Alaska, Its Southern Coast and the Sitkan Archipelago. Eliza Ruhamah Scidmore

away the fine old flavor of piracy and smuggling, and substituted a régime of system, enterprise, and eternal cleanliness.

      The wandering salmon that swarm on this coast by millions show clear instincts when they choose, without an exception, only the most picturesque and attractive nooks to jump in. They dart and leap up Kasa-an Bay to the mouths of all the little creeks at its head, and three times during the year the water is alive with them. The best salmon run in June and July, and in one day the seine brought in eighteen hundred salmon in a single haul. Two thousand and twenty-one hundred fish have weighted the net at differentdifferent hauls, and the fish-house was overrunning with these royal salmon. Indian women do the most of the work in the fishery—cleaning and splitting the fish and taking out the backbones and the worthless parts with some very deft strokes from their murderous-looking knives. The salmon are washed thoroughly and spread between layers of dry salt in large vats. Brine is poured over them, and they are left for eight days in pickle. Boards and weights are laid on the top of the vats, and they are then barrelled and stored in a long covered shed and treated to more strong brine through the bung-hole until ready for shipment. Of all salt fish the salt salmon is the finest, and here, where salmon are so plentiful, a barrelled dainty is put up in the shape of salmon bellies, which saves only the fattest and most tender portions of these rich, bright red Kasa-an salmon.

      Over fifteen hundred barrels were packed in 1884, and under the new régime the Kasa-an fishery has distanced its rivals in quantity, while the quality has a long-established fame.

      These Kasa-an Indians are a branch of the Haidas, the finest of the Indian tribes of the coast. They are most intelligent and industrious people, and are skilled in many ways that render them superior to the other tribes of the island. Their permanent village is some miles below the fishery, and their square whitewashed houses, and the tomb and mortuary column of Skowl, their great chief, makes quite a pretty scene in a shady green inlet near Baronovich’s old copper mine. A few of their houses at the fishery are of logs or rough-hewn planks, but the most of them are bark huts, with a rustic arbor hung full of drying salmon outside. These bits of bright-red salmon, against the slabs of rough hemlock bark, make a gay trimming for each house, and when a bronzed old hag, in a dun-colored gown, with yellow ’kerchief on her head, stirs up the fire of snapping fir boughs, and directs a column of smoke toward the drying fish, it is a bit of aborigine life to set an artist wild. Their bark houses are scattered irregularly along the beach above high-water mark, and a fleet of slender, black canoes, with high, carved bows, are drawn up on the sand and pebbles. The canoe is the only means of locomotion in this region of unexplored and impenetrable woods, and the Indian is even more at home in it than on shore. No horseman cares for his steed more faithfully than the Siwash tends and mends his graceful cedar canoe, hewn from a single log, and given its flare and graceful curves by being steamed with water and hot stones, and then braced to its intended width. The Haida canoe has the same high, double-beaked prow of the Chinook canoes of Puget Sound, but where the stern of the latter drops in a straight line to the keel, the Haida canoe has a deep convex curve. By universal fashion all of these canoes are painted black externally, with the thwarts and bows lined with red, and sometimes the interior brightened with that color. The black paint used to be made from a mixture of seal oil and bituminous coal, and the red paint was the natural clay found in places throughout all Indian countries. Latterly the natives have taken to depending on the traders’ stores for paint, but civilization has never grasped them so firmly as to cause them to put seats or cross-pieces in their canoes. They squat or sit flat in the bottom of their dugouts for hours without changing position. It gives white men cramps and stiff joints to look at them, and sailors are no luckier than landsmen in their attempts to paddle and keep their balance in one of these canoes for the first time. The Indians use a broad, short paddle, which they plunge straight down into the water like a knife, and they literally shovel the water astern with it. The woman, who has a good many rights up here that her sisters of the western plains know not, sits back of her liege, and with a waving motion, never taking the paddle out of the water once, steers and helps on the craft. Often she paddles steadily, while the man bales out the water with a wooden scoop. When the canoes are drawn up on the beach they are carefully filled with grass and branches, and covered with mats or blankets to keep them sound and firm. A row of these high-beaked canoes thus draped has a very singular effect, and on a gloomy day they are like so many catafalques or funeral gondolas. Baronovich’s old schooner, the Pioneer of Cazan, lies stranded on the beach in the midst of the native boats, moss and lichens tenderly covering its timbers, and vagrant grasses springing up in the seams of the old wreck. The dark, cramped little cabin is just the place for ghosts of corsairs and the goblins of sailors’ yarns, and although it has lain there many seasons, no Indian has yet pre-empted it as a home for his family and dogs.

      THREE CARVED SPOONS AND SHAMAN’S RATTLE.

      The thrifty Siwash, which is the generic and common name for these people, and a corruption of the old French voyagers’ sauvage, keeps his valuables stored in heavy cedar chests, or gaudy red trunks studded with brass nails; the latter costly prizes with which the Russian traders used to tempt them. At the first sound of the steamer’s paddle-wheels—and they can be heard for miles in these fiords—the Indians rummaged their houses and chests and sorted out their valuable things, and when the first ardent curio-seeker rushed through the packing-houses and out towards the bark huts, their wares were all displayed. The Haidas are famous as the best carvers, silversmiths, and workers on the coast; and there are some of their best artists in this little band on Kasa-an Bay. An old blind man, with a battered hat on his head and a dirty white blanket wrapped around him, sat before one bark hut, with a large wooden bowl filled with carved spoons made from the horns of the mountain goat. These spoons, once in common use among all these people, are now disappearing, as the rage for the tin and pewter utensils in the traders’ stores increases, although many of them have the handles polished and the bowls worn by the daily usage of generations. The horn is naturally black, and constant handling and soaking in seal oil gives them a jetty lustre that adds much to the really fine carvings on the handles. Silver bracelets pounded out of coin, and ornamented with traceries and chasings by the hand of “Kasa-an John,” the famous jeweller of the tribe, were the prizes eagerly sought and contended for by the ladies. The bangle mania rages among the Haida maids and matrons as fiercely as on civilized shores, and dusky wrists were outstretched on which from three to nine bracelets lay in shining lines like jointed mail. Anciently they pounded a single heavy bracelet from a silver dollar piece, and ornamented the broad two-inch band with heraldic carvings of the crow, the bear, the raven, the whale, and other emblematic beasts of their strangely mixed mythology. Latterly they have become corrupted by civilized fashions, and they have taken to narrow bands, hammered from half dollars and carved with scrolls, conventional eagles copied from coins, and geometrical designs. They have no fancy for gold ornaments, and they are very rarely seen; but the fancy for silver is universal, and their methodical way of converting every coin into a bracelet and stowing it away in their chests gives hope of there being one place where the surplus silver and the trade dollars may be legitimately made away with.

      In one house an enlightened and non-skeptical Indian was driving sharp bargains in the sale of medicine-men’s rattles and charms, and kindred relics of a departed faith. His scoffing and irreverent air would have made his ancestors’ dust shake, but he pocketed the chickamin, or money, without even a superstitious shudder. The amateur curio-buyers found themselves worsted and outgeneralled on every side in this rich market of Kasa-an by a Juneau trader, who gathered up the things by wholesale, and, carrying them on board, disposed of them at a stupendous advance. “No more spoon,” said the old blind chief as he jingled the thirteen dollars that he had received from this trader for his twenty beautifully carved spoons, and the tourists who had to pay two dollars a piece for these ancestral ladles echoed his refrain and began to see how profits might mount up in trading in the Indian country. Dance blankets from the Chilkat country, woven in curious designs in black, white, and yellow wool, spun from the fleece of the mountain goat, were paraded by the anxious owners, and the strangers elbowed one another, stepped on the dogs, and rubbed the oil from the dripping salmon overhead in the smoky huts, in order to see and buy all of these things.

      Old Skowl bid