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Les cartas, planches, tableaux, etc., peuvent Atre filmAs A des taux da rAduction diff Arents. Lorsque le document est trop grend pour Atre reproduit en un seul ciichA. il est filmA A partir da Tangle supArieur geuche. do geuche A droite. et de haut en bas, en prenent le nombre d'imeges nAcesselre. Les diogremmes suivants iiiustrent la mAthode. 1 2 3 1 2 3 4 S 6 ' (\C (^H \e X -// ■-; - ^ ^ . ^?^ i>^/ ^•=^ ( ) c/i^^:^ V^"-*^ i^CsyY. NOTES ON ESKIMO TRADITIONS. Bv Harlan I. Smith. Most Of the households in the Eskimo village, belonging to the World's Columbian Exposition, were from localities under missionary influences. Two families, however, were from Nachvak, farther north than the others, and at some distance from Kama, the most northern mission. From Conieossuck, the head of one of these households, through the medium of (Jeorgie Deer, . bright Eskimo from Kigou- lette, were obtained the two tales which follow; the narrator reciting a few words at a time, and pausing until these were interpreted and written out.* I. OLUNGWA.** In the old times, Sedna '' came up to the surface of the water, and while there was seen by an old heathen '* woman named Olungwa, who "The Eskimo story teller, of which claas there is usually a representative in each village, is obliged to narrate the stories correctly, as it is considered a part of tho duty of the audience Xo ('orrect his inaccuracies. ''This story seemed to Ik> made up of several short parts, some of which are appar- ently incomplete and show but little relation to eac^h other. Collected ()ctol)er 2, 1893. Olttngwa, as the writer understands, was a medicine woman, perhaps an angakok, or possibly a pivdlerortok, "a mad or delirious i)ers(m," able to foretell events, unfold tlie thoughts of others, and "even gifted with a faculty of walking upon the water, l)esides the highest i>erfection in divining, but wa« at the same time greatly feared." (Rink's Tales and Traditions of the Eskimo, p. 5(5.) ""Sedna" haw been substituted in eacth taise for the following words of the inter- preter, "the woman whose fingers had teen cut off," as it is supposed that the phrase refers to her. Their Supreme Being is a woman whose name is Sey a ywirty of heathen, while on their way to visit other heathen. Olunjjfwa wanted Sedna to go below the water again, and so went walking out to her upon the water and combed her hair." After Olungwa eombe.d her hair, she returned to the Ixjttoni. There was a party of heathen men talking about something in a dark house, where there was no light. In the winter one of these men went out to the island because Oliingwa was there. One day Olungwa left the man and walked on the water to her home, where her husband gave her his leader dog. She then went back to the island in the night, and, going to the door of the house, asked the man she had left on the island the day before what they had to eat. In the winter she went home. There an old heathen '' man (anga- kok?) was talking with another heathen '' man about her. He would not believe her to be a heathen.** She was listening to them, but they did not know it. He said: " How is it she can not melt solder," as I can do,** if she is a heathen."'"' While he was talking she came in through the door. Then she went out and took a handful of sod or turf, and going in again held it out in her hand. She said to the man who did not believe she could melt solder, " Here is some turf." She smacked her other hand on top of it several times while they looked at her. She said, "Turf now," and the last time she smacked her hand on the turf it melted, and running between her lingers fell on the floor as shining solder. The man who did not believe became ashamed, and next day went and '^ hung"^ himself, because he was wrong and Olungwa could do what he could not. "It is supposed that Sedna' s hair was infested with vermin, that after the combing all this vermin turned to seals and her hair to flaunting seaweed, and that this was done by Oliingwa as an atonement. '"' Heathen" was used almost invariably by the Christianized Eskimo at the vil- lage to designate those from the north of Labrador, or eved their own ancestors pre- vious to their conversion by the Moravian missionaries. In this instance, however, it was probably used by the interpreter to signify medicine or angakok, and in foot- note * of this tale the reference to "angakok" umstl>e understood in this connection. "It was impossible to determine the exact significance of the word "solder," as used by the interpreter. •"The following explanatory sentence inserted by Conieossuck at this point of the story suggests either that he did not believe in the angakok or that he understood some of the impositions used by them to impress the credulous. " He did not really melteolder. He stole it from the whites and made others believe he melted it." ®The words of the Eskimo interpreter, and later of the informer, have often been remodeled and arranged to complete the sense; however, those included within quo- tation marks are exactly retained. In many cases where more specific v ords should be substituted the lack of familiarity with the exact sense of the worus i ^ will not permit a change. ( a aboj fronj b' by and I and] in tl the( e 1 aftei cear t\ thre^ ing WORLD^S COLUMBIAN EXPOSITION, 1893. 349 i ■ II. THE (4IRL WHO MARRIED THE JAW BONE OF A WHALE, AND THE ONE WHO MARRIED THE WING BONE OK AN EAOLE." Thoiv was oiu'C a number of young girls who took for their hus- bands anything that they could got, even such things as stones and bones of dead animals or people. A girl once took a stone for her husband, and because she did this she was turned into a stone.'' Another took a whale's jaw bone for her husband," and then tiie jaw bone turned *• into a living whale, which carried her otf into the water, and to an island. ° After they got to the island the whale turned into a man;** and they lived there as man and wife. Then the father and mother'' of the girl set out in a boat to get her. Her husband, fearing she might try to get away, tied one end of a line, such as was used in fishing, around her, and fastened the end of it to a stake used in stretching skins. This stake was driven into the ground inside the tent, so that she could go out and around as far as the line would let her go. When the girl's father and mother came to get her, she was out of the tent, and her husband was inside; so he could not see her. She kept the line as tight as usual, and, untying it from herself, tied it to a stake, so that it would be kept tight. She then got into the boat, and went off with her father pnd mother. Her husband thought she was there, because the line was tight. At last he pulled on the line to bring her in, but it did not move. Then he pulled harder; the stake came up, and he pulled in the line, and saw the stake at the end of it. He then went out to look for her, and saw that she was gone. So he turned into a whale,** and went after the boat as it was going off. When he began to catch up to the boat in which was his wife, with her father and mother, thej'^ threw out her boots. Coming to these he 'This story in substance was also known in Greenland and is recorded as "A Tale about Two (itirls." Rink, 8th Tale, p. 126, as constructed from two manuscripts, one from Labrador and the other written down in (ireenland prior to 1828. ''The girl that took the stone for a husband is not included in the story recorded by Rink. " In "A Tale about Two Girls," the girls were playing with the bones of the whale and eagle, and did not take the bones for their husbands, but took the living whale and eagle that came when each said she would have such a one for her husband. * There is no transformation of bones to animals or animals U.) men, and vice versa, in the tale recorded by Rink, but the real animals appear at such times, except in the one instance where the whale turns into a piece of whalebone. "In "A Tale about Two Girls," the whale takes the girl to the bottom of the sea, after making her eyes and ears impenetrable. There she had to pick parasitic crusta- ceans off his body when he was at home. 'In the tale recordeil by Rink, the brothers go for her, not the parents. They try three times liefore succeeding in building a boat sufficiently swift for the task of rescu- ing her from the whale. The one which they use rivals the sea birds in swiftness. 2035^7 350 REPORT OF COMMITTEE ON AWARDS. stopped to fipfht" them, and stayed a ioiig time until the )K)at had left him a long ways }>ehind. Then he left the boots, and started after the boat. Ah he again neared it, they threw out her breeches and he stopped to fight* with the breeches until the l>oat had left him far behind. He then gave chase again, and as he caught up with it, they threw out her coat (atigi). This was the last thing she had to throw out, and they got to the land while he was fighting with the coat. At last he left it, and went on after her. But as soon as they had reached the shore, they had left the boat and gone inland. The whale reached the boat at last, and broke it up. As he did this, his head turned to bo?ie, and he tried to go on shore after his wife, but he could not get beyond the beach, although he rushed against it man}' times. At last when he found he could not go after her any farther, he turned into the bonea of a whale's head.'* Another girl took the wing bone" of an eagle for her husband. The bone turned into an eagle,'' and carried her to a shelf of rock on the face of a cliff, from whi(;h she could not get away. Then he used to go and get mbbits** and birds, which ho took there for her to eat. The girl could not live there, as she could not get away, but had to sit still on the small shelf of rock. She could not get up if she wanted to. So every time the eagle went awa}'^ after birds and mbbits, she would take the bones " of the birds and rabbits that he had brought to her and braid them into a rope. One da}^ he went and got a young deer** to take to her. While he was away she made the bone string long enough to reach to the base of the cliff,' caught a stone with it, and hauled it up. In making the bone string, she had worn off the ends of her fingers, so that the finger bones stuck out, being bare of flesh. She then went down on the string, and went home to her friends. When the eagle came back, and found her gone, he went to her tent at home and stayed near it, to tr}'^ to catch her out of doors, and take her back. But before she went out, one of the men killed the eagle "The exact meaning of "fight" in this connection is rather obscure, but the inter- preter could give nothing more definite. The custom of throwing out gannents to attract the attention and delay pursuing animals is not uncommonly met with in English and German stories. Different gar- ments are mentioned in "A Tale about Two Girls," but the difference in the simple enumeration of a series of garments seems of slight importance in this connection. ''There is no transformation of bones to animals or animals to men. and vice versa, in the tale recorded by Rink, but the real animals appear at such times, except in the one instance where the whole turns into a piece of whalebone. "At this point the narrator touched his upper arm. ••Only birds are mentioned in " A Tale about Two Girls." "In "A Tale about Two Gins," the more appropriate word "sinews" is used ins pad of "bones." This difference, however, may be due to difficulties in inter- preting. 'In "A Tale about Two Girls," a kayaker, whom she saw out :it sea one day, sends a boat to her at the bottom of the cliff. •Td "dar of the "Pe such "Pe friendi by the •Me 'It folio wi nionief stood I WORLD 8 COLUMHIAN EXPOSITION, 18JW. 851 with a bone arrow. When he killed the eaple, it turned i itothe»ume wing bone that the girl had taken for a husband. eer long it, the :e of nds. tent take agle inter- Irsuing Jit gar- simple Hon. versa, lept in ^s used inter- |e day, III. INITIATION OF THK ANGAKOK.* The following information was obtained from Peter Polisher, the oldest Eskimo in the village, and familiar with English. He claimed to be of full })lood, coming from Rigoulette on Hamilton Inlet. A firm believer in the Moravian teachings and an ardent reader of his liible, printed in Eskimo dialect, he could not understjind why anyone should be desirous of obtaining untrue stories, or descriptions of heathen cere- monies and beliefs; but being assured that the object was comparison with the tales and beliefs of other people, and thinking that it would be well to explain how his people had formerly lived, so that the advantages of his present faith might be made more apparent, he tried to give as much information as possible. When the Eskimo desired to make an angakok, he said, thej'^ would take a man an«l double him up with his knees to his chin, tie him with seal lines as if about to kill him, and place him on the floor'* in the center of the house. After this, they put out the lights, and sang a heathen song." After this the man would groan. As he groaned ''the old follow" would untie him. The seal lines used in tying him would "whip" around the house as they came undone and fell off from him, being untied and thrown back by a spirit.'* After this ceremony of becoming untied by the spirit, he was the "head one."" Tasting the water. — After this, each one would give him a drink of water out of a seal -skin cup made for that special occasion.' This drink he declared good or bad as it was given him b}' various persons. Sometimes he would affirm the drink to taste good at one time, and bad at another, even when it was from the same cup of water. Fire eating. — ^Then they would light the stone lamps and sing a song »To signify a spirit or an angakok, Peter used the words "old one," "old fellow," "dark one," "bad one," "priest," "devil," or"ghost." In these words, as in most of the material obtained from Peter, it is not ditticult to detect missionary inHuences. •* Peter doubled himself up, to show the position, and produced a piece of seal line, such as was used in the tying. ° Meaning a non-Christian, or ancient song. ^ Peter suggested that, although the people l)elieved this, perhaps some of the friends of the man untied him, or even sleight of hand might have been resorted to by those officiating in the ceremony. "Medicine-man or angakok. 'It is possible that this may have been done at various times as well as directly following this ceremony. The exact sequence and connection of the various cere- monies, in which the angakok participated after his initiation, are not well under- stood by the author. 352 REPOKT OF COMMITTEE ON AWARDS. in which all would join. While they did this, the ungukok would " act wild," and ''eat the tire" from the wicks and laiiipH. In this way ho would put out all the lij^hts. FAithuj fhi' Ih'cr of tin' Atujakok. — When a nmn was "made" an angakok, the *N)ld fellow" would .'ome to him with a knife like u chcese-cutter\s knife, and try to kill him. The an^ikok would try to elude him. If the "old fellow" killed him, he cut out his liver and ate it. Hoth the ''old fellow" and the angakok possessed the power to "go right through" the side or roof of the house where there was no door or other opening, so that the chase was a lively one. The angakok often escaped, hut sometimes he was caught, and the "old fellow'' foasted on his liver. TeachingH <>f the Antjakolc. — The angakok was supposed to tell the jKiople what they should do, and they sometimes met to ask him." On such occasions all would go into one house; as soon as they were all in, the lights would be put out. When all was dark inside the house, they all sang heathen songs "on the old fellow's side." Then the angakok "would make all kinds of noise." While this went on the people asked him what they should do. Then he would call on one of the "bad ones to tell him," and then he would tell the people what the " black one" told him to tell them. Sometim.js he woulc ^ " the married men that they should change wives for a time.'' Sometimes when there was only one or two of his friends near, the angakok would "have fun." He would box, wrestle, and talk with them. Diet regulation, hy the Angakok. — The angakok ordered that when a seal was killed, the men eat certain portions and the women certain other portions. The fore legs" "had to be" eaten by the men only, and the lower part had** to be eaten by the women only. The men had to eat the " hind legs," and the men and boys the head. The heart belonged to the women, and the men were to have none of it. If the men ate any of the heart, and then ate any plant, berries, or fruit, they would be poisoned and die. They were also told that after eating a fish or a seal they must not eat any fruit or plant, and that if they did, it would poison them. There were both black and red berries, and they were commanded that the men only should eat the red berries, and that the black berries were only for the women. » Peter said, 'Must as we now learn what to do from the Bible." *'In Boas's "Central Eskimo," p. 593, among the commands issued by the angakok, as to the manner of atonement, is mentioned an " exchange of wives between two men." Peter said, "That is not the way now." "Peter touched his forearm. •* Peter touched his upper arm. . k( WOULD S COLUMIUAN KXPOSITloN, IHW. 353 I act he an |() a to late •to no the I When a ''lot of nion" ^ro luintiii}^^ walrus, the j^anir is divnlcd anionjjf their households. The Hr«t one to spear th(« walrus has on«» of his *' ivories," the second gets the other, and each one that sjK'ars it gets a special piece of the meat, hut all that go hunting g<'t a part. When a nuin gets an '' ivory," he uses it to make a "good dart" or harjioon.* The '"heathen" Kskinu; have one name, while those who have become Christianized, or who have Iwen long in contm-t with Euro- pean influence, have two or more. That Peter was corre«'t in this, so far as the individuals at the village were concerned, was apparent on studying their names. One little fellow horn at the exposition was named Christopher Columbus William Polisher. The influence of mission teachings on the names is very great, many from the Hible being used, as in the nanu' of one of Peter's household: Mary Magdalene Polisher. According to Georgie Deer, at Rigoulette, seal-skin clothes are no longer in use, the people dressing in garments of the ordinary civil- ized pattern, made of cloth bought from the Hudson Hay C'omp'iny. The men, however, have their hair seal-skin coats and breeches, which they use only when fishing in bad weather. In i(^gard to methods of hunting and fishing, Georgie said that when a soul is caught, the skin is cut around the bfidy,and pulled off at each end without splitting it. Then they cut arojnd the skin, until a long line is pioduced. When a man goes to hunt seal at holes in the ice, his wife accompanies him, to hold the line that is attached to his spear. Thoy cut a notch in the ice, and, taking a Iwne lever which has been sharpened at one end, she holds it vertically and so that the sharp end is ])n'ssed hard down into this notch. The line then being fsistened to the houe, close to the ice, is easily held by her, even when a \ery larjjo seal is speared. Perhaps it was from the Europeans of the trading posts that the Eskimo children learned to play with dolls: at any rate, Geoi'gie's babies took as much comfort with their A-ag dolls as could any child with one of the most exquisite manufacture. Georgie had heard of various tribes living inland on this side of his home. One of these tribes, the ''Nascapee" or "Nasquapee" Indi- ans, live in what he called the Mingan coimtry. They wear a long snowshoe, while the Indians near his home at Rigoulette wear round snowshoes. They live by hunting deer, for which they use little hunting dogs. These people are very particular that their dogs do not eat certain p«i ts of the bones of the deer and other animals. They belike that if the dog eats such parts of the bones or certain parts of the meat, they would have bad luck. When they kill anj'^ otter, they 'Several of the Eskimo drew pictures of harpoons, etc., but none of these exhibited much artistic skill. However, a specimen of penmanship (No. 350) was secured from one of Peter's household, which, considering advantages and environments, was sur- prisingly good. COL EXPO — 02 23 354 KKl'OKT OV COMMirrKE ON AWARDS. hiinj,' tho foot up to a troo for jrood luck. Tliov Im^Uovo n purtridjro must l>o pickod whilo wunn and hunj^ to tho l>elt hy tho wiiijf as soon as kilh'd, or thoy would Ijo unlucky. On killinjf a porcupine, they tie a strinjr to ono fore and one hind foot, and so cany it homo on their l)ack. Aa soon as they jjfet home, the women shar[)on a stick and put it throujrh up to the nose, then they blow up the animal with wind, singe the hair off, and hanjf him up over the Kre so that he will turn round and round until cooked. Then, for jifood luck, they hanjf up a *" green hrush" in thi^ same way and leave it until ail the "'green things" are burned off by the tire. i 'j^ i " "v %,*^'-S .*!K.^