The Siwash, Their Life, Legends, and Tales: Puget Sound and Pacfic Northwest

by J. A. Costello

In 1858 Commander Meade, U. S. N., found it necessary to reduce to ashes two villages of the Kake Indians on Kiou island, on account of the murder of innocent prospectors. These Kake Indians are the most hostile of any of the Alaska families. They are probably not T’Klinkits. It has been urged by some that they, as well as the Haidas, just to the south of them, are descendants of the ancient Aztecs of Mexico, who were driven out upon the fall of the great Montezuma.

Later outbreaks occurred among the northern Indians as late as 1879. The garrison at Sitka, which had been established in 1877, had been withdrawn, and Catlian, chief of the Kaksutis, had an idea, and so informed all the T’Klinkits, that the United States had abandoned the country; the natives were sole owners, and all persons in the country were there at their peril. He first started off making orations at Sitka, where he stirred up the young men of his family to attempt the massacre of all the residents of Sitka, telling his friends that “they could kill everybody, loot the stores, secure enough to keep them several years, take to the mountains, and in a year or so all would be forgotten by the United States government.” Luckily for the people of Sitka, Annahootz, the chief of the Kokwautans, learned of Catlian’s threats, and one evening when a crowd of drunken Kaksutis attempted to pass the stockade between what is called Indian Town and Sitka, Annahootz, with several of his young men met them at the gate. A skirmish took place. Annahootz was badly wounded, but prevented Catlian’s crowd from reaching the citizens.

YAKUTAT, ALASKA

The then collector of customs, Col. M. D. Ball, as far as possible armed the citizens, who patroled the town night and day until the arrival of the mail steamer from the Sound. An urgent request was forwarded the government for help, and help was also asked from the British government at Victoria. The American government being dilatory, Capt. A’Court, of H. M. S. Osprey, went immediately to the scene of trouble. Through the urgent representations of Major Wm. Gouveneur Morris, at that time special agent of the treasury department (afterwards collector of customs for Alaska), the revenue marine steamer Wolcott was immediately sent north. As soon as orders could be given, the United States corvette Alaska was sent to Sitka. Upon the arrival of the Wolcott, Capt. A’Court offered the hospitalities of his cabin to Mrs. Ball and family to convey them from the scene of trouble. Col. Ball thought he, with the assistance of the Wolcott and Alaska, could hold the natives in shape, and declined the offer. The trouble blew over, as Catlian saw he was over-matched. The Alaska sailed south, and trouble again being threatened the Jamestown was ordered to that port. Under the wise regulations of Captains Beardsley and Glass, Indian Town (so called) was cleansed, whitewashed, the turbulent natives being made policemen and carried on the rolls of the ship as landsmen. They liked their authority, and with their big tin stars, brass buttons and blue uniforms kept the place in good order.

The only other trouble was in 1883, at the Hootzenoo village uprising, when Capt. Merriman, of the navy, was forced to destroy the village, for which he was afterwards court-martialed and acquitted.

The Chilkats and Kakes have, up to this time, had the reputations of being the worst in Alaska.

Of the T’Klinkits and their peculiar customs and changed conditions at the present day, the Alaska Searchlight in March last had the following to say:

“Inter-tribal wars among the natives of southeastern Alaska have become things of the past. A century’s contact with the whites has made the T’Klinkits a changed people, differing in exact ratio as that association has been the more or less intimate. Gone forever are their most striking characteristics, their native customs and institutions, until today their warlike achievements live only in song and story. Shamenism, witchcraft and slavery have disappeared before the growing power of the white man as the dreams of night are chased away by the morning sun; but as in bosky dell or depth of woodland shade the dewy shadows linger longest, so traces of former customs still remain among those natives farthest removed from the white man’s influence. Fierce and bloody were the frequent wars waged among the different tribes before they felt the rule of the Russians, who did all in their power to divert the attention of the Indians from warfare to the less dangerous pursuit of hunting. Gradually they caught the spirit of trade which actuated their new and powerful neighbors, and adapted new methods for the settlement of their feuds and differences. In time blankets and other articles of value came to be received in payment for insulted dignity or outraged honor, for which formerly no atonement was known save that of blood. Captives of war became slaves to their captors and passed their lives in bondage, unless fortune chanced to smile upon the standards of their people and they were retaken by them. The T’Klinkits waged war upon the British Columbia Indians and took from them many prisoners. At times the most warlike tribes held a considerable number of slaves, but as marriages among them were of rare occurrence, and their number depleted by sacrifice, when the wars ceased, thus cutting off the source of supply, slavery soon died out, until at the present time there are no slaves left. An old doctor at the village on the Takou river has a man with him who is said to be a slave, but he has so many opportunities to escape and implore the protection of the law that either he must be free or does not find his bondage irksome. Kuh-hahla-tloo-ut was formerly a slave. Her face is an exceedingly good type of the old T’Klinkit women, who have learned patience and submission through long years of toil and hardship. Report has it that there is one slave at the Chilkat village of Klak-wan, but practically he is free, although at one time he was owned by a former chief. Under the Russian rule wars among the T’Klinkit tribes became of rare occurrence, but the number of slaves was kept up by purchase from the Indians of British Columbia, chiefly the Flatheads. Throughout the history of the world in all climes and under all conditions slavery has presented the same general characteristics, and among the T’Klinkits there was no exception to the rule. Slaves had no civil rights whatever. They could own no property; whatever came to them through labor or gift belonged to the master. They could not marry without his consent, which was rarely ever given. When liberated, as they sometimes were, they ranked the lowest among the people and were counted with their mother’s clan. On festive occasions they were often killed or set free. At the death of a chief or head man it was customary to kill one or more slaves, sometimes ten or fifteen, that they might accompany their master and serve him in the life beyond this earthly existence. The killing of these slaves was attended with but little pomp or ceremony, their death was the one thing to be accomplished. Among the Chilkats, it would be decided in a secret council which of the slaves should be put to death. Unconscious of their impending doom they would be struck down from behind with a huge stone hammer. Able-bodied slaves were seldom sacrificed, as they were considered of too much value, but the old and diseased were usually selected as victims. If a slave should learn of his doom and succeed in escaping or concealing himself he was allowed to live, and after the festivities were over might return to the house of his master with no fear of punishment. Chiefs often used to help favorite slaves make their escape. After death the body of a slave received no more honor than that of a dog. It was denied the right of cremation and thrown upon the beach, food for the wolves, the fish and the birds. On the last evening of great feasts the host would retire to a corner of the house accompanied by all his slaves and don his finest costume—one kept especially for such occasions. His favorite slave would be called upon to dress him, and would receive for his services his freedom. One or more of the others would be put to death, and after the sacrifice the valor of the chief and his ancestors would be sung, and a distribution of gifts take place. Sometimes a host would present guests whom he wished to honor greatly with one or more slaves. At the potlatch at Klakwan last fall the wolf robe of the chief was taken from its hiding place and shown the people, and no blood sacrifice demanded, though the last time their eyes rested upon this much-prized relic it is said that six slaves were killed to do honor to the host.”