394 THE ESKIMO ABOUT BERING STRAIT [STH. 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 all 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. Shamaus 
make masks representing grotesque faces of supernatural beings which 
they claim to have seen. These may be yu-d, which are the spirits of 
the elements, of places, and of inanimate things in general; the tun- 
ghit, 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 tunghit, 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, during which they seem to be influenced 
or aided in a supernatural manner, the shamaus interpret the meaning 
and deseribe 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 faney 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 the animal 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 inua and is supposed to represent the thinking part of 
the creature, and at death becomes its shade. : 
