Читать книгу Alaska, the Great Country - Ella Higginson - Страница 13

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Dixon Entrance belongs to British Columbia, but the boundary crosses its northern waters about three miles above Whitby Point on Dundas Island, and the steamer approaches Revilla-Gigedo Island. It is twenty-five by fifty miles, and was named by Vancouver in honor of the Viceroy of New Spain, who sent out several of the most successful expeditions. It is pooled by many bits of turquoise water which can scarcely be dignified by the name of lakes.

Carroll Inlet cleaves it half in twain. The exquisite gorges and mountains of this island are coming to their own very slowly, as compared with its attractions from a commercial point of view.

The island is in the centre of a rich salmon district, and during the "running" season the clear blue waters flash underneath with the glistening silver of the struggling fish. In some of the fresh-water streams where the hump-backed salmon spawn, the fortunate tourist may literally make true the frequent Western assertion that at certain times "one can walk across on the solid silver bridge made by the salmon"—so tightly are they wedged together in their desperate and pathetic struggles to reach the spawning-ground.

Vancouver found these "hunch-backs," as he called them, not to his liking—probably on account of finding them at the spawning season.

Leaving Ketchikan, Revilla and Point Higgins are passed to starboard—Higgins being another of Vancouver's choice namings for the president of Chile.

"Did you ever see such a cluttering up of a landscape with odds and ends of names?" said the pilot one day. "And all the ugliest by Vancouver. Give me an Indian name every time. It always means something. Take this Revilly-Gig Island; the Indians called it 'Na-a,' meaning 'the far lakes,' for all the little lakes scattered around. I don't know as we're doing much better in our own day, though," he added, staring ahead with a twinkle in his eyes. "They've just named a couple of mountains Mount Thomas Whitten and Mount Shoup! Now those names are all right for men—even congressmen—but they're not worth shucks for mountains. Why, the Russians could do better! Take Mount St. Elias—named by Behring because he discovered it on St. Elias' day. I actually tremble every time I pass that mountain, for fear I'll look up and see a sign tacked on it, stating that the name has been changed to Baker or Bacon or Mudge, so that Vancouver's bones will rest more easily in the grave. Now look at that point! It's pretty enough in itself; but—Higgins!"

The next feature of interest, however, proved to be blessed with a name sweet enough to take away the bitterness of many others—Clover Pass. It was not named for this most fragrant and dear of all flowers, but for Lieutenant, now Rear-Admiral, Clover, of the United States Navy.

Beyond Clover Pass, at the entrance to Naha Bay, is Loring, a large and important cannery settlement of the Alaska Packers' Association. There is only one salmon-canning establishment in Alaska, or even on the Northwest Coast, more picturesquely situated than this, and it is nearly two thousand miles "to Westward," at the mouth of the famed Karluk River, where the same company maintains large canneries and successful hatcheries. It will be described in another chapter.

A trail leads from Loring through the woods to Dorr Waterfall, in a lovely glen. In Naha Bay thousands of fish are taken at every dip of the seine in the narrowest cove, which is connected with a chain of small lakes linked by the tiniest of streams. In summer these waters seem to be of living silver, so thickly are they swarmed with darting and curving salmon.

Not far from Naha Bay is Traitor's Cove, where Vancouver and his men were attacked in boats by savages in the masks of animals, headed by an old hag who commanded 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 daggers.

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 Vancouver 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 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 repulsed the advances of missionaries and scorned all attempts at Christianizing himself and his tribe. His was a powerful personality which is still mentioned with a respect 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 interesting 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 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.

Copyright by E. A. Hegg, Juneau Steel Cantilever Bridge, near Summit of White Pass

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 earnestness, 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 believed 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, or those inhabiting the vast regions of the interior. The Thlinkits comprise the Tsimpsians, or Chimsyans, the Kygáni, or Haidahs, the true Thlinkits, or Koloshes, and the Yakutats.

The Kygáni, 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, making 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 Sitkans; 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 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 everlasting 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 attractive 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 without 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 considered 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 marriageable 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 announcement.

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 porpoise 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 employ 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 highest 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 protection 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 educated 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 bound together by ties closer and more sacred than those of blood.