About the middle of April the natives begin anxiously to expect an east or southeast wind (nígyǝ) to drive off the pack and open the leads, and should it not speedily blow from that quarter recourse is had to supernatural means to bring it. A party of men go out and sit in a semicircle facing the sea on the village cliff, while one man in the middle beats a drum and sings a monotonous chant, interrupted by curious vibrating cries, accompanied with a violent shaking of the head from side to side. This ceremony is conducted with great solemnity, and the natives seemed disinclined to have us witness it, so that we learned very little about it. They, however, told us that the chant was addressed to a tuaña or spirit, requesting him to make the desired wind blow.[380] It does not appear to be necessary that the man who delivers the invocation should be a regular magician or “doctor.” A succession of unsuccessful attempts were made in 1882, some of them by men who never to our knowledge practiced incantations on other occasions. During this period, and while the whaling is going on, no pounding must be done in the village, and it is not allowable even to rap with the knuckles on wood for fear of frightening away the whales.[381] It is interesting to find that at Norton Sound, where the whale is not pursued, this superstition has been transferred to the salmon fishery, one of the most important industries of the year. Mr. Dall[382] says: “While the fishery lasts no wood must be cut with an axe, or the salmon will disappear.”
As soon as the lead opens, and sometimes before when the prospect looks promising, the boats are taken out to the edge of the land floe and kept out there during the season, which lasts till about the last week in June, when they are brought in and got ready for the summer expeditions. When the lead closes, as often happens, the boats are hauled up on the ice and many or all of the crews come home until there are prospects of open water. When there is open water, the boats are always on the lookout for whales, either cruising about in the lead or lying up at the edge of the floe, the crews eating and sleeping when they can get a chance and shooting seals and ducks when there are no whales in sight. The women and children travel back and forth between the village and the boats, carrying supplies of food for the whalemen.
In 1883, there was a regular beaten trail along the smooth shore ice between Imê´kpûñ and Utkiavwĭñ, where people were constantly traveling back and forth. When the boats are out no woman is allowed to sew, as was noticed by Dr. Simpson.[383] To carry the umiak out over the ice it is lashed on a flat sled and drawn by dogs and men. A description of one of these boats which I accompanied for part of its journey out to the open water, will show how a whaleboat is fitted out. The rifles, harpoons, lances, and other gear of the party were sent on ahead on a sled drawn by half a dozen dogs, with a woman to lead them. After these had made a short stage, they were unfastened from this sled and brought back and harnessed to the flat sled on which the umiak was lashed. The party, which consisted of five men and two women, one of whom remained with the sled load of gear, then started ahead, the women running in front of the dogs and the men pushing at the sides of the boat. The boat travels very easily and rapidly on smooth ice, but among the hummocks the men have hard work pushing and scrambling, and occasional stops have to be made to widen narrow places in the path and to chisel off projecting points of ice which might pierce the skin cover of the boat. When they came up to the first sled the women were again sent on with this while the men rested. The inflated sealskin floats, five or six in number, the whale harpoon, and whale spades, and ice picks were carried in the boats.
A whaling umiak always carries a number of amulets to insure success. These consisted in this case of two wolf skulls, a dried raven, the axis vertebra of a seal, and numerous feathers. The skin of a golden eagle is considered an excellent charm for whaling, and Nĭkawaalu was particularly desirous to secure the tip of a red fox’s tail, which he said was a powerful amulet. The captain and harpooner wore fillets of mountain sheepskin, with a little crystal or stone image of a whale dangling at each side of the face, and the captain’s fillet was also fringed with the incisor teeth of the mountain sheep. Both wore little stone whales attached to the breast of the jacket, and one woman and one or two of the men had streaks of black lead on their faces.[384]
When they are on the watch for whales the great harpoon is kept always rigged and resting in a crotch of ivory in the bow of the boat. When a whale is sighted they paddle up as close as possible and the harpooner thrusts the harpoon into him. The whale dives, with the floats attached to him, and the shaft, which is retained, is rigged for striking him when he rises again. The other boats, if any are near, join in the chase until the whale is so wearied that he can be lanced or a favorable opportunity occurs for shooting him. All boats in sight at the time the whale is struck, as I understood, are entitled to an equal share of the whalebone.
As soon as the whale is killed he is towed up to the edge of the land floe and everybody standing on the edge of the ice and in the boats begins hacking away, at random, at the flesh and blubber, some of them going to work more carefully to cut out the whalebone. The “cutting in” is managed without order or control, everybody who can be on the spot being apparently entitled to all the meat, blubber, and blackskin he or she can cut off. The same custom was practiced in Greenland, and is to this day in eastern Siberia.
While they are very particular in all superstitious observances regarding the whales, they are less careful about certain things, such as loud talking and firing guns at seals and fowl when they are waiting for whales, which really hurt their chances with the timid animals. They are less energetic than one would suppose in pursuit of the whale, according to Capt. Herendeen, who spent several days each season with the whaleboats. Instead of cruising about the lead in search of whales they are rather inclined to lie in wait for them at the edge of the floe, so that when the open water is wide many whales escape.
When the leads are very narrow the whales are sometimes shot with the bombgun from the edge of the ice. Success in this appears to be variable. In 1882 only one small whale was secured, and in 1883 one full-grown one, though several were struck and lost each season. The veteran whaling-master, Capt. L. C. Owen, informs me that one season the boats of these two villages captured ten. The season of 1885 was very successful. The natives of the two villages are reported to have taken twenty-eight whales. Capt. E. E. Smith, however, informs me that only seven of these were full-grown.
When actually engaged in whaling the umialik exercises a very fair degree of discipline, but at other times he seems hardly able to keep his men from straggling off to go home or to visit their seal nets, etc., so that he sometimes has to chase a whale “short-handed.”