In these wild incantations the priests sometimes practise all sorts of frauds upon their credulous followers, by pretending to swallow live coals and to pierce their bodies with knives; but, in a majority of instances, the shaman seems actually to believe that he is under the control and guidance of diabolical intelligence. The natives themselves, however, seem to doubt occasionally the priest's pretended inspiration, and whip him severely to test the sincerity of his professions and the genuineness of his revelations. If his fortitude sustains him under the infliction without any exhibition of human weakness or suffering, his authority as a minister of the evil spirits is vindicated, and his commands obeyed. Aside from the sacrifices which are ordered by the shamans, the Koraks offer general oblations at least twice a year, to assure a good catch of fish and seal and a prosperous season. We frequently saw twenty or thirty dogs suspended by the necks on long poles over a single encampment. Quantities of green grass are collected during the, summer and twisted into wreaths, to be hung around the necks of the slaughtered animals; and offerings of tobacco are always thrown to the evil spirits when the Koraks cross the summit of a mountain. The bodies of the dead, among all the wandering tribes, are burned, together with all their effects, in the hope of a final resurrection of both spirit and matter; and the sick, as soon as their recovery becomes hopeless, are either stoned to death or speared. We found it to be true, as we had been told by the Russians and the Kamchadals, that the Koraks murdered all their old people as soon as sickness or the infirmities of age unfitted them for the hardships of a nomadic life. Long experience has given them a terrible familiarity with the best and quickest methods of taking life; and they often explained to us with the most sickening minuteness, as we sat at night in their smoky pologs, the different ways in which a man could be killed, and pointed out the vital parts of the body where a spear or knife thrust would prove most instantly fatal. I thought of De Quincey's celebrated Essay upon "Murder Considered as One of the Fine Arts," and of the field which a Korak encampment would afford to his "Society of Connoisseurs in Murder." All Koraks are taught to look upon such a death as the natural end of their existence, and they meet it generally with perfect composure. Instances are rare where a man desires to outlive the period of his physical activity and usefulness. They are put to death in the presence of the whole band, with elaborate but unintelligible ceremonies; their bodies are then burned, and the ashes suffered to be scattered and blown away by the wind.
These customs of murdering the old and sick, and burning the bodies of the dead, grow naturally out of the wandering life which the Koraks have adopted, and are only illustrations of the powerful influence which physical laws exert everywhere upon the actions and moral feelings of men. They both follow logically and almost inevitably from the very nature of the country and climate. The barrenness of the soil in north-eastern Siberia, and the severity of the long winter, led man to domesticate the reindeer as the only means of obtaining a subsistence; the domestication of the reindeer necessitated a wandering life; a wandering life made sickness and infirmity unusually burdensome to both sufferers and supporters; and this finally led to the murder of the old and sick, as a measure both of policy and mercy. The same causes gave rise to the custom of burning the dead. Their nomadic life made it impossible for them to have any one place of common sepulture, and only with the greatest difficulty could they dig graves at all in the perpetually frozen ground. Bodies could not be left to be torn by wolves, and burning them was the only practicable alternative. Neither of these customs presupposes any original and innate savageness or barbarity on the part of the Koraks themselves. They are the natural development of certain circumstances, and only prove that the strongest emotions of human nature, such as filial reverence, fraternal affection, selfish love of life, and respect for the remains of friends, all are powerless to oppose the operation of great natural laws. The Russian Church is endeavouring by missionary enterprise to convert all the Siberian tribes to Christianity; and although they have met with a certain degree of apparent success among the settled tribes of Yukagirs (yoo-kag'-eers), Chuances (choo-an'-ces), and Kamchadals, the wandering natives still cling to Shamanism, and there are more than 70,000 followers of that religion in the scanty population of north-eastern Siberia. Any permanent and genuine conversion of the Wandering Koraks and Chukchis must be preceded by some educational enlightenment and an entire change in their mode of life.
Among the many superstitions of the Wandering Koraks and Chukchis, one of the most noticeable is their reluctance to part with a living reindeer. You may purchase as many dead deer as you choose, up to five hundred, for about seventy cents apiece; but a living deer they will not give to you for love nor money. You may offer them what they consider a fortune in tobacco, copper kettles, beads, and scarlet cloth, for a single live reindeer, but they will persistently refuse to sell him; yet, if you will allow them to kill the very same animal, you can have his carcass for one small string of common glass beads. It is useless to argue with them about this absurd superstition. You can get no reason for it or explanation of it, except that "to sell a live reindeer would be atkin [bad]." As it was very necessary in the construction of our proposed telegraph line to have trained reindeer of our own, we offered every conceivable inducement to the Koraks to part with one single deer; but all our efforts were in vain. They could sell us a hundred dead deer for a hundred pounds of tobacco; but five hundred pounds would not tempt them to part with a single animal as long as the breath of life was in his body. During the two years and a half which we spent in Siberia, no one of our parties, so far as I know, ever succeeded in buying from the Koraks or Chukchis a single living reindeer. All the deer which we eventually owned—some eight hundred—we obtained from the Wandering Tunguses. [Footnote: This feeling or superstition eventually disappeared or was overcome. Many years later, living reindeer were bought in north-eastern Siberia for transportation to Alaska.]
[Illustration: A RACE OF WANDERING KORAK REINDEER TEAMS]
The Koraks are probably the wealthiest deer-owners in Siberia, and consequently in the world. Many of the herds which we saw in northern Kamchatka numbered from eight to twelve thousand; and we were told that a certain rich Korak, who lived in the middle of the great tundra, had three immense herds in different places, numbering in the aggregate thirty thousand head. The care of these great herds is almost the only occupation of the Koraks' lives. They are obliged to travel constantly from place to place to find them food, and to watch them night and day to protect them from wolves. Every day eight or ten Koraks, armed with spears and knives, leave the encampment just before dark, walk a mile or two to the place where the deer happen to be pastured, build themselves little huts of trailing pine branches, about three feet in height and two in diameter, and squat in them throughout the long, cold hours of an arctic night, watching for wolves. The worse the weather is, the greater the necessity for vigilance. Sometimes, in the middle of a dark winter's night, when a terrible north-easterly storm is howling across the steppe in clouds of flying snow, a band of wolves will make a fierce, sudden attack upon a herd of deer, and scatter it to the four winds. This it is the business of the Korak sentinels to prevent. Alone and almost unsheltered on a great ocean of snow, each man squats down in his frail beehive of a hut, and spends the long winter nights in watching the magnificent auroras, which seem to fill the blue vault of heaven with blood and dye the earth in crimson, listening to the pulsating of the blood in his ears and the faint distant howls of his enemies the wolves. Patiently he endures cold which freezes mercury and storms which sweep away his frail shelter like chaff in a mist of flying snow. Nothing discourages him; nothing frightens him into seeking the shelter of the tents. I have seen him watching deer at night, with nose and cheeks frozen so that they had turned black; and have come upon him early cold winter mornings, squatting under three or four bushes, with his face buried in his fur coat, as if he were dead. I could never pass one of those little bush huts on a great desolate tundra without thinking of the man who had once squatted in it alone, and trying to imagine what had been his thoughts while watching through long dreary nights for the first faint flush of dawn. Had he never wondered, as the fiery arms of the aurora waved over his head, what caused these mysterious streamers? Had the solemn far-away stars which circled ceaselessly above the snowy plain never suggested to him the possibility of other brighter, happier worlds than this? Had not some
"—revealings faint and far,
Stealing down from moon and star,
Kindled in that human clod
Thought of Destiny and God?"
Alas for poor unaided human nature! Supernatural influences he could and did feel; but the drum and wild shrieks of the shamán showed how utterly he failed to understand their nature and teachings.
The natural disposition of the Wandering Koraks is thoroughly good. They treat their women and children with great kindness; and during all my intercourse with them, extending over two years, I never saw a woman or a child struck. Their honesty is remarkable. Frequently they would harness up a team of reindeer after we had left their tents in the morning, and overtake us at a distance of five or ten miles, with a knife, a pipe, or some such trifle which we had overlooked and forgotten in the hurry of departure. Our sledges, loaded with tobacco, beads, and trading goods of all kinds, were left unguarded outside their tents; but never, so far as we knew, was a single article stolen. We were treated by many bands with as much kindness and generous hospitality as I ever experienced in a civilised country and among Christian people; and if I had no money or friends, I would appeal to a band of Wandering Koraks for help with much more confidence than I should ask the same favour of many an American family. Cruel and barbarous they may be, according to our ideas of cruelty and barbarity; but they have never been known to commit an act of treachery, and I would trust my life as unreservedly in their hands as I would in the hands of any other uncivilised people whom I have ever known.
Night after night, as we journeyed northward, the polar star approached nearer and nearer to the zenith, until finally, at the sixty-second parallel of latitude, we caught sight of the white peaks of the Stanavoi Mountains, at the head of Penzhinsk Gulf, which marked the northern boundary of Kamchatka. Under the shelter of their snowy slopes we camped for the last time in the smoky tents of the Kamchatkan Koraks, ate for the last time from their wooden troughs, and bade good-by with little regret to the desolate steppes of the peninsula and to tent life with its wandering people.
[Illustration: Women's Knives used in making clothing]