CHAPTER XXI.

MASKS AND THEIR SIGNIFICANCE.

ORIGIN OF MASKS.

The ceremonial use of masks is world-wide and can be traced back at least
12,000 years. It is said to be as ancient as that of idols, forming, like them, a
bond between man and the spirit world, the “ not himself,” so puzzling to primi-
tive people, who were often unable to distinguish in their imagination and their
dreams the unseen from the human and the animal.

THE MEANING AND USE OF MASKS.

Investigation into the social organization of a people is essential to under-
standing their attitude towards the masks they used, the study being beset with
difficulties, not least in the case of the North-west Coast tribes. ‘Taking these
into consideration experts consider two conclusions are permissible: (1) That
the use of masks was intimately associated with their Clans and Secret Societies ;
and (2) that the meaning of the masks in use was confined to members of the
Clan or Secret Society to which the wearers belonged.

METHODS OF MASK-MAKING.

Sculptured with a stone or iron knife from a block of spruce or yellow cedar,
the details finished with a jade or bone chisel, and often inlaid with copper or
abalone-shell, these masks were usually highly coloured with red, blue, green,
white, or black, and were often further adorned with long strands of human
hair, cedar fibres, and feathers, which enhanced their awe-inspiring, terrifying, or
intentionally grotesque, appearance. ‘Their number was equalled by their variety.
The Tsimshian excelled in the sculpturing of beautifully modelled portrait-
masks, whereas the Kwakiutl and Nootka made bulky “ compound ”’ masks, such
as the huge bird-masks, from 3 or 4 to 8 or 10 feet long, which could be opened
suddenly by cleverly concealed strings to reveal a human face within. ‘The Bella
Coola showed great skill in their representations of the Sun and Moon, which
they described as “ The two eyes of Heaven,” while the shamans’ masks of the
Coast Salish excited horror in their patients and fear in all observers.

CLASSES OF MASKS.

Dr. Boas distinguishes two classes of masks :—
(1.) Those attached to house-fronts and heraldic columns.
(2.) Dancing masks, which he subdivides into—

(a.) Masks used at potlatches; and

(b.) Masks confined to Secret Society ceremonials.

(1.) House-front or heraldic column masks were usually from 3 to 5 feet
high and represented the crest of their owner. A fine example, showing the face
of a bird surrounded by sun rays, was to be seen at Alert Bay, in front of a Chief’s
house, whose clan claimed descent from the Sun. According to their tradition
the Sun transformed itself first into a bird and on reaching the earth took the
form of a man, settling in the territory owned by this subdivision of the Kwa-
kiutl. Some specimens of this type of heraldic masks were compound. One
example refers to the man who intended to kill the son of his deity, shows the
head of a deer, into which the offender was transformed for his contemplated
crime, the sides opening to reveal the culprit’s face within.

131