and silver, and the latter from its comparative cheapness became their favorite metal. Coins were hammered out into long slender bars, bent into bracelets, and then beautifully engraved, some of their designs having been borrowed from civilization and copied faithfully in detail, although the old savage ideas of workmanship are for obvious reasons preferred by most purchasers. Some of their women wear a dozen or more bracelets on each arm, covering them up to the elbows and beyond, but this seems to be only a means of preserving them until the arrival of white customers, when they are sold at from one to five or six dollars a pair according to their width. The initial piece of this chapter is sketched from one in the possession of the author and made by one of his hired Indians. Ear-rings, finger-rings, beads and ornamental combs for the hair are made of silver and gold, mostly of silver; and the Chilkats seem to be as imitative in respect to ideas and designs as the Mongolians, whose talents are so much better known. It is in wood and horn, however, that their best examples of this art have been displayed, and so unique and intricate are they that language is inadequate to describe them. Of wood carvings their "totem" poles show the cleverest workmanship and variety of design. The exact significance of these totem poles remains still undetermined, and the natives themselves seem averse to throwing much light on the subject. This fact alone would appear to indicate a superstitious origin. Some say the totem poles represent family genealogies, life histories, and tribal accounts, all of which conjectures may be well founded. They are simply logs of wood standing on end in front of the houses, and facing the water. This face is covered from top to bottom, for a height of from five to thirty feet, with the most curious carvings, as shown to a limited extent on page 19. The "totem" or tribal symbol, which may be a wolf, a bear, a raven, or a fish, often predominates, while representations of crouching human figures are favorite designs. The making of totem poles has ceased among the Indians, although they carefully preserve those that still exist. Still many of them fall into the clutches of white men in compensation for a few dollars, and hardly a museum of note in the country but displays a Tlinkit totem pole or two, while some possess extensive collections. The best carving is shown in the isolated poles standing in front of the houses, but frequently the houses themselves are fantastically carved in conspicuous places to suit the owner's fancy.
PYRAMID HARBOR, CHILKAT INLET. (Chilkat Indian Canoe in the foreground.)
Some of these houses are quite respectable for savage house-making, the great thick puncheon planks of the floor being often quite well polished, or at any rate neatly covered with white sand. Attempts at civilization are made in the larger and more aristocratic abodes by partitioning the huge hovel into rooms by means of draperies of cloth or canvas. In some the door is made as high as it can be cut in the wall and is reached by steps from the outside, while a similar flight inside gives access to the floor. The fire occupies the center of the room, enough of the floor being removed to allow it to be kindled directly on the ground, the smoke escaping by a huge hole in the roof. The vast majority of the houses are squalid beyond measure, and the dense resinous smoke of the spruce and pine blackens the walls with a funereal tinge, and fills the house with an odor which, when mingled with that of decayed salmon, makes one feel like leaving his card at the door and passing on. It takes no stretch of the imagination to conceive that such architecture provides the maximum of ventilation when least needed, and it is a fact that the winter hours of the Chilkats are cold and cheerless in the extreme. They sit crouched around the fire with their blankets closely folded about them and even drawn over their heads, the house serving indeed as a protection from the fierce wind and deep snow drifts, but no more. They look on all this foolishness, however, with a sort of Spartan fortitude as necessary to toughen them and inure them to the rough climate, and at times, impelled by this belief, they will deliberately expose themselves with that object in view. When the rivers and lakes are frozen over the men and boys break great holes in the ice and plunge in for a limited swim, then come out, and if a bank of soft snow is convenient roll around in it like so many polar bears; and when they get so cold that they can't tell the truth they wander leisurely back to the houses and remark that they have had a nice time, and believe they have done something toward making themselves robust Chilkat citizens able to endure every thing. There is no wonder that such people adopt cremation; and in fact one interpretation of its religious significance is based on the idea of future personal warmth in the happy hunting grounds, which they regard as a large island, whose shores are unattainable except by those whose bodies have been duly consumed by fire. Unless the rite of cremation has been performed the unhappy shade shivers perpetually in outer frost. It is the impossibility of cremation which makes death by drowning so terrible to a Chilkat.
The reason that the shamans, or medicine men (whose bodies are not cremated) have no such dread, is that their souls do not pass to the celestial island, but are translated into the bodies of infants, and in this way the crop of medicine men never diminishes, whatever may be the status of the rest of the population. Dreams and divinations, or various marks of the child's hair or face, are relied upon to determine into which infant the supreme and mysterious power of the defunct doctor of Tlinkit divinity has entered. To enumerate all of these signs would consume more of my space than the subject is worth. When a Chilkat dies the body is burned at sunrise, having first been dressed for the ceremony in a costume more elaborate than any which it ever wore in life. The corpse must not be carried out at the door, which is deemed sacred, a superstition very common among savage races. A few boards may be taken from the rear or side of the hovel, or the body may be hoisted through the capacious chimney in the roof; but when the Chilkat in his last illness sought his house to lie down and die in it he passed over its threshold for the last time. Demons and dark spirits hover around like vultures, and are only kept out of doors by the dreaded incantations of the medicine men, and these may seize the corpse as it passes out. So fiendishly eager are they to secure and stab their prey that all that is needed is to lead out a dog from the house, which has been brought into it at night, when the witches fall upon it and exhaust their strength in attacking it before they discover their mistake. The cremation is seldom perfect, and the charred bones and remnants are collected and put into a small box standing on four posts in the nearest graveyard. In the burial of medicine men, or before cremation with others, the bodies are bent into half their length, the knees drawn up to the breast and secured by thongs and lashings.
A walk into the woods around Chilkat shows the traveling to be somewhat better than in equally mountainous country near the coast, and where paths had been cut through the dense timber to the charcoal pits formed and maintained by the canneries, the walking was exceedingly agreeable and pleasant, especially by way of contrast. As one recedes from the coast and gets beyond the influence of the warm Japanese current with its ceaseless fogs, rains and precipitation generally, the woods and marshes become more and more susceptible of travel, and by the time the Alaska coast range of mountains is crossed and the interior reached, one finds it but little worse than the tangle-woods and swamps of lower latitudes. The waters swarm with life, which is warmed by this heat-bearing current, and I think I do not exaggerate in saying that Alaska and its numerous outlying islands will alone, in the course of a short time, repay us annually more than the original cost of the great territory. By means of these industries the wedge has begun to enter, and we may hope it will be driven home by means of a wise administration of government, a boon which has been denied to Alaska since the Russians left the territory.
The principal fisheries will always be those of salmon and cod, since these fish are most readily prepared for export, while halibut, Arctic smelt or candle-fish, brook trout, flounders and other species will give ample variety for local use. The salmon has long been the staple fish food of the Chilkats, but this is slowly giving way to the products of civilization which they acquire in return for services at the canneries and for loading and unloading the vessels which visit the port. The salmon season is ushered in with considerable ceremony by the Chilkats, numerous festivals mark its success and its close is celebrated by other feasts. A Chilkat village during the salmon fishing season is a busy place. Near the water, loaded with the fish, their pink sides cut open ready for drying, are the scaffoldings, which are built just high enough, to prevent the dogs from investigating too closely;
