Native Americans: 22 Books on History, Mythology, Culture & Linguistic Studies. James Mooney

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СКАЧАТЬ over the deer’s antlers, which are attached to the hind part of the sledge, a seal or bear skin is lashed upon the bottom, and the spear secured under the lashing. The hunter takes up the whip and the dogs set off for the hunting ground. When near the place where he expects to find seals, the hunter stops the team and takes the implements from the sledge, which is then turned upside down. The points of the runners and the short brow antler are pressed into the snow in order to prevent the dogs from running away. A dog with a good scent is then taken from the team and the Eskimo follows his guidance until a seal’s hole is found. In winter it is entirely covered with snow, but generally a very small elevation indicates the situation. The dog is led back to the sledge and the hunter examines the hole to make sure that it is still visited by the seal. Cautiously he cuts a hole through the snow covering and peeps into the excavation. If the water is covered with a new coat of ice the seal has left the hole and it would be in vain to expect its return. The hunter must look for a new hole promising better results.

      Fig. 397. Eskimo in the act of striking a seal. (From a photograph.)

If he is sure that the seal has recently visited a hole he marks its exact center on the top of the snow and then fills up his peep hole with small blocks of snow. All these preparations must be made with the utmost precaution, as any change in the appearance of the snow would frighten away the seal. The Eskimo take particular care that no hairs from their clothing fall into the hole or remain sticking in the snow, for they believe that the smell would scare away the animal. The center of the breathing hole must be marked, as the game remains invisible and only a stroke into the center will be likely to hit it. If the snow covering is very thick and strong it is cut down, but is replaced with loose snow, which is heaped around the end of the harpoon, the latter being placed upon the central point. After the harpoon has been extracted a hole remains which forms the mark for the harpooner. If the Eskimo expects the early return of the seal, he spreads a small piece of skin, generally that of a young seal, close to the hole and places his feet upon it, thus keeping them warm. He fastens the naulang to the harpoon shaft, while the lower end of the line is folded up in a coil, which he holds in the left hand. The unang is held in both hands, and thus the hunter sometimes remains for hours, occasionally stooping and listening, until he hears the blowing of the seal. Then, all of a sudden, he stands upright, and, with all his strength, sends the harpoon straight downward into the hole, paying out the line at the same time, but keeping a firm hold of the loop at its end (Fig. 397). Generally the seal is struck near the head. If the line is fastened to the shaft by a slipping hitch it is at once detached and the harpoon either remains sticking in the snow or falls down by the hole. If the line runs through the nabiring, the harpoon is dragged into the water and impedes the movements of the animal. The hunter then begins at once to cut down the snow covering with his knife, which has been left within easy reach, and hauls in the line. As soon as the seal comes to the surface to breathe it is easily dispatched and drawn up on the ice.

      Fig. 398. Tutareang or buckle. (Museum für Völkerkunde, Berlin. IV A 6710.) 1/1

The arrangements at the seal hole are more elaborate if the sealer expects to wait a long time. If only a few men go out hunting and famine is impending, he sometimes waits for a whole day or even longer, though it be cold and the wind rage over the icy fields. He builds up a semicircular wall of snow blocks to keep off the piercing wind and makes a seat in the center of it. A skin is spread under his feet and his legs are tied together with a thong, which is fastened by a peculiar kind of buckle (tutareang) with two holes (Fig. 398). One end of the thong is firmly tied to the buckle, passing through one of the holes, while the opposite end passes tightly through the second hole. The thong may be quickly opened by a strong effort on the part of the hunter, while it helps to keep him quiet. At his right hand (Fig. 399; in this drawing it appears on the left) the snow knife is stuck into the snow, while to the left the unang is placed upon two pegs. The coil of the line lies in his lap. His left arm is drawn out of his sleeve, that he may more easily keep warm. Both sleeves are generally held together by a piece of deer’s horn with a branch on each side which serves as a hook. Thus the hunter waits until he hears the breathing of the seal. As it usually stays for several minutes he is in no hurry to get ready. Cautiously he places his left arm into the sleeve, having first disengaged it from the hook. He then takes hold of the coil, picks up his unang, and, having risen, strikes the center of the hole.

      Fig. 399. Eskimo awaiting return of seal to blowhole. (From a photograph.)

      Ross (II, p. 268) and Rae (I, p. 123) state that the sealing at the hole is more difficult in daylight than in the dark. I suppose, however, that when the snow is deep there is no difference; at least the Eskimo of Davis Strait never complain about being annoyed by the daylight.

      Fig. 400. Tuputang or ivory plugs for closing wounds. e (Museum für Völkerkunde, Berlin. IV A 6706.) b, c, d (National Museum, Washington. b, 10192; c, 10390; d, 9836.) 1/1

Sometimes a small instrument is used in the hunt to indicate the approach of the seal. It is called qipekutang and consists of a very thin rod with a knob or a knot at one end (Parry II, p. 550, Fig. 20). It is stuck through the snow, the end passing into the water, the knob resting on the snow. As soon as the seal rises to blow, it strikes the rod, which, by its movements, warns the Eskimo. Generally it is made of whalebone. Sometimes a string is attached to the knob and fastened by a pin to the snow, as its movements are more easily detected than those of the knob. The natives are somewhat averse to using this implement, as it frequently scares the seals.

      Fig. 401. Wooden case for plugs. (Museum für Völkerkunde, Berlin.) 1/1

      Fig. 402. Another form of plug. (Museum für Völkerkunde, Berlin.) ⅔

      Fig. 403. Qanging for fastening thong to jaw of seal. a (Museum für Völkerkunde, Berlin. IV A 6825.) b, c (National Museum, Washington. b, 34126; c, 34129.) 1/1

      Fig. 405. Qanging in form of a button. (National Museum, Washington. 34130.) 1/1

After the carcass of the animal has been drawn out of the water, the wounds are closed with ivory plugs (tuputang) (Fig. 400), which are carried in a wooden or leathern case (Fig. 401) and are either triangular or square. The plug is pushed under the skin, which is closely tied to its head. Another form of plug which, however, is rarely used, is represented in Fig. 402. The skin is drawn over the plug and tied over one of the threads of the screw cut into the wood. After the dead animal’s wounds are closed, a hole is cut through the flesh beneath the lower jaw and a thong is passed through this hole and the mouth. A small implement called qanging is used for fastening it to the seal. It usually forms a toggle and prevents the line from slipping through the hole. The patterns represented in Fig. 403 are very effective. The hole drilled through the center of the instrument is wider at the lower end than elsewhere, thus furnishing a rest for a knot at the end of the thong. The points are pressed into the flesh of the seal, and thus a firm hold is secured for the whole implement. The Eskimo display some art in the manufacture of this implement, and frequently give it the shape of seals and the like (Fig. 404). Fig. СКАЧАТЬ