As far as we could learn, the smaller animals, as for instance, birds, the smaller seals, reindeer, etc., are the property of the hunter, instead of being divided as in some other localities, for example at Smith Sound,[600]. The larger seals and walruses appeared to be divided among the boat’s crew, the owner of the boat apparently keeping the tusks of the walrus and perhaps the skin. A bear, however, both flesh and skin, is equally divided among all who in any way had a hand in the killing. We learned this with certainty from having to purchase the skin of a bear killed at the village, where a number of men had been engaged in the hunt. When a whale is taken, as I have already said, the whalebone is equally divided among the crews of all the boats in sight at the time of killing. All comers, however, have a right to all the flesh, blubber, and blackskin that they can cut off.[601]

Dr. Rink, in describing the social order of the ancient Greenlanders,[602] says: “Looking at what has been said regarding the rights of property and the division of the people into certain communities, in connection with the division of property into the classes just given, we are led to the conclusion that the right of any individual to hold more than a certain amount of property was, if not regulated by law, at least jealously watched by the rest of the community, and that virtually the surplus of any individual or community, fixed by the arbitrary rate which tradition or custom had assigned, was made over to those who had less.” At Point Barrow, however, the idea of individual ownership appears to be much more strongly developed. As far as we could learn, there is no limit to the amount of property which an individual, at least the head of a family, may accumulate. Even though the whalebone be, as already described, divided among all the boats’ crews “in at the death,” no objection is made to one man buying it all up, if he has the means, for his own private use.

This has given rise to a regular wealthy and aristocratic class, who, however, are not yet sufficiently differentiated from the poorer people to refuse to associate on any terms but those of social equality. The men of this class are the umialiks, a word which appears in many corrupted forms on the coast of Western America and is often supposed to mean “chief.” Dr. Simpson[603] says: “The chief men are called O-mé-liks (wealthy),” but “wealthy” is an explanation of the position of these men, and not a translation of the title, which, as we obtained it, is precisely the same as the Greenland word for owner of a boat, umialik (from umia(k), and the termination lĭk or lĭ-ñ. This is one of the few cases in which the final k is sounded at Point Barrow as in Greenland).

Dr. Rink has already observed[604] that the word used by Simpson “no doubt must be the same as the Greenlandish umialik, signifying owner of a boat,” and as I heard the title more than once carefully pronounced at Point Barrow it was the identical word. The umialiks, as Simpson says,[605] “have acquired their position by being more thrifty and intelligent, better traders, and usually better hunters, as well as physically stronger and more daring.”[606] They have acquired a certain amount of influence and respect from these reasons, as well as from their wealth, which enables them to purchase the services of others to man their boats, but appear to have absolutely no authority outside of their own families.[607] Petroff[608] considers them as a sort of “middlemen or spokesmen,” who make themselves “prominent by superintending all intercourse and traffic with visitors.”

This sort of prominence, however, appears to have been conferred upon them by the traders, who, ignorant of the very democratic state of Eskimo society, naturally look for “chiefs” to deal with. They pick out the best looking and best dressed man in the village and endeavor to win his favor by giving him presents, receiving him into the cabin, and conducting all their dealings with the natives through him. The chief, thus selected, is generally shrewd enough to make the most of the greatness thrust upon him, and no doubt often pretends to more influence and power than he actually possesses.[609]

As to the story of the whalemen, that the “chieftainship” is the reward of the best fighter, who holds it like a “challenge cup,” subject to being called out at any time to defend his rank in a duel, as far as concerns Point Barrow, this is a sheer fable, perhaps invented by the Eskimo to impose upon the strangers, but more likely the result of misunderstanding and a vivid imagination on the part of the whites. Among umialiks, one or two appear to have more wealth and influence than the rest. Tcuñaura in Utkiavwĭñ and the late Katiga at Nuwŭk were said, according to Captain Herendeen, to be “great umialiks” and Tcuñaura was always spoken of as the foremost man in Utkiavwĭñ. We knew of one party coming up from Sidaru with presents for Tcuñaura, and were informed that the other Eskimo never sold to him, but only gave him presents. It was also said that Katiga’s infant son would one day be a “great umialik.”

All these men are or have been captains of whaling umiaks, and the title umialiks appears to be applied to them in this capacity, since many of the poorer men, who, as far as we could learn, were not considered umialiks, own umiaks which they do not fit out for whaling, but use only to transport their families from place to place in the summer.

[RELIGION.]

[General ideas.]—

It was exceedingly difficult to get any idea of the religious belief of the people, partly from our inability to make ourselves understood in regard to abstract ideas and partly from ignorance on our part of the proper method of conducting such inquiries. For instance, in trying to get at their ideas of a future life, we could only ask “Where does a man go when he dies?” to which we, of course, received the obvious answer, “To the cemetery!” Moreover, such a multitude of other and easier lines of investigation presented themselves for our attention that we were naturally inclined to neglect the difficult field of religion, and besides under the circumstances of our intercourse it was almost impossible to get the attention of the natives when their minds were not full of other subjects.