CHAU-CHAU.

Chau-chau, Nordqvist 1. c. (north coast).

Chau-chu, Shishmareff 1. c. (St. Lawrence and Mechigme bays).

Sedentary or Fishing Chukchis of authors, in part only.

Namollos, Pritchard and other authors, in part.

Ciukci of Lieut. Bovè.

These people, according to Nordqvist, live along the Arctic coast from Cape Shelagskoi to East cape, and are of the only race represented by living inhabitants on that stretch of coast. So far as the accounts yet published extend, their mode of life, manners, customs (except some of those relating to religious matters), dwellings and implements, differ in no distinguishable manner from those of the Eskimo of Plover bay or the Asiatic shore of Behring sea. The full account which Lieut. Nordqvist will doubtless publish in time, may afford some discriminating features.

In regard to the people at and south-west from East cape, Lieut. Nordqvist seems to be in some doubt as to their exact status, while maintaining, so far as we learn from Stein, a certain reserve on this point, he nevertheless is represented as asserting that they are not Eskimo and that these Eskimo do not occur north of Cape Chukotsky, but reside chiefly about the Gulf of Anadyr. On the other hand he seems to hold that these people on the west coast of Behring strait are composed of a hybrid mixture of Chau-chau and Eskimo blood which is not recognized as their own race by the former, at least not by such as dwell on the Arctic coast.

The synonymy of the Eskimo tribe or race found on the Asiatic shore is the most complicated of all:

YU-IT.

Yuil (people), their own name for themselves, a corruption or shortening of In-yú-it or Innüit, the universal name of the Eskimo stock except of the Aleuts.

Namollo of Pritchard and other older writers.

Tchouktchi Asiatiques, Balbi, Atlas Ethn.

Tuski, Hooper, Markham and Dall, 1. c. provisionally. Perhaps a misapplication and corruption of Tsu-tsin which belongs to the Tsau-yû race.

Chük'chi (variously spelled) of various authors, erroneously.

Chüklük' mut, Stimpson MSS., Dall, 1. c. This is a local name of the tribe or local population of Chūklūk island (Ittygrane or Tchirklook of Rodgers' chart), Seniavine strait, and has been so used by me; cf. Contr. Ethn., 1, p. 14, 1876.

Sedentary or Fishing Chukchis of authors (in part only).

? Onkilon, Wrangell Journey to the Polar sea. This is, according to Neumann and Maidel, a corruption of

Ang-kali or sitzende Tschukschen, or

Ang-kadli, meaning dwellers by the sea, cf. Neumann, I. c., or Stein's article.

Aiguan, Nordqvist, according to Stein, 1. c.

Aigwan, Maidel, 1. c., pp. 67–68; all of the five preceding being names stated to be applied to the Yu-it by the Chau-chau, and meaning dwellers by the sea. Kōkh'-lit-inüin, partly, of the American Innuit, according to Dr. Stimpson. U-u-ut of the St. Lawrence bay Chau-chu, according to Shishmareff (? corruption of Innuit).

Em-nun-ka, Kalia-ing-wir, Rlia-rlia-ut and Un-wee-ven (= Innūin ?) of the Mechigme bay Chau-chu according to Shismareff. The third of these names

has a local Eskimo termination and the fourth is probably a corruption of the plural form of Innuit.

"Matsinka" men of the trading jargon, meaning "good" men.

Those living at East cape (Nuwukh) are called by the Diomede Islanders No-gwah-mut'. Those living at the Chūklūk village in Seniavine strait call themselves Chuk-lük-müt.

We have then four groups of people to consider and refer to their true relations, namely, the Tsau-yu, the Chau-chau, the Yu-it and the dwellers between Cape Chukotsky and East cape.

With regard to the Tsau-yu' and Chau-chau we may accept Lieut. Nordqvist's decision that they are mere branches of one people, the differences between which, it is to be hoped, he will eventually make clear. Both are, without doubt, branches of the Korak (or Kariak) stock, and correspond essentially to the divisions of settled and wandering Koraks described by Wrangell, Erman, Bush and Kennan, the last two of whom—having had more intercourse with both the Koraks and "Tchukchi " than any other explorers for many years-unite in the opinion that there is no essential difference of any kind between the two people, either in life or speech.

As to the region occupied by them, it extends from the Kolyma to Behring strait. Even the Chau-chau, or sedentary branch, as attested by Nordqvist, resemble the Innuit in their more or less constant movement, to and fro, between different points, as well as in almost every other respect except language and race. Only the Tsau-yu, by reason of their self-transporting sustenance, the reindeer, are able to make long interior journeys.

The relations of the Yu-it to the Innuit are not doubtful. No one questions their identity in race and language, though their manners have changed in many respects since they migrated from America to Asia.

Their hunting grounds are confined to the coast like those of the

Chau-chau, and about the south-west limit of them, at least, there is little or no doubt. They are slowly migrating southward along the Kamchatkan coast. In 1865, and for many years previously, their visits to the Anadyr river mouth were few and far between, probably not more than once a year on the average, and they had no village there up to 1866. In 1879 a colony had reached Cape Oliutorsk (according to Capt. Owen of the steam whaler Mary and Helen), and planted themselves and sent word for more to follow them as they "had found a good place." These migrants came from Plover bay, where seal were no longer plenty, and had paddled some five hundred miles.

The northern limit is more uncertain, Lieut. Nordqvist puts it at Cape Chukotsky, which is too far south. On the authority of Capts. Redfield and Smith, traders of many years' experience and who understand perfectly the difference between the races, their languages and the trading jargon in use by both, I placed it at Cape Serdze.

The Chau-chu of Mechigme and St. Lawrence bays informed Shishmareff, in 1821, that an Eskimo tribe were living on the Arctic coast who wore labrets. One old man at St. Lawrence bay told how he had traveled to the River Amiluk not far from Cape Chavaka (Shelagskoi), from a point beyond Koliuchin island, without seeing any people. At the cape and on this river were people whom he called Chāvāki, who wore labrets like the Americans. At Mechigme bay the same people were alluded to as existing on the Arctic coast, and were called Eg-li-nok. Shishmareff saw at both St. Lawrence and Mechigme bays, people of the Yuit race; whom the Chau-chu said, lived by themselves along the sea coast, obtaining their living from the sea, kept to themselves, spoke a different language and knew nothing about reindeer keeping. Stimpson, in 1856, obtained a nearly pure Innuit vocabulary at Chüklük village in Seniavine strait. In nearly every year from 1870 to 1880, Capt. Owen and other whaling masters have obtained Innuit whale fishers from St. Lawrence bay, who stayed by the vessel until she left the Arctic, when they were landed at their homes rich with accumulated stores of salted whale meat and "black skin" to keep them during the winter. In 1880 Innuit came off to my vessel from Cape Chaplin where they have a large village. Their language was almost identical with the Mahlemut of Norton sound. One

of them spoke English well. He said, in response to questions, that they had little intercourse with the Chau-chu except in trade, that their languages were entirely different, but that they communicated by the trading jargon: that the "deer men" were rich and the "matsinka men" (Yu-it) were poor. They did not intermarry as a rule; sometimes an Innuit girl would marry a "deer man" chiefly because she would always have plenty to eat and little or nothing to do; but the Chau-chu women never married Yuit, "they would have to work too hard and submit to seasons of semi-starvation." On the other hand, Cornelius, a native of Plover bay belonging to the Eskimo stock, speaking English with great fluency and correctness, informed me that his people had only a commercial intercourse with the Tsau-yu, that the shamans of the former had different practices from their own, and that they never intermarried. I asked him what the "deer men" called themselves. He said Tsau-yü'-at. But, said I, at Cape Chaplin they said Koy-ee'-khit. "I have heard many names given to the ' deer men,' he said, "but the only name I have ever heard them call themselves is Tsau-yu'-at. The name you say is for making fun of them, it is not their own name." I tried to find out what the meaning was, but he evidently was unwilling to explain, and it is evidently some contemptuous appellation, such as the American Innuit give the Indians (In'-ka-lik) which means “children of louse eggs." This Cornelius had lived a number of years in the United States, had been in Washington as well as New Bedford. The native of Cape Chaplin who boarded me in the strait had also spent a winter in San Francisco, and was very outspoken in his disgust at the white men who were willing to eat turtle, which he had seen at the restaurants, and which he described as " American devil." Their travels are made as members of the crews of whaleships, where they do efficient duty, but I have yet to hear of a Chau-chau who has left his native shores.

I have shown that Yuit (Eskimo) extend to St. Lawrence bay. For their extension to East cape, beside the authority of several whalers and traders of great experience, I had a pure Eskimo vocabulary, obtained for me at the Nuwùkh village on East cape, by Capt. Smith, about 1872, which is now in the collection of the National Bureau of Ethnology. This, I think, settles the fact of the existence of Innuit at that point as late as 1872, and I see no reason for doubting that they still exist there. That occasional

parties at the time of the walrus hunt (June) proceed along the coast as far as Cape Serdze, I believe, though the only information I have is derived from several whalers, notably Capt. Owen, who was boarded by them in the autumn of 1879, at nearly the time that the Vega was frozen in, and not over fifty miles from that vessel, which was reported to Capt. Owen in such a way that he suspected it to be the Vega, and sent a letter by the first party (whom he paid with a large quantity of hard bread, etc.) offering assistance if needed. This letter, however, some time afterward was brought on board his own vessel by a second party of Innuit, who demanded large pay for its safe delivery.

The possibility, or probability, of parties of Innuit making their way along the Arctic coast at certain seasons does not affect the fact asserted by Lieut. Nordqvist, that the generality of the inhabitants, and perhaps the only permanent inhabitants of that coast, are Chau-chau. We know that there are large numbers of the latter at St. Lawrence bay, and doubtless there are also at other harbors on the west shore of Behring strait, including that at East cape, living on perfectly amiable terms with the Ya-it.

At Plover bay they do not inhabit the same spot, though near neighbors. I saw an old Tsau-yū shaman in 1866, who had come all the way from Anadyr bay to perform certain rites of sacrifice on some of the ovals of upright stones on the hill near the anchorage. He was accompanied by several of his compatriots, while the Yu-it clustered round, interested spectators of a rite they did not join in.

Several Chau-chau were residents of Cape Chaplin, though most of the natives there were Yu-it. Old "Enoch" was one who received each year until his death, a number of casks of strong liquor from the traders, for which he faithfully accounted the following spring.

A word may be said as to the jargon of which I have spoken. It is similar in some of its constituents to a jargon used on the shores of Norton sound and at Kotzebue sound. That is the corrupted Russian, Hawaiian and English words are much the same, but on the Asiatic side there is a large admixture of words of Korak (Chukchi) extraction. Kau-kau, corrupted Hawaiian for food, "grub," eatables generally, is in common use on both coasts. Shawak or Chopak, corrupted Russian for dog (sabak) is in use on both coasts. Many of the words consists of a redupli