The Native Races [of the Pacific states], Volume 1, Wild Tribes. Hubert Howe Bancroft
![The Native Races [of the Pacific states], Volume 1, Wild Tribes - Hubert Howe Bancroft](limg_read206179.jpg "The Native Races [of the Pacific states], Volume 1, Wild Tribes - Hubert Howe Bancroft")
caste, and not tribe against tribe. As the father is never of the same caste as the son, who receives caste from his mother, there can never be intertribal war without ranging fathers and sons against each other. When a child is named, the father drops his former name and substitutes that of the child, so that the father receives his name from the child, and not the child from the father.
They have scarcely any government; their chiefs are elected on account of wealth or ability, and their authority is very limited.226 Their custom is to burn the dead, and enclose the ashes in a box placed upon posts; some tribes enclose the body in an elevated box without burning.227
The Kenai are a fine, manly race, in which Baer distinguishes characteristics decidedly American, and clearly distinct from the Asiatic Eskimos. One of the most powerful Kenai tribes is the Unakatanas, who dwell upon the Koyukuk River, and plant their villages along the banks of the lower Yukon for a distance of one hundred and fifty miles. They are bold and ferocious, dominative even to the giving of fashion in dress.
That part of the Yukon which runs through their territory abounds with moose, which during the summer frequent the water in order to avoid the mosquitos, and as the animals are clumsy swimmers, the Indians easily capture them. Their women occupy a very inferior position, being obliged to do more drudgery and embellish their dress with fewer ornaments than those of the upper tribes. The men wear a heavy fringe of beads or shells upon their dress, equal sometimes to two hundred marten-skins in value.
At Nuklukahyet, where the Tananah River joins the Yukon, is a neutral trading-ground to which all the surrounding tribes resort in the spring for traffic. Skins are their moneyed currency, the beaver-skin being the standard; one 'made' beaver-skin represents two marten-skins.
The Ingaliks inhabiting the Yukon near its mouth call themselves Kaeyah Khatana. Their dialect is totally distinct from the Malemutes, their neighbors on the west, but shows an affinity with that of the Unakatanas to their east. Tobacco they both smoke and snuff. The smoke they swallow; snuff is drawn into the nostrils through a wooden tube. They manufacture snuff from leaf tobacco by means of a wooden mortar and pestle, and carry bone or wooden snuff-boxes. They are described by travelers as a timid, sensitive people, and remarkably honest. Ingalik women are delivered kneeling, and without pain, being seldom detained from their household duties for more than an hour. The infant is washed, greased, and fed, and is seldom weaned under two or three years. The women live longer than the men; some of them reaching sixty, while the men rarely attain more than forty-five years.
The Koltschanes, whose name in the dialect of the Kenai signifies 'guest,' and in that of the Atnas of Copper River, 'stranger,' have been charged with great cruelty, and even cannibalism, but without special foundation. Wrangell believes the Koltschanes, Atnas, and Kolosches to be one people.
The Kenai, of the Kenaian peninsula, upon recovery from dangerous illness, give a feast to those who expressed sympathy during the affliction. If a bounteous provision is made upon these occasions, a chieftainship may be obtained thereby; and although the power thus acquired does not descend to one's heir, he may be conditionally recognized as chief. Injuries are avenged by the nearest relative, but if a murder is committed by a member of another clan, all the allied families rise to avenge the wrong. When a person dies, the whole community assemble and mourn. The nearest kinsman, arrayed in his best apparel, with blackened face, his nose and head decked with eagle's feathers, leads the ceremony. All sit round a fire and howl, while the master of the lamentation recounts the notable deeds of the departed, amidst the ringing of bells, and violent stampings, and contortions of his body. The clothing is then distributed to the relatives, the body is burned, the bones collected and interred, and at the expiration of a year a feast is held to the memory of the deceased, after which it is not lawful for a relative to mention his name.
The lover, if his suit is accepted, must perform a year's service for his bride. The wooing is in this wise: early some morning he enters the abode of the fair one's father, and without speaking a word proceeds to bring water, prepare food, and to heat the bath-room. In reply to the question why he performs these services, he answers that he desires the daughter for a wife. At the expiration of the year, without further ceremony, he takes her home, with a gift; but if she is not well treated by her husband, she may return to her father, and take with her the dowry. The wealthy may have several wives, but the property of each wife is distinct. They are nomadic in their inclinations and traverse the interior to a considerable distance in pursuit of game.
The Atnas are a small tribe inhabiting the Atna or Copper River. They understand the art of working copper, and have commercial relations with surrounding tribes. In the spring, before the breaking up of ice upon the lakes and rivers, they hunt reindeer, driving them into angle-shaped wicker-work corrals, where they are killed. In the autumn another general hunt takes place, when deer are driven into lakes, and pursued and killed in boats. Their food and clothing depend entirely upon their success in these forays, as they are unable to obtain fish in sufficient quantities for their sustenance; and when unsuccessful in the chase, whole families die of starvation. Those who can afford it, keep slaves, buying them from the Koltschanes. They burn their dead, then carefully collect the ashes in a new reindeer-skin, enclose the skin in a box, and place the box on posts or in a tree. Every year they celebrate a feast in commemoration of their dead. Baer asserts that the Atnas divide the year into fifteen months, which are designated only by their numbers; ten of them belong to autumn and winter, and five to spring and summer.
The Tinneh character, if we may accept the assertions of various travelers, visiting different parts under widely different circumstances, presents a multitude of phases. Thus it is said of the Chepewyans by Mackenzie, that they are "sober, timorous, and vagrant, with a selfish disposition which has sometimes created suspicions of their integrity. They are also of a quarrelous disposition, and are continually making complaints which they express by a constant repetition of the word edmy, 'it is hard,' in a whiny and plaintive tone of voice. So indolent that numbers perish every year from famine. Suicide is not uncommon among them." Hearne asserts that they are morose and covetous; that they have no gratitude; are great beggars; are insolent, if any respect is shown them; that they cheat on all opportunities; yet they are mild, rarely get drunk; and "never proceed to violence beyond bad language;" that they steal on every opportunity from the whites, but very rarely from each other; and although regarding all property, including wives, as belonging to the strongest, yet they only wrestle, and rarely murder. Of the same people Sir John Franklin says, that they are naturally indolent, selfish, and great beggars. "I never saw men," he writes, "who either received or bestowed a gift with such bad grace." The Dog-ribs are "of a mild, hospitable, but rather indolent disposition," fond of dancing and singing. According to the same traveler the Copper Indians are superior, in personal character, to any other Chepewyans. "Their delicate and humane attentions to us," he remarks, "in a period of great distress, are indelibly engraven on our memories." Simpson says that it is a general rule among the traders not to believe the first story of an Indian. Although sometimes bearing suffering with fortitude, the least sickness makes them say, "I am going to die," and the improvidence of the Indian character is greatly aggravated by the custom of destroying all the property of deceased relatives. Sir John Richardson accuses the Hare Indians of timidity, standing in great fear of the Eskimos, and being always in want of food. They are practical socialists, 'great liars,' but 'strictly honest.' Hospitality is not a virtue with them. According to Richardson, neither the Eskimos, Dog-ribs, nor Hare Indians, feel the least shame in being detected in falsehood, and invariably practice it if they think that they can thereby gain any of their petty ends. Even in their familiar intercourse with each other, the Indians seldom tell the truth in the first instance, and if they succeed in exciting admiration or astonishment, their invention runs on without check. From the manner of the speaker, rather than by his words, is his truth or falsehood inferred, and often a very long interrogation is necessary to elicit the real fact. The comfort, and not unfrequently even the lives of parties of the timid Hare Indians are sacrificed by this miserable propensity. The Hare and Dog-rib women are certainly at the bottom of the scale of humanity in North America. Ross thinks that they are "tolerably honest; not bloodthirsty, nor cruel;" "confirmed liars, far from being chaste."
According
'Irrespective of tribe, they are divided into three classes, termed respectively, Chit-sa, Nate-sa, and Tanges-at-sa, faintly representing the aristocracy, the middle classes, and the poorer orders of civilized nations, the former being the most wealthy and the latter the poorest.'
On Peel River 'they bury their dead on stages.' On the Yukon they burn and suspend the ashes in bags from the top of a painted pole.