394 THE ESKIMO ABOUT 15ERING STRAIT [~TH. ANN. 18 



ward through the intermediate country to the Koskokwim. Formerly 

 the Eskimo of Norton sound used masks much more than at present, 

 the influence of white men having considerably modified their ideas and 

 caused some of the ancient customs to become more or less obsolete. 



On the rivers named, and especially on the little- visited marshy plain 

 lying between the lower courses of these streams, mask festivals were 

 observed with alt their ancient elaboration and strictness of ceremony 

 during my residence at St Michael. Unfortunately, none of my jour 

 neys were made at a time when these festivals were being held, but in 

 various villages I saw men at work preparing masks for approaching 

 ceremonies. The significance of the masks described is given from 

 information obtained directly from the Eskimo, unless otherwise stated. 



In connection with the description of these curiously carved and 

 ornamented objects some prefatory remarks are necessary. Shamans 

 make masks representing grotesque faces of supernatural beings which 

 they claim to have seen. These maybe yu-a, which are the spirits of 

 the elements, of places, and of inanimate things in general; the tun- 

 yhiit, or wandering genii, or the shades of people and animals. The 

 first-named are seen in lonely places, on the plains and mountains or 

 at sea, and more rarely about the villages, by the clairvoyant vision of 

 the shamans. They are usually invisible to common eyes, but some 

 times render themselves visible to the people for various purposes. 



Many of them, especially among the tungliiit, are of evil character, 

 bringing sickness and misfortune upon people from mere wantonness 

 or for some fancied injury. The Eskimo believe that everything, ani 

 mate or inanimate, is possessed of a shade, having semihuman form 

 and features, enjoying more or less freedom of motion; the shamans 

 give form to their ideas of them in masks, as well as of others which 

 they claim inhabit the moon and the sky-land. In their daily life, if 

 the people witness some strange occurrence, are curiously affected, or 

 have a remarkable adventure, (luring which they seem to be influenced 

 or aided in a supernatural manner, the shamans interpret the meaning 

 and describe the appearance of the being that exerted its power. 



Curious mythological beasts are also said to inhabit both land and 

 sea, but to become visible only on special occasions. These, ideas fur 

 nish material upon which their fancy works, conjuring up strange forms 

 that are usually modifications of known creatures. It is also believed 

 that in early days all animate beings had a dual existence, becoming at 

 will either like man or 4Ue-aimnal forms they now wear. In those early 

 days there were but few people; if an animal wished to assume its 

 human form, the forearm, wing, or other limb was raised and pushed up 

 the muzzle or beak as if it were a mask, and the creature became man 

 like in form and features. This idea is still held, and it is believed that 

 many animals now possess this power. The manlike form thus appear 

 ing is called the inu-a and is supposed to represent the thinking part of 

 the creature, and at death becomes its shade. 



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