Читать книгу Alaska, Its Southern Coast and the Sitkan Archipelago - Eliza Ruhamah Scidmore - Страница 6

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Kasa-an, or Karta Bay opens from Clarence Strait directly west of Naha Bay, and the long inlet runs in from the eastern shore of the Prince of Wales island for twenty miles. There are villages of Kasa-an Indians in the smaller inlets and coves opening from the bay, and carved totem poles stand guard over the large square houses of these native settlements. The bay itself is as lovely a stretch of water as can be imagined, sheltered, sunny, and calm, with noble mountains outlining its curves, and wooded islands drifted in picturesque groups at the end. It was a Scotch loch glorified, on the radiant summer days that I spent there, and it recalled one’s best memories of Lake George in the softer aspects of its shores.

Smaller inlets opening from the bay afford glimpses into shady recesses in the mountain-sides, and one little gap in the shores at last gave us a sight of the trader’s store, the long row of lichen-covered and moss-grown sheds of the fishery, with the usual cluster of bark houses and tents above a shelving beach strewn with narrow, black canoes. A group of Indians gathered on shore, their gay blankets, dresses, and cotton kerchiefs adding a fine touch of color to the scene, and the men in the fishery, in their high rubber boots and aprons, flannel shirts and big hats, were heroic adjuncts to the picturesque and out-of-the-way scene.

There was a skurrying to and fro and great excitement when the big steamer rounded slowly up to the little wharf, and bow line, stern line, and breast lines were thrown out, fastened to the piles and to the trees on shore, and the slack hauled in at the stentorian commands of the mate. Karta, or Kasa-an Bay has been a famous place for salmon for a score of years, and is best known, locally, as the Baronovich fishery. Old Charles V. Baronovich was a relic of Russian days, and a character on the coast. He was a Slav, and gifted with all the cunning of that race, and after the transfer of the country to the United States, he disturbed the serenity of the customs officials by the steady smuggling that he kept up from over the British border. He would import all kinds of stores, but chiefly bales of English blankets, by canoe, and when the collector or special agent would penetrate to this fastness of his, they found no damaging proof in his store, and only a peppery, hot-headed old pirate, who swore at them roundly in a compound language of Russian, Indian, and English, and shook his crippled limbs with rage. He was also suspected of selling liquor to the Indians, and a revenue cutter once put into Kasa-an Bay, with a commander whom smugglers seldom baffled, and who was bound to uncover Baronovich’s wickedness. The wily old Slav received the officers courteously. He listened to the formal announcement of the purpose of their visit, and bade them search the place and kindly do him the honor of dining with him when they finished. Baronovich dozed and smoked, and idled the afternoon away, while a watch kept a close eye upon him, and the officers and men searched the packing-house, the Indian houses and tents, and the canoes on the beach. They followed every trail and broken pathway into the woods, tapped hollow trees, dug under the logs, and peered down into the waters of the bay, and finally gave up the search, convinced that there was no liquor near the place. Baronovich gave them a good dinner, and towards the close a bottle of whiskey was set before each officer, and the host led with a toast to the captain of the cutter and the revenue marine.

This queer old fellow married one of the daughters of Skowl, the Haida chief who ruled the bay. She is said to have been a very comely maiden when Baronovich married her, and is now a stately, fine-looking woman, with good features and a creamy complexion. While Baronovich was cleaning his gun one day, it was accidentally discharged, and one of his children fell dead by his own hand. The Indians viewed this deed with horror, and demanded that Skowl should take his life in punishment. As it was proved an accident, Skowl defended his son-in-law from the charge of murder, and declared that he should go free. Ever after that the Indians viewed Baronovich with a certain fear, and ascribed to him that quality which the Italians call the “evil eye.”

With the passion of his race for fine weapons and fine metal work, Baronovich possessed many old arms that are worthy of an art museum. A pair of duelling pistols covered with fine engraving and inlaying were bought of his widow by one of the naval officers in command of the man-of-war on this station, and an ancient double-barrelled flint-lock shot-gun lately passed into the hands of another officer. The shot-gun has the stock and barrels richly damascened with silver and gold, after the manner of the finest Spanish metal work, and the clear gray flints in the trigger give out a shower of sparks when struck. Gunnell of London was the maker of this fine fowling-piece, and it is now used in the field by its new owner, who prefers it to the latest Remington.

Baronovich was a man with a long and highly-colored history by all the signs, but he died a few years since with no biographer at hand, and his exploits, adventures, and oddities are now nearly forgotten. The widow Baronovich still lives at Kasa-an, unwilling to leave this peaceful sunny nook in the mountains, but the fishery is now leased to a ship captain, who has taken away the fine old flavor of piracy and smuggling, and substituted a régime of system, enterprise, and eternal cleanliness.

The wandering salmon that swarm on this coast by millions show clear instincts when they choose, without an exception, only the most picturesque and attractive nooks to jump in. They dart and leap up Kasa-an Bay to the mouths of all the little creeks at its head, and three times during the year the water is alive with them. The best salmon run in June and July, and in one day the seine brought in eighteen hundred salmon in a single haul. Two thousand and twenty-one hundred fish have weighted the net at differentdifferent hauls, and the fish-house was overrunning with these royal salmon. Indian women do the most of the work in the fishery—cleaning and splitting the fish and taking out the backbones and the worthless parts with some very deft strokes from their murderous-looking knives. The salmon are washed thoroughly and spread between layers of dry salt in large vats. Brine is poured over them, and they are left for eight days in pickle. Boards and weights are laid on the top of the vats, and they are then barrelled and stored in a long covered shed and treated to more strong brine through the bung-hole until ready for shipment. Of all salt fish the salt salmon is the finest, and here, where salmon are so plentiful, a barrelled dainty is put up in the shape of salmon bellies, which saves only the fattest and most tender portions of these rich, bright red Kasa-an salmon.

Over fifteen hundred barrels were packed in 1884, and under the new régime the Kasa-an fishery has distanced its rivals in quantity, while the quality has a long-established fame.

These Kasa-an Indians are a branch of the Haidas, the finest of the Indian tribes of the coast. They are most intelligent and industrious people, and are skilled in many ways that render them superior to the other tribes of the island. Their permanent village is some miles below the fishery, and their square whitewashed houses, and the tomb and mortuary column of Skowl, their great chief, makes quite a pretty scene in a shady green inlet near Baronovich’s old copper mine. A few of their houses at the fishery are of logs or rough-hewn planks, but the most of them are bark huts, with a rustic arbor hung full of drying salmon outside. These bits of bright-red salmon, against the slabs of rough hemlock bark, make a gay trimming for each house, and when a bronzed old hag, in a dun-colored gown, with yellow ’kerchief on her head, stirs up the fire of snapping fir boughs, and directs a column of smoke toward the drying fish, it is a bit of aborigine life to set an artist wild. Their bark houses are scattered irregularly along the beach above high-water mark, and a fleet of slender, black canoes, with high, carved bows, are drawn up on the sand and pebbles. The canoe is the only means of locomotion in this region of unexplored and impenetrable woods, and the Indian is even more at home in it than on shore. No horseman cares for his steed more faithfully than the Siwash tends and mends his graceful cedar canoe, hewn from a single log, and given its flare and graceful curves by being steamed with water and hot stones, and then braced to its intended width. The Haida canoe has the same high, double-beaked prow of the Chinook canoes of Puget Sound, but where the stern of the latter drops in a straight line to the keel, the Haida canoe has a deep convex curve. By universal fashion all of these canoes are painted black externally, with the thwarts and bows lined with red, and sometimes the interior brightened with that color. The black paint used to be made from a mixture of seal oil and bituminous coal, and the red paint was the natural clay found in places throughout all Indian countries. Latterly the natives have taken to depending on the traders’ stores for paint, but civilization has never grasped them so firmly as to cause them to put seats or cross-pieces in their canoes. They squat or sit flat in the bottom of their dugouts for hours without changing position. It gives white men cramps and stiff joints to look at them, and sailors are no luckier than landsmen in their attempts to paddle and keep their balance in one of these canoes for the first time. The Indians use a broad, short paddle, which they plunge straight down into the water like a knife, and they literally shovel the water astern with it. The woman, who has a good many rights up here that her sisters of the western plains know not, sits back of her liege, and with a waving motion, never taking the paddle out of the water once, steers and helps on the craft. Often she paddles steadily, while the man bales out the water with a wooden scoop. When the canoes are drawn up on the beach they are carefully filled with grass and branches, and covered with mats or blankets to keep them sound and firm. A row of these high-beaked canoes thus draped has a very singular effect, and on a gloomy day they are like so many catafalques or funeral gondolas. Baronovich’s old schooner, the Pioneer of Cazan, lies stranded on the beach in the midst of the native boats, moss and lichens tenderly covering its timbers, and vagrant grasses springing up in the seams of the old wreck. The dark, cramped little cabin is just the place for ghosts of corsairs and the goblins of sailors’ yarns, and although it has lain there many seasons, no Indian has yet pre-empted it as a home for his family and dogs.

THREE CARVED SPOONS AND SHAMAN’S RATTLE.

The thrifty Siwash, which is the generic and common name for these people, and a corruption of the old French voyagers’ sauvage, keeps his valuables stored in heavy cedar chests, or gaudy red trunks studded with brass nails; the latter costly prizes with which the Russian traders used to tempt them. At the first sound of the steamer’s paddle-wheels—and they can be heard for miles in these fiords—the Indians rummaged their houses and chests and sorted out their valuable things, and when the first ardent curio-seeker rushed through the packing-houses and out towards the bark huts, their wares were all displayed. The Haidas are famous as the best carvers, silversmiths, and workers on the coast; and there are some of their best artists in this little band on Kasa-an Bay. An old blind man, with a battered hat on his head and a dirty white blanket wrapped around him, sat before one bark hut, with a large wooden bowl filled with carved spoons made from the horns of the mountain goat. These spoons, once in common use among all these people, are now disappearing, as the rage for the tin and pewter utensils in the traders’ stores increases, although many of them have the handles polished and the bowls worn by the daily usage of generations. The horn is naturally black, and constant handling and soaking in seal oil gives them a jetty lustre that adds much to the really fine carvings on the handles. Silver bracelets pounded out of coin, and ornamented with traceries and chasings by the hand of “Kasa-an John,” the famous jeweller of the tribe, were the prizes eagerly sought and contended for by the ladies. The bangle mania rages among the Haida maids and matrons as fiercely as on civilized shores, and dusky wrists were outstretched on which from three to nine bracelets lay in shining lines like jointed mail. Anciently they pounded a single heavy bracelet from a silver dollar piece, and ornamented the broad two-inch band with heraldic carvings of the crow, the bear, the raven, the whale, and other emblematic beasts of their strangely mixed mythology. Latterly they have become corrupted by civilized fashions, and they have taken to narrow bands, hammered from half dollars and carved with scrolls, conventional eagles copied from coins, and geometrical designs. They have no fancy for gold ornaments, and they are very rarely seen; but the fancy for silver is universal, and their methodical way of converting every coin into a bracelet and stowing it away in their chests gives hope of there being one place where the surplus silver and the trade dollars may be legitimately made away with.

In one house an enlightened and non-skeptical Indian was driving sharp bargains in the sale of medicine-men’s rattles and charms, and kindred relics of a departed faith. His scoffing and irreverent air would have made his ancestors’ dust shake, but he pocketed the chickamin, or money, without even a superstitious shudder. The amateur curio-buyers found themselves worsted and outgeneralled on every side in this rich market of Kasa-an by a Juneau trader, who gathered up the things by wholesale, and, carrying them on board, disposed of them at a stupendous advance. “No more spoon,” said the old blind chief as he jingled the thirteen dollars that he had received from this trader for his twenty beautifully carved spoons, and the tourists who had to pay two dollars a piece for these ancestral ladles echoed his refrain and began to see how profits might mount up in trading in the Indian country. Dance blankets from the Chilkat country, woven in curious designs in black, white, and yellow wool, spun from the fleece of the mountain goat, were paraded by the anxious owners, and the strangers elbowed one another, stepped on the dogs, and rubbed the oil from the dripping salmon overhead in the smoky huts, in order to see and buy all of these things.

Old Skowl bid defiance to the missionaries while he lived, and kept his people strictly to the faith and the ways of their fathers. If they fell sick, the shaman or medicine-man came with his rattles and charms, and with great hocus-pocus and “Presto change” drove away or propitiated the evil spirits that were tormenting the sufferer. If the patient did not immediately respond to the treatment, the doctor would accuse some one of bewitching his victim, and demand that he should be tortured or put to death in order to relieve the afflicted one. It thus became a serious matter for every one when the doctor was sent for, as not even the chiefs were safe from being denounced by these wizards. No slave could become a shaman, but the profession was open to any one else, regardless of rank or riches, and the medicine man was a self-made grandee, unless some great deformity marked him for that calling from birth. As preparation for his life-work he went off by himself, and fasted in the woods for many days. Returning, he danced in frenzy about the village, seizing and biting the flesh of live dogs, and eating the heads and tongues of frogs. This latter practice accounts for the image of the frog appearing on all the medicine men’s rattles; and in the totemic carvings the frog is the symbol of the shaman, or speaks of some incident connected with him. Each shaman elected to himself a familiar spirit, either the whale, the bear, the eagle, or some one of the mythological beasts, and gifted with its qualities, and under the guidance of this totemic spirit, he performed his cures and miracles. This token was carved on his rattles, his masks, drums, spoons, canoes, and all his belongings. It was woven on his blankets, and after death it was carved on bits of fossil ivory, whale and walrus teeth, and sewed to his grave-clothes. The shaman’s body was never burned, but was laid in state in the large grave boxes that are seen on the outskirts of every village. Columns capped with totemic animals and flags mark these little houses of the dead, and many of them have elaborately carved and painted walls. The shaman’s hair was never cut nor touched by profane hands, and each hair was considered a sacred charm by the people. Captain Merriman, while in command of the U. S. S. Adams, repeatedly interfered with two shamans, who were denouncing and putting to torture the helpless women and children in a village where the black measles was raging. He found the victims of this witchcraft persecution with their ankles fastened to their wrists in dark, underground holes, or tied to the rocks at low tide that they might be slowly drowned by the returning waters. All threats failing, the two shamans were carried on the Adams, and the ship’s barber sheared and shaved their heads. The matted hair was carried down to the boiler room and burned, for if it had been thrown overboard it would have been caught and preserved, and the shamans could have retained at least a vestige of authority. The Indians raised a great outcry at the prospect of harm or indignity being offered their medicine-men, but when the two shaved heads appeared at the gangway, the Indians set up shouts of derision, and there were none so poor as to do them honor after that. A few such salutary examples did much to break up these practices, and though their notions of our medicine are rather crude, they have implicit faith in the white, or “Boston doctors.”

If these fish-eating, canoe-paddling Indians of the northwest coast are superior to the hunters and horsemen of the western plains, the Haidas are the most remarkable of the coast tribes, and offer a fascinating study to anyone interested in native races and fellow man. From Cape Fox to Mount St. Elias the Indians of the Alaska coast are known by the generic name of Thlinkets, but in the subdivision of the Thlinkets into tribes, or kwans, the Haidas are not included. The Thlinkets consider the Haidas as aliens, but, except in the language, they have many things in common, and it takes the ethnologist’s eye to detect the differences. The greater part of the Haida tribe proper inhabit the Queen Charlotte Islands in the northern part of British Columbia, and the few bands living in villages in the southern part of Alaska are said to be malcontents and secessionists, who paddled away and found homes for themselves across Dixon Entrance. I have heard it stated, without much authority to sustain it, however, that old Skowl was a deserter of this kind, and, not approving of some of the political methods of the other chiefs in his native village, withdrew with his followers and founded a colony in Kasa-an Bay. This aboriginal “mugwump,” as he would be rated in the slang of the day, was conservative in other things, and his people have the same old customs and traditions as the Haidas of the original villages on the Queen Charlotte Islands.

Where the Haidas really did come from is an unending puzzle, and in Alaska the origin and migration of races are subjects continually claiming one’s attention. There is enough to be seen by superficial glances to suggest an Oriental origin, and those who believe in the emigration of the Indians from Asia by way of Behring Straits, or the natural causeway of the Aleutian Islands, in prehistoric times, find an array of strange suggestions and resemblances among the Haidas to encourage their theories. That the name of this tribe corresponds to the name of the great mountain range of Japan may be a mere coincidence, but a few scholars who have visited them say that there are many Japanese words and idioms in their language, and that the resemblance of the Haidas to the Ainos of northern Japan is striking enough to suggest some kinship. Opposed to this, however, is the testimony of Marchand, the French voyager, who visited the Haidas in 1791, and recognizing Aztec words and terminations in their speech, and resemblances to Aztec work in their monuments and picture-writings, first started the theory that they were from the south, and descendants of those who, driven out of Mexico by Cortez, vanished in boats to the north. To continue the puzzle, the Haidas have some Apache words in their vocabulary, and have the same grotesque dance-masks, and many of the same dances and ceremonies that Cushing describes in his sketches of life among the Zunis in New Mexico. Hon. James G. Swan, of Port Townsend, who has given thirty years to a study of the Indians of the northwest coast, has lately given much attention to the Haidas of the Queen Charlotte Islands, and has made large collections of their implements and art works for the Smithsonian Institute. He found the Haida tradition and representation of the great spirit—the Thunder Bird—to be the same as that of the Aztecs, and when he showed sketches of Aztec carvings to the Haidas they seemed to recognize and understand them at once. Copper images and relics found in their possession were identical with some silver images found in ruins in Guatemala by a British archæologist. Judge Swan has collected many strange legends and allegories during his canoe journeys to the isolated Haida villages, and his guide and attendant, Johnny Kit-Elswa, who conducts him to the great October feasts and dances, is a clever young Haida silversmith and a remarkable genius. Judge Swan has written a memoir on Haida tattoo masks, paintings, and heraldic columns, which was published as No. 267 of the Smithsonian Contributions to Knowledge, January, 1874. In The West Shore magazine of August, 1884, he published a long article with illustrations upon the same subjects, and his library and cabinet, his journals and sketch-books, contain many wonderful things relating to the history and life of these strange people.