Chapter IV: Introduction (3)

The moose, tŭ´ktuwŭñ, or “big reindeer” (Alce machlis), is well known from the accounts of the Nunatañmiun, who bring moose skins to trade. Some of the natives have been east to hunt the mountain sheep, i´mnêɐ (Ovis canadensis dalli), and all are familiar with its skin, horns, and teeth, which they buy of the eastern natives. The musk ox, umĭñmau (Ovibos moschatus), is known only from its bones, which are sometimes found on the tundra. Inland, near the rivers, they also find a large brown bear, ă´kqlak, which is probably the barren ground bear, while on the ice-pack, the polar bear, nä´nu (Thalassarctos maritimus), is not uncommon, sometimes making raids on the provision storehouses in the villages.

The most important sea animal is the little rough seal, nĕtyĭĸ (Phoca fœtida), which is very abundant at all seasons. Its flesh is the great staple of food, while its blubber supplies the Eskimo lamps, and its skin serves countless useful purposes. The great bearded seal, úgru (Erignathus barbatus), is less common. It is especially valued for its hide, which serves for covering the large boats and making stout harpoon lines. Two other species of seal, the harbor seal, kasigía (Phoca vitulina), and the beautiful ribbon seal, kaixólĭñ (Phoca fasciata), are known, but both are uncommon, the latter very rare.

Herds of walrus, ai´bwêk (Odobænus obesus), pass along the coast in the open season, generally resting on cakes of floating ice, and are pursued for their hides and ivory as well as their flesh and blubber. Whales, akbwêk, of the species Balæna mysticetus, most pursued for its oil and whalebone, travel along the coast in the leads of open water above described from the middle of April to the latter part of June in large numbers, and return in the autumn, appearing about the end of August. White whales, kĭlĕlua (Delphinapterus sp.), are not uncommon in the summer, and they say the narwhal, tugálĭñ (Monodon monoceros), is occasionally seen. They are also acquainted with another cetacean, which they call áxlo, and which appears from their description to be a species of Orca.

_Birds._--In the spring, that is during May and the early part of June, vast flocks of migrating ducks pass to the northeast, close to the shore, a few only remaining to breed, and return at the end of the summer from the latter part of July to the end of September. Nearly all the returning birds cross the isthmus of Point Barrow at Pernyɐ where the natives assemble in large numbers for the purpose of taking them. These migrating birds are mostly king ducks, kĭñalĭñ (Somateria spectabilis), Pacific eiders, amau´lĭñ (S. v-nigra), and long-tailed ducks, a´dyigi´a, a´hadlĭñ (Clangula hyemalis), with smaller numbers of the spectacled eider, ka´waso (Arctonetta fischeri), and Steller’s ducks, ĭgnikau´kto (Eniconetta stelleri). At the rivers they also find numbers of pintails, i´vwûgɐ (Dafila acuta), which visit the coast in small numbers during the migrations. Geese of three species, the American white-fronted goose, nû´glûgruɐ (Anser albifrons gambeli), the lesser snow-goose, kû´ño (Chen hyperborea), and the black brant, nûglû´gnɐ (Branta nigricans), are not uncommon on the coast both during the migrations and the breeding season, but the natives find them in much greater abundance at the rivers, where they also find a species of swan, ku´gru, probably Olor columbianus, which rarely visits the coast.

Next in importance to the natives are the gulls, of which the Point Barrow gull, nau´yɐ (Larus barrovianus), is the most abundant all through the season, though the rare rosy gull, kă´ñmaxlu (Rhodostethes rosea), appears in multitudes late in the autumn. The ivory gull (Gavia alba), nariyalbwûñ, and Sabine’s gull, yûkû´drĭgûgi´ɐ (Xema Sabinii), are uncommon, while the Arctic tern, utyuta´kĭn (Sterna paradisea), is rather abundant, especially about the sandspits of Nuwŭk. All these species, particularly the larger ones, are taken for food.

Three species of loons are common: the great white-billed loon, tu´dlĭñ (Urinator adamsi), and the Pacific and red-throated divers (U. pacificus and lumme), which are not distinguished from each other but are both called kă´ksau. They also occasionally see the thick-billed guillemot a´kpa (Uria lomvia arra), and more often the sea-pigeon, sêkbwɐk (Cephus mandtii). The three species of jaegers (Stercorarius pomarinus, parasiticus, and longicaudus) are not distinguished from one another but are all called isuñɐ. They pay but little attention to the numerous species of wading birds which appear in considerable abundance in the migrations and breeding season, but they recognize among them the turnstone, tûlĭ´gwa (Arenaria interpres), the gray plover, ki´raio´n (Charadrius squatarola), the American golden plover, tu´dlĭñ (C. dominicus), the knot, tu´awi´a (Tringa canutus), the pectoral and Baird’s sandpipers, (T. maculata and bairdii), both called ai´bwûkiɐ, the red-backed sandpiper mêkapĭñ (T. alpina pacifica), the semipalmated sandpiper, nĭwĭlĭwĭ´lûk (Ereunetes pusillus), the buff-breasted sandpiper, nu´dluayu (Tryngites subruficollis), the red phalarope, sabrañ (Chrymophilus fulicarius), and the northern phalarope, sabrañnɐ; (Phalaropus lobatus). The last is rare at Point Barrow, but they see many of them near the Colville. The little brown crane, tutĭ´drĭgɐ (Grus canadensis), is also rare at the Point, but they say they find many of them at the mouth of Kulu´grua.

Of land birds, the most familiar are the little snow bunting, amauligɐ (Plectrophenax nivalis), the first bird to arrive in the spring, the Lapland longspur, nĕssau´dligɐ (Calcarius lapponicus), and two species of grouse, the willow grouse (Lagopus lagopus) and the rock ptarmigan (L. rupestris), which are both called akû´dĭgĭn. These two birds do not migrate, but are to be seen all winter, as is also the well known snowy owl, u´kpĭk (Nyctea nyctea). A gerfalcon, kĭ´drĭgûmĭñ (Falco rusticolus), is also sometimes seen, and skins and feathers of the golden eagle, tĭ´ñmiɐkpûk, “the great bird” (Aquila chrysætos), are brought from the east for charms and ornaments. The raven, tulúɐ (Corvus corax sinuatus), was not seen at Point Barrow, but the natives are familiar with it and have many of its skins for amulets. Several species of small land birds also occur in small numbers, but the natives are not familiar with them and call them all “sû´ksaxíɐ.” This name appears to mean “wanderer” or “flutterer,” and probably belongs, I believe, to the different species of redpolls (Aegiothus).

_Fishes._--A few species only of fish are found in the salt water. Of these the most abundant are the little polar cod (Boreogadus saida), which is plentiful through the greater part of the year, and is often an important source of food, and the capelin, añmû´grûñ (Mallotus villosus), which is found in large schools close to the beach in the middle of summer. There are also caught sometimes two species of sculpins, kû´naio (Cottus quadricornis and decastrensis), and two species of Lycodes, kúgraunɐ (L. turnerii and coccineus). In the gill nets at Elson Bay they also catch two species of salmon (Onchorhynchus gorbuscha and nerka) and a whitefish (Coregonus laurettæ) in small numbers, and occasionally a large trout (Salvelinus malma). The last-named fish they find sometimes in great numbers, near the mouth of the Colville.

The greatest quantities of fish are taken in the rivers, especially Kuaru and Kulugrua, by fishing through the ice in the winter. They say there are no fish taken in Ikpikpûñ, and account for this by explaining that the former two rivers freeze down to the bottom on the shallow bars inclosing deep pools in which the fish are held, while in the latter the ice never touches the bottom, so that the fish are free to run down to the sea. The species caught are the small Coregonus laurettæ, two large whitefish (C. kennicottii and nelsoni), and the burbot, tita´liñ (Lota maculosa). They speak of a fish, sulukpau´ga (which appears to mean “wing-fin” and is applied in Greenland to a species of Sebastes), that is caught with the hook in Kulugrua apparently only in summer, and seems from the description to be Back’s grayling (Thymallus signifer). In the river Ku is caught a smelt, ĭthoa´nĭñ (Osmerus dentex). In the great lake, Tă´syûkpûñ (see above, p. 29), they tell of an enormous fish “as big as a kaiak.” They gave it no name, but describe it as having a red belly and white flesh. One man said he had seen one 18 feet long, but another was more moderate, giving about 3 feet as the length of the longest he had seen.

_Insects and other invertebrates._--Of insects, they recognize the troublesome mosquito, kiktorɐ (Culex spp.), flies, bumblebees, and gadflies (Œestrus tarandi), both of which they seem much afraid of, and call i´gutyai, and the universal louse, ku´mɐk. All the large winged insects, including the rare butterflies and moths and crane flies, are called tûkĭlû´kica, or tûkilûkĭdja´ksûn, which is also the name of the yellow poppy (Papaver nudicaule). We were told that “by and by” the poppies would turn into “little birds” and fly away, which led us to suppose that there was some yellow butterfly which we should find abundant in the later summer, but we saw none either season. A small spider is sometimes found in the Eskimo houses, and is called pidrairu´rɐ, “the little braider.” They pay but little attention to other invertebrates, but are familiar with worms, kupidro, a species of crab, kinau´rɐ, (Hyas latifrons), and the little branchipus, iritu´ña (Greenlandic issitôrak, “the little one with big eyes”), of the fresh water-pools. Cockles (Buccinum, etc.) are called siu´tigo (Gr. siuterok, from siut, ear), and clams have a name which we failed to obtain. Jellyfish are called ipiaru´rɐ, “like bags.” They say the “Kûñmudlĭñ” eat them!

PLANTS.

Few plants that are of any service to man grow in this region. The willows, ŭ´kpĭk, of various species, which near the coast are nothing but creeping vines, are sometimes used as fuel, especially along the rivers, where they grow into shrubs 5 or 6 feet high. Their catkins are used for tinder and the moss, mû´nĭk, furnishes wicks for the lamps. We could find no fruit that could be eaten. A cranberry (Vaccinium vitis-idæa) occurs, but produced no fruit either season. No use is made of the different species of grass, which are especially luxuriant around the houses at Utkiavwĭñ, where the ground is richly manured with various sorts of refuse,[N92] though the species of mosses and lichens furnish the reindeer with food easily reached in the winter through the light covering of snow. Little attention is paid to the numerous, and sometimes showy, flowering plants. We learned but two names of flowers, the one mentioned above, tûkĭlû´kica, tûkĭlûkĭdja´ksûn, which seemed to be applied to all striking yellow or white flowers, such as Papaver, Ranunculus, and Draba, and mai´sun, the bright pink Pedicularis. All the wood used in this region, except the ready-made woodenware and the willow poles obtained from the Nunatañmiun, comes from the drift on the beach. Most of this on the beach west of Point Barrow appears to come from the southwest, as the prevailing current along this shore is to the northeast, and may be derived from the large rivers flowing into Kotzebue Sound, since it shows signs of having been long in the water. The driftwood, which is reported to be abundant east of Point Barrow, probably comes from the great rivers emptying into the Arctic Ocean. This wood is sufficiently abundant to furnish the natives with all they need for fuel and other purposes, and consists chiefly of pine, spruce, and cottonwood, mostly in the form of water-worn logs, often of large size. Of late years, also, much wood of the different kinds used in shipbuilding has drifted ashore from wrecks.

[Footnote N92: “The oil had acted as a manure on the soil, and
produced a luxuriant crop of grass from 1 to 2 feet high” (village
at Point Atkinson, east of the Mackenzie). Richardson Searching
Exp., vol. 1, p. 254.]

MINERALS.

The people of this region are acquainted with few mineral substances, excluding the metals which they obtain from the whites. The most important are flint, slate, soapstone, jade, and a peculiar form of massive pectolite, first described by Prof. F. W. Clarke[N93] from specimens brought home by our party. Flint, ánma, was formerly in great demand for arrow and spear heads and other implements, and according to Dr. Simpson[N94] was obtained from the Nunatañmiun. It is generally black or a slightly translucent gray, but we collected a number of arrowheads, etc., made of jasper, red or variegated. A few crystals of transparent quartz, sometimes smoky, were also seen, and appeared to be used as amulets. Slate, ulu´ksɐ, “material for a round knife,” was used, as its name imports, for making the woman’s round knife, and for harpoon blades, etc. It is a smooth clay slate, varying in hardness, and light green, red, purple, dark gray, or black in color. All the pieces of soft gray soapstone, tună´ktɐ, which are so common at both villages, are probably fragments of the lamps and kettles obtained in former years from the eastern natives. The jade is often very beautiful, varying from a pale or bright translucent green to a dark olive, almost black, and was formerly used for making adzes, whetstones, and occasionally other implements. The pectolite, generally of a pale greenish or bluish color, was only found in the form of oblong, more or less cylindrical masses, used as hammerheads. Both of these minerals were called kau´dlo, and were said to come “from the east, a long way off,” from high rocky ground, but all that we could learn was very indefinite. Dr. Simpson was informed[N95] that the stones for making whetstones were brought from the Kuwûk River, so that this jade is probably the same as that which is said to form Jade Mountain, in that region.

[Footnote N93: U.S. Geol. Surv., Bull. 9, p. 9, 1884.]

[Footnote N94: Op. cit., p. 266.]

[Footnote N95: Op. cit., p. 266.]

Bits of porphyry, syenite, and similar rocks are used for making labrets, and large pebbles are used as hammers and net sinkers. They have also a little iron pyrites, both massive and in the form of spherical concretions. The latter were said to come from the mouth of the Colville, and are believed by the natives to have fallen from the sky. Two other kinds of stone are brought from the neighborhood of Nu´ɐsŭknan, partly, it appears, as curiosities, and partly with some ill defined mystical notions. The first are botryoidal masses of brown limonite, resembling bog iron ore, and the other sort curious concretions, looking like the familiar “clay stones,” but very heavy, and apparently containing a great deal of iron pyrites. White gypsum, used for rubbing the flesh side of deerskins, is obtained on the seashore at a place called Tû´tyĕ, “one sleep” east from Point Barrow.

Bituminous coal, alu´a, is well known, though not used for fuel. Many small fragments, which come perhaps from the vein at Cape Beaufort,[N96] are picked up on the beach. Shaly, very bituminous coal, broken into small square fragments, is rather abundant on the bars of Kulugrua, whence specimens were brought by Capt. Herendeen. A native of Wainwright Inlet gave us to understand that coal existed in a regular vein near that place, and told a story of a burning hill in that region. This may be a coal bed on fire, or possibly “smoking cliffs,” like those seen by the _Investigator_ in Franklin Bay.[N97] We also heard a story of a lake of tar or bitumen, ádngun, said to be situated on an island a day’s sail east of the point. Blacklead, mĭ´ñun, and red ocher are abundant and used as pigments, but we did not learn where they were obtained. Pieces of amber are sometimes found on the beach and are carried as amulets or (rarely) made into beads. Amber is called aúmɐ, a word that in other Eskimo dialects, and probably in this also, means “a live coal.” Its application to a lump of amber is quite a striking figure of speech.

[Footnote N96: Hooper found coal on the beach at Nuwŭk in 1849,
showing that this coal has not necessarily been thrown over from
ships. Tents of the Tuski, p. 221.]

[Footnote N97: Discovery of the Northwest Passage, p. 100.]

CULTURE.

MEANS OF SUBSISTENCE.

FOOD.

_Substances used for food._--The food of these people consists almost entirely of animal substances. The staple article of food is the flesh of the rough seal, of which they obtain more than of any other meat. Next in importance is the venison of the reindeer, though this is looked upon as a kind of dainty.[N98] Many well developed fœtal reindeer are brought home from the spring deer hunt and are said to be excellent eating, though we never saw them eaten. They also eat the flesh of the other three species of seal, the walrus, the polar bear, the “bowhead” whale, the white whale, and all the larger kinds of birds, geese, ducks, gulls, and grouse. All the different kinds of fish appear to be eaten, with the possible exception of the two species of Lycodes (only a few of these were caught, and all were purchased for our collection) and very little of a fish is wasted except the hardest parts. Walrus hide is sometimes cooked and eaten in times of scarcity. Mollusks of any kind are rarely eaten, as it is difficult to procure them. After a heavy gale in the autumn of 1881, when the beach was covered with marine animals, mostly lamellibranch mollusks with their shells and softer parts broken off by the violence of the surf, we saw one woman collect a lapful of these “clam-heads,” which she said she was going to eat. The “blackskin” (epidermis) of the whale is considered a great delicacy by them, as by all the other Eskimo who are able to procure it, and they are also very fond of the tough white skin or gum round the roots of the whalebone.[N99]

[Footnote N98: The Eskimo of Iglulik “prefer venison to any kind
of meat.” Parry, 2d Voyage, p. 510.]

[Footnote N99: Compare Hooper, Tents, etc. “This, which the Tuski
call their sugar,” p. 174; and Hall, Arctic Researches, p. 132
(Baffin Land).]

We saw and heard nothing of the habit so generally noticed among other Eskimo and in Siberia of eating the half-digested contents of the stomach of the reindeer, but we found that they were fond of the fæces taken from the rectum of the deer. I find that this curious habit has been noticed among Eskimo only in two other places--Greenland in former times and Boothia Felix. The Greenlanders ate “the Dung of the Rein-deer, taken out of the Guts when they clean them; the Entrails of Partridges and the like Out-cast, pass for Dainties with them.”[N100] The dung of the musk ox and reindeer when fresh were considered a delicacy by the Boothians, according to J. C. Ross.[N101] The entrails of fowls are also considered a great delicacy and are carefully cooked as a separate dish.[N102]

[Footnote N100: Egede, Greenland, p. 136.]

[Footnote N101: Appendix to Ross’s 2d Voyage, p. xix.]

[Footnote N102: Compare the passage from Egede, just quoted, and
also Kumlien, Contributions, etc., p. 20, at Cumberland Gulf.]

As far as our observations go these people eat little, if any, more fat than civilized man, and, as a rule, not by itself. Fat may occasionally be eaten (they are fond of the fat on the inside of duck skins), but they do not habitually eat the great quantities of blubber spoken of in some other places[N103] or drink oil, as the Hudson Bay Eskimo are said to do by Hall, or use it as a sauce for dry food, like the natives of Norton Sound. It is usually supposed and generally stated in the popular accounts of the Eskimo that it is a physiological necessity for them to eat enormous quantities of blubber in order to obtain a sufficient amount of carbon to enable them to maintain their animal heat in the cold climate which they inhabit. A careful comparison, however, of the reports of actual observers[N104] shows that an excessive eating of fat is not the rule, and is perhaps confined to the territory near Boothia Felix.

[Footnote N103: For instance, Schwatka says that the Nĕtcĭlĭk of
King William Land devour enormous quantities of seal blubber,
“noticeably more in summer than the other tribes,” viz, those of
the western shores of Hudson’s Bay (Science, vol. 4, p. 544).
Parry speaks of the natives of the Savage Islands, Hudson’s
Strait, eating raw blubber and sucking the oil remaining on the
skins they had emptied (2d Voyage, p. 14).]

[Footnote N104: See for example Egede’s Greenland, p. 134; Crantz,
History of Greenland, vol. 1, p. 144; Dall, Alaska, passim;
Hooper, Tents of the Tuski, p. 170; Nordenskiöld, Vega, p. 110.]

Eggs of all kinds, except, of course, the smallest, are eagerly sought for, but the smaller birds are seldom eaten, as it is a waste of time and ammunition to pursue them. We saw this people eat no vegetable substances, though they informed us that the buds of the willow were sometimes eaten. Of late years they have acquired a fondness for many kinds of civilized food, especially bread of any kind, flour, sugar, and molasses, and some of them are learning to like salt. They were very glad to purchase from us corn-meal “mush” and the broken victuals from the table. These were, however, considered as special dainties and eaten as luncheons or as a dessert after the regular meal. The children and even some of the women were always on the watch for the cook’s slop bucket to be brought out, and vied with the ubiquitous dogs in searching for scraps of food. Meat which epicures would call rather “high” is eaten with relish, but they seem to prefer fresh meat when they can get it.

_Means of preparing food._--Food is generally cooked, except, perhaps, whale-skin and whale gum, which usually seem to be eaten as soon as obtained, without waiting for a fire. Meat of all kinds is generally boiled in abundance of water over a fire of driftwood, and the broth thus made is drunk hot before eating the meat. Fowls are prepared for boiling by skinning them. Fish are also boiled, but are often eaten raw, especially in winter at the deer-hunting camps, when they are frozen hard. Meat is sometimes eaten raw or frozen. Lieut. Ray found one family in camp on Kulugrua who had no fire of any kind, and were eating everything raw. They had run out of oil some time before and did not like to spend time in going to the coast for more while deer were plentiful.

When traveling in winter, according to Lieut. Ray, they prefer frozen fish or a sort of pemmican made as follows: The marrow is extracted from reindeer bones by boiling, and to a quantity of this is added 2 or 3 pounds of crushed seal or whale blubber, and the whole beaten up with the hands in a large wooden bowl to the consistency of frozen cream. Into this they stir bits of boiled venison, generally the poorer portions of the meat scraped off the bone, and chewed up small by all the women and children of the family, “each using some cabalistic word as they cast in their mouthful.”[N105] The mass is made up into 2-pound balls and carried in little sealskin bags. Flour, when obtained, is made into a sort of porridge, of which they are very fond. Cooking is mostly done outside of the dwelling, in the open air in summer, or in kitchens opening out of the passageway in winter. Little messes only, like an occasional dish of soup or porridge, are cooked over the lamps in the house. This habit, of course, comes from the abundant supply of firewood, while the Eskimo most frequently described live in a country where wood is very scarce, and are obliged to depend on oil for fuel.

[Footnote N105: Lieut. Ray’s MS. notes.]

_Time and frequency of eating._--When these people are living in the winter houses they do not, as far as we could learn, have any regular time for meals, but eat whenever they are hungry and have leisure. The women seem to keep a supply of cooked food on hand ready for any one to eat. When the men are working in the kû´dyĭgi, or “club house,” or when a number of them are encamped together in tents, as at the whaling camp in 1883, or the regular summer camp at Pe´rnyû, the women at intervals through the day prepare dishes of meat, which the men eat by themselves. When in the deer-hunting camps, according to Lieut. Ray, they eat but little in the morning, and can really be said to take no more than one full meal a day, which is eaten at night when the day’s work is done.[N106] When on the march they usually take a few mouthfuls of the pemmican above described before they start out in the morning, and rarely touch food again till they go into camp at night.

[Footnote N106: “They have no set Time for Meals, but every one
eats when he is hungry, except when they go to sea, and then their
chief Repast is a supper after they are come home in the Evening.”
(Egede, Greenland, p. 135. Compare also, Crantz, vol. 1, p. 145.)]

When a family returns from the spring deer hunt with plenty of venison they usually keep open house for a day or two. The women of the household, with sometimes the assistance of a neighbor or two, keep the pot continually boiling, sending in dishes of meat at intervals, while the house is full of guests who stay for a short time, eating, smoking, and chatting, and then retire to make room for others. Messes are sometimes sent out to invalids who can not come to the feast. One household in the spring of 1883 consumed in this way two whole reindeer in 24 hours. They use only their hands and a knife in eating meat, usually filling the mouth and cutting or biting off the mouthful. They are large eaters, some of them, especially the women, eating all the time when they have plenty, but we never saw them gorge themselves in the manner described by Dr. Kane (2d Grinnell Exp., passim) and other writers.

Their habits of hospitality prevent their laying up any large supply of meat, though blubber is carefully saved for commercial use, and they depend for subsistence, almost from day to day, on their success in hunting. When encamped, however, in small parties in the summer they often take more seals than they can consume. The carcasses of these, stripped of their skins and blubber, are buried in the gravel close to the camp, and dug up and brought home when meat becomes scarce in the winter.

DRINKS.

The habitual drink is water, which these people consume in great quantities when they can obtain it, and like to have very cold. In the winter there is always a lump of clean snow on a rack close to the lamp, with a tub under it to catch the water that drips from it. This is replaced in the summer by a bucket of fresh water from some pond or lake. When the men are sitting in their open air clubs at the summer camps there is always a bucket of fresh water in the middle of the circle, with a dipper to drink from. Hardly a native ever passed the station without stopping for a drink of water, often drinking a quart of cold water at a time. When tramping about in the winter they eat large quantities of ice and snow, and on the march the women carry small canteens of sealskin, which they fill with snow and carry inside of their jackets, where the heat of the body melts the snow and keeps it liquid. This great fondness for plenty of cold water has been often noticed among the Eskimo elsewhere, and appears to be quite characteristic of the race.[N107] They have acquired a taste for liquor, and like to get enough to produce intoxication. As well as we could judge, they are easily affected by alcohol. Some of them during our stay learned to be very fond of coffee, “ka´fe,” but tea they are hardly acquainted with, though they will drink it. I have noticed that they sometimes drank the water produced by the melting of the sea ice along the beach, and pronounced it excellent when it was so brackish that I found it quite undrinkable.

[Footnote N107: See, for instance, Egede: “Their Drink is nothing
but Water” (Greenland, p. 134), and, “Furthermore, they put great
Lumps of Ice and Snow into the Water they drink, to make it cooler
for to quench their Thirst” (p. 135). “Their drink is clear water,
which stands in the house in a great copper vessel, or in a wooden
tub. * * * They bring in a supply of fresh water every day * * *
and that their water may be cool they choose to lay a piece of ice
or a little snow in it” * * * (Crantz, vol. 1, p. 144). Compare,
also, Parry, 2d voy., p. 506, where the natives of Iglulik are
said to drink a great deal of water, which they get by melting
snow, and like very cold. The same fondness for water was observed
by Nordenskiöld in Siberia (Vega, vol. 2, p. 114).]

NARCOTICS.

The only narcotic in use among these people is tobacco, which they obtain directly or indirectly from the whites, and which has been in use among them from the earliest time when we have any knowledge of them. When Mr. Elson, in the _Blossom’s_ barge, visited Point Barrow, in 1826, he found tobacco in general use and the most marketable article.[N108] This undoubtedly came from the Russians by way of Siberia and Bering Strait, as Kotzebue found the natives of the sound which bears his name, who were in communication with the Asiatic coast by way of the Diomedes, already addicted to the use of tobacco in 1816. It is not probable that tobacco was introduced on the Arctic coast by way of the Russian settlements in Alaska. There were no Russian posts north of Bristol Bay until 1833, when St. Michael’s Redoubt was built. When Capt. Cook visited Bristol Bay, in 1778, he found that tobacco was not used there,[N109] while in Norton Sound, the same year, the natives “had no dislike to tobacco.”[N110] Neither was it introduced from the English posts in the east, as Franklin found the “Kûñmû´dlĭñ” not in the habit of using it--“The western Esquimaux use tobacco, and some of our visitors had smoked it, but thought the flavor very disagreeable,”[N111]--nor had they adopted the habit in 1837.[N112]

[Footnote N108: Beechey, Voyage, p. 308.]

[Footnote N109: Third Voyage, vol. 2, p. 437.]

[Footnote N110: Ibid, 2, p. 479.]

[Footnote N111: Second Exp., p. 130.]

[Footnote N112: See T. Simpson, Narrative, p. 156.]

When the _Plover_ wintered at Point Barrow, according to Dr. Simpson’s account,[N113] all the tobacco, except a little obtained from the English discovery ships, came from Asia and was brought by the Nunatañmiun. At present the latter bring very little if any tobacco, and the supply is obtained directly from the ships, though a little occasionally finds its way up the coast from the southwest.

[Footnote N113: Op. cit., pp. 235, 236, 266.]

They use all kinds of tobacco, but readily distinguish and desire the sorts considered better by the whites. For instance, they were eager to get the excellent quality of “Navy” tobacco furnished by the Commissary Department, while one of our party who had a large quantity of exceedingly bad fine-cut tobacco could hardly give it away. A little of the strong yellow “Circassian” tobacco used by the Russians for trading is occasionally brought up from the southwest, and perhaps also by the Nunatañmiun, and is very highly prized, probably because it was in this form that they first saw tobacco. Snuff seems to be unknown; tobacco is used only for chewing and smoking. The habit of chewing tobacco is almost universal. Men, women, and even children, though the latter be but 2 or 3 years old and unweaned,[N114] when tobacco is to be obtained, keep a “chew,” often of enormous size, constantly in the mouth. The juice is not spit out, but swallowed with the saliva, without producing any signs of nausea. The tobacco is chewed by itself and not sweetened with sugar, as was observed by Hooper and Nordenskiöld among the “Chukches.”[N115] I knew but two adult Eskimo in Utkiavwĭñ who did not chew tobacco, and one of these adopted the habit to a certain extent while we were there.

[Footnote N114: Compare J. Simpson, op. cit., p. 250, and
Nordenskiöld, Vega, vol. 2, p. 116.]

[Footnote N115: Tents, etc., p. 83; Vega, vol. 2, p. 116.]

Tobacco is smoked in pipes of a peculiar pattern called kui´nyɐ, of which the collection contains a series of ten specimens.

Of these, No. 89288 [705],[N116] figured in Ray’s Point Barrow Report, Ethnology, Pl. I, Fig. 1, will serve as a type. The bowl is of brass, neatly inlaid on the upper surface with a narrow ring of copper close to the edge, from which run four converging lines, 90° apart, nearly to the center. Round the under surface are also three concentric rings of copper. The wooden stem appears to be willow or birch, and is in two longitudinal sections, held together by the lashing of sealskin thong which serves to attach the bowl to the stem. This lashing was evidently put on wet and allowed to shrink on, and the ends are secured by tucking under the turns. The whipping at the mouthpiece is of fine sinew thread. A picker of steel for cleaning out the bowl is attached to the stem by a piece of seal thong, the end of which is wedged under the turns of the lashing. The remaining pipes are all of the same general pattern, but vary in the material of the bowl and in details of execution. The stems are always of the same material and put together in the same way, but are sometimes lozenge-shaped instead of elliptical in section. The lashing is sometimes of three-ply sinew braid. The bowl shows the greatest variation, both in form and material.

[Footnote N116: The numbers first given are those of the National
Museum; the numbers in brackets are those of the collector.]

Fig. 6_a_ (No. 56737 [10], from Utkiavwĭñ) has an iron bowl, noticeable for the ornamentation of the shank. The metal work has all been done with the file except the fitting of the saucer to the shank. This has evidently been heated and shrunk on. Three pipes have bowls of smoothly ground stone. No. 89289 [1582] (Fig. 6_b_ from Utkiavwĭñ) is of rather soft greenish gray slate. No. 89290 [864] is of the same shape, but of hard greenish stone, while the third stone pipe (No. 89291 [834], from Utkiavwĭñ), of gray slate, is of quite a different pattern. Three of the series have bowls of reindeer antler, lined with thin sheet brass, and one a bowl of walrus ivory, lined with thin copper. (See Fig. 6_c_, Nos. 89285 [954], 89286 [915], and 89287 [1129].)

Antler and stone pipes of this pattern and rather small are usually carried by the men out of doors, while the more elaborate metal pipes, which are often very large and handsome (I have seen some with a saucer at least 3 inches in diameter) are more frequently used in the house and by the women. The stem is usually 1 foot or 13 inches long, though pipes at least 18 inches long were seen.

To most pipes are attached pickers, as in the type specimen. The picker is in all cases of metal, usually iron or steel, but sometimes of copper (see the pickers attached to pipes above). When not in use the point is tucked under the lashing on the stem. The pipes are readily taken apart for cleaning.

No. 89292 [1752] (Fig. 7) is an extemporized pipe made in a hurry by a man who wished to smoke, but had no pipe.

It is simply a rough willow stick, slightly whittled into shape, split and hollowed out like a pipestem. It is held together by a whipping of sinew thread and a lashing of deerskin thong, fastened by a slip-knot at one end, the other being tucked in as usual. A small funnel-shaped hole at one end serves for a bowl, and shows by its charred surface that it has been actually used. This pipe was bought from one of the “Nunatañmiun,” who were in camp at Pernyû in 1883, and shows its inland origin in the use of the deerskin thong. A coast native would have used seal thong.

The pipe is carried at the girdle, either with the stem thrust inside the breeches or in a bag attached to the belt. No. 56744 [55] (Utkiavwĭñ) is the only specimen of pipe bag in the collection. It is a long, narrow, cylindric bag, made of four white ermine skins, with two hind legs and two tails forming a fringe round the bottom, which is of dressed deerskin, in one piece, flesh side out. The band round the mouth is of gray deerskin, running only two-thirds of the way round. The piece which fills the remaining third runs out into the strap for fastening the bag to the belt. The ornamental strips on two of the longitudinal seams and round the bottom are of deerskin. The seams are all sewed “over and over” on the “wrong” side with sinew thread. This is an unusually handsome bag.

Tobacco is carried in a small pouch of fur attached to the girdle, and tucked inside of the breeches, or sometimes worn under the jacket, slung round the neck by a string or the necklace. The collection contains three of these, of which No. 89803 [889] (Fig. 8_a_) will serve as a typical specimen.

It is made by sewing together two pieces of wolverine fur, hair out, of the same shape and size, and round the mouth of this a band of short-haired light-colored deerskin, also hair out, with the ends meeting at one side in a seam corresponding to one of the seams of the wolverine fur. The mouth is ornamented with a narrow band of wolverine fur, the flesh side, which is colored red, turned out. It is closed by a piece of seal thong about 5 inches long, one end of which is sewed to the middle of the seam in the deerskin band and the other passed through a large blue glass bead and knotted. This string is wound two or three times round the neck of the bag, and the bight of it tucked under the turns. The seams are all sewed “over and over” on the “wrong” side with sinew thread.

These tobacco pouches are usually of a similar pattern, often slightly narrowed at the neck, and generally fringed round the mouth with a narrow strip of wolverine fur as above. They are often ornamented with tags of wolverine fur on the seams (as in No. 89804 [1341, Fig. 8_b_]), and borders of different colored skin. No. 89805 [1350] is very elaborately ornamented. It is made of brown deerskin, trimmed with white deerskin clipped close and bordered with narrow braids of blue and red worsted, and little tags of the latter. According to Dr. Simpson,[N117] these bags are called “del-la-mai´-yu.” We neglected to obtain the proper names for them, as we always made use of the lingua franca “tiba´ púksak,” bag for tiba´ (tobacco). No. 89903 [889] contains a specimen of tobacco as prepared for smoking by the Eskimo. This consists of common black Cavendish or “Navy” tobacco, cut up very fine, and mixed with finely chopped wood in the proportion of about two parts of tobacco to one of wood. We were informed that willow twigs were used for this purpose. Perhaps this may have some slight aromatic flavor, as well as serving to make the tobacco go further, though I did not recognize any such flavor in some tobacco from an Eskimo’s pouch that I once smoked and found exceedingly bad. The smell of an Eskimo’s pipe is different from any other tobacco smoke and is very disagreeable. It has some resemblance to the smell of some of the cheaper brands of North Carolina tobacco which are known to be adulterated with other vegetable substances. The method of smoking is as follows: After clearing out the bowl with the picker, a little wad of deer hair, plucked from the clothes in some inconspicuous place, generally the front skirt of the inner jacket, is rammed down to the bottom of the bowl. This is to prevent the fine tobacco from getting into the stem and clogging it up. The bowl is then filled with tobacco, of which it only holds a very small quantity. The mouthpiece is placed between the lips, the tobacco ignited, and all smoked out in two or three strong inhalations. The smoke is very deeply inhaled and allowed to pass out slowly from the mouth and nostrils, bringing tears to the eyes, often producing giddiness, and almost always a violent fit of coughing. I have seen a man almost prostrated from the effects of a single pipeful. This method of smoking has been in vogue since the time of our first acquaintance with these people.[N118]

[Footnote N117: Op. cit., p. 243.]

[Footnote N118: See T. Simpson: “Not content with chewing and
smoking it, they swallowed the fumes till they became sick, and
seemed to revel in a momentary intoxication.” Point Barrow (1837),
Narrative, p. 156. Also Kotzebue: “They chew, snuff, smoke, and
even swallow the smoke.” Kotzebue Sound (1816) Voyage, vol. 1,
p. 237. Beechey also describes the people of Hotham Inlet in 1826
as smoking in the manner above described, obtaining the hair from
a strip of dogskin tied to the pipe. Their tobacco was mixed with
wood. Voyage, p. 300. Petitot (Monographie, etc., p. xxix)
describes a precisely similar method of smoking among the
Mackenzie Eskimos. Their tobacco was “melangé à de la ráclure de
saule” and the pipe was called “kwiñeρk.” (Vocabulaire, p. 54).]

Though they smoke little at a time, they smoke frequently when tobacco is plentiful. Of late years, since tobacco has become plentiful, some have adopted white men’s pipes, which they smoke without inhaling, and they are glad to get cigars, and, since our visit, cigarettes. In conversation with us they usually called all means for smoking “pai´pa,” the children sometimes specifying “pai´pa-sigya´” (cigar) or “mûkparapai´pa,” paper-pipe (cigarette). The use of the kui´nyɐ, which name appears to be applied only to the native pipes, seems to be confined to the adults. We knew of no children owning them, though their parents made no objection to their chewing tobacco or owning or using clay or wooden pipes which they obtained from us. They carry their fondness for tobacco so far that they will even eat the foul oily refuse from the bottom of the bowl, the smallest portion of which would produce nausea in a white man. This habit has been observed at Plover Bay, Siberia.[N119] Tobacco ashes are also eaten, probably for the sake of the potash they contain, as one of the men at Utkiavwīñ was fond of carbonate of soda, which he told the doctor was just like what he got from his pipe. Pipes of this type, differing in details, but all agreeing in having very small bowls, frequently of metal, and some contrivance for opening the stem, are used by the Eskimo from at least as far south as the Yukon delta (as shown by the collections in the National Museum) to the Anderson River and Cape Bathurst,[N120] and have even been adopted by the Indians of the Yukon, who learned the use of tobacco from the Eskimo. They are undoubtedly of Siberian origin, as will be seen by comparing the figure of a “Chukch” pipe in Nordenskiöld’s Vega, vol. 2, p. 117, Fig. 7, and the figure of a Tunguse pipe in Seebohm’s “Siberia in Asia” (p. 149), with the pipes figured from our collection. Moreover, the method of smoking is precisely that practiced in Siberia, even to the proportion of wood mixed with the tobacco.[N121]

[Footnote N119: See Hooper, Tents, etc., p. 177, and Dall, Alaska,
p. 81.]

[Footnote N120: This is an interesting fact, as it shows that the
Eskimo from Demarcation Point east learned to smoke from the
people of Point Barrow, and not from the English or the northern
Indians, who use pipes “modeled after the clay pipes of the Hudson
Bay Company.” (Dall, Alaska, p. 81, Fig. _A_.) They acquired the
habit some time between 1837, when T. Simpson found them ignorant
of the use of tobacco (see reference above, p. 65), and 1849, when
they were glad to receive it from Pullen and Hooper. (Tents, etc.,
p. 258.) Petitot (Monographie, etc., p. xxvi) states that the
Eskimo of the Mackenzie informed him that the use of tobacco and
the form of the pipe, with blue beads, labrets, and other things,
came through the neighbors from a distant land called
“Nate´ρovik,” which he supposes to mean St. Michaels, but which,
from the evidence of other travelers, is much more likely to mean
Siberia.

The Eskimo geography, on which Fr. Petitot relies so strongly, is
extremely vague west of Barter Island, and savors of the fabulous
almost as much as the Point Barrow stories about the eastern
natives. The evidence which leads Fr. Petitot to believe
“Nate´ρovik” to be St. Michaels is rather peculiar. The Mackenzie
natives call the people who are nearest to Nate´ρovik on the north
“the Sedentary.” Now, the people who live nearest to St. Michaels
on the north are the “Sedentary American Tchukatchīs”(!);
therefore Nate´ρovik is probably St. Michaels. (“Le nom
_Natéρovik_ semble convenir à l’ancien fort russe Michaëlowski, en
ce que la tribu iunok la plus voisine de ce poste, vers le nord,
est désignée par nos Tchiglit sous le nom d’ _Apkwam-méut_ ou de
Sédentaires; or telle est la position géographique qui convient
aux sédentaires Tchukatches américains, dont la limite la plus
septentrionale, selon le capitaine Beechey, est la pointe
Barrow.”) A slight acquaintance with the work of Dall and other
modern explorers in this region would have saved Fr. Petitot from
this and some other errors.]

[Footnote N121: See Wrangell, Narrative of an Expedition, etc.,
p. 58. “The Russians here [at Kolymsk, 1820] smoke in the manner
common to all the people of northern Asia; they draw in the
tobacco smoke, swallow it, and allow it to escape again by the
nose and ears(!).” The tobacco is said to be mixed with “finely
powdered larch wood, to make it go further” (ibid.). See also
Hooper, Tents, etc.: “Generally, I believe, about one-third part
of wood is used” (pp. 176 and 177; and Nordenskiöld, Vega, vol. 2,
p. 116.)]

The consideration of the question whence the Siberians acquired this peculiar method of smoking would lead me beyond the bounds of the present work, but I can not leave the subject of pipes without calling attention to the fact that Nordenskiöld[N122] has alluded to the resemblance of these to the Japanese pipes. A gentleman who has spent many years in China also informs me that the Chinese pipes are of a very similar type and smoked in much the same way.[N123] The Greenlanders and eastern Eskimo generally, who have learned the use of tobacco directly from the Europeans, use large-bowled pipes, which they smoke in the ordinary manner. In talking with us the people of Point Barrow call tobacco “tiba´” or “tibakĭ,” but among themselves it is still known as ta´wak, which is the word found in use among them by the earliest explorers.[N124] “Tiba” was evidently learned from the American whalers, as it was not in use in Dr. Simpson’s time. It is merely an attempt to pronounce the word tobacco, but has been adopted into the Eskimo language sufficiently to be used as the radical in compound words such as “tiba´xutikă´ktûñɐ,” “I have a supply of tobacco.” There is no evidence that anything else was smoked before the introduction of tobacco, and no pipes seen or collected appear older than the time when we know them to have had tobacco.[N125]

[Footnote N122: Vega, vol. 2, p. 116.]

[Footnote N123: See also Petitot, Monographie, etc., p. xxix.]

[Footnote N124: See Beechey, Voyage, p. 323; T. Simpson,
Narrative, p. 156--“tobacco, which * * * they call tawāc, or
tawākh, a name acquired of course from Russian traders;” Hooper,
Tents, etc., p. 239; also Maguire and J. Simpson, loc. cit.
passim. Petitot calls ta´wak “mot français corrompu”!]

[Footnote N125: Since the above was written, the word for pipe,
“kuinyɐ,” has been found to be of Siberian origin. See the
writer’s article “On the Siberian origin of some customs of the
Western Eskimos” (American Anthropologist, vol. 1, pp. 325-336).]

HABITATIONS.

_The winter house_ (_ĭ´glu_).--The permanent winter houses are built of wood[N126] and thickly covered with clods of earth. Each house consists of a single room, nearly square, entered by an underground passage about 25 feet long and 4 to 4½ feet high. The sloping mound of earth which covers the house, grading off insensibly to the level of the ground, gives the houses the appearance of being underground, especially as the land on which they stand is irregular and hilly. Without very careful measurements, which we were unable to make, it is impossible to tell whether the floor is above or below the surface of the ground. It is certainly not very far either way. I am inclined to think that a space at or near the top of a hillock is simply leveled to receive the floor. In this case the back of the house on a hill side, like some in Utkiavwĭñ, would be underground.

[Footnote N126: In some of the older houses, the ruins of which
are still to be seen at the southwest end of the village of
Utkiavwĭñ, whales’ bones were used for timbers. Compare Lyon
Journal, p. 171, where the winter huts at Iglulik are described as
“entirely constructed of the bones of whales, unicorns, walruses,
and smaller animals,” with the interstices filled with earth and
moss.]

The passage is entered at the farther end by a vertical shaft about 6 feet deep in the center of a steep mound of earth. Round the mouth is a square frame or combing of wood, and blocks of wood are placed in the shaft to serve as steps. One or two houses in Utkiavwĭñ had ship’s companion ladders in the shaft. This entrance can be closed with a piece of walrus hide or a wooden cover in severe weather or when the family is away. The passage is about 4 feet wide and the sides and roof are supported by timbers of whalebone. On the right hand near the inner end is a good-sized room opening from the passage, which has a wooden roof covered with earth, forming a second small mound close to the house, with a smoke hole in the middle, and serves as a kitchen, while various dark and irregular recesses on the other side serve as storerooms. The passage is always icy and dark.

At the inner end of the passage a circular trapdoor in the floor opens into the main room of the house, close to the wall at the middle of one end. The floor is at such a height from the bottom of the tunnel that a man standing erect in the tunnel has his head and shoulders in the room. These rooms vary somewhat in dimensions, but are generally about 12 or 14 feet long and 8 or 10 feet wide. The floor, walls, and roof are made of thick planks of driftwood, dressed smooth and neatly fitted together, edge to edge. The ridgepole runs across the house and the roof slopes toward each end. The two slopes are unequal, the front, or that towards the entrance, being considerably the longer. The walls are vertical, those at the ends being between 3 and 4 feet high, while the sides run up to 6 or 7 feet at the ridgepole. The wall planks run up and down, and those of the roof from the ridge to the ends of the house, where there is a stout horizontal timber. In some houses the walls are made of paneled bulkheads from some wrecked whaler.