Читать книгу Alaska, the Great Country - Ella Higginson - Страница 14

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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 reaching 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 house, 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 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 implicit 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.

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 husband 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 nickname "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—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 letters 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 redbirds, I have never seen this woman without a red mist seeming to float round her; her mouth becomes a twittering 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 shoulders are folded wings. For what did the little good redbirds 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 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, mountains, 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, perceiving 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. 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 commanded 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 commonplace 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, but you shall hear my voice forever." He changed himself into a bird of tremendous size and flew away southward. 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 invariable 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 members 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 following 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 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 sick. 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.

"D. E. K.

"If you can put this story on the Post-Intelligencer, of Seattle, Wash., and I think the people will be glad to know some of it."

The Thlinkits burned their dead, with the exception of the shamans, but carefully preserved the ashes and all charred bones from the funeral pyre. These were carefully folded in new blankets and buried in the backs of totems. One totem, when taken down to send to the Lewis and Clark Exposition, was found to contain the remains of a child in the butt-end of the pole which was in the ground; the portion containing the child being sawed off and reinterred.

A totem-pole donated to the exposition by Yannate, a very old Thlinkit, was made by his own hands in honor of his mother. His mother belonged to the Raven Clan, and a large raven is at the crest of the pole; under it is the brown bear—the totem of the Kokwonton Tribe, to which the woman's husband belonged; underneath the bear is an Indian with a cane, representing the woman's brother, who was a noted shaman or sorcerer many years ago; at the bottom are two faces, or masks, representing the shaman's favorite slaves.

The Haidahs did not burn their dead, but buried them, usually in the butts of great cedars. Frequently, however, they were buried at the base of totem-poles, and when in recent years poles have been removed, remains have been found and reinterred.

On the backs of some of the old totem-poles at Wrangell and other places, may be seen the openings that were made to receive the ashes of the dead, the portion that had been sawed out being afterward replaced.

The wealth of a Thlinkit is estimated according to his number of blankets; his honor and importance by the number of potlatches he has given. Every member of his totem is called upon to contribute to the potlatch of the chief, working to that end, and "skimping" himself in his own indulgences for that object, for many years, if necessary. The potlatch is given at the full of the moon; the chief's clan and totem decline all gifts; it is not in good form for any member thereof to accept the slightest gift. Guests are seated and treated according to their rights, and the resentment of a slight is not postponed until the banquet is over and the blood has cooled. An immediate fight to the bitter end is the result; so that the greatest care is exercised in this nice matter—which has proven a pitfall to many a white hostess in the most civilized lands; so seldom does a guest have the right and the honor to feel that where he sits is the head of the table. At these potlatches a "frenzied" hospitality prevails; everything is bestowed with a lavish and reckless hand upon the visitors, from food and drink to the host's most precious possession, blankets. His wives are given freely, and without the pang which must go with every blanket. Visitors come and remain for days, or until the host is absolutely beggared and has nothing more to give.

But since every one accepting his potlatch is not only expected, but actually bound by tribal laws as fixed as the stars, to return it, the beggared chief gradually "stocks up" again; and in a few years is able to launch forth brilliantly once more. This is the same system of give and take that prevails in polite society in the matter of party-giving. With neither, may the custom be considered as real hospitality, but simply a giving with the expectation of a sure return. Chiefs have frequently, however, given away fortunes of many thousands of dollars within a few days. These were chiefs who aspired to rise high above their contemporaries in glory; and, therefore, would be disappointed to have their generosity equally returned.

A shaman is a medicine-man who is popularly supposed to be possessed of supernatural powers. A certain mystery, or mysticism, is connected with him. He spends much time in the solitudes of the mountains, working himself into a highly emotional mental state. The shaman has his special masks, carved ivory diagnosis-sticks, and other paraphernalia. The hair of the shaman was never cut; at his death, his body was not burned, but was invariably placed in a box on four high posts. It first reposed for one whole night in each of the four corners of the house in which he died. On the fifth day it was laid to rest by the sea-shore; and every time a Thlinkit passed it, he tossed a small offering into the water, to secure the favor of the dead shaman, who, even in death, was believed to exercise an influence over the living, for good or ill.

Slavery was common, as—until the coming of the Russians—was cannibalism. The slaves were captives from other tribes. They were forced to perform the most disagreeable duties, and were subjected to cruel treatment, punished for trivial faults, and frequently tortured, or offered in sacrifice. A few very old slaves are said to be in existence at the present time; but they are now treated kindly, and have almost forgotten that their condition is inferior to that of the remainder of the tribe.

The most famous slaves on the Northwest Coast were John Jewitt and John Thompson, sole survivors of the crew of the Boston, which was captured in 1802 by the Indians of Nootka Sound, on the western coast of Vancouver Island. The officers and all the other men were most foully murdered, and the ship was burned.

Jewitt and Thompson were spared because one was an armorer and the other a sailmaker. They were held as slaves for nearly three years, when they made their escape.

Jewitt published a book, in which he simply and effectively described many of the curious, cruel, and amusing customs of the people. The two men finally made their escape upon a boat which had appeared unexpectedly in the harbor.

The Yakutats belong to the Thlinkit stock, but have never worn the "little trough," the distinguishing mark of the true Thlinkit. They inhabit the country between Mount Fairweather and Mount St. Elias, and were the cause of much trouble and disaster to Baranoff, Lisiansky, and other early Russians. They have never adopted the totem; and may, therefore, eat the flesh and blubber of the whale, which the Thlinkits respect, because it figures on their totems. The graveyards of the Yakutats are very picturesque and interesting.

The tribes of the Tinneh, or interior Indians, will be considered in another chapter.

Behm Canal is narrow, abruptly shored, and offers many charming vistas that unfold unexpectedly before the tourist's eyes. Alaskan steamers do not enter it and, therefore, New Eddystone Rock is missed by many. This is a rocky pillar that rises straight from the water, with a circumference of about one hundred feet at the base and a height of from two to three hundred feet. It is draped gracefully with mosses, ferns, and vines. Vancouver breakfasted here, and named it for the famous Eddystone Light of England. Unuk River empties its foaming, glacial waters into Behm Canal.

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