USA > Alaska > Alaska, the great country > Part 6
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Not far from Naha Bay is Traitor's Cove, where Van- couver and his men were attacked in boats by savages in the masks of animals, headed by an old hag who com- manded and urged them to bloodthirsty deeds.
This vixen seemed to be a personage of prestige and influence, judging both by the immense size of her lip ornament and her air of command. She seized the lead line from Vancouver's boat and made it fast to her own canoe, while another stole a musket.
Vancouver, advancing to parley with the chief, made the mistake of carrying his musket; whereupon about fifty savages leaped at him, armed with spears and dag- gers.
The chief gave him to understand by signs that they would lay down their arms if he would set the example ; but the terrible old woman, scenting peace and scorning it, violently and turbulently harangued the tribe and urged it to attack.
The brandishing of spears and the flourishing of daggers became so uncomfortably close and insistent, that Van- couver finally overcame his "humanity," and fired into the canoes.
The effect was electrical. The Indians in the small canoes instantly leaped into the water and swam for the shore; those in the larger ones tipped the canoes to one
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side, so that the higher side shielded them while they made the best of their way to the shore.
There they ascended the rocky cliffs and stoned the boats. Several of Vancouver's men were severely wounded, one having been speared completely through the thigh.
The point at the northern entrance to Naha Bay, where they landed to dress wounds and take account of stock not stolen, was named Escape Point; a name which it still retains.
Kasa-an Bay is an inlet pushing fifteen miles into the eastern coast of Prince of Wales Island, which is two hundred miles in length and averages forty in width. Cholmondeley Sound penetrates almost as far, and Moira Sound, Niblack Anchorage on North Arm, Twelve Mile Arm, and Skowl Arm, are all storied and lovely inlets. Skowl was an old chief of the Eagle Clan, whose sway was questioned by none. He was the greatest chief of his time, and ruled his people as autocratically as the lordly, but blustering, Baranoff ruled his at Sitka. Skowl re- pulsed the advances of missionaries and scorned all at- tempts at Christianizing himself and his tribe. His was a powerful personality which is still mentioned with a re- spect not unmixed with awe. To say that a chief is as fearless as Skowl is a fine compliment, indeed, and one not often bestowed.
Although not on the regular run of steamers, Howkan, now a Presbyterian missionary village on Cordova Bay, on the southwestern part of Prince of Wales Island, must not be entirely neglected. In early days the village was a forest of totems, and the graves were almost as in- teresting as the totems. Both are rapidly vanishing and losing their most picturesque features before the march of civilization and Christianity; but Howkan is still one of the show-places of Alaska. The tourist who
Copyright by E. A. Hegg, Juneau
STEEL CANTILEVER BRIDGE, NEAR SEMMIT OF WHITE PASS
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is able to make this side trip on one of the small steamers that run past there, is the envy of the unfortunate ones who are compelled to forego that pleasure.
Totemism is the poetry of the Indian - or would be if it possessed any religious significance.
I once asked an educated Tsimpsian Indian what the Metlakahtla people believed, - meaning the belief that Mr. Duncan had taught them. He put the tips of his fingers together, and with an expression of great earnest- ness, replied : -
" They believed in a great Spirit, to whom they prayed and whom they worshipped everywhere, believing that this beautiful Spirit was everywhere and could hear. They worshipped it in the forest, in the trees, in the flowers, in the sun and wind, in the blades of grass, - alone and far from every one, - in the running water and the still lakes."
"Oh, how beautiful !" I said, in all sincerity. "It must be the same as my own belief ; only I never heard it put into words before. And that is what Mr. Duncan has taught them ?"
He turned and looked at me squarely and steadily. It was a look of weariness, of disgust.
"Oh, no," he replied, coldly; "that was what they be- lieved before they knew better ; before they were taught the truth ; before Christianity was explained to them. That is what they believed while they were savages !"
We were in the library of the Jefferson. The room is always warm, and at that moment it was warmer than I had ever known it to be. Under the steady gaze of those shining dark eyes it presently became too warm to be endured. With my curiosity quite satisfied, I withdrew to the hurricane deck, where there is always air.
Of the Indians in the territory of Alaska there are two stocks-the Thlinkits, or Coast Indians, and the Tinneh,
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or those inhabiting the vast regions of the interior. The Thlinkits comprise the Tsimpsians, or Chimsyans, the Kygani, or Haidahs, the true Thlinkits, or Koloshes, and the Yakutats.
The Kygani, or Haidah, Indians inhabit the Queen Charlotte Archipelago, which, although belonging to British Columbia, must be taken into consideration in any description of the Indians of Alaska. They were formerly a warlike, powerful, and treacherous race, mak- ing frequent attacks upon neighboring tribes, even as far south as Puget Sound. They are noted, not only for these savage qualities, but also for the grace and beauty of their canoes and for their delicate and artistic carvings. Their small totems, pipes, and other articles carved out of a dark gray, highly polished slate stone obtained on their own islands, sometimes inlaid with particles of shell, are well known and command fancy prices. Haidah basketry and hats are of unusual beauty and workmanship. The peculiar ornamentation is painted upon the hats and not woven in. The designs which are most frequently seen are the head, wings, tail, and feet of a duck, - certain details somewhat resembling a large oyster-shell, or a human ear, - painted in black and rich reds. The hats are usually in the plain twined weaving, and of such fine, even workmanship that they are entirely waterproof. The Haidahs formerly wore the nose- and ear-rings, or other ornaments, and the labret in the lower lip.
The Thlinkits, - or Koloshians, as the Russians and Aleuts called them, from their habit of wearing the labret, - are divided into two tribes, the Stikines and the Sit- kans; the former inhabiting the mainland in the vicinity of the Stikine River, straggling north and south for some distance along the coast.
The Sitkans dwell in the neighborhood of Sitka and on the near-by islands. They are among the tribes of Indians
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who gave Baranoff much trouble. They formerly painted with vermilion or lamp-black mixed with oil, traced on their faces in startling patterns. At the present time they dress almost like white people, except for the ever- lasting blanket on the older ones. Some of the younger women are very handsome - clean, light-brown of skin, red-cheeked, of good figure, and having large, dark eyes, at once soft and bright. They also have good, white teeth, and are decidedly attractive in their coquettish and saucy airs and graces. The young Indian women at Sitka, Yakutat, and Dundas are the prettiest and the most at- tractive in Alaska ; nor have I seen any in the Klondike, or along the Yukon, to equal them in appearance. Also, one can barter with them for their fascinating wares with- out praying to heaven to be deprived of the sense of smell for a sufficient number of hours.
Among the Thlinkits, as well as among many of the Innuit, or Eskimo tribes, the strange and cruel custom prevails of isolating young girls approaching puberty in a hut set aside for this purpose. The period of isolation varies from a month to a year, during which they are con- sidered unclean and are allowed only liquid food, which soon reduces them to a state of painful emaciation. No one is permitted to minister to their needs but a mother or a female slave, and they cannot hold conversation with any one.
When a maiden finally emerges from her confinement there is great rejoicing, if she be of good family, and feasting. A charm of peculiar design is hung around her neck, called a " Virgin Charm," or " Virtue Charm," which silently announces that she is " clean " and of mar- riageable age. Formerly, according to Dall and other authorities, the lower lip was pierced and a silver pin shaped like a nail inserted. This made the same an- nouncement.
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The chief diet of the Thlinkit is fish, fresh or smoked. Unlike the Aleutians, they do not eat whale blubber, as the whale figures in their totems, but are fond of the por- poise and seal. The women are fond of dress, and a voyager who will take a gay last year's useless hat along in her steamer trunk, will be sure to "swap" it for a handsome Indian basket. In many places they still em- ploy their early methods of fishing - raking herring and salmon out of the streams, during a run, with long poles into which nails are driven, like a rake.
They are fond of game of all kinds. They weave blankets out of the wool of the mountain sheep. Large spoons, whose handles are carved in the form and designs of totems, are made out of the horns of sheep and goats.
The Thlinkits are divided into four totems - the whale, the eagle, the raven, and the wolf. The raven, which by the Tinnehs is considered an evil bird, is held in the high- est respect by the Thlinkits, who believe it to be a good spirit.
Totemism is defined as the system of dividing a tribe into clans according to their totems. It comprises a class of objects which the savage holds in superstitious awe and respect, believing that it holds some relation to, and pro- tection over, himself. There is the clan totem, common to a whole clan ; the sex totem, common to the males or females of a clan; and the individual totem, belonging solely to one person and not descending to any member of the next generation. It is generally believed that the totem has some special religious significance; but this is not true, if we are to believe that the younger and edu- cated Indians of to-day know what totemism means. Some totems are veritable family trees. The clan totem is reverenced by a whole clan, the members of which are known by the name of their totem, and believe themselves to be descended from a common animal ancestor, and
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Copyright by E. A. Hegg, Juneau
Courtesy of Webster & Stevens, Seattle
OLD RUSSIAN BUILDING, SITKA
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bound together by ties closer and more sacred than those of blood.
The system of totemism is old; but the word itself, according to J. G. Frazer, first appeared in literature in the nineteenth century, being introduced from an Ojibway word by J. Long, an interpreter. The same authority claims that it had a religious aspect ; but this is denied, so far, at least, as the Thlinkits are concerned.
The Eagle clan believe themselves to be descended from an eagle, which they, accordingly, reverence and protect from harm or death, believing that it is a beneficent spirit that watches over them.
Persons of the same totem may neither marry nor have sexual intercourse with each other. In Australia the usual penalty for the breaking of this law was death. With the Thlinkits, a man might marry a woman of any save his own totem clan. The raven represented woman, and the wolf, man. A young man selected his individual totem from the animal which appeared most frequently and significantly in his dreams during his lonely fast and vigil in the heart of the forest for some time before reach- ing the state of puberty. The animals representing a man's different totems - clan, family, sex, and individual - were carved and painted on his tall totem-pole, his honse, his paddles, and other objects; they were also woven into hats, basketry, and blankets, and embroidered upon moccasins with beads. Some of the Haidah canoes have most beautifully carven and painted prows, with the totem design appearing. These canoes are far superior to those of Puget Sound. The very sweep of the prow, strong and graceful, as it cleaves the golden air above the water, proclaims its northern home. Their well-known outlines, the erect, rigid figures of the warriors kneeling in them, and the strong, swift, sure dip of the paddles, sent dread to the hearts of the Puget Sound Indians and
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the few white settlers in the early part of the last century. The cry of "Northern Indians!" never failed to create a panic. They made many marauding expeditions to the south in their large and splendid canoes. The inferior tribes of the sound held them in the greatest fear and awe.
A child usually adopts the mother's totem, and at birth receives a name significant of her family. Later on he receives one from his father's family, and this event is always attended with much solemnity and ceremony.
A man takes wives in proportion to his wealth. If he be the possessor of many blankets, he takes trouble unto himself by the dozen. There are no spring bonnets, however, to buy. They do not indulge themselves with so many wives as formerly; nor do they place such im- plicit faith in the totem, now that they are becoming " Christianized."
Dall gives the following interesting description of a Thlinkit wedding ceremony thirty years ago: A lover sends to his mistress's relations, asking for her as a wife. If he receives a favorable reply, he sends as many presents as he can get together to her father. On the appointed day he goes to the house where she lives, and sits down with his back to the door.
The father has invited all the relations, who now raise a song, to allure the coy bride out of the corner where she has been sitting. When the song is done, furs or pieces of new calico are laid on the floor, and she walks over them and sits down by the side of the groom. All this time she must keep her head bowed down. Then all the guests dance and sing, diversifying the entertainment, when tired, by eating. The pair do not join in any of the ceremonies. That their future life may be happy, they fast for two days more. Four weeks afterward they come together, and are then recognized as husband and wife.
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The bridegroom is free to live with his father-in-law, or return to his own home. If he chooses the latter the bride receives a trousseau equal in value to the gifts received by her parents from her husband. If the hus- band becomes dissatisfied with his wife, he can send her back with her dowry, but loses his own gifts. If a wife is unfaithful he may send her back with nothing, and demand his own again. They may separate by mutual
consent without returning any property. When the marriage festival is over, the silver pin is removed from the lower lip of the bride and replaced by a plug, shaped like a spool, but not over three-quarters of an inch long, and this plug is afterward replaced by a larger one of wood, bone, or stone, so that an old woman may have an ornament of this kind two inches in diameter. These large ones are of an oval shape, but scooped out above, below, and around the edge, like a pulley-wheel. When very large, a mere strip of flesh goes around the kalúshka, or " little trough." From the name which the Aleuts gave the appendage when they first visited Sitka, the nick- name " Kolosh " has arisen, and has been applied to this and allied tribes.
Many years ago, when a man died, his brother or his sister's son was compelled to marry the widow.
That seems worth while. Naturally, the man would not desire the woman, and the woman would not desire the man; therefore, the result of the forced union might prove full of delightful surprises. If such a law could have been passed in England, there would have been no occasion for the prolonged agitation over the "Deceased wife's sister " bill, which dragged its weary way through the courts and the papers. Nobody would desire to marry his deceased wife's sister ; or, if he did, she would decline the honor.
An ancient Thlinkit superstition is, that once a man -
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a Thlinkit, of course -had a young wife whom he so idolized that he would not permit her to work. This is certainly the most convincing proof that an Indian could give of his devotion. From morning to night she dwelt in sweet idleness, guarded by eight little redbirds, that flew about her when she walked, or hovered over her when she reclined upon her furs or preciously woven blankets.
These little birds were good spirits, of course, but alas ! they resembled somewhat women who are so good that out of their very goodness evil is wrought. In the town in which I dwell there is a good woman, a member of a church, devout, and scorning sin, who keeps "roomers." On two or three occasions this good woman has found let- ters which belonged to her roomers, and she has done what an honorable woman would not do. She has read letters that she had no right to read, and she has found therein secrets that would wreck families and bow down heads in sorrow to their graves ; and yet, out of her goodness, she has felt it to be her duty " to tell," and she has told.
Since knowing the story of the eight little Thlinkit red- birds, I have never seen this woman without a red mist seeming to float round her; her mouth becomes a twitter- ing beak, her feet are claws that carry her noiselessly into secret places, her eyes are little black beads that flash from side to side in search of other people's sins, and her shoul- ders are folded wings. For what did the little good red- birds do but go and tell the Thlinkit man that his young and pretty and idolized wife had spoken to another man. He took her out into the forest and shut her up in a box. Then he killed all his sister's children because they knew his secret. His sister went in lamentations to the beach, where she was seen by her totem whale, who, when her cause of grief was made known to him, bade her be of good cheer.
"Swallow a small stone," said the whale, " which you
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must pick up from the beach, drinking some sea-water at the same time."
The woman did as the whale directed. In a few months she gave birth to a son, whom she was compelled to hide from her brother. This child was Yehl (the raven), the beneficent spirit of the Thlinkits, maker of forests, moun- tains, rivers, and seas; the one who guides the sun, moon, and stars, and controls the winds and floods. His abiding- place is at the head waters of the Nass River, whence the Thlinkits came to their present home. When he grew up he became so expert in the use of the bow and arrow that it is told of his mother that she went clad in the rose, green, and lavender glory of the breasts of humming-birds which he had killed in such numbers that she was able to fashion her entire raiment of their most exquisite parts, - as befitted the mother of the good spirit of men.
Yehl performed many noble and miraculous deeds, the most dazzling of which was the giving of light to the world. He had heard that a rich old chief kept the sun, moon, and stars in boxes, carefully locked and guarded. This chief had an only daughter whom he worshipped. He would allow no one to make love to her, so Yehl, per- ceiving that only a descendant of the old man could secure access to the boxes, and knowing that the chief examined all his daughter's food before she ate it, and that it would therefore avail him nothing to turn himself into ordinary food, conceived the idea of converting himself into a fragrant grass and by springing up persistently in the maiden's path, he was one day eaten and swallowed. A grandson was then born to the old chief, who wrought upon his affections - as grandsons have a way of doing- to such an extent that he could deny him nothing.
One day the young Yehl, who seems to have been appropriately named, set up a lamentation for the boxes he desired and continued it until one was in his possession.
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He took it out-doors and opened it. Millions of little milk-white, opaline birds instantly flew up and settled in the sky. They were followed by a large, silvery bird, which was so heavy and uncertain in her flight to the sky that, although she finally reached it, she never appeared twice the same thereafter, and on some nights could not be seen at all. The old chief was very angry, and it was not until Yehl had wept and fasted himself to death's very door that he obtained the sun; whereupon, he changed himself back into a raven, and flying away from the reach of his stunned and temporary grandfather, who had com- manded him not to open the box, he straightway lifted the lid - and the world was flooded with light.
One of the most interesting of the Thlinkit myths is the one of the spirits that guard and obey the shamans. The most important are those dwelling in the North. They were warriors ; hence, an unusual display of the northern lights was considered an omen of approaching war. The other spirits are of people who died a common- place death; and the greatest care must be exercised by relatives in mourning for these, or they will have difficulty in reaching their new abode. Too many tears are as bad as none at all ; the former mistake mires and gutters the path, the latter leaves it too deep in dust. A decent and comfortable quantity makes it hard and even and pleasant.
Their deluge myth is startling in its resemblance to ours. When their flood came upon them, a few were saved in a great canoe which was made of cedar. This wood splits rather easily, parallel to its grain, under stress of storm, and the one in which the people embarked split after much buffeting. The Thlinkits clung to one part, and all other peoples to the other part, creating a difference in language. Chet'l, the eagle, was separated from his sister, to whom he said, " You may never see me again,
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but you shall hear my voice forever." He changed him- self into a bird of tremendous size and flew away south- ward. The sister climbed Mount Edgecumbe, which opened and swallowed her, leaving a hole that has remained ever since. Earthquakes are caused by her struggles with bad spirits which seek to drive her away, and by her in- variable triumph over them she sustains the poise of the world.
Chet'l returned to Mount Edgecumbe, where he still lives. When he comes forth, which is but seldom, the flapping of his great wings produces the sound which is called thunder. He is, therefore, known everywhere as the Thunder-bird. The glance of his brilliant eyes is the lightning.
Concerning the totem-pole which was taken from an Indian village on Tongas Island, near Ketchikan, by mem- bers of the Post-Intelligencer business men's excursion to Alaska in 1899 - and for which the city of Seattle was legally compelled to pay handsomely afterward - the fol- lowing letter from a member of the family originally owning the totem is of quaint interest : -
" I have received your letter, and I am going to tell you the story of the totem-pole. Now, the top one is a crow himself, and the next one from the pole top is a man. That crow have told him a story. Crow have told him a good-looking woman want to married some man. So he did marry her. She was a frog. And the fourth one is a mink. One time, the story says, that one time it was a high tide for some time, and so crow got marry to mink, so crow he eats any kind of fishes from the water. After some time crow got tired of mink, and he leave her, and he get married to that whale-killer, and then crow he have all he want to eat. That last one on the totem-pole is the father of the crow. The story says that one time it got
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. dark for a long while. The darkness was all over the world, and only crow's father was the only one can give light to the world. He simply got a key. He keeps the sun and moon in a chest, that one time crow have ask his father if he play with the sun and moon in the house but, was not allowed, so he start crying for many days until he was siek. So his father let him play with it and he have it for many days. And one day he let the moon in the sky by mistake, but he keep the sun, and he which take time before he could get his chances to go outside of the house. As soon as he was out he let sun back to the sky again, and it was light all over the world again. (End of story.)
" Yours respectfully, " David E. Kinninnook.
"P.S. The Indians have a long story, and one of the chiefs of a village or of a tribe only a chief can put up so many carvings on our totem-pole, and he have to fully know the story of what totem he is made. I may give you the whole story of it sometimes. Crow on top have a quart moon in his mouth, because he have ask his father for a light.
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