventional patterns, other implements of bone or ivory, especially those pertaining to the chase, like the seal drags, etc., already mentioned, are frequently carved into the shape of animals, as well as being ornamented with conventional patterns. Carvings of animals’ heads usually have the mouth, nostrils, etc., indicated by blackened incisions, and often have small, colored beads, bits of wood, or ivory inlaid for the eyes. When beads are used, the perforation of the bead is generally made to represent the pupil of the eye. Beads were also used for ornamenting dishes and other wooden objects.

The harpoon blade boxes of wood carved into the shape of the animal to be pursued have been already described. Other wooden objects, like the shafts of lances, and arrows, paddles, boxes, dishes, the woodwork of snowshoes, sledges, umiaks, etc., are frequently painted either all over, or in stripes or bands. The pigment generally used is red ocher, sometimes set off with stripes of black lead. The only case in which a different pigment is used is that of some arrows from Sidaru, which, in addition to the usual black or red rings, have a rather dingy green ring round the shaft. This green looks as if it might have been derived from the “green fungus or peziza,” mentioned by Dall as in use among the ancient Aleuts.512 The red ocher is applied smoothly in a rather thin coat which looks as if it were always put on in the manner observed by Capt. Herendeen, who saw a man painting a new sled at Utkiavwĭñ. He licked the freshly scraped wood with his tongue, so as to moisten it with saliva and then rubbed it with a lump of red ocher. The custom of painting wooden objects with red ocher seemed to be rather more common among the “Nunatañmiun,” from whom perhaps the Point Barrow people borrowed the fashion, which is not mentioned among the eastern Eskimo. Nordenskiöld states that red is the favorite color among the natives of Pitlekaj.513

The painting of the arrow shafts in many cases curiously resembles the marks used by modern archers to distinguish the ownership of their shafts, and may have formerly served the same purpose. We made no inquiries about the matter on the spot, and there is no certain evidence in the series of arrows collected that these are or are not marks of ownership. Some arrows, apparently the property of the same man, have different marks, while arrows from different villages are similarly marked. On examining our series of fifty arrows from the three villages (fourteen from Nuwŭk, twenty from Utkiavwĭñ, and sixteen from Sidaru) it will be seen that the commonest style of painting is to have the shaft painted red from the beginning or middle of the feathering to about one-fifth of its length from the head. Twenty arrows are marked in this way—eleven from Nuwŭk, belonging to at least two distinct sets, and nine from Utkiavwĭñ, belonging to three sets. Nine have 392 about 8 inches of the middle of the shaft painted red, with a black ring at the middle of the feathering. Seven of these are from Sidaru, one from Nuwŭk, and one from Utkiavwĭñ. Five from Sidaru have a red ring round the middle, and a green one about the middle of the feathering, and four of the same set have also a red ring in front of the green one. Three from Utkiavwĭñ, belonging to different sets, have the shaft painted red from the middle to the beginning of the feathering, and three red rings 2 inches from the nock. Seven belonging to these sets from the two northern villages are unpainted.

A set of two small arrows which belong with the boy’s bow No. 89904 [786] are peculiar in their marking. About 5½ inches of the middle of the shaft is painted red, there is a black ring round the middle, and a black spiral running the whole length of the feathering.

The only decorative work in metal is to be seen in the pipes and their accompanying picks and fire steel which have already been described.

In addition to these illustrations of decorative art, we brought home a series of seventy-nine objects which may be considered as purely works of art without reference to decoration. Some of the older objects in this series perhaps also served the purpose of amulets or charms,514 but a number of the new ones were made simply as works of fancy for sale to us. These objects are all carvings of various materials, sometimes very rude and sometimes very neatly finished, but in most cases even when rudely made highly characteristic of the object represented.515 Walrus ivory, usually from the tusks, but sometimes from the teeth, is the commonest material for these carvings. Thirty-six of the series are made of this material, which is very well suited for the purpose, being worked with tolerable ease, and capable of receiving a high finish. Soapstone, from the ease with which it can be cut, is also rather a favorite material. Seventeen of these carvings are made of soapstone, in many cases evidently pieces of an old lamp or kettle. Other mineral substances appear to be rarely used. Three images, all made for sale and by the same hand, are of soft white gypsum and one tiny image of a bear is rudely flaked out of gray flint. (There are in the collection a number of rude images of whales, made by flaking from flint, jasper, and glass, but as these were ascertained without doubt to be amulets, they will be described under that head.) Eleven are made of wood, nine of bone, one of antler, and one of the tooth of the polar bear. Twenty-three of these carvings represent human beings, sometimes intentionally grotesque and caricatured; twenty-one, bowhead whales; fourteen, polar bears; five, seals; three, walruses; one, a beluga; one, a fish; and seven, fanciful monsters. Four are ornamented objects made for sale; not, strictly speaking, images.

Six of the representations of the human face or figure are of wood, 393 and with one exception were all freshly made for sale. Fig. 387 represents the only antique specimen of this kind (No. 56496 [655]). This was found among the débris in one of the old ruined houses in Utkiavwĭñ by Lieut. Ray, and is very old, blackened, and dirty. The carving was evidently done with a blunt instrument, probably a stone tool. This specimen, which was perhaps the head of a doll, is 7.1 inches in total length, with a head 3.4 inches long. We saw no similar object of modern construction.

Figs. 388a and 388b (Nos. 89726 [1192] and 89727 [1193], from Utkiavwĭñ) are a pair of rather roughly whittled human figures, a man and woman, respectively, both without clothes (except that the woman has a black-lead mark round the calf of each leg to indicate the tops of the boots). They were made for sale, and are perhaps unfinished dolls. The man (No. 89726 [1192]) is 11 inches long and tolerably well proportioned, except about the feet, which are very clumsily made. The eyes and mouth are incised and the hair colored with black-lead. The woman (No. 89727 [1193]) is a very similar figure, but only 9.2 inches long. She has prominent breasts, and her legs are shorter in proportion than the man’s.

No. 89725 [1185], from Utkiavwĭñ, is a clumsy image of a man, rudely whittled out of a flat, hardwood stick, 7¼ inches long. The body and legs are long, the latter somewhat straddling, with clumsy feet. The outstretched arms are very short and stumpy. It has been painted all 394 over with a thin coat of red ocher, and the legs and feet have a coat of black lead over this. The hair also is marked out with black lead, and a small opaque white bead is fastened with a peg to the middle of the breast. This image was made for the market.

No. 56495a [203], from Utkiavwĭñ, is of a pair of very rude images, also made solely for the market. Each is 8 inches long, and is merely an oblong piece of board, flat and rough on the back, roughly beveled from the middle to each side in front. One end is surmounted by a rather rudely carved human head, with the features in relief and the eyes and mouth incised. The eyebrows are marked out with black lead, and there is a longitudinal line of black lead down the middle of the front.

Fig. 389 (No. 89724 [1123] from Nuwŭk) is the face of a male Eskimo, 3.2 inches long, carved out of a flat piece of some coniferous wood weathered to a dark, reddish brown. The labrets are represented by two small, red glass beads with white centers, fastened on in the proper position with wooden pegs. There is a deep groove around the edge of the face into which is fastened a strip of yellowish wolfskin with long fur to represent the trimming around the hood of the jacket. This specimen was made for sale, and the carving is well executed. It is a characteristic Eskimo face, and would pass for a portrait of Apaidyáo, a well known young Eskimo, who was employed by Lieut. Ray as a guide and hunter.

Fig. 389.—Carving, face of Eskimo man.

We collected only two soap-stone carvings representing men, both of which were newly made. One of these, Fig. 390 (No. 89569 [1095] from Nuwŭk), is a grotesque image 2.9 inches long, roughly carved from a flat piece of an old lamp or pot. This is almost exactly the form in which the Eskimo, especially the children, usually draw a man. The writer’s portrait 395 has been drawn in very much the same shape. The features are very rudely indicated, and a long projecting tusk of bone is inserted at each corner of the mouth and glued in with refuse oil. This figure is probably meant to represent the “man with tusks,” before referred to, who figures in several of the legendary fragments which we obtained.

No. 89568 [1108], from Utkiavwĭñ, probably represents the same being. It is a mask of soapstone, a piece of an old lamp, 2.8 inches long, with very characteristic features in low relief, and a pair of sharp, projecting, decurved tusks, about 1 inch long, which appear to be made of the vibrissæ of the walrus. The back of the mask is roughly hollowed out. No. 89575 [1014], from Nuwŭk, is a clumsy and carelessly made image of a man, 3.4 inches long, whittled out of a flat, rough piece of soft, white gypsum. The arms are short and clumsy and the legs straddling, and there is a large elliptical hole through the middle of the body. The features are indicated only by digging little cavities for the eyes, nostrils, and mouth. This and two other images of the same material, a bear equally rude, and a very well carved and characteristic beluga, were made by the ingenious young native, Yöksa, previously mentioned.

The best bone figure of a man is shown in Fig. 391 (No. 89353 [1025], from Nuwŭk), also newly made. This is an image, 5 inches long, of the giant “Kikámigo,” previously mentioned, and is a very excellent piece of workmanship. The material is rather vascular compact bone. On the head is a conical dancing cap, 1.4 inches high, made of deerskin, with the flesh side out, and colored with red ocher, with a tuft of wolf hairs, 3 inches long, protruding from the apex. Around the middle of the cap is a narrow strip of the same material fringed on the lower edge with fifteen flat, narrow pendants of ivory, made to represent mountain-sheep teeth. To the back of this strip is fastened a half-downy feather nearly 4 inches long. A slender wooden stick is stuck into the strip behind, so that the tip reaches just above the apex of the cap. To a notch in the end of this is tied a bit of dressed deerskin, 1¼ inches long, cut into three strips.

Fig. 392 (No. 89348 [1127], from Utkiavwĭñ) is an image neatly carved from whale’s bone, which may have been meant for an amulet, or possibly the handle of a drill cord, as it is not new, and has two oblique holes in the middle of the back, which meet so as to form a longitudinal channel for a string. The eyes, mouth, and labret holes are incised and filled with black dirt. The total length is 3.3 inches.

Fig. 393 (No. 89344 [1272], from Utkiavwĭñ) is a very grotesque image of a naked man, rudely carved from compact, rather porous bone, impregnated with oil, but scraped smooth. It is 5 inches long. The mouth and eyes are incised and blackened, and the nostrils simply bored out.

The ivory carvings representing human figures are all of rather rude workmanship. No. 89352 [1100], Fig. 394, from Nuwŭk, is a tolerably good figure, 3.3 inches long, of a sitting man holding up his hands before his face. This specimen is old and is made of walrus ivory yellow from age and oil. No. 89351 [1085] from Nuwŭk, is a similar image, 3.8 inches long, newly made, with the arms at the sides, roughly carved from coarse walrus ivory. The eyes and mouth are incised and filled with dark colored dirt. Fig. 395 (No. 89349 [980], from Nuwŭk) is an old image made of yellow walrus ivory and closely resembling the bone image (No. 89348 [1127]) already figured, but with the hands by the sides. It is 2.7 inches long and has a string 4 inches long tied into the channel in the back.

Nos. 89346 and 89347 [990], from Nuwŭk, are a pair of little men, standing erect, about 2 inches high, rather roughly carved, of slightly yellow walrus ivory. Both have large, clumsy feet and legs, and the eyes, nostrils, and mouth incised and filled in as usual with dark colored dirt. The arms are in high relief. No. 89346 [990b] has his hands clasped in front of him, while No. 89347 [990a] has them clasped behind his back. The legs of the latter are excavated on the inside as if to fit it upon the end of some object. It is more probable, however, that this image was carved from the foreshaft of a seal-dart, and that the excavation is merely the slot in the end of the latter. These two images are evidently modern, but do not appear freshly made. No. 89345 [1273] from Utkiavwĭñ is a very rude image, 2.6 inches long, having a very small head and no arms. It is somewhat discolored walrus ivory and quite dirty, and though evidently modern, from the appearance of the ivory, does not appear to 397 be freshly made. This figure is even ruder in design than those from Siberia figured by Nordenskiöld.516

Fig. 396.—Ivory carving, three human heads.

The best of our human figures from Point Barrow show much greater art, both in workmanship and design, than those just mentioned, but can not compare with the elegant figures in the museum from the more southern parts of Alaska. The four remaining ivory carvings represent the human face alone. No. 89342 [989], Fig. 396, from Nuwŭk, is a thick piece of walrus ivory 3.3 inches long and 1.6 wide, carved into three human faces, a man in the middle and a woman on each side, joined together at the side of the head. Though the workmanship is rough, the faces are characteristic. The man has labrets and a curved line of tattooing at each corner of the mouth, indicating the successful whaleman, and the women, the usual tattooing on the chin. The eyes, nostrils, mouths, labrets, and tattooing are incised and blackened as usual. This specimen, though apparently modern, does not seem fresh enough to have been made for sale. The seller called it “a man and his two wives” without giving them any names. It may be intended as a portrait of some celebrated whaleman.

Fig. 397 is one of a pair of very rude faces (No. 56523 [52] from Utkiavwĭñ), 1½ inches long, which were made for sale. It is simply a walrus-tooth cut off square on the ends and on one side rudely carved into a face, with the eyes and mouth incised and filled in with dark colored dirt. Fig. 398 (No. 89343 [1124] from Nuwŭk) is a flat piece of ivory (a bit of an old snow shovel edge), 4 inches long and 1.2 inches wide, roughly carved and covered with incised figures. The upper edge is carved into five heads: First, a rude bear’s head, with the eyes and nostrils incised and blackened as usual; then four human heads, with a face on each side. The front faces have the noses and brows in low relief and the eyes, nostrils, and mouths incised and blackened; the back ones are flat, with the last three features indicated as before. At the end is a rude figure of a bear, heading toward the right, with the ears in relief, the eyes and mouth roughly incised and blackened, and the legs indicated by roughly incised and blackened lines on the obverse face. Both faces are covered with rudely incised and blackened lines.

On the obverse there is a single vertical line between each pair of heads. Below the bear’s head is a bear heading toward the right; 398 under the first human head, an umiak with four men; under the second, a “killer” (Orca) heading toward the right; under the third, two of the usual conventionalized whales’ tails suspended from a cross-line; and under the last, a “killer” with very large “flukes” heading toward the left.

Fig. 398.—Elaborate ivory carving.

On the reverse there are, below the bear, a bear heading toward the right, below each of the human heads a whale’s tail with the flukes up, and under the bear’s head a bear heading toward the right. This end is perforated with a large round hole, into which is knotted a bit of deer sinew about 3 inches long, the other end of which is tied round the junction of two little bowhead whales, each about 1 inch long and carved out of a single piece of ivory, head to head. They are rather rudely carved and have the spiracles incised and blackened. This object appears freshly made, but perhaps commemorates the exploits of some four hunters. It was purchased along with other objects and its history was not learned at the time.

Fig. 399.—Bear carved of soapstone.

Perhaps the best image of a polar bear is No. 89566 [1252], Fig. 399, from Utkiavwĭñ, which is quite characteristic. It represents the bear standing and was carved out of soft, gray soapstone with a knife, and finished off smoothly with a file. It is 4 inches long. No. 89571 [116b], from Nuwŭk, is a very rude flat soapstone bear, 1.9 inches long, in profile, showing only one fore and one hind leg. It was made for sale, but No. 89576 [966], from the same village, which is almost exactly like this, though smaller, is old. No. 89574 [1027], from Nuwŭk, is the gypsum carving of a bear, above referred to, which is very like 399 the preceding two specimens. It is 2.5 inches long and has a large tail and large clumsy legs.

No. 89578 [1051], Fig. 400, from Utkiavwĭñ, is a thin profile figure of a polar bear, made by flaking from dark gray flint. It is 1.4 inches long, and the tail is disproportionately long. The specimen does not appear to be new, and was perhaps intended for an amulet, like the flint whales already mentioned.

The only bone figure of a bear in the collection, No. 89335 [1275], Fig. 401a, from Utkiavwĭñ, is very crude. It has a very long, slim body and neck, and short, slender legs. The mouth, eyes, and nostrils are incised and are blackened as usual. The carving is rudely done, but the specimen, which was made for sale, has been scraped smooth. It is 5.5 inches long, and made of whale’s bone, soaked in oil to make it appear old.

Fig. 401.—Bone figures: (a) bear; (b) bear’s head.

Fig. 401b (No. 89471 [997], from Utkiavwĭñ) is the end of some old implement, 6 inches long, one end of which is carved into a rather rude bear’s head, with the ears, nostrils, outline of the mouth, and the vibrissæ incised and blackened. Sky-blue glass beads are inlaid for the eyes and bits of tooth for the canine tusks. On the throat is a conventional figure with two “circles and dots,” all incised and blackened. The carving is freshly done, but soiled, to make it look old.

The three newly made ivory bears are all represented standing and are quite characteristic. All have the eyes, nostrils, and mouth incised and blackened. Fig. 402a (No. 89337 [1274], from Utkiavwĭñ) is the best in execution. It is made of white ivory and is 3.3 inches long. No. 56524, [92], from Nuwŭk, is a small bear, 1.7 inches long, not quite so well carved, and disproportionally long-legged. The left hind leg has been broken off close to the body and doweled on with a wooden peg. Another little bear from Nuwŭk (No. 89841 [992]) is still more rudely carved, but closely resembles the preceding.

A larger carving, rather roughly executed (No. 89338 [1098], from Nuwŭk), represents a standing bear 3.2 inches long, holding a whale crosswise in his mouth. The whale is a separate piece, held in by a wooden peg driven through the bear’s lower jaw. This specimen is newly made from rather coarse walrus ivory.

Fig. 402b (No. 89340 [953], from Utkiavwĭñ) is a very ancient ivory image of a bear, 3.4 inches long, which was evidently intended for an amulet, as there is a stout lug on the belly, into which are bored two oblique holes, so as to make a longitudinal channel for a string. Into this is knotted a stout cord of loosely twisted sinew. The execution of the image is particularly good, but the design is very rude. The specimen is so ancient that the ivory of which it is made has become almost black.

Fig. 402.—Ivory figures of bears.

No. 56528a [56a] from Utkiavwĭñ is a walrus tooth, 1.6 inches long, carved into the shape of a bear’s head. Both design and execution are very rude. Light blue glass beads are inlaid for the eyes, and the nostrils and outline of the mouth are incised and filled in with black dirt. It was made for sale. A still more rude carving, also made for sale, is No. 56528, from Utkiavwĭñ, which is an old and weathered canine tooth of the polar bear, with the point freshly whittled so as to look something like a bear’s head. Two sky-blue glass beads are inlaid to represent the eyes and one for the nose, and the mouth is incised and blackened.

The walrus does not appear to be a favorite subject for representation. The part of the collection already described shows that it occurs very seldom as a decoration, and we obtained only three images of this animal, one in soapstone and two in ivory, all small and very rude, both in design and execution. They are all newly made. The best image is shown in Fig. 403a (No. 89333 [1384] from Utkiavwĭñ). This is 2.3 inches long and made of coarse walrus ivory. The head is rather good, but the body simply tapers to a broken point. A bit of wood is inlaid for the left eye, but the right is merely represented by a hole.

Fig. 403.—Rude ivory figures of walrus.

Fig. 403b (No. 89334 [1067], from Utkiavwĭñ) is exceedingly rude. The eyes, nostrils, and mouth are incised and blackened as usual, and the vibrissæ (“whiskers”) are represented by rather large round pits on the snout, also filled in with black dirt. It is 2.9 inches long, and appears 401 to have been dipped in the oil-bucket to make it look old. Both the images bear a strong resemblance to the rude carvings of walruses from Siberia figured by Nordenskiöld.517a No. 89570 [1271] from Nuwŭk is of soapstone, 2 inches long, with tusks rudely carved from walrus ivory. The head is but roughly indicated, while the body is shaped like a slug, and is bifid at the pointed end to represent the hind flippers. The eyes and nostrils are roughly incised.

Fig. 404.—Images of seal—wood and bone.

The seal, on the other hand, is a favorite object for artistic representation. It is seen often, as already described, as a decoration on various implements, especially the drag lines, generally in a very characteristic shape, and the five seal images in the collection are excellent in design and execution. Almost all are decidedly superior to those from Pitlekaj, figured by Nordenskiöld.517b All are newly made except No. 89737 [857a]. Fig. 404a, from Utkiavwĭñ, which is 4.2 inches long, and made of spruce, very old, weathered, and discolored with dirt and grease. It is nicely carved and scraped smooth, and is very good in its general proportions, though the details are not represented as in the other images.

The best figure (No. 89330 [999] figured in the Point Barrow Rept. Ethnol., Pl. V, Fig. 6, from Utkiavwĭñ) is carved from walrus ivory and is 4.3 inches long. It represents a male rough seal, and is exceedingly accurate and highly finished. The lower jaw is perforated and a bit of sinew thread tied in to represent the drag line. Small red glass beads with white centers are inlaid for the eyes. The other three are all of bone and represent dead male seals stretched on their backs with the drag line in their jaw as they are dragged home.

No. 56579 [75], Fig. 404b, from Utkiavwĭñ, is 5.7 inches long, and very smoothly carved from walrus jaw bone, with round bits of wood inlaid for the eyes. The proportions are excellent, but the details are not strongly brought out. This specimen is a little older than the rest, and may have been an amulet for good luck in seal catching. The other two are of compact white bone, perhaps that of the reindeer.

No. 89331 [1143], from Utkiavwĭñ, is 3.4 inches long, and has the breast and back flattened and the flippers in high relief. The anus, genital opening, and eyes are incised, the latter two filled in, as usual, with black dirt. The drag line is of sinew braid and has an ivory cylinder slipped over it.

No. 89328 [1167], from Utkiavwĭñ, is the poorest in design. It is 5.6 inches long and has the neck bent up as in dragging. The back of a freshly caught seal is always somewhat flattened by dragging it over the ice, and this flattening is very much exaggerated in this carving by the natural shape of the bone. The fore flippers are in high relief, with three toes to each flipper, colored round the edge with red ocher. The tips of the hind flippers are joined together, and each has only two toes. The eyes, genital opening, and the spots on the back and belly are indicated by shallow round pits colored with red ocher. The drag line is a double bit of sinew braid, which has on it two ivory cylinders, one ornamented with an incised pattern.

Fig. 405.—White whale carved from gypsum.

We found but a single figure of the beluga, which is such a favorite subject for Eskimo artists farther south. This is the gypsum carving already mentioned (No. 89573 [1015], Fig. 405, from Nuwŭk). It is 3.5 inches long and is very characteristic, though rather short in proportion to its girth. It was neatly carved with a knife.

The “bow-head” whale (Balæna mysticetus), is a very favorite subject, appearing often as a decoration and represented by 21 carvings. Three of these are of wood, very much resembling in design and execution the harpoon boxes already described. They are all very old, and 403 perhaps were charms to be carried in the boat to secure good luck in whaling. No. 89736 [857b], Fig. 406, from Utkiavwĭñ, is perhaps the best proportioned of these figures, though the only details represented are the flukes (which are broken), and the incised spiracles. It is 5.4 inches long and made of spruce or hemlock, stained almost black by dirt, grease, and weathering. A long string of sinew braid is tied round the “small.”

Fig. 406.—Wooden carving—whale.

No. 89735 [1036] from Utkiavwĭñ, is also a rather well proportioned figure, rude in execution, with no details carved out except the flukes, one of which is broken. An angular bit of iron pyrites is inlaid to represent the left eye, and a similar piece appears to have been lost from the right eye. The anus is represented by a light blue glass bead inlaid in the belly. It is 8.8 inches long and made of soft wood, probably cottonwood, weathered and stained to a dark brown. It is very old and much chipped and cracked. Two small oblique holes in the middle of the back make a transverse channel for a string. This specimen was said by the man who sold it to have been dug up among the ruins of one of the old houses in the village.

No. 89734 [987] from Nuwŭk, is 12 inches long, very broad in proportion to its length, and rather rude in design, with a flat belly, though neatly carved and scraped smooth. The spiracles and the outline of the mouth are incised and little angular bits of brown quartz are inlaid for the eyes. Both flukes have been split off and part of the right fluke has been fastened on again with a single wooden treenail. It is of spruce or hemlock and has weathered to a brown color.

Fig. 407.—Whale carved from soapstone.

Fig. 407 (No. 89561 [1253] from Utkiavwĭñ) represents the best image of a whale in the collection. It is very well proportioned, though perhaps a little clumsy about the flukes, with the external details correctly represented. It is 4.5 inches long, neatly carved from soapstone, scraped smooth and oiled. It was made for sale. There are five other round soapstone carvings of whales in the collection, but none so good 404 as this except a little one from Nuwŭk, (No. 89563 [986]) 2 inches long, which is almost an exact miniature of the preceding. This specimen is not new. Fig. 408 (No. 89557 [1267] from Utkiavwĭñ) is a rude flat representation of a whale seen from above. It is 5.2 inches long and roughly whittled out of the bottom of an old stone pot. The flippers are large and clumsy, and the spiracles slightly incised. The specimen appears to be old, as does a similar one from Nuwŭk (No. 89559 [1188a]).

Fig. 408.—Rude flat image of whale.

No. 89558 [1266] from Utkiavwĭñ, and No. 89572 from Nuwŭk, both flat images, are carelessly made for sale. The latter is simply a representation in soapstone of the conventional “whale’s tail” with the “small” cut off to an angular point. No. 89325 [1160] from Utkiavwĭñ is a clumsy, broad whale with a flat belly, 4.1 inches long, freshly carved from whale’s bone, and soaked in oil to make it look old. The eyes, spiracles, and outline of the mouth are incised and filled in with dark oil lees.

None of the ivory carvings of whales have any special artistic merit. Fig. 409 (No. 89323 [1024a] from Nuwŭk) is the best of these. It is a little better in design and execution than the preceding, which it resembles considerably. It is the female of a pair of little whales made of old brown walrus ivory, which is much cracked. The male differs from the female only in the shape of the external sexual organs, the male having a little round pit and the female a long sulcus. This, as well as the eyes, spiracles, and outline of the mouth, is incised and filled in with dark colored dirt. The female is 3.1 inches long, the male (No. 89324 [1024b]) 0.1 inch longer. These specimens appear to be quite ancient.

Fig. 410 (No. 89326 [1086] from Nuwŭk) is very long and slender—4.3 inches long and only 0.7 inch wide—with the belly perfectly flat, 405 but otherwise a very good representation, neatly carved. The flukes in particular are especially well done, and the flippers are in high relief. The eyes, the spiracles, and the outline of the mouth are incised and the first blackened. The material is a rather poor quality of walrus ivory, about half “core.” The specimen was made for sale. No. 89327 [991] from Nuwŭk was also made for sale. It is a little whale 1.6 inches long, rudely carved in walrus ivory.

Fig. 411 (No. 56619 [66] from Utkiavwĭñ) represents a pair of little whales, each carved from a walrus tooth, which probably served for buttons or toggles of some sort, though I do not recollect ever seeing such objects in use. The belly of each is flat and has in the middle a stout lug perforated with a transverse eye, and they are tied together by a piece of thong about 14 inches long. They are quite well designed and executed, but rather “stumpy” in outline, with the outline of the mouth and the spiracles incised and blackened, and little round bits of tooth inlaid for eyes. In the middle of the back of each was inlaid a small blue glass bead, which still remains in one of them. They are old and dirty and somewhat chipped about the flukes.

Fig. 412 (No. 89567 [904] from Nuwŭk) represents an imaginary quadruped 2.5 inches long, with a short, thick body and legs, no neck, and a human head, with the eyes and mouth incised. It is roughly carved from light gray soapstone, and ground pretty smooth. This figure is not new, and has probably connected with it some story which we did not succeed in learning. The seller called it an “old man.” No. 89332 [994] from Nuwŭk, is a fanciful monster, 4.2 inches long, carved in ivory. It has a human head with the tusks of a walrus, the body, tail, and flippers of a seal, with human arms. The hands, each of which has four fingers, clasp some round object against the belly. It is not old, but apparently was not made 406 for the market. It was called a “walrus man;” but we did not learn whether it was simply a fancy figure or whether there was any story connected with it.

Fig. 413.—Ivory carving, seal with fish’s head.

Fig. 413 (No. 89329 [1101] from Nuwŭk) is another monster, 3.9 inches long, carved in ivory. It has a fish’s head with large canine teeth, and a seal’s body, tail, and hind flippers. The eyes, nostrils, gill slits, the outlines of the tail, and the toes, of which there are six on each flipper, are incised and blackened. A row of nineteen small round pits, filled with dark colored dirt runs nearly straight from the nape to the tail.

Fig. 414.—Ivory carving, ten-legged bear.

Fig. 414 (No. 89339 [1099] from Nuwŭk) is a newly made ivory figure, which is interesting from its resemblance to one of the fabulous animals which figure in the Greenland legends. It is 4 inches long and represents a long-necked bear with ten legs, an animal which the maker gave us to understand had once been seen at Point Barrow. The resemblance of this animal to the “kiliopak” or “kilifvak” of the Greenland stories, which is described as “an animal with six or even ten feet”518 is quite striking.

Fig. 415.—Ivory carving, giant holding whales.

Fig. 415 (No. 89723 [1084] from Nuwŭk) is another representation of the giant who holds a whale in each hand. He was called in this instance “Kaióasu,” and not “Kikámigo.” This image is carved from very old pale brown walrus ivory, and is 2.3 inches high. A transverse incised line across each cheek from the wing of the nose, indicates the whaleman’s tattoo mark of the Eastern fashion. The image is ancient, but is mounted in a socket in the middle of a newly made wooden stand, which has a broad border of red ocher and a broad streak of the same paint along each diameter.

Fig. 416 (No. 89336 [1369]) is a curious piece of carving, which Nĭkawdalu said he found in one of the ruined houses on the river Kulugrua. 407 The carving is well executed and really seems to be old, although it has evidently been retouched in a good many places. It is made from an irregularly flattened bit of reindeer antler, 3.6 inches long, blackened by the weather on the flat surfaces, and represents an animal with four legs, which appear to be dog’s legs, and at each end what appears to be a dog’s head. One of these is smaller than the other and both have the ears in relief, and the eyes, nostrils, and outlines of the mouth incised.

Fig. 416.—Double-headed animal, carved from antler.

Fig. 417 (No. 56520 [85] from Nuwŭk) is a fanciful object made solely for the market. It consists of the rudely carved head of some carnivorous animal, made of ivory, and 2.6 inches long, fitted to the broad end of a flat pointed wooden handle, painted red. The head was called a “dog”, but it looks more like a bear. Small bits of wood are inlaid for the eyes, and the outline of the mouth is deeply incised and colored with red ocher, having bits of white ivory inlaid to represent the canine teeth. The ears, nostrils, vibrissæ, and hairs on the muzzle are indicated by blackened incisions. There is an ornamented collar round the neck, to which is joined a conventional pattern of triangular form on the throat, and a somewhat similar pattern on the top of the head between the ears.

Fig. 417.—Ivory carving, dog.

One of the natives at Utkiavwĭñ, in May, 1882, conceived the fancy of smoothing off the tip of a walrus tusk into the shape of a pyramid, surmounted by a little conical cap and ornamenting it with incised figures, which he colored with red ocher. It appears to have been purely an individual fancy, as it has no utility, nor are such objects made by the Eskimo elsewhere, as far as I know. Having succeeded in finding a sale for this object, either he or one of his friends, I do not 408 now recollect which, made another, which was brought over for sale about ten days later. We saw no others afterwards.

Fig. 418.—Engraved ivory: (a) piece engraved with figures; (b) development of pattern.

Fig. 418a (pattern developed in Fig. 418b, No. 56530 [220]) represents the first of these. It is made of solid white walrus ivory. The workmanship is quite rude, and the cap has been broken off and neatly fastened on with a wooden dowel. The other, Fig. 419a, 419b (No. 56529 [254]) is 3.7 inches long.

Fig. 419.—Engraved ivory: (a) piece with engraving; (b) development of pattern.

Fig. 420 (No. 89741 [1012] from Nuwŭk) is an ivory cross 15.5 inches long. The cross is ornamented by incised rings and dots colored with red ocher. The shaft of the cross is surmounted by a female human head neatly carved from soapstone, fastened on by a lashing of sinew braid, which passes through a transverse hole in the head and round the crosspiece. No. 89742 [1091], also from Nuwŭk, closely resembles the preceding, but is slightly shorter and has a four-sided shaft. The head, moreover, which is made of bone, represents a man, as is shown by the little pits, which indicate the labrets. The cheeks and crown of the head are colored slightly red with red ocher.

The ingenious Yöksa, so often mentioned, made the first image and brought it down for sale. All he could or would tell us about it was that it was “tună´ktûp kuni´a,” “A kuni´a (jargon for woman) of soapstone.” The successful sale of this first cross encouraged him to make the second, but we saw no others before or after. Other natives who saw these objects only laughed. The whole may be simply a fanciful doll, perhaps meant for a caricature, the shaft representing the body, and the crosspiece the outstretched arms. The object is very suggestive of a crucifix, and there is a bare possibility that the maker may have seen something of the sort in the possession of some of the eastern natives who have been visited by a missionary of the Roman Catholic Church (Father Petitot).

Under the head of works of art may properly be included No. 89823 [1130], from Utkiavwĭñ. This is the skeleton of the jaws of a polar bear, cut off just back of the nose, neatly sewed up in a piece of sealskin with the hair out, so as to leave uncovered only the tips of the jawbones and the canine teeth. This specimen was put up by the same quick-witted young native after his removal from Nuwŭk to Utkiavwĭñ, evidently in imitation of the work of preparing specimens of natural history, which he had seen done at the station. For the same reason he dried and carefully preserved in a little box whittled out of a block of wood and tied up with sinew a little fresh-water sculpin (Cottus quadricornis), which he had caught at Kulugrua (No. 89536 [1145]).

I regret much that we did not save and bring home any of the pencil drawings made by these people. The children especially were anxious to get lead pencils, and made themselves rather a nuisance by covering the painted walls of the observatory with scrawls of ships and various other objects, perhaps rather more accurately done than they would have been by white children of the same age. The style of the figures on the hunting scores already described, however, is very like that of the pencil drawings.519

DOMESTIC LIFE.

Marriage.—

As far as we could learn, the marriage relation was entered upon generally from reasons of interest or convenience, with very little regard for affection, as we understand it, though there often appeared to be a warm attachment between married people. A man desires to obtain a wife who will perform her household duties well and faithfully, and will be at the same time an agreeable companion, while he often plans to marry into a rich or influential family. The woman, on the other hand, appears to desire a husband who is industrious and a good hunter. There were, nevertheless, some indications that real love matches sometimes took place. Marriages are usually arranged by the parents of the contracting parties, sometimes when the principals are mere children. We knew of one case when a young man of about twenty-two offered himself as the prospective husband of a girl of eight or ten, when she should reach a marriageable age. This practice of child betrothal seems to be practically universal among the Eskimo everywhere.520

Dr. Simpson, in describing the marriage customs at Point Barrow, says:

The usual case is, that as soon as the young man desires a partner and is able to support one, his mother selects a girl according to her judgment or fancy, and invites her to the hut, where she first takes the part of a “kivgak” or servant, having all the cooking and other kitchen duties to perform during the day, and returns to her home at night. If her conduct proves satisfactory, she is further invited to become a member of the family.521

We only knew this to be done on one occasion; and on the contrary knew of several cases where the bridegroom became a member of the wife’s family.

One youth, who had had his lips pierced for the labrets just previously to our arrival, was, we soon learned, betrothed to a young girl at Nuwŭk. This girl frequently came down from Nuwŭk and visited her lover’s family, staying several days at a time, but we could not 411 discover that she was treated as a servant. She went with them to the spring deer hunt, but we were distinctly given to understand that the young couple would not be married till after the return from this hunt, and that no intercourse would take place between them before that time. When the season came for catching reindeer fawns, the couple started off together, with sled and dogs and camp equipage in pursuit of them, and always afterwards were considered as man and wife.

Most of the marriages took place before we heard of them, so that we had no opportunity for learning what ceremony, if any, occurred at the time. Some of the party, however, who went over to make a visit at Utkiavwĭñ one evening, found the house full of people, who were singing and dancing, and were told that this was to celebrate the marriage of the daughter of the house. Marriage ceremonies appear to be rare among the Eskimo. A pretended abduction, with the consent of the parents, is spoken of by Bessels at Smith Sound522 and Egede in Greenland (p. 142), and Kumlien was informed that certain ceremonies were sometimes practiced at Cumberland Gulf.523 Elsewhere I have not been able to find any reference to the subject. A man usually selects a wife of about his own age, but reasons of interest sometimes lead to a great disparity of age between the two. I do not recollect any case where an old man had a wife very much younger than himself, but we knew of several men who had married widows or divorced women old enough to be their mothers,524 and in one remarkable case the bride was a girl of sixteen or seventeen, and the husband a lad apparently not over thirteen, who could barely have reached the age of puberty.

This couple were married late in the winter of 1882-’83, and immediately started off to the rivers, deer hunting, where the young husband was very successful. This union, however, appeared to have been dissolved in the summer, as I believe the girl was living with another and older man when we left the station. In this case, the husband came to live with the wife’s family.

As is the case with most Eskimo, most of the men content themselves with one wife, though a few of the wealthy men have two each. I do not recollect over half a dozen men in the two villages who had more than one wife each, and one of these dismissed his younger wife during our stay. We never heard of a case of more than two wives. As well as we could judge, the marriage bond was regarded simply as a contract entered into by the agreement of the contracting parties and, without any formal ceremony of divorce, easily dissolved in the same way, on account of incompatibility of temper, or even on account of temporary disagreements.

We knew of one or two cases where wives left their husbands on 412 account of ill treatment. One of these cases resulted in a permanent separation, each of the couple finally marrying again, though the husband for a long time tried his best to get his wife to come back to him. In another case, where the wife after receiving a beating ran away to Nuwŭk, and, as we were told, married another man, her first husband followed her in a day or two and either by violence or persuasion made her come back with him. They afterwards appeared to live together on perfectly good terms.

On the other hand, we know of several cases where men discarded wives who were unsatisfactory or made themselves disagreeable. For instance, the younger Tuñazu, when we first made his acquaintance, was married to a widow very much his senior, who seemed to have a disagreeable and querulous temper, so that we were not surprised to hear in the spring of 1882 that they were separated and Tuñazu married to a young girl. His second matrimonial venture was no more successful than his first, for his young wife proved to be a great talker. As he told us: “She talked all the time, so that he could not eat and could not sleep.” So he discarded her, and when we left the station he had been for some time married to another old widow.

In the case above mentioned, where the man with two wives discarded the younger of them, the reason he assigned was that she was lazy, would not make her own clothes, and was disobedient to the older wife, to whom he was much attached. As he said, Kakaguna (the older wife) told her, “Give me a drink of water,” and she said, “No!” so Kakaguna said, “Go!” and she went. He did not show any particular concern about it.

Dr. Simpson says, “A great many changes take place before a permanent choice is made;” and again, “A union once apparently settled between parties grown up is rarely dissolved.”525 And this agrees with our experience. The same appears to have been the case in Greenland. Crantz526 says, “Such quarrels and separations only happen between people in their younger years, who have married without due forethought. The older they grow, the more they love one another.”

Easy and unceremonious divorce appears to be the usual custom among Eskimo generally, and the divorced parties are always free to marry again.527 The only writer who mentions any ceremony of divorce is Bessels, who witnessed such among the so-called “Arctic Highlanders” of Smith Sound (Naturalist, vol. 18, pt. 9, p. 877). Dr. Simpson, 413 in the paragraph referred to above, says that “A man of mature age chooses a wife for himself and fetches her home, frequently, to all appearance, much against her will.” The only case of the kind which came to our notice was in 1883, when one of the Kĭlauwitawĭñmeun attempted by blows to coerce Adwû´na, an Utkiavwĭñ girl, to live with him, but was unsuccessful.

A curious custom, not peculiar to these people, is the habit of exchanging wives temporarily. For instance, one man of our acquaintance planned to go to the rivers deer hunting in the summer of 1882, and borrowed his cousin’s wife for the expedition, as she was a good shot and a good hand at deer hunting, while his own wife went with his cousin on the trading expedition to the eastward. On their return the wives went back to their respective husbands.

The couples sometimes find themselves better pleased with their new mates than with the former association, in which case the exchange is made permanent. This happened once in Utkiavwĭñ to our certain knowledge. This custom has been observed at Fury and Hecla Straits,528 Cumberland Gulf,529 and in the region around Repulse Bay, where it seems to be carried to an extreme.

According to Gilder530 it is a usual thing among friends in that region to exchange wives for a week or two about every two months. Among the Greenlanders the only custom of the kind mentioned is the temporary exchange of wives at certain festivals described by Egede.531

Holm also describes “the game of putting out the lamps,” or “changing wives,” as a common winter sport in East Greenland. He also, however, speaks of the temporary exchange of wives among these people much as described elsewhere.532

I am informed by some of the whalemen who winter in the neighborhood of Repulse Bay, that at certain times there is a general exchange of wives throughout the village, each woman passing from man to man till she has been through the hands of all, and finally returns to her husband. All these cases seem to me to indicate that the Eskimo have not wholly emerged from the state called communal marriage, in which each woman is considered as the wife of every man in the community.

Standing and treatment of women.—

The women appear to stand on a footing of perfect equality with the men both in the family and in the community. The wife is the constant and trusted companion of the man in everything except the hunt, and her opinion is sought in every bargain or other important undertaking.533

Dr. Simpson’s description534 of the standing of the women at Point Barrow in his time is so true at the present day that I may be pardoned for quoting the whole of it:

A man seems to have unlimited authority in his own hut, but, as with few exceptions his rule is mild, the domestic and social position of the women is one of comfort and enjoyment. As there is no affected dignity or importance in the men, they do not make mere slaves and drudges of the women; on the contrary, they endure their full share of fatigue and hardship in the coldest season of the year, only calling in the assistance of the women if too wearied themselves to bring in the fruits of their own industry and patience; and at other seasons the women appear to think it a privation not to share the labors of the men. A woman’s ordinary occupations are sewing, the preparation of skins for making and mending, cooking, and the general care of the supplies of provisions. Occasionally in the winter she is sent out on the ice for a seal which her husband has taken, to which she is guided by his footmarks; and in spring and summer she takes her place in the boat if required.

The statement in the first sentence that the husband’s rule is mild is hardly consistent with that on the following page that “obedience seems to be the great virtue required, and is enforced by blows when necessary, until the man’s authority is established.” According to our experience the first statement is nearer the truth. We heard of few cases of wife-beating, and those chiefly among the younger men. Two brothers, who habitually ill-treated their wives, were looked upon with disfavor, by some of our friends at least. We heard of one case where a stalwart wife turned the tables on her husband who attempted to abuse her, giving him a thorough beating and then leaving his house.

Wife-beating was not uncommon among the Greenlanders.535 We did not learn whether a woman brought anything like a dowry, but Simpson536 says: “The woman’s property, consisting of her beads and other ornaments, her needlecase, knife, etc., are considered her own; and if a separation takes place the clothes and presents are returned and she merely takes away with her whatever she brought.” According to Crantz537 a widow in Greenland had no share of her husband’s property, but owns only what she brought with her, and I am inclined to believe that this is the case at Point Barrow.

One widow of my acquaintance, who appeared to have no relatives in the village, was reduced almost to beggary, though her husband had been quite well-to-do. All his property and even his boy were taken from her by some of the other natives. Widows who have well-to-do relatives, especially grown-up sons, are well taken care of and often marry again. According to Captain Parry,538 unprotected widows were robbed at Iglulik.

Children.—

From the small number of births which occurred during our stay at Point Barrow, we were able to ascertain little in regard to this subject. When a woman is about to be confined, she is isolated in 415 a little snow hut in winter or a little tent in summer, in which she remains for some time—just how long we were unable to learn. Captain Herendeen saw a pregnant woman in Utkiavwĭñ engaged, on March 31, in building a little snow house, which she told him was meant for her confinement, but she had evidently somehow miscalculated her time, as her child was not born till much later, when the people had moved into the tents. She and her child lived in a little tent on the beach close to her husband’s tent, evidently in a sitting position, as the tent was not large enough for her to lie down in. Her husband was desirous of going off on the summer deer hunt, but, under the circumstances, custom forbade his leaving the neighborhood of the village till the ice at sea broke up. The same custom of isolating the women during childbirth has been observed by Kumlien and Boas at Cumberland Gulf539, and in Greenland the mother was not allowed to eat or drink in the open air.540 Lisiansky describes a similar practice in Kadiak in 1805,541 and Klutschak also notes it among the Aivillirmiut.542

The custom of shutting up the mother and child in a snow house in winter must be very dangerous to the infant, and, in fact, the only child that was born in winter during our stay lived but a short time. Capt. Herendeen visited this family at Nuwŭk shortly after the death of the child, and saw the snow house in which the woman had been confined. He was about to take a drink of water from a dipper which he saw in the iglu, but was prevented by the other people, who told him that this belonged to the mother and that it was “bad” for anyone else to use it. In Greenland the mother had a separate water pail.543 For a time, our visitors from Utkiavwĭñ were very much afraid to drink out of the tin pannikin in our washroom, for fear it had been used by Niăksăra, a woman who had recently suffered a miscarriage. One man told us that a sore on his face was caused by his having inadvertently done so. This same woman was forbidden to go out among the broken ice of the land floe, during the spring succeeding her miscarriage, though she might go out on the smooth shore ice. Her husband also was forbidden to work with a hammer or adz or to go seal-catching for some time after the mishap.

Children are nursed until they are 3 or 4 years old, according to what appears to be the universal habit among Eskimo, and which is probably due, as generally supposed, to the fact that the animal food on which the parents subsist is not fit for the nourishment of young children. The child is carried naked on the mother’s back under her clothes, and held up by the girdle, tied higher than usual. When she wishes to nurse it, she loosens her girdle and slips it round to the breast 416 without bringing it out into the air. Children are carried in this way until they are able to walk and often later.

A large child sits astride of his mother’s back, with one leg under each of her arms, and has a little suit of clothes in which he is dressed when the mother wishes to set him down. When the child is awake, this hood is thrown back and the child raised quite high so that he looks over his mother’s shoulder, who then covers her head with a cloth or something of the sort. The woman appears to be very little inconvenienced by her burden, and goes about her work as usual, and the child does not seem to be disturbed by her movements. The little girls often act as nurses and carry the infants around on their backs, in the same way. It is no unusual sight to see a little girl of ten or twelve carrying a well grown, heavy child in this way.

This custom or a very similar one seems to prevail among the Eskimo generally. In Greenland, the nurse wears a garment especially designed for carrying the child, an amaut, i.e., a garment that is so wide in the back as to hold a child, which generally tumbles in it quite naked and is accommodated with no other swaddling clothes or cradle.544 In East Greenland, according to Capt. Holm, “Saa længe Børnene ere smaa, bæres de i det fri paa Moderens Ryg.”545

Petitot’s description of the method of carrying the children in the Mackenzie district is so naïve that it deserves to be quoted entire.546

Les mères qui allaitent portent une jaquette ample et serrée autour des reins par une ceinture. Elles y enferment leur chère progéniture qu’elles peuvent, par ce moyen, allaiter sans l’exposer à un froid qui lui serait mortel. Ces jeunes enfants sont sans aucun vêtement jusqu’à l’âge d’environ deux ans. Quant aux incongruités que ces petites créatures peuvent se permettre sur le dos de leur mère, qui leur sert de calorifère, l’amour maternel, le même chez tous les peuples, les endure patiemment et avec indifférence.

At Fury and Hecla Straits, according to Parry547, the children are carried in the hood, which is made specially large on purpose, but sometimes also on the back, as at Point Barrow. The enormous hoods of the Eskimo women in Labrador also served to hold the child. The same custom prevails at Cumberland Gulf.548 In some localities, for instance the north shore of Hudson’s Straits, where the woman wear very long and loose boots, the children are said to be carried in these.549 Franklin550 refers to the same custom “east of the Mackenzie River.” The Siberian children, however, are dressed in regular swaddling clothes of deerskin, with a sort of diaper of dried moss.551

We never heard of a single case of infanticide, and, indeed, children 417 were so scarce and seemed so highly prized that we never even thought of inquiring if infanticide was ever practiced. Nevertheless, Simpson speaks of the occurrence of a case during the Plover’s visit; “but a child, they say, is destroyed only when afflicted with disease of a fatal tendency, or, in scarce seasons, when one or both parents die.552” Infanticide, according to Bessels, is frequently practiced among the Eskimo of Smith Sound, without regard of sex,553 and Schwatka speaks of female infanticide to a limited extent among the people of King William’s Land.554

The affection of parents for their children is extreme, and the children seem to be thoroughly worthy of it. They show hardly a trace of the fretfulness and petulance so common among civilized children, and though indulged to an extreme extent are remarkably obedient. Corporal punishment appears to be absolutely unknown and the children are rarely chidden or punished in any way. Indeed, they seldom deserve it, for, in spite of the freedom which they are allowed, they do not often get into any mischief, especially of a malicious sort, but attend quietly to their own affairs and their own amusements.

The older children take very good care of the smaller ones. It is an amusing sight to see a little boy of six or seven patronizing and protecting a little toddler of two or three. Children rarely cry except from actual pain or terror, and even then little ones are remarkably patient and plucky. The young children appear to receive little or no instruction except what they pick up in their play or from watching their elders.

Boys of six or seven begin to shoot small birds and animals and to hunt for birds’ eggs, and when they reach the age of twelve or fourteen are usually intrusted with a gun and seal spear and accompany their fathers to the hunt. Some of them soon learn to be very skillful hunters. We know one boy not over thirteen years old who, during the winter of 1881-’82, had his seal nets set like the men and used to visit them regularly, even in the roughest weather. Lads of fourteen or fifteen are sometimes regular members of the whaling crews. In the meantime the little girls are learning to sew, in imitation of their mothers, and by the time they are twelve years old they take their share of the cooking and other housework and assist in making the clothes for the family. They still, however, have plenty of leisure to play with the other children until they are old enough to be married.

Affection for their children seems a universal trait among the Eskimo and there is scarcely an author who does not speak in terms of commendation of the behavior and disposition of the Eskimo children. Some of these passages are so applicable to the people of Point Barrow that I can not forbear quoting them. Egede says:555

They have a very tender Love for their Children, and the Mother always carries the infant Child about with her upon her back. * * * They suck them till they are 418 three or four years old or more, because, in their tender Infancy, they cannot digest the strong Victuals that the rest must live upon. The Education of their Children is what they seem little concerned about, for they never make use of whipping or hard words to correct them when they do anything amiss, but leave them to their own Discretion. Notwith­standing which, when they are grown, they never seem inclined to Vice or Roguery, which is to be admired. It is true, they show no great Respect to their Parents in any outward Forms, but always are very willing to do what they order them, though sometimes they will bid their Parents do it themselves.

According to Capt. Holm,556 in East Greenland, “De opvoxe i den mest ubundne Frihed. Forældrene nære en ubeskrivelig Kjærlighed til dem og straffe dem derfor aldrig, selv om de ere nok saa gjenstridige. Man maa imidlertid beundre, hvor velopdragne de smaa alligevel ere.”

Parry speaks still more strongly:557

The affection of parents for their children was frequently displayed by these people, not only in the mere passive indulgence and abstinence from corporal punishment for which Esquimaux have been before remarked, but by a thousand playful endearments also, such as parents and nurses practice in our own country. Nothing, indeed can well exceed the kindness with which they treat their children. * * * It must be confessed, indeed, that the gentleness and docility of the children are such as to occasion their parents little trouble and to render severity towards them quite unnecessary. Even from their earliest infancy, they possess that quiet disposition, gentleness of demeanor, and uncommon evenness of temper, for which in more mature age they are for the most part distinguished. Disobedience is scarcely ever known; a word or even a look from a parent is enough; and I never saw a single instance of that frowardness and disposition to mischief which, in our youth, so often requires the whole attention of a parent to watch over and to correct. They never cry from trifling accidents, and sometimes not even from very severe hurts, at which an English child would sob for an hour. It is, indeed, astonishing to see the indifference with which, even as tender infants, they bear the numerous blows they accidentally receive when carried at their mothers’ backs.

I should be willing to allow this passage to stand as a description of the Point Barrow children. It is interesting to compare with these passages Nordenskiöld’s account558 of the children at Pitlekaj, who, if not as he and other writers believe, of pure Chukch blood, are at any rate of mixed Chukch and Eskimo descent:

The children are neither chastised nor scolded. They are, however, the best behaved I have ever seen. Their behavior in the tent is equal to that of the best brought up European children in the parlor. They are not perhaps so wild as ours, but are addicted to games which closely resemble those common among us in the country. Playthings are also in use. * * * If the parents get any delicacy they always give each of their children a bit, and there is never any quarrel as to the size of each child’s portion. If a piece of sugar is given to one of the children in a crowd it goes from mouth to mouth round the whole company. In the same way the child offers its father and mother a taste of the bit of sugar or piece of bread it has got. Even in childhood the Chukchs are exceedingly patient. A girl who fell down from the ship’s stairs head foremost and thus got so violent a blow that she was almost deprived of hearing scarcely uttered a cry. A boy three or four years of age, much rolled up in furs, who fell down into a ditch cut in the ice on the ship’s deck, and in consequence of his inconvenient dress could not get up, lay quietly still until he was observed and helped up by one of the crew.

The only extraordinary thing about the Chukch children is their large number, mentioned by the same author.559 This looks as if the infusion of new blood had increased the fertility of the race. All authors who have described Eskimo of unmixed descent agree in regard to the generally small number of their offspring. Other accounts of Eskimo children are to be found in the writings of Bessels,560 Crantz,561 Schwatka,562 Gilder,563 J. Simpson,564 and Hooper.565

The custom of adoption is as universal at Point Barrow as it appears to be among the Eskimo generally, and the adopted children are treated by the parents precisely as if they were their own flesh and blood. Orphans are readily provided for, as there are always plenty of families ready and willing to take them, and women who have several children frequently give away one or more of them. Families that have nothing but boys often adopt a girl, and, of course, vice versa, and we know of one case where a woman who had lost a young infant had another given her by one of her friends.

This very general custom of giving away children, as well as the habit already mentioned of temporarily exchanging wives, rendered it quite difficult to ascertain the parentage of any person, especially as it seems to be the custom with them to speak of first cousins as “mĭlu ataúzĭk” (“one breast,” that is, brothers and sisters). While a boy is desired in the family, since he will be the support of his father when the latter grows too old to hunt, a girl is almost as highly prized, for not only will she help her mother with the cares of housekeeping when she grows up, but she is likely to obtain a good husband who may be induced to become a member of his father-in-law’s family.566

RIGHTS AND WRONGS.

I have already spoken of the feelings of these people in regard to offenses against property and crimes of violence. As to the relations between the sexes there seems to be the most complete absence of what we consider moral feelings. Promiscuous sexual intercourse between married or unmarried people, or even among children, appears to be looked upon simply as a matter for amusement. As far as we could learn unchastity in a girl was considered nothing against her, and in fact one girl who was a most abandoned and shameless prostitute among the sailors, and who, we were told, had had improper relations with some of her own race, had no difficulty in obtaining an excellent husband.

Remarks of the most indecent character are freely bandied back and forth between the sexes in public, and are received with shouts of laughter by the bystanders. Nevertheless, some of the women, especially 420 those of the wealthier class, preserve a very tolerable degree of conjugal fidelity and certainly do not prostitute themselves to the sailors. I believe that prostitution for gain is unknown among themselves, but it is carried to a most shameless extent with the sailors of the whaling fleet by many of the women, and is even considered a laudable thing by the husbands and fathers, who are perfectly willing to receive the price of their wives’ or daughters’ frailty, especially if it takes the form of liquor. Dr. Simpson567 says: “It is said by themselves that the women are very continent before marriage, as well as faithful afterward to their husbands; and this seems to a certain extent true.” But he goes on to add: “In their conduct toward strangers the elderly women frequently exhibit a shameless want of modesty, and the men an equally shameless indifference, except for the reward of their partner’s frailty.” It seems to me that he must have been deceived by the natives concerning the first statement, since the immorality of these people among themselves, as we witnessed it, seems too purely animal and natural to be of recent growth or the result of foreign influence. Moreover, a similar state of affairs has been observed among Eskimo elsewhere, notably at Iglulik at the time of Parry’s visit.568

SOCIAL LIFE AND CUSTOMS.

Personal habits, cleanliness, etc.—

Though the idea of cleanliness among these people differs considerably from our ideas, they are as a rule far from being as filthy as they appear at first sight. Considering the difficulty of obtaining water, even for purposes of drinking, in the winter season, the iglu, unless dirty work, like the dressing of skins, etc., is going on, is kept remarkably clean. The floor and walls are scrupulously scraped and all dirt is immediately wiped up. They are particularly careful not to bring in any snow or dirt on their feet, and the snow and hoar frost is carefully brushed off from the outer garment, which is often removed before entering the room and left in the passage. They are also careful not to spit on the floor or in the passage, but use for this purpose the large urine tub. This is practically the only offensive object in the house, as it is freely used by both sexes in the presence of the rest. This is done, however, with less exposure and immodesty than one would suppose.569

The contents of this vessel, being mixed with feces, is not fit for tanning skins, etc., and is consequently thrown out doors. The men use a small tub (kuovwĭñ) as a urinal, and the contents of this is carefully saved. Though the interior of the house is thus kept clean, as much can not be said for its surroundings. All manner of rubbish and filth is simply thrown out upon the ground, without regard to decency or comfort, and this becomes exceedingly offensive when the snow melts in summer. The only scavengers are the dogs, who greedily devour old pieces of skin, refuse meat, and even feces. In regard to personal cleanliness, there is considerable difference between individuals. Some people, especially the poorer women and children, are not only careless about their clothes, going about dressed in ragged, greasy, filthy garments, but seldom wash even their faces and hands, much less their whole persons. One of these women, indeed, was described by her grown-up daughter as “That woman with the black on her nose.”

On the other hand most of the wealthier people appear to take pride in being neatly clad, and, except when actually engaged in some dirty work, always have their faces and hands, at least, scrupulously clean and their hair neatly combed. Even the whole person is sometimes washed in spite of the scarcity of water. Many are glad to get soap (íɐkăkun) and use it freely. Lieut. Ray says that his two guides, Mû´ñialu and Apaidyào, at the end of a day’s march would never sit down to supper without washing their faces and hands with soap and water, and combing their hair, and I recollect that once, when I went over to the village to get a young man to start with Lieut. Ray on a boat journey, he would not start until he had hunted up a piece of soap and washed his face and hands. These people, of course, practice the usual Eskimo habit of washing themselves with freshly passed urine. This custom arises not only from the scarcity of water and the difficulty of heating it, but from the fact that the ammonia of the urine is an excellent substitute for soap in removing the grease with which the skin necessarily becomes soiled.570 This fact is well known to our whalemen, who are in the habit of saving their urine to wash the oily clothes with. The same habit is practiced by the “Chukches” of eastern Siberia.571 All, however, get more or less shabby and dirty in the summer, when they are living in tents and boats. All are more or less infested with lice, and they are in the habit of searching each others’ heads for these, which they eat, after the fashion of so many other savages. They have also another filthy habit—that of eating the mucus from the nostrils. A similar practice was noticed in Greenland by Egede,572 who goes on quaintly to say: “Thus they make good the old proverb, ‘What drips from the nose falls into the mouth, that nothing may be lost.’”

Salutation.—

We had no opportunity of witnessing any meeting between these people and strange Eskimo, so that it is impossible to tell whether they practice any particular form of salutation on such occasions. We saw nothing of the kind among themselves. White men are saluted with shouts of “Nakurúk!” (good), and some Eskimo have learned to shake hands. They no longer practice the common Eskimo salutation of rubbing noses, but say that they once did. Sergt. Middleton Smith, of our party, informs me that he once saw a couple of natives in Capt. Herendeen’s trading store give an exhibition of the way this salutation was formerly practiced.

This custom was perhaps falling into disuse as early as 1837, since Thomas Simpson,573 in describing his reception at Point Barrow, says: “We were not, however, either upon this or any other occasion, favored with the kooniks or nose-rubbing salutations that have so annoyed other travelers.” Mr. Elson, however, expressly states that the people, probably Utkiavwĭñmiun, whom he met at Refuge Inlet eleven years before, rubbed noses and cheeks with him574 and Maguire575 narrates how the head of the party of visitors from Point Hope saluted him. He says: “He fixed his forehead against mine and used it as a fulcrum to rub noses several times.”

Healing.—

As is the case with Eskimo generally, these people rely for curing disease chiefly upon the efforts of certain persons who have the power of exorcising the supernatural beings by whom the disease is caused. A large number of men and, I believe, some women were supposed to have this power and exercise it in cases of sickness, in some instances, at least, upon the payment of a fee. These people correspond closely to the angekut of the Greenlanders and Eastern Eskimo, and the so-called “shamans” of southern Alaska, but, as far as we could see, do not possess the power and influence usually elsewhere ascribed to this class.

It was exceedingly difficult to obtain any definite information concerning these people, and we only discovered casually that such and such a person was a “doctor” by hearing that he had been employed in a certain case of sickness, or to perform some ceremony of incantation. We did not even succeed in learning the name of this class of people, who, in talking with us, would call themselves “tûktĕ,” as they did our surgeon. On one occasion some of the party happened to visit the house of a sick man where one of these “doctors” was at work. He sat facing the entrance of the house, beating his drum at intervals, and making a babbling noise with his lips, followed by long speeches addressed to something down the trapdoor, bidding it “go!” We were given to understand that these speeches were addressed to a tuɐña or supernatural being.576 Their only idea of direct treatment of disease is 423 apparently to apply a counterirritant by scarification of the surface of the part affected.

We know of one case where a sufferer from some liver complaint had inflicted on himself, or had had inflicted upon him, quite a considerable cut on the right side with a view of relieving the pain. We also know of several cases where the patients had themselves cut on the scalp or back to relieve headache or rheumatism, and one case where the latter disorder, I believe, had been treated by a severe cut on the side of the knee. A similar practice has been observed at Plover Bay, Siberia, by Hooper,577 who also mentions the use of a kind of seton for the relief of headache.

They also practice a sort of rough-and-ready surgery, as in the case of the man already mentioned, whose feet had both been amputated. One of the men who lost the tip of his forefinger by the explosion of a cartridge was left with a stump of bone protruding at the end of the finger. Our surgeon attempted to treat this, but after two unsuccessful trials to etherize the patient he was obliged to give it up. When, however, the young man’s father-in-law, who was a noted “doctor,” came home he said at once that the stump must come off, and the patient had to submit to the operation without ether. The “doctor” tried to borrow Dr. Oldmixon’s bone forceps, and when these were refused him cut the bone off, I believe, with a chisel. They appear to have no cure for blindness. We heard nothing of the curious process of “couching” described by Egede in Greenland, p. 121. We had no opportunity of observing their methods of treating wounds or other external injuries. Sufferers were very glad to be treated by our surgeon, and eagerly accepted his medicines, though he had considerable difficulty in making them obey his directions about taking care of themselves.

After they had been in the habit of receiving the surgeon’s medicine for some time, one of the Utkiavwĭñ natives gave Capt. Herendeen what he said was their own medicine. It is a tiny bit of turf which they called nuna kĭñmölq, and which, therefore, probably came from the highland of the upper Meade River, which region bears the name of Kĭñmölq. We were able to get very little information about this substance, but my impression is that it was said to be administered internally, and I believe was specially recommended for bleeding at the lungs. Possibly this is the same as “the black moss that grows on the mountain,” which, according to Crantz578 was eaten by the Greenlanders to stop blood-spitting.

CUSTOMS CONCERNING THE DEAD.

Abstentions.—

From the fact that we did not hear of any of the deaths until after their occurrence, we were able to learn very few of their 424 customs concerning the dead. The few observations we were able to make agree in the main with those made elsewhere. For instance, we learned with tolerable certainty that the relatives of the dead, at least, must abstain from working on wood with an ax or hammer for a certain period—I believe, four or five days. According to Dall,579 in the region about Norton Sound the men can not cut wood with an ax for five days after a death has occurred. In Greenland the household of the deceased were obliged to abstain for a while from certain kinds of food and work.580

A woman from Utkiavwĭñ, who came over to the station one day in the autumn of 1881, declined to sew on clothing, even at our house, because, as she told Lieut. Ray, there was a dead man in the village who had not yet been carried out to the cemetery and “he would see her.” After consulting with her husband, however, she concluded she could protect herself from him by tracing a circle about her on the floor with a snow-knife. In this circle she did the sewing required, and was careful to keep all her work inside of it.

One of the natives informed me that when a man died his labrets were taken out and thrown away. I remember, however, seeing a young man wearing a plug labret of syenite, which he said had belonged to an old man who died early in the winter of 1881-’82. It was perhaps removed before he actually died.

Manner of disposing of the dead.—

The corpse is wrapped up in a piece of sailcloth (deerskin was formerly used), laid upon a flat sled, and dragged out by a small party of people—perhaps the immediate relatives of the deceased, though we never happened to see one of these funeral processions except from a distance—to the cemetery, the place where “they sleep on the ground.” This place at Utkiavwĭñ is a rising ground about a mile and a half east of the village, near the head of the southwest branch of the Isûtkwa lagoon. At Nuwŭk the main cemetery is at “Nexeurá,” between the village and Pernyû. The bodies are laid out upon the ground without any regular arrangement apparently, though it is difficult to be sure of this, as most of the remains have been broken up and scattered by dogs and foxes. With a freshly wrapped body it is almost impossible to tell which is the head and which the feet. We unfortunately never noticed whether the heads were laid toward any particular point of the compass, as has been observed in other localities. Dr. Simpson says that the head is laid to the east at Point Barrow.

Various implements belonging to the deceased are broken and laid beside the corpse, and the sled is sometimes broken and laid over it. Sometimes, however, the latter is withdrawn a short distance from the cemetery and left on the tundra for one moon, after which it is brought back to the village. Most people do not seem to be troubled at having the 425 bodies of their relatives disturbed by the dogs or other animals,581 but we know of one case where the parents of two children who died very nearly at the same time, finding that the dogs were getting at the bodies, raised them on stages of driftwood about 4 or 5 feet high. Similar stages were observed by Hooper at Plover Bay;582 but this method of disposing of the dead appears to have gone out of use at the present day, since Dall583 describes the ordinary Siberian method of laying out the dead in ovals of stone as in use at Plover Bay at the time of his visit.

The cemetery at Utkiavwĭñ is not confined to the spot I have mentioned, though most of the bodies are exposed there. A few bodies are also exposed on the other side of the lagoon, and one body, that of a man, was laid out at the edge of the higher tundra, about a mile due east from the station. The body was covered with canvas, staked down all round with broken paddles, and over it was laid a flat sledge with one runner broken.584 At one end of the body lay a wooden dish, and under the edge of the canvas were broken seal-darts and other spears. The body lay in an east and west line, but we could not tell which end was the head. All sorts of objects were scattered round the cemetery—tools, dishes, and even a few guns—though we saw none that appeared to have been serviceable when exposed, except one Snider rifle. If, as is the case among Eskimo in a good many other places, all the personal property of the deceased is supposed to become unclean and must be exposed with him, it is probable that his friends manage to remove the more valuable articles before he is actually dead.585

The method of disposing of the dead varies slightly among the Eskimo in different localities, but the weapons or other implements belonging to the deceased are always laid beside the corpse. The custom at Smith Sound, as described by Bessels,586 is remarkably like that at Point Barrow. The corpse was wrapped in furs, placed on a sledge, and dragged out and buried in the snow with the face to the west. The sledge was laid over the body and the weapons of the deceased were deposited beside it. Unlike the Point Barrow natives, however, they usually cover the body with stones. In the same passage Dr. Bessels describes a peculiar symbol of mourning, not employed, so far as I can learn, elsewhere. The male mourners plugged up the right nostril with hay and the females the left, and these plugs were worn for several days. 426 The custom of covering the body with stones appears to be universally prevalent east of the Mackenzie region.587

The bodies seen by Dr. Richardson in the delta of the Mackenzie were wrapped in skins and loosely covered with driftwood,588 and a similar arrangement was noticed at Kotzebue Sound by Beechey, who figures589 a sort of little wigwam of driftwood built over the dead man. At Port Clarence Nordenskiöld590 saw two corpses “laid on the ground, fully clothed, without protection of any coffin, but surrounded by a close fence consisting of a number of tent-poles driven crosswise into the ground. Alongside one of the corpses lay a kayak with oars, a loaded double-barreled gun with locks at half-cock and caps on, various other weapons, clothes, tinder-box, snowshoes, drinking-vessels, two masks, * * * and strangely shaped animal figures.” On the Siberian coast the dead are sometimes burned.591

Nordenskiöld believes that the coast Chukches have perhaps begun to abandon the custom of burning the dead, but I am rather inclined to think that is a custom of the “deermen,” which the people of the coast of pure or mixed Eskimo blood never fully adopted. Dall, indeed, was explicitly informed that the custom was only used with the bodies of “good” men, and at the time of Nordenskiöld’s visit he found it “at least certain that the people of Pitlekaj exclusively bury their dead by laying them out on the tundra.” The body is surrounded by an oval of stones, but apparently not covered with them as in the east.592 The Krause brothers observed by the bodies, besides “die erwähnten Geräthschaften” [Lanzen, Bogen und Pfeile für die Männer, Koch- und Hausgeräthe für die Weiber], “unter einen kleinen Steinhaufen ein Hunde-, Renthier-, Bären- oder Walross-Schädel.” This custom shows a curious resemblance to that described by Egede593 in Greenland: “When little Children die and are buried, they put the Head of a Dog near the Grave, fancying that Children, having no Understanding, they can not 427 by themselves find the Way, but the Dog must guide them to the Land of the Souls.” The body is usually laid out at full length upon the ground. Among the ancient Greenlanders,594 however, and in the Yukon region the body was doubled up. In the latter region the body was laid on its side in a box of planks four feet long and raised on four supports595 or wrapped up in mats and covered with rocks or driftwood.596 The custom of inclosing the dead in a short coffin, to judge from the figures given by the latter writer in P1. VI. of his report, appears also to prevail at the mouth of the Kuskokwim. In the island of Kadiak, according to Dall and Lisiansky,597 the dead were buried.

GOVERNMENT.

In the family.—

I can hardly do better than quote Dr. Simpson’s words, already referred to (op. cit. page 252), on this subject: “A man seems to have unlimited authority in his own hut.” Nevertheless, his rule seems to be founded on respect and mutual agreement, rather than on despotic authority. The wife appears to be consulted, as already stated, on all important occasions, and, to quote Dr. Simpson again (ibid.): “Seniority gives precedence when there are several women in one hut, and the sway of the elder in the direction of everything connected with her duties seems never disputed.” When more than one family inhabit the same house the head of each family appears to have authority over his own relatives, while the relations between the two are governed solely by mutual agreement.

In the village.—

These people have no established form of government nor any chiefs in the ordinary sense of the word, but appear to be ruled by a strong public opinion, combined with a certain amount of respect for the opinions of the elder people, both men and women, and by a large number of traditional observances like those concerning the whale fishery, the deceased, etc., already described. In the ordinary relations of life a person, as a rule, avoids doing anything to his neighbor which he would not wish to have done to himself, and affairs which concern the community as a whole, as for instance their relations with us at the station, are settled by a general and apparently informal discussion, when the opinion of the majority carries the day. The majority appears to have no means, short of individual violence, of enforcing obedience to its decisions, but, as far as we could see, the matter is left to the good sense of the parties concerned. Respect for the opinions of elders is so great that the people may be said to be practically under what is called “simple elder rule.”598 Public opinion has 428 formulated certain rules in regard to some kinds of property and the division of game, which are remarkably like those noticed among Eskimo elsewhere, and which may be supposed to have grown up among the ancestors of the Eskimo, before their separation.

For instance, in Greenland,599 “Anyone picking up pieces of driftwood or goods lost at sea or on land was considered the rightful owner of them; and to make good his possession he had only to carry them up above high-water mark and put stones upon them, no matter where his homestead might be.” Now, at Point Barrow we often saw the natives dragging driftwood up to the high-water mark, and the owner seemed perfectly able to prove his claim. Lieut. Ray informs me that he has seen men mark such sticks of timber by cutting them with their adzes and that sticks so marked were respected by the other natives. On one occasion, when he was about to have a large piece of drift-timber dragged up to the station, a woman came up and proved that the timber belonged to her by pointing out the freshly cut mark. I have myself seen a native claim a barrel which had been washed ashore, by setting it up on end.

As far as we could learn, the smaller animals, as for instance, birds, the smaller seals, reindeer, etc., are the property of the hunter, instead of being divided as in some other localities, for example at Smith Sound,600. The larger seals and walruses appeared to be divided among the boat’s crew, the owner of the boat apparently keeping the tusks of the walrus and perhaps the skin. A bear, however, both flesh and skin, is equally divided among all who in any way had a hand in the killing. We learned this with certainty from having to purchase the skin of a bear killed at the village, where a number of men had been engaged in the hunt. When a whale is taken, as I have already said, the whalebone is equally divided among the crews of all the boats in sight at the time of killing. All comers, however, have a right to all the flesh, blubber, and blackskin that they can cut off.601

Dr. Rink, in describing the social order of the ancient Greenlanders,602 says: “Looking at what has been said regarding the rights of property and the division of the people into certain communities, in connection with the division of property into the classes just given, we are led to the conclusion that the right of any individual to hold more than a certain amount of property was, if not regulated by law, at least jealously watched by the rest of the community, and that virtually 429 the surplus of any individual or community, fixed by the arbitrary rate which tradition or custom had assigned, was made over to those who had less.” At Point Barrow, however, the idea of individual ownership appears to be much more strongly developed. As far as we could learn, there is no limit to the amount of property which an individual, at least the head of a family, may accumulate. Even though the whalebone be, as already described, divided among all the boats’ crews “in at the death,” no objection is made to one man buying it all up, if he has the means, for his own private use.

This has given rise to a regular wealthy and aristocratic class, who, however, are not yet sufficiently differentiated from the poorer people to refuse to associate on any terms but those of social equality. The men of this class are the umialiks, a word which appears in many corrupted forms on the coast of Western America and is often supposed to mean “chief.” Dr. Simpson603 says: “The chief men are called O-mé-liks (wealthy),” but “wealthy” is an explanation of the position of these men, and not a translation of the title, which, as we obtained it, is precisely the same as the Greenland word for owner of a boat, umialik (from umia(k), and the termination lĭk or lĭ-ñ. This is one of the few cases in which the final k is sounded at Point Barrow as in Greenland).

Dr. Rink has already observed604 that the word used by Simpson “no doubt must be the same as the Greenlandish umialik, signifying owner of a boat,” and as I heard the title more than once carefully pronounced at Point Barrow it was the identical word. The umialiks, as Simpson says,605 “have acquired their position by being more thrifty and intelligent, better traders, and usually better hunters, as well as physically stronger and more daring.”606 They have acquired a certain amount of influence and respect from these reasons, as well as from their wealth, which enables them to purchase the services of others to man their boats, but appear to have absolutely no authority outside of their own families.607 Petroff608 considers them as a sort of “middlemen or spokesmen,” who make themselves “prominent by superintending all intercourse and traffic with visitors.”

This sort of prominence, however, appears to have been conferred upon them by the traders, who, ignorant of the very democratic state of Eskimo society, naturally look for “chiefs” to deal with. They pick out the best looking and best dressed man in the village and endeavor to win his favor by giving him presents, receiving him into the cabin, and conducting all their dealings with the natives through him. The chief, 430 thus selected, is generally shrewd enough to make the most of the greatness thrust upon him, and no doubt often pretends to more influence and power than he actually possesses.609

As to the story of the whalemen, that the “chieftainship” is the reward of the best fighter, who holds it like a “challenge cup,” subject to being called out at any time to defend his rank in a duel, as far as concerns Point Barrow, this is a sheer fable, perhaps invented by the Eskimo to impose upon the strangers, but more likely the result of misunderstanding and a vivid imagination on the part of the whites. Among umialiks, one or two appear to have more wealth and influence than the rest. Tcuñaura in Utkiavwĭñ and the late Katiga at Nuwŭk were said, according to Captain Herendeen, to be “great umialiks” and Tcuñaura was always spoken of as the foremost man in Utkiavwĭñ. We knew of one party coming up from Sidaru with presents for Tcuñaura, and were informed that the other Eskimo never sold to him, but only gave him presents. It was also said that Katiga’s infant son would one day be a “great umialik.”

All these men are or have been captains of whaling umiaks, and the title umialiks appears to be applied to them in this capacity, since many of the poorer men, who, as far as we could learn, were not considered umialiks, own umiaks which they do not fit out for whaling, but use only to transport their families from place to place in the summer.

RELIGION.

General ideas.—

It was exceedingly difficult to get any idea of the religious belief of the people, partly from our inability to make ourselves understood in regard to abstract ideas and partly from ignorance on our part of the proper method of conducting such inquiries. For instance, in trying to get at their ideas of a future life, we could only ask “Where does a man go when he dies?” to which we, of course, received the obvious answer, “To the cemetery!” Moreover, such a multitude of other and easier lines of investigation presented themselves for our attention that we were naturally inclined to neglect the difficult field of religion, and besides under the circumstances of our intercourse it was almost impossible to get the attention of the natives when their minds were not full of other subjects.

Nevertheless, many of the fragments of superstition and tradition that we were able to collect agree remarkably with what has been observed among the Eskimo elsewhere, so that it is highly probable that their religion is of the same general character as that of the Greenlanders, namely, a belief in a multitude of supernatural beings, who are to be exorcised or propitiated by various observances, especially by the performances of certain specially gifted people, who are something of the nature of wizards. So much has been written by many authors 431 about these wizards or “doctors,” the angekut of the eastern Eskimo, the so-called “shamans” of Alaska and Siberia, that I need make no special reference to their writings except where they happen to throw light on our own observations. Dr. Simpson succeeded in obtaining more information concerning the religious belief of these people than our party was able to do, and his observations,610 to which ours are in some degree supplementary, tend to corroborate the conclusion at which I have arrived.

Our information in regard to the special class of wizards was rather vague. We learned that many men in the village, distinguishable from the rest by no visible characteristics, were able to heal the sick, procure good weather, favorable winds, plenty of game, and do other things by “talking” and beating the drum. We did not learn the number of these men in either village, but we heard of very many different men doing one or the other of these things, while others of our acquaintance never attempted them. Neither did we learn that any one of these men was considered superior to the rest, as appears to be the case in some regions, nor how a man could attain this power. Some of these men, who appeared to give particular attention to curing the sick, called themselves “tû´ktĕ” (“doctor”), but, probably for want of properly directed inquiries, we did not learn the Eskimo name of these people. We were definitely informed, however, that their “talk,” when treating disease or trying to obtain fair weather, etc., was addressed to “tu´ɐña,” or a supernatural being. This name, of course, differs only in dialectic form from that applied in other places to the universal familiar spirits of Eskimo superstition.

We at first supposed that “tuɐña” meant some particular individual demon, but Dr. Simpson is probably right in saying that the Point Barrow natives, like the rest of the Eskimo, recognize a host of tuɐñain, since “tuɐña” was described to us under a variety of forms. Most of the natives whom we asked if they had seen tuɐña, said that they had not, but that other men, mentioning certain “doctors,” had seen him. One man, however, said that he had seen tuɐña in the kûdyĭgĭ, when the people “talked” sitting in the dark, with their heads bowed and faces covered, and tuɐña came with a noise like a great bird.611 He had raised his head and saw tuɐña, like a man with bloodless cheeks.612 Tuɐña again was called “a bad man, dead” (apparently 432 a ghost), sometimes as large as a man and sometimes dwarfish, sometimes a fleshless skeleton, while one man, to describe him, made the same grimace that a white man would use to indicate a hobgoblin, with staring eyes, gaping mouth, and hands outstretched like claws. Apparently “tuɐña” in conversation with us was used to designate all the various supernatural objects of their belief, ghosts as well as familiar spirits. For instance, in Greenland, according to Rink,613 a ghost “manifests himself by whistling or singing in the ears.” Now, Lieut. Ray was walking rapidly one day in the winter with an Eskimo and his wife, and the woman suddenly stopped and said she “heard tuɐña”—that he made a noise like singing in the ears.

The people generally have a great dread of “tuɐña,” who they say would kill them, and are very averse to going out alone in the dark. One of each party that came over from the village in the evening usually carried a drawn knife, preferably one of the large double-edged knives, supposed to be Siberian and already described, in his hand as defense against tuɐña, and a drawn knife was sometimes even carried in the daylight “nanumunlu tuɐñamunlu,” “for bear and demon.” Notwithstanding their apparently genuine dread of “tuɐña,” they are by no means averse to talking or even joking about him.

The knife also serves as a protection against the aurora, which most of them agree is bad, and when bright likely to kill a person by striking him in the back of the neck. However, brandishing the knife at it will keep it off. Besides, as a woman told me one night, you can drive off a “bad” aurora by throwing at it dog’s excrement and urine.614

Lieut. Ray saw in one of the houses in Utkaiwiñ, a contrivance for frightening away a “tuɐña” from the entrance to a house should he try to get in. The man had hung in the trapdoor the handle of a seal-drag by means of a thong spiked to the wall with a large knife, and told Lieut. Ray that if “tuɐña” tried to get into the house he would undoubtedly catch hold of the handle to help himself up, which would pull down the knife upon his head and frighten him off. We never had an opportunity of witnessing the ceremony of summoning “tuɐña,” nor did we ever hear of the ceremony taking place during our stay at the station, but we were fortunate enough to observe several other performances, though they do not appear to be frequent. The ceremony of healing the sick and the ceremonies connected with the whale-fishery have already been described.

On the 21st of February, 1883, Lieut. Ray and Capt. Herendeen happened to be at the village on time to see the tuɐña, who had been causing the bad weather, expelled from the village. Some of the natives said the next day that they had killed the tuɐña, but they said at the same time he had gone “a long way off.” When Lieut. Ray reached 433 the village, women were standing at the doors of the houses armed with snow-knives and clubs with which they made passes over the entrance when the people inside called out. He entered one house and found a woman vigorously driving the tuɐña out of every corner with a knife. They then repaired to the kûdyĭgi, where there were ten or twelve people, each of whom, to quote from Lieut. Ray’s note book, “made a charge against the evil spirit, telling what injuries they had received from it.” Then they went into the open air, where a fire had been built in front of the entrance, and formed a half circle around the fire. Each then went up and made a speech, bending over the fire (according to Simpson, who describes a similar ceremony at Nuwŭk on p. 274 of his paper, coaxing the tuɐña to come under the fire to warm himself). Then they brought out a large tub full of urine, to which, Simpson says, each man present had contributed, and held it ready near the fire, while two men stood with their rifles in readiness, and a boy stood near the fire with a large stone in his hands, bracing himself firmly with his feet spread apart for a vigorous throw. Then they chanted as follows (the words of this chant were obtained afterward by the writer):

And instantly the contents of the tub were dashed on the fire, the stone thrown into the embers, and both men discharged their rifles, one into the embers, and one into the cloud of steam as it rose. Then all brushed their clothes violently and shouted, and the tuɐña was killed. By a fortunate coincidence, the next day was the finest we had had for a long time.

Sacrifices are also occasionally made to these supernatural beings as in Greenland “gifts were offered to the inue of certain rocks, capes and ice firths, principally when traveling and passing those places.”615

Capt. Herendeen, in the fall of 1882, went to the rivers in company with one of the “doctors.” When they arrived at the river Kuaru, where the latter intended to stay for the fishing, he got out his drum and “talked” for a long time, and breaking off very small pieces of tobacco threw them into the air, crying out, “Tuɐña, tuɐña, I give you tobacco! give me plenty of fish.” When they passed the dead men at the cemetery, he gave them tobacco in the same way, asking them also for fish.616 We noticed but few other superstitious observances which have not been already described. As in Greenland and elsewhere, superstition requires certain persons to abstain from certain kinds of food. For instance, Mûñialu, and apparently many others, were not permitted 434 to eat the burbot, another man was denied ptarmigan, and a woman617 at Nuwŭk was not allowed to eat “earth food,” that is, anything which grew upon the ground. Lieut. Ray also mentions a man who was forbidden bear’s flesh.618

We observed some traces of the superstition concerning the heads of seals and other marine animals taken in the chase, which has been noticed elsewhere. Crantz says:619 “The heads of seals must not be fractured, nor must they be thrown into the sea, but be piled in a heap before the door,620 that the souls of the seals may not be enraged and scare their brethren from the coast.” And Capt. Parry found that at Winter Island they carefully preserved the heads of all the animals killed during the winter, except two or three of the walrus which he obtained with great difficulty. The natives told him that they were to be thrown into the sea in the summer, but at Iglulik they readily sold them before the summer arrived.621

I tried very hard to get a full series of skulls from the seals taken at Utkiavwĭñ in the winter of 1882-’83, but though I frequently asked the natives to bring them over for sale, they never did so, till at last one young woman promised to bring me all I wanted at the price of half a pound of gunpowder a skull. Nevertheless, she brought over only two or three at that price. We did not observe what was done with the skulls, but frequently observed quantities of the smaller bones of the seals carefully tucked away in the crevices of the ice at some distance from the shore. We had comparatively little difficulty in obtaining skulls of the walrus, but I observed that the bottom of Tûseráru, the little pond at the edge of the village, was covered with old walrus skulls, as if they had been deposited there for years. The superstition appears to be in full force among the Chukches, who live near the place where the Vega wintered. Nordenskiöld was unable to purchase a pair of fresh walrus heads at the first village he visited, though the tusks were offered for sale the next day622 and at Pitlekaj.623 “Some prejudice * * * prevented the Chukches from parting with the heads of the seal, though * * * we offered a high price for them. ‘Irgatti’ (to-morrow) was the usual answer. But the promise was never kept.”

Amulets.—

Like the Greenlanders624 and other Eskimos, they place great reliance on amulets or talismans, which are carried on the person, in the boat, or even inserted in weapons, each apparently with some 435 specific purpose, which indeed we learned in the case of some of those in the collection. Like the amulets of the Greenlanders, they appear to be625 “certain animals or things which had belonged to or been in contact with certain persons (e.g., the people of ancient times, or fortunate hunters) or supernatural beings,” and “objects which merely by their appearance recalled the effect expected from the amulet, such as figures of various objects.” To the latter class belong the rudely flaked flint images of whales, already mentioned, and probably many of the other small images of men and animals already described, especially those fitted with holes for strings to hang them up by.

The flint whale is a very common amulet, intended, as we understood, to give good luck, in whaling, and is worn habitually by many of the men and boys under the clothes, suspended around the neck by a string. The captain and harpooner of a whaling crew also wear them as pendants on the fillets already described, and on the breast of the jacket. We obtained five of these objects, all of very nearly the same shape, but of different materials and varying somewhat in size. Fig. 421 represents one of these (No. 56703 [208] from Utkiavwĭñ) made of a piece of hard colorless glass, probably a fragment of a ship’s “deadlight.” It is rather roughly flaked into a figure of a “bowhead” whale, 3.4 inches long, as seen from above and very much flattened with exaggerated flukes. The flippers were rudely indicated in the outline, but the left one is broken off.

No. 89613 [771] from Utkiavwĭñ is a very similar image, 2.4 inches long, which perhaps is of the same material, though it may be made of rock crystal. No. 56707 [159] from Utkiavwĭñ is a very small whale (1.4 inches long), chipped in large flakes out of a water-worn pebble of smoky quartz, while No. 89577 [939] Fig. 422, from the same village, which is a trifle larger (2 inches long), is made of dark crimson jasper. The large black flint whale, No. 56683 [61], also from Utkiavwĭñ, which is 3.9 inches long, is the rudest of all the figures of the whales. It is precisely the shape of the blade of a skin scraper, except for the roughly indicated flukes.

Fig. 423 (No. 89524 [1299] from Utkiavwĭñ) is a rude wooden image of the same animal, 3½ inches long, very broad and flat-bellied. It is 436 smoothly carved and has a fragment of sky-blue glass inlaid to represent the left eye and a bit of iron pyrites for the right. The flukes have been split wholly off and fastened on with a lashing of narrow whalebone passing through a vertical hole in the “small” and round the edge of the flukes. The flukes themselves have been split across and appear to have been doweled together. This shows that the owner attached considerable value to the object, or he would not have taken the trouble to mend it when another could have been so easily whittled out. In the middle of the belly is an oblong cavity, containing something which probably adds greater power to the charm. What this is can not be seen, as a band of sealskin with the hair shaved off has been shrunk on round the hinder half of the body and secured by a seam on the right side. A double turn of sinew braid is knotted round the middle of the body, leaving two ends which are tied together in a loop, showing that this object was meant to be attached somewhere about the person.

Fig. 423.—Ancient whale amulet, of wood.

To this class also probably belong the skins or pieces of animals worn as amulets, probably with a view of obtaining the powers of the particular animal, as in so many cases in the stories related in Rink’s Tales and Traditions. We frequently saw men wearing at the belt bunches of the claws of the bear or wolverine, or the metacarpal bones of the wolf.626 The head or beak of the gull or raven627 is also a common personal amulet, and one man wore a small dried flounder.628

We collected a number of these animal amulets to be worn on the person, but only succeeded in learning the special purpose of one of them, No. 89532 [1307], from Utkiavwĭñ, which was said to be intended to give good luck in deer hunting. It is a young unbranched antler of a reindeer, 6 inches long, and apparently separated from the skull at the “bur,” with the “velvet” skin still adhering, though most of the hair is worn off except at the tip. A bit of sinew is tied round the base.

No. 89522 [1573], from Utkiavwĭñ, is an amulet consisting of the last 437 three joints of the foot of a reindeer fawn, with the skin and hoof and about 1½ inches of tendon attached behind, through a hole in the end of which is knotted about 3 inches of seal thong. No. 89525 [1314] from the same village, is a precisely similar charm. No. 89699 [779] from Utkiavwĭñ, is the subfossil incisor tooth of some ruminant with a hole drilled through the root for a string to hang it up by. It was said to be the tooth of the “ug’ru´nû,” a large animal, long extinct. As the natives said, “Here on the land are none, only the bones remain.” No. 89743 [1110], from Utkiavwĭñ, is a molar tooth of the same animal, probably, weathered and old, with a hole freshly drilled through one root and a long piece of sinew braid with the ends knotted together looped into it. There are also in the collection two very old teeth which probably were inclosed in little sacks of skin and worn as amulets.

No. 89698 [1580], from Utkiavwĭñ, is the tusk of a very young walrus, only 2½ inches long, and No. 89452 [1148] from Utkiavwĭñ, is the canine tooth of a polar bear. No. 56547 [656], from the same village, is a similar tooth.629

The only amulet attached to a weapon, which we collected, is the tern’s bill, already alluded to, placed under the whalebone lashing on the seal-spear, No. 89910 [1694]. Perhaps the idea of this charm is that the spear should plunge down upon the seal with as sure an aim as the tern does upon its prey.630

A number of amulets of this class are always carried in the whaling-umiak. I have already mentioned the wolf-skulls, stuffed ravens and eagles, fox-tails631 and bunches of feathers used for this purpose. Most of these charms are parts of some rapacious animal or bird, but parts of other animals seem to have some virtue on these occasions.

For instance, I noticed the axis vertebra of a seal in one whaling-umiak, and we collected a rudely stuffed skin of a godwit (Limosa lapponica baueri), which, we were informed, was “for whales.” This specimen (No. 89526 [1328], Fig. 424, from Utkiavwĭñ) is soiled and ragged, and has a stick thrust through the neck to hold it out. The neck is wrapped around with a narrow strip of whalebone and some coarse thread, part of which serves to lash on a slip of wood, apparently to splice the stick inside. A bit of white man’s string is passed around the body and tied in a loop to hang it up by. This charm is perhaps to keep the boat from capsizing, since Crantz says that the Greenlanders “like to fasten to their kajak a model of it * * * or only a dead 438 sparrow or snipe, or a bit of wood, stone, some feathers or hair, that they may not overset” (vol. 1, p. 216), and perhaps the bone of a marine animal, like the seal, is to protect the crew from drowning should the boat upset, after all.

No. 89529 [1150] from Utkiavwĭñ is a bunch of feathers to be carried in the boat. It consists of nine wing feathers of the golden eagle, four tied in a bunch with a bit of sinew round the quills, four tied up with one end of the short bit of seal thong which serves to tie the whole bundle together, one of which has all the light-colored parts of the feather stained with red ocher, and a single feather shaft carefully wrapped up in a piece of entrail and wound spirally with a piece of sinew braid.

Fig. 424.—Amulet of whaling; stuffed godwit.

No. 89527-8 [1327] from Utkiavwĭñ is the charm which will secure good success in deerhunting if it is hung up outside of the snow house in which the family is encamped. It consists of two roughly stuffed skins of the black bellied plover (Charadrius squatarola), each with a stick run through the body so that one end supports the neck and the other the tail, and the necks wound with sinew. One has no head. A string of sinew braid is tied around the body of each, so as to leave a free end at the back, to which is fastened a little cross piece of bone, by which it may be secured to a becket. Like the rest of the amulets in the collection this has evidently seen service, being very old, worn, and faded.

The other class of amulets, namely objects which have belonged to or been in contact with certain persons or supernatural beings, or I may add apparently certain localities, is represented by a number of specimens. To the custom of using such things as amulets, we undoubtedly owe the preservation of most of the ancient weapons and other implements, especially those made of wood, bone, or other perishable substances, like the ancient harpoon heads already described, one of which, No. 89544 [1419], is still attached to the belt on which it was worn.

Fig. 425, No. 56668 [308], from Utkiavwĭñ is one of the ancient black 439 jade adzes 5.1 inches, slung with thong and whalebone, making a becket by which it can be hung up. We did not learn the history of this amulet, which at the time of collecting it was supposed to be a net sinker. There would, however, be no reason for using so valuable an object for such a purpose, when a common beach pebble would do just as well, unless it was intended as a charm to insure success in fishing. It may even have been carried as a charm on the person, since we afterwards saw a still more bulky object used for such a purpose.

Such an object seems rather heavy to be carried on the person, but a well known man in Utkiavwĭñ always carried with him when he went sealing a large pear-shaped stone, which must have weighed upwards of two pounds, suspended somewhere about his person. It is not unlikely that this stone acquired its virtue as an amulet from having been a sinker used by some lucky fisherman in former time or in a distant country. Mr. H. W. Henshaw has already referred to the resemblance of this amulet to the plummet-like “medicine stones” of some of our Indians.632

Fig. 426, (No. 89534 [1306] from Utkiavwĭñ) is an amulet for success in whaling. It consists of three little irregular water-worn fragments of amber carefully wrapped in a bit of parchment and inclosed in a little wooden box 1½ inches long, made of two semicylindrical bits of cottonwood, with the flat faces hollowed out and put together and fastened up by three turns of sinew braid round the middle, tied in a loose knot. The box is old and brown from age and handling. We heard of other pieces of amber and earth (“nuna”) worn as amulets, wrapped up in bits of leather and hung on the belt.

No. 89533 [1247], from Utkiavwĭñ, is simply a nearly square pebble, 1.4 inches long, of dark red jasper, slung in a bit of sinew braid so that it can be hung on the belt. Fig. 427 (No. 89525 [1308] from Utkiavwĭñ) is some small object, placed in the center of the grain side of a square bit of white sealskin, the edges of which are folded up around it and tied tightly round with deer sinew, so as to make a little round knob. I collected this amulet, and was particularly informed how it was to be used. If it be fastened on the right shoulder it will insure success in taking ducks with the “bolas.” Fig. 428 (No. 89535 [1244] from Utkiavwĭñ) is an amulet whose history we did not learn. It is a little oblong box 3.3 inches long, carved from a block of cottonwood, with a flat cover tied on with nine turns of sinew braid, and contains twenty-one dried humble-bees, which it was said came from the river Kulugrua. 440 The natives have a great dread, apparently superstitious, of these bees and the large gadflies (Œstens tarandi), one of which I have seen scatter half a dozen people. A man one day caught one of these, and whittled out a little box of wood, in which he shut the insect up and tied it up with a shred of sinew, telling Capt. Herendeen that it was “tuɐñamun,” for “tuɐña.”

Fig. 428.—Box of dried bees—amulet.

A small lump of indurated gravel (No. 56725) [273] was one day brought over from Utkiavwĭñ, with the story that it was a “medicine” for driving away the ice. The man who uses this charm stands on the high bank at the village, and breaking off grains of the gravel throws them seaward. This will cause the ice to move off from the shore.

The essential identity of the amulets of the Point Barrow natives with those used by the Eskimo elsewhere is shown by the following passages from other writers. Egede says:633

A Superstition very common among them is to load themselves with Amulets or Pomanders, dangling about their Necks and Arms, which consist in some Pieces of old Wood, Stones or Bones, Bills and Claws of Birds, or Anything else which their Fancy suggests to them.

Crantz says:634

They are so different in the amulets or charms they hang on people, that one laughs at another’s. These powerful preventives consist in a bit of old wood hung around their necks, or a stone, or a bone, or a beak or claw of a bird, or else a leather strap tied round their forehead, breast, or arm.

Parry speaks635 of what he supposes were amulets at Iglulik, consisting of teeth of the fox, wolf, and musk-ox, bones of the “kablĕĕarioo” (supposed to be the wolverine), and foxes’ noses. Kumlien says636 that at Cumberland Gulf, “among the many superstitious notions, the wearing of charms about the person is one of the most curious. These are called angoouk or amusit, and may be nothing but pieces of bone or wood, birds’ bills or claws, or an animal’s teeth or skin.” A little girl “had a small envelope of sealskin that was worn on the back of her inside jacket” containing two small stones.

Such little pockets of skin sewed to the inner jacket are very common at Point Barrow, but we did not succeed in any case in learning their contents. At Kotzebue Sound, Beechey saw ravens’ skins on which the natives set a high value, while the beaks and claws of these birds were attached to their belts and headbands.637 Petitot describes638 the amulets used in the Mackenzie district, in the passage already quoted, as “défroques empaillées de corbeau, de faucon ou d’hermine.” It is 441 not likely that the use of these is confined to the women, as his words, “Elles y portent,” would seem to imply. Among the sedentary Chukches of Siberia amulets were seen consisting of wooden forks and wood or ivory carvings.639 A wolf’s skull, hung up by a thong; the skin, together with the whole cartilaginous portion of a wolf’s nose, and a flat stone, are also mentioned.640 Capt. Holm also found wonderfully similar customs among the East Greenlanders. He says,641 “bære alle Folk Amuletter af de mest forskjelligartede Ting” to guard against sickness and to insure long life, and also for specific purposes. The men wear them slung round the neck or tied round the upper arm, the women in their knot of hair or “i Snippen foran paa Pelsen.”