CHAPTER XIV

A Nunatalmute Eskimo FamilyA Nunatalmute Eskimo Family

When an Eskimo wife has finished making her spouse a pair of waterproof boots, she hands them to him, and he blows them up. If there is one little pin-hole and the air oozes out, he throws the boots back to her, and she may take up the pedal gauntlet in one of two ways. Either she must meekly start to make a new pair of boots without murmuring a word, or leave it open to him to take to his bosom another conjugal bootmaker. We noticed with interest in watching this little tableau that there was no recrimination. No word was spoken on either side, the exacting husband contenting himself with blowing up the boots and not the wife.

With uncanny fascination we watched one old woman curry a sealskin. Her tongue was kept busy cleaning the scraper, while her mouth was a repository for the scrapings, which went first there, then to a wooden dish, then to the waiting circle of pop-eyed dogs. The whole performance was executed with a precision of movement that held us fascinated.

If a white woman were to be shipwrecked and thrown upon an Eskimo foreshore and presenting herself at a Husky employment bureau, many surprises would await her. Instead of asking for references from her last employer, the genial proprietor would first ask to inspect her teeth. In prosecuting female Eskimo handicraft your teeth are as important a factor as your hands. The reporter for the funeral column of an Eskimo daily, writing the obituary of a good wife, instead of speaking of the tired hands seamed by labor for her husband and little ones, would call pathetic attention to, "the tired and patient teeth worn to their sockets by the yearly chewing for the household." A young wife's cobbling duty does not end with making for her mate boots that shall be utterly waterproof, but each morning she must arise before the seagull and chew these into shape. You see, after the boots are wet each day they get as stiff as boards, then they must be lubricated with oil and chewed into shape. We watched Mrs. Oo-vai-oo-ak the Younger at this wifely duty. Taking the big boot up in her well-shaped hands, incisively, quarter-inch by quarter-inch, the white teeth made their way round the borderland between upper and sole, the indentations looking like the crisped edges on the rims of the pies your mother used to make. Solomon's eulogy of Mrs. Oo-vai-oo-ak corrected to the latitude of 70° North would read, "She seeketh fish and the liver of seals and worketh willingly with her hands; she riseth also while it is yet night and cheweth the boots of her household."

Every bit of Eskimo skin-clothing is as soft and pliable as a kid glove. The effect is not produced without patient labor, and again the teeth of the woman are brought into requisition. The raw sealskins or hides of the reindeer and bear are staked out in the sun with the skin-side up and dried thoroughly. Before this stiff material can be worked up into garments it must be made pliable, and this is done by systematically chewing the fibres, a slow and painstaking task. Creasing the hide along its whole length, the women take it in their hands and chew their way along the bend from one end of the skin to the other, working their way back along the next half-inch line. Watching them, one is reminded of the ploughman driving his team afield up one furrow and down the other.

It falls to the lot of the woman, too, to do her share of boat-making. The men deftly fashion the frames of kayak and oomiak, using in their construction not a single nail or piece of iron, but fastening the wood together by pegs and thongs of skin. Then the women come on the scene, measure the frame, and sew green hides of the proper shape to fit, making wonderful overlapping seams that are absolutely watertight. As it is necessary to put the skin covering on while the hides are raw, the whole job has to be completed at one sitting. So a bee is held of the women of the communal camp.

Cribbage-boards of Walrus TusksCribbage-boards of Walrus TusksThe scenes etched in the larger represent the events of one year of the carver.

Where did the Eskimo get his versatile ability? Only the walrus knows. The whalers have inducted the Eskimo into the art of making cribbage-boards. They use for each board a complete tusk of walrus-ivory, covering the whole with a wealth of descriptive carvings illustrative of all that comes into the yearly round of an Eskimo's life,—ice-fishing, bear-hunting, walrus-sticking. So far as we could find out, the Husky's connection with cribbage ceased with his making theseedition de luxeboards. He seemed himself to have gathered no inkling of the fine points of that game which one instinctively associates with Dick Swiveller as tutor and as pupil the little Marchioness, "that very extraordinary person, surrounded by mysteries, ignorant of the taste of beer, and taking a limited view of society through the key-holes of doors." In the world outside, far from igloos and ice-floes, where people gather round cheery Christmas fires with "one for his nob," "two for his heels," and "a double run of three," these ivory crib-boards are sold for from seventy-five to one hundred dollars each. We have two among our most treasured trophies, and with them an ivory ring beautifully formed which we saw made. Set in the ring is a blue stone of irregular shape which was fitted into its ivory niche with a nicety of workmanship that few jewellers could attain. I had fashioned for me also a gavel in the shape of a sleeping seal, made of fossil ivory from the Little Diomedes. The contrast of the weathered brown of the outside of the ivory with the pure white of the inner layers, when worked up into a carved design, gives the effect of cameo and intaglio combined.

We tasted many new Eskimo dishes. When, on our return, we confessed that the brain of the seal served here is a delicious dish, we ran against the sensibilities of refined natures. But why is it cruder to enjoy seal's brainsâ la vinaigrette, than to tickle our taste with brains of the frolicking calf? The seal furnished a more equivocal dinner than this, nothing less than entrailsau naturel, which our hostess draws through her fingers yard by yard in pure anticipative delight, each guest being presented with two or three feet of the ribbon-likepièce de résistance. The scene that jumps to our memory as we watch this feast of fat things is connected with food-manipulations in Chicago. It was down at Armour's in the stockyards that we had seen Polacks and Scandinavian girls preparing in the succulent sausage a comestible that bore strange family semblance to that which our friends are now eating before us, this linked sweetness long drawn out.

Useful Articles Made by the EskimoUseful Articles Made by the Eskimo

A—Eskimo soapstone lamp which burns seal-oil. The wick is of reindeer moss.B—Eskimo knife of Stone Age.C—Its modern successor, fashioned from part of a steel saw, with handle of ivory. This is the knife used by the women; note how the old shape is retained.D—Eskimo Tam O'Shanter. The band is of loonskins, the cap proper being carefully constructed from swans' feet. This admirably shows the cleverness of the Eskimo in adapting natural forms to economic use, each foot of the swan being a true sector of a circle.E—Old-time stone hatchet.F and G—Knives filed from saw-blades, with bone handles.H—Mortar for pulverising tobacco into snuff.I—Needle set in a wood handle, and by rapid rotary motion used to pierce ivory.

A—Eskimo soapstone lamp which burns seal-oil. The wick is of reindeer moss.

B—Eskimo knife of Stone Age.

C—Its modern successor, fashioned from part of a steel saw, with handle of ivory. This is the knife used by the women; note how the old shape is retained.

D—Eskimo Tam O'Shanter. The band is of loonskins, the cap proper being carefully constructed from swans' feet. This admirably shows the cleverness of the Eskimo in adapting natural forms to economic use, each foot of the swan being a true sector of a circle.

E—Old-time stone hatchet.

F and G—Knives filed from saw-blades, with bone handles.

H—Mortar for pulverising tobacco into snuff.

I—Needle set in a wood handle, and by rapid rotary motion used to pierce ivory.

Mr. John Firth, of the Hudson's Bay Company here, gives us much information regarding these people who for thirty-seven consecutive years have traded with him. The Kogmollycs have been here "from the beginning," the Nunatalmutes moving into this region in 1889, driven out of their hunting grounds inland from Kotzebue Sound, Alaska, by a scarcity of game. The two tribes live in peace and intermarry. The aged among them are respected. Criminals and lunatics are quietly removed from the drama. Supposed incurables commit suicide and in that act reach immediately a hot underground heaven.

Nature to these Eskimo is especially benign. The junction of the Mackenzie and the Peel is covered with a forest of spruce, and even to the ocean-lip we trace foot-prints of moose and black bear. In the delta are cross, red, and silver foxes, mink and marten, with lynx and rabbits according to the fortunes of war. The Eskimo declare that, east of Cape Parry, bears are so numerous that from ten to twenty are seen at one time from a high hilltop.

The Chauncey Depew of the Kogmollycs, the man with the best stories and the most inimitable way of telling them, is Roxi. It was Roxi who gave us the love story of his cousin the Nuntalmute Lochinvar. This young man wooed a maid. The girl's father had no very good opinion of the lad's hunting ability and was obdurate. The lover determined to take destiny into his own hands. A ravine of ice stretched between his igloo and that of the family to whom he would fain be son, and over the chasm a drift-log formed a temporary bridge. Lothario, one night, crossed the icy gully, entered the igloo of his elect, seized her in hershin-ig-beeor sleeping-bag and lifted the dear burden over his back. In spite of struggles and muffled cries from within, he strode off with her to his side of the stream. The gulch safely crossed, he gaily kicked the log bridge into the gulf and bore his squirming treasure to his own igloo floor. He had left his seal-oil lamp burning and now it was with an anticipative chuckle of joy that he untied the drawstring. We end the story where Roxi did, by telling that the figure which rolled out sputtering from theshin-ig-beewas the would-not-be father-in-law instead of the would-be bride!

"Into this Universe, and

Why

not knowing

Nor

Whence

, like Water willy-nilly flowing,

And out of it, as Wind along the Waste,

I know not

Whither

, willy-nilly blowing."

—

The Rubaiyat

The Midnight Sun! The sun does not sink to the horizon, but pauses for a moment and rises again. Dawn and eventide are one. The manifestations of light ever since we left Athabasca Landing have been wonderful, uplifting. The supreme marvel of the Midnight Sun is not what we see but what we feel. Standing at this outpost of Britain's Empire, we give our imagination rein and see waking worlds and cities of sleep. As this red sun rises from its horizon-dip, it is the first of the unnumbered sunrises which, as hour follows hour, will come to the continents. Longfellow says:

"Think, every morning where the sun peeps through

The dim, leaf-latticed windows of the grove,

How jubilant the happy birds renew

Their old, melodious madrigals of love!

And when you think of this, remember too

'Tis always morning somewhere

, and above

The awakening continents, from shore to shore,

Somewhere the birds are singing evermore."

Home of Mrs. Macdonald.Home of Mrs. Macdonald.

How do the people of Macpherson divide into day and night their largesse of light? By common consent four o'clock in the morning seems to be bedtime, and by four in the afternoon people are busying themselves with breakfast.In Polar Circles, do as the Polars do, is good advice, and we follow suit. Individuality is strongly marked at this metropolis on the Peel. Every one you meet is a mine of interest, and sharp contrasts present themselves. Mrs. Macdonald discusses fur and deer-meat with Jack Johnson. He is a trapper who plays the game alone and who last year was reduced to killing his favourite dog for food. Current report credits him with having "killed his man in the Yukon." Mrs. Macdonald is a Loucheux woman who, at the age of fourteen or fifteen, married Archdeacon Macdonald of the English Church and for eight long years afterwards assisted him in his life work of translating the Gospels into the Loucheux language. She has come all the way from Winnipeg to the Arctic Circle to spend the summer visiting her people. We lose our hearts to her two sons, splendid fellows both.

It is the Eskimo who brings both missionary and trader to Fort McPherson. Are these Eskimo, Christians? Are theycivilised? These are the questions that confront us when we speak of these Farthest North Canadians. It is an age of classification. You cannot find a flower nowadays that some one has not tacked a Latin name to, and it goes by inverse ratio—the smaller the flower the longer the name. Every bird you hear sing, even though it stop but an hour to rest its tired pinion on its northern migration, has an invisible label pinned under its coat. How can a man, a tribe, a people, hope to escape? In the northeast of Canada the Eskimo is a disciple of the Moravian missionary. In Alaska, on the extreme northwest of the continent, the Greek Church takes him to its bosom. In between these two come the people we are studying. The Episcopalians through the years have made some sporadic attempt to influence these people, but so far as I know these Eskimo are not Episcopalians. What then must we call these splendid fellows so full of integrity and honour, whose every impulse is a generous one? Heathens? The question sets us thinking.

The Century Dictionary defines a heathen as "Any irreligious, rude, barbarous or unthinking class or person." This Eskimo is not "irreligious," for he has a well-formed conception of a Great Spirit and an Evil One, he looks to a place of reward or punishment after death, and he accedes to Kipling's line without ever having heard it,—"They that are good shall be happy." He is not "rude," but exceedingly courteous, with a delicacy of feeling that is rare in any latitude. "Unthinking" he certainly is not. Six months' darkness within the igloo gives him the same enviable opportunity of thinking that the shoemaker has in his stall, and the whole world knows that the sequestrated cobbler is your true philosopher.

There remains but the one ear-mark, "barbarous." The dictionary declares that barbarous means, "not classical or pure," "showing ignorance of arts and civilisation." On the first of these indictments our poor Kogmollyc must fall down, for he is not classical. And what man dare pronounce on the purity of another? Then we come to "arts" and "civilisation." In arts, this Eskimo can give cards and spades to every European who has visited him. The stumbling-block in this honest search for a tag to put on my people is the term "civilisation." One is reminded of the utterance of the Member of the British House of Commons: "Orthodoxy is my doxy, heterodoxy is the other man's doxy." Was it not Lowell who at a Harvard anniversary said, "I am conscious that life has been trying tociviliseme for now seventy years with what seems to me very inadequate results"?

If "Christianity" with the Eskimo means taking him into the white man's church, and "civilising" means bringing him into close contact with white men's lives, then he has not yet attained the first, and has but little to thank the second for. Two years ago eighty of these people in one tribe died of measles, a white man's disease. A stray chaplain wandered into an encampment of Eskimo, finding his way from a whaling ship. He told the people of Heaven, its golden streets, pearly gates, and harp-songs, and it meant nothing to these children of frost. They were not interested. Then he changed his theme, and spoke of Hell with its everlasting fires that needed no replenishing. "Where is it? Tell us, that we may go!" and little and big they clambered over him, eager for details.

Prayer as presented by the white man is recognised as an incantation which should bring immediate and literal results. An enquiring scientist was seated one day with Oo-vai-oo-ak, the two fishing through adjacent air-holes in the ice. Calling across to the white man, Oo-vai-oo-ak said, "How is it, brother, have you any fish?"

"No," replied the man of letters, "I have taken nothing."

"Have you spoken to God this morning?" asked the Eskimo in a business-like tone.

"No," said the wilted Walton.

"Well, that's what's the matter," returned Oo-vai-oo-ak; "I always speak to God every morning before I go fishing. Once, when I went to Herschel Island, a missionary told me what to say. It always works. I have many fish."

The scientist, interested, queried, "And do you do the same when you go duck-hunting or goose-hunting or when you are after seal?"

"No," eagerly responded Oo-vai-oo-ak, dropping his line and pressing close to the geologist, "Is there a prayer for duck, and for geese, and one for seal? The missionary never told me that. You teach it to me, eh? I like to make sure what to say to catch that fellow,—goose and seal."

But, unfortunately for both, the university man did not have the charm.

Eskimo Kayaks at the Arctic EdgeEskimo Kayaks at the Arctic Edge

Broadly speaking, the Eskimo's theory of things, evolved from white spirits on the ice-floes or carried across in the age of the mastodon from sires and grandsires in Asia, does not differ materially from our own. There is a Good Spirit, called by different tribes Cood-la-pom-e-o, Kelligabuk, or Sidne, who dwells high in the zenith, and to whom it is good to pray. There is an Evil Spirit, Atti, symbolising cold and death. Their heaven is a warm underworld reached by entrances from the sea. Hell is a far, white, dreary plain. The Eskimo pray to Sidne; but it is wise to propitiate Atti or Tornarsuk, and in this last idea they but follow their Chinese or Tartar ancestors. In common with all nations, the Kogmollycs have a tradition of the flood. Mrs. Oo-vai-oo-ak the Elder said, "This world once covered with the sea." Asked why she thought so, she replied, "You have been down to the land of the caribou, eh? Little smooth stones from the sea are there, and shells."

The labrets or lip-ornaments, shirt-stud shaped effects worn in holes pierced in the cheek, strike us with interest. Is it too daring a conjecture to trace in these, which Eskimo men so sedulously cherish and resolutely refuse to talk about, a religious significance? The term "Kelligabuk" in a literal translation means "Mastodon." This animal, whose bones not infrequently are unearthed from ice-floes, has been for all time venerated as a god of the hunting grounds. Is it too fanciful to suggest that the labrets are a sort of peripatetic idol carried around on the person as an imitation of the tusks of this God-Mammoth?

East and south of the Mackenzie delta the Eskimo tell of a Supreme Goddess, Nuliayok, who was once a coy maiden and refused to marry a mortal. Wooed by a gull, she accompanied the bird to an inland home, to find instead of her dreams of delight a nest of sticks and rotten fish on a high-hung ledge. Jostled by the other fulmars, or gulls, who tried to push her off the rocks, she sent for her father. In the night-time he came and sailed with her over the water in an oomiak. The deserted fulmar-bridegroom, taking a leaf out of Prospero's book, raised a storm. The father, to lighten the craft and propitiate the storm-spirit at the same time, threw the poor bride over-board, and cut off her fingers as she clung to the boat. As the four fingers dropped into the sea they changed respectively into beluga the white whale, nutchook the common seal, oog-zook the big seal, and ibyl the walrus. After thus giving origin to the four great sea-friends of the Innuit, the Goddess Nuliayok let go the boat and went to the world beneath the sea, where she now lives in a whalebone house with a dog for husband. She cannot stand erect, but hunches over the ground, holding one foot under her as a baby does who has not yet learned to walk.

It is to Nuliayok that the spirits of sea-animals go after staying three days by their dead bodies; and this is the reason why the Eskimo breaks the eyes of a killed seal. He does not want it to witness the indignity of seeing its own body denuded of its skin. This too is theraison d'êtreof the ceremonies which every Eskimo punctiliously performs in connection with the animal he kills. Each animal has a soul or spirit to be offended or placated; if pleased, the spirit of the dead animal communicates with its living kin, who in turn will deem it an honour to be killed by such considerate folk as the ceremonious Innuit. Round the igloo fire we heard another tradition of Nuliayok. The Goddess of the Sea once gave birth to a litter of white and red puppies. These she put into two little water-tight baby-boots and set them floating before a north wind. The puppies landed on southern shores and became the white race and the red race, the Europeans and the Indians. The Innuit, of course, had lived from the beginning.

We arrogate to ourselves the term of "white race," but if these Eskimo were to wash themselves daily (which they do not do yearly) they would be as white as we are. They have fleshy intelligent faces and eyes with more than a suggestion of the almond-slant of the Oriental. The idea occurs to us that the full appearance of the cheeks of the women is more likely to be caused by the exercise of chewing skins and boots than by an accumulation of fatty tissue. The men are distinguished by the thin, straggling growth of beard and moustache which adorns their Asiatic progenitors. The labrets of the men are offset by the long pendant earrings of the women, which are made from H.B. Co. beads and shells brought by Alaska Indians from the Pacific, It is only the women who here tattoo their faces, the three long stripes extending from lower lip to the chin. The men crop their hair in the style of the tonsure of the monk. Neither man nor woman provides any head covering except the hood of theartikkior smock, which hood, fringed with waving hair of the carcajou or wolverine, hangs loosely at the back until called into requisition by a winter's storm or a summer's siege of mosquitoes.

Eskimo clothing is much lighter in weight than it seems, and this is one reason why the Eskimo attachés of every Arctic expedition have moved around with less exhaustion than their European or American leaders. A well-made Eskimo outfit of inner and outer suits, with mittens, socks, and boots, weighs about thirteen pounds, while one imported fur coat of European deerskin will alone weigh more than that.

A custom noted at the afternoon whale-meets and pink-teas might fittingly find way into the latitudes where narrow toes and French heels obtain. Two ingenious young Kogmollyc belles had placed applique pockets mid-leg on their lower garments. When the walrus was passed round and conversation became general, the boots were slipped off quietly and one foot at a time was thrust for a resting spell into the pocket provided on the opposite trouser-leg. This act of easement was done deftly, and the neat action of instep boot-jack never lost its fascination for us.

A Wise Man of the Dog-RibsA Wise Man of the Dog-Ribs

All the way from boundary-line to ice-barrier we had seen Indians tricked out in grotesque garments borrowed from the white man and used in combination with their own tribal covering of skins and furs. These sun-bonnets and shepherd's-plaid trousers, silk hats and red-flannel petticoats, the trader had persuaded the child of the woods to buy. The debonair Eskimo is a re-incarnation of the bastard brother of Aragon's Prince, and, leaning his furry back against the North Pole, says with him, "I smile at no man's jests, eat when I have stomach and wait for no man's pleasure, sleep when I am drowsy and tend on no man's business, laugh when I am merry and claw no man in his humour."

A Study in ExpressionA Study in Expression

You cannot induce an Eskimo to think he wants anything just because you have found that thing to your liking. There are two reasons for this. First, long experience in the most rigorous climate which the human race inhabits has taught this man what garments are the most suitable for him in which to live and move and have his being. Second, although the Indian may ape the white man as a superior being from whom eleemosynary grub and gew-gaws may be wheedled, the Eskimo of the Mackenzie delta considers himself to be the superior of every created being. The Eskimo knows what he wants; he is always sure of it, and there is no vacillating. When he comes into the H.B. Company's post to trade, skins are his currency, the pelts of the silver-fox his gold coinage. A good silver, or black-fox is worth here about one hundred dollars in barter.

We saw a band of Nunatalmutes come into Fort Macpherson to do their summer shopping. They wanted English breakfast tea, superior rifles and ammunition, and a special brand of tobacco. Failing any or all of these, it was in vain that the Factor displayed before them the wares of John Bull, Uncle Sam, or Johnny Canuck, or any seductive lure made in Germany. Ig-ly-o-bok and Nan-a-sook-tok bought what they found to their liking, took small change out of two silver-fox skins, and put the remaining six pelts back into the wooden box which formed at once their savings bank and letter of credit for the season to come. The hungry-eyed H.B. man confided to us that two of these coveted pelts had been thus exhibited to him and thus tucked back into the Eskimo sinking-fund for three successive seasons.

As regards weapons, we found Eskimo hunters in the transition stage. The old-time spears, four feet long and tipped with ivory, are still in active service. The bows, with arrows finished in copper, flint, and bone, have been relegated largely to the boys, while Krag-Jorgensen, Lee-Enfield, and other high-power guns are bought from American whalers. The fish-hooks which I got in friendly barter are interesting to any one born with angling blood in his veins. Beautifully fashioned of ivory, copper, bone, and beads, the contrivance is a sinker, bait, and hook, all in one. The daily baskets procured with this lure incontestably proves the Husky a judicious hooker.

The Eskimo is a merger. Father Petitot shows us the close analogy between the Kogmollyc language and the tongues of eastern Asiatic tribes, ancient and modern. This Eskimo's speech, then, gives him a connection with the effete East (which is his west), while enamelled washbasins, with here and there a corrugated wash-board, prove that slowly but surely Canadian culture is reaching him from the south.

With two modifications, this Eskimo is invariably truthful. Like the Indians to the south of him, seeking to please you by answering a question in the way that you desire, he will at times tell you an untruth, for it seems to him discourteous to answer your question other than in the way which you anticipate. For instance, if you say to Roxi, "Wasn't that a grey goose we heard overhead?" Roxi will readily assent, though he well knows it to have been a mallard duck, but he would spare your ignorance. Again, it is Eskimo etiquette to belittle your own success in hunting and, in so doing, be not literally truthful. When we place this delightful trait alongside the fish-stories we are familiar with, who would seek to change the heathen?

Marriage with the Eskimo is not a ceremony, it is not even the taking of each other for better or for worse. It is an easy union entered upon and maintained so long as both parties are pleased. This arrangement has one manifest advantage,—Eskimo annals tell of no unhappy marriages. When unhappiness conies in at the door of the igloo, marriage flies out of the chimney. When a woman leaves her tentative husband, she takes herself and her babies back to the paternal topik, and no odium attaches. As the marriage vows melt into the Arctic air, the quondam husband is expected, however, to play the game. Last winter a young Nunatalmute and his sorry spouse came to the parting of the ways. She asked him to take her back to Papa, but he said, "No. You may go to-morrow if you wish, but I am ready to hunt in the opposite direction, and I hunt." Off to the chase he went and took the family auto, i.e., the sled and dogs, with him. The once-wife, travelling five days and six nights by the fitful light of the Aurora, found her way to her father, for the instinct of direction is unerring in these people; but the ex-bride's feet became badly frozen. Public opinion in this case was strongly roused against the husband and probably if there had been a tree handy he would have been lynched. This would have been the first lynching recorded in Canada. The feeling of the Eskimo community was that, when the wife announced her intention of enforcing a divorce, the bounden duty of the husband was either to drive her himself in proper state to her father's door or to let her have the dogs.

In their beliefs in the great powers of concentration and in re-incarnation we find traces in the Eskimo of those Theosophical ancestors of theirs far off on Asian shores. The ceremonies which approximate in time to our New Year's Day and Christmas show the importance they attach to concentrated thought. Early in the morning of what corresponds to our New Year's Day, two young men, one of them grotesquely dressed in women's garments, visit every igloo and blow out each seal-oil lamp. The lights are afterwards renewed from a freshly-kindled fire. The chief, asked the meaning of the ceremony, replied, "New light, new sun," showing his belief that the sun was yearly renewed at this time. This early morning visit from igloo to igloo reminds us of the "first-footing" of the Scottish village. The mummery of wearing the fantastic dress of the woman points back to the old Lord of Misrule.

About the season of Christmas, a great meeting is held in the igloo, presided over by the Angekok or medicine-man, who entreats the invisible powers for good fortune, immunity from storms, and a plenitude of blubber for the ensuing year. This invocation is followed by a family feast. Next day the ceremonies are carried on out-of-doors, where all from oldest to youngest form a ring-around-a-rosy. In the centre of the circle is set a crock of water, while to the communal feast each person brings from his own hut a piece of meat, raw preferred. This meat is eaten in the solemn silence of a communion, each person thinking of Sidne, the Good Spirit, and wishing for good. The oldest member of the tribe, a white-haired man or tottering dame, takes up a sealskin cup, kept for this annual ceremony, dips up some of the water and drinks it, all the time thinking of Sidne, the Good Spirit, while the others close their eyes in reverent silence.

Before passing the cup on to the rest of the company that they may drink, the old man or woman states aloud the date and place of his or her birth, as accurately as it can be remembered. The drinking and thinking ceremony is performed by all in succession, down to the last naked baby cuddling in its mother'sartikki, the little child that cannot yet speak. The solemn rite is brought to a close by the tossing of presents across the ring from one to the other, the theory being that, as they generously deal with others, so Sidne will deal with them in the coming year. So up here on the edge of things, among our "uncivilised heathens," we have our Christmas presents and "Peace on earth, good will to men."

"Man does not live by bread alone."

Exigencies of life have caused the Mackenzie Eskimo to formulate on vital matters an unwritten law to which each gives assent. Succinctly stated, this system of Northland jurisprudence runs thus:—

(a) Should a man, inadvertently or by malice aforethought, kill another, the wife and children of the man so killed remain a burden on the murderer so long as he or they live.

(b) A drift-log found is treasure-trove, and belongs to the finder, who indicates possession by placing upon it a pipe, mitten, or personal trinket of some kind. Whalers, missionaries and Mounted Police are a unit in testifying that precious flotsam of this kind has remained four or five years in a land of wood-scarcity without being disturbed.

(c) No one must eat seal and walrus on the same day. Thus a check is given to luxuriousness and the Eskimo is self-prevented from falling into the fate which overtook Rome.

(d) All large animals killed are to be looked upon as common property of the tribe and not as a personal belonging of the man who kills them. Thus here, under the Northern Lights, do the Farthest North subjects of the Seventh Edward work out in deeds the dream of Sir Thomas More's crescent-isle of Utopia where men lived and worked as brothers, holding all things in common.

The Eskimo realises that the pleasure of life is in pursuit, not in acquisition. Where wants are many, joys are few; the very austerity of his life has made a man of him. Laying up few treasures for the elements to corrupt, accumulating no property except a little, a very little, of the kind designated by Wemmick as "portable," he, to better and saner effect than any man, decreases the denominator of his wants instead of increasing the numerator of his havings. Surrounded by the palcocrystic ice, the genial current of his soul has not been frozen by that ice. An Eskimo family accepts life with a smile and, in the faith of little children, goes on its way.

An old Scot once prayed, "O Lord, send down to Thy worshippin' people at this time the savin' grace o'continuance." Only one man has less need to pray that prayer than the Scot himself, and that man is the Eskimo. The Indian eats and sleeps as his wife works, but while there is spear-head to fashion or net to mend, the clever hands of the Eskimo are never idle. Thrifty as a Scot, ingenious as a Yankee, every bit of the little property that he has is well kept. You find around this igloo no broken sled-runner, untrustworthy fishing-gear, nor worn-out dog-harness. Civilisation has nothing to teach this man concerning clothing, house-building, or Arctic travel. Indeed, one may hazard the opinion that the ambitious explorer from the outside, if he reach the Pole at all, will reach it along Eskimo avenues with this man as active ally and by adopting his methods of coping with Northern conditions.

On account of the malignity of nature, it is rare that an Eskimo attains the three score and ten Scriptural years. Few, indeed, live beyond the age of fifty-five or sixty. If his life is short, it is happy. This pagan has grasped a great truth that his Christian brother often misses, the truth that happiness is not a luxury, but the highest of all virtues, a virtue filling the life where it originates and spreading over every life it touches.

There is about this Mackenzie Eskimo a certain other-worldliness which we insistently feel but which is hard to describe, and to us his generosity is sometimes embarrassing. At Peel River a band of Kogmollycs met us, carrying on board pieces of their ivory-carving. One man exhibited a watch-chain containing fifteen links and a cross-bar, all carved from a single piece of ivory. He wanted thirty-five dollars or the equivalent of that for his work, saying that it represented the leisure hours of two months. The engineer tried to make him lower his price, but with a courteous smile he shook his head, and the carving was dropped back intoartikkirecesses. Afterwards, with the air of a shy child, the clever carver came to me and offered me the chain as a gift. It was probably a difficulty of articulation rather than a desire to be scathing which induced this man subsequently to refer to the one who tried to beat down his price as "thecheapengineer."

Surprised at the magnificent physique and unusual height of this little group, one of us began measuring the chest expansions, length of limbs, and width of shoulders of the men and women we were talking with, while the other of us jotted the figures down in a note-book. Many of the men were over six feet tall, and none that we measured was under five feet nine inches. One young giant, Emmie-ray, was much interested in our researches. The whalers call him "Set-'em-Up," for his name bears the convivial translation, "Give us a drink." "You going to make better man, you get Outside—make him like Emmie-ray?" As Emmie-ray pursues the tenour of his Arctic way, hunting the walrus, standing, a frozen statue, with uplifted spear over the breathing-hole of the seal, to the end of the chapter he will think of himself as being used for a stimulating Delineator-pattern in the igloo of the white man.

Forty years ago, when Bishop Bompas came across a band of these people, instead of being awed at the appearance of a white man, they took him for a son of Cain! Their tradition was that, in the early history of the world, an Eskimo murdered his brother and fled to the inhospitable parts of the earth. The bishop, coming to them from the unknown south, must be a direct descendant of the outlaw, with his hands red with a brother's blood.

Circling the ocean-edge from Siberia, without doubt this people came originally from Asia, as the Chipewyans did before them and the Crees before that, the more newly arrived in each case pressing their predecessors farther away from the food-yielding ocean. The Anglo-Saxon estimates all habitable land by his ell-measure, fertility of the soil, its ability to yield turnips, potatoes, and flax, and forty-bushel wheat. The measure of desirability of range of northern tribes has another unit—blood, and flesh, and fish. Your Eskimo and Chipewyan and Cree cares not a potato-skin for your waving fields of grain, your apple-orchards and grape-vines. What he is after is blood and blubber and good dripping flesh; these his soul craves in the night season. These peoples who made their way into the continent by the open door at the north have come down through the years toward the habitat of the white man, not because they loved him, but because a stronger tribe has pushed them back from Arctic flesh-pots.

At the Mackenzie mouth we enjoyed the companionship of that courteous Eskimo gentleman, Roxi, and heard the story of his last winter's larder, but not from his lips. At the beginning of the season Roxi had whale-meat and fresh walrus, and also flour that he had earned from the whalers. In a characteristic burst of generosity he gave the greater part of this to needy members of other tribes who had had poor hunts and who found themselves at the beginning of the Long Night with empty Mother Hubbard cupboards. The Eskimo winter has many mealtimes, and Roxi had but a poor idea of the higher mathematics. Long ere the darkness of the Great Night relaxed its overbearing blackness Roxi got very hungry, and he had no food. Life is dear, even on the edge of things. So into the silence Roxi crept and dug down through the ice and frozen sand to the skeleton of a stranded whale killed three years before. All the sustaining flesh had been eaten from it more than a year ago, but the dried tendons were still there. By chewing these assiduously and picking bones already bare, this generous soul kept life in his body. As I heard the story, the last words of the gallant Sidney dying in agony on Zutphen's field that another's thirst might be quenched came across the ocean from another age and a far land, "Thy necessity is greater than mine." Britain's heroes, men of the finest mould, manifest on the shores of many seas.

Inherited tastes in foods, like inherited creeds, are mainly a matter of geography, or of history, or of both. An Englishman had preceded us to the Arctic, going in in 1907, and the story of his food discrimination still lives in tepee of the Cree and Eskimo topik. The North is full of rivers, the cold bottle is always at your disposal, and generally, if you are any shot at all, you can get the hot bird. But this son of a thousand earls, or of something else, wouldn't eat owl when owl was served, though hewouldeat crow. Now, eating crow is to most a distasteful task, and the guides questioned the Englishman regarding the gastronomic line he drew. "Aw!" replied he, "No fellow eats owl, you know. Never heard of the bweastly bird at home, but crow ought to go all right. The crow's a kind ofrook, you know, and every fellow eatsrook-pie."

Having put the seal's body into his own body and then encasing his skin in the seal's, the cheery Eskimo strides the strand, a veritable compensation-pendulum. The seal is so much an integral part of this people that if a geologist were to freeze a typical Eskimo and saw him through to get a cross-section he would have in the concentric strata a hybrid of Husky and seal. Holding up his transverse section under the light of the Aurora, the investigator would discover an Arctic roly-poly pudding with, instead of fruit and flour, a layer first of all of seal, then biped, seal in the centre, then biped, and seal again. This jam-tart combination is very self-sustaining and enduring. Deprived of food for three days at a stretch the Eskimo lives luxuriously on his own rounded body, as a camel on his hump.

Reading an Arctic bill-of-fare in southern latitudes may give one a feeling of disgust and nausea, for it is all so "bluggy." You feel differently about it at 70º North. You put prejudice far from you, comfort yourself with the reflection that raw oysters, lively cheese, and high game are acquired tastes, and approach the Arctic menu with mind and stomach open to conviction. It is all a matter of adjustment. Because raw rotten fish is not eaten in Boston or in Berkeley Square there is no reason why it should not be a staple on Banks's Land.

We had brought with us on our transport two years' provisions for the detachment of Royal Northwest Mounted Police stationed at Herschel Island, and we had been privileged to taste the concentrated cooking-eggs and desiccated vegetables which formed part of their commissariat. Now, a concentrated egg and a desiccated carrot or turnip bear no more family-likeness to the new-laid triumph of the old Dominick or the succulent vegetable growing in your own back-yard than the tin-type of Aunt Mary taken at the country fair does to the dear old body herself. Whale-meat is better than concentrated cooking-egg, seal-blood piping hot more to be desired than that vile mess of desiccated vegetables. I know. I feel like the old Scot who exclaimed, "Honestyisthe best policy.I've tried baith."

But we do not live on seal alone in the North, for there is a bewildering bill-of-fare. Reindeer have a parasite living on the back between the skin and the flesh, a mellifluous maggot an inch long. Raw or cooked it is a great delicacy, and if you shut your eyes it tastes like a sweet shrimp. Don't be disgusted. If you have scooped shrimps from their native heath, you have discovered the shrimp, too, to be a parasite.

Another Arctic titbit is that fleshy cushion of the jaw of the whale which in life holds the baleen. What is whale-gum like? It tastes like chestnuts, looks like cocoa-nut, and cuts like old cheese. Whale-blubber tastes like raw bacon and it cannot very easily be cooked, as it would liquify too soon. It is a good deal better than seal-oil, which to a southern palate is sweet, mawkish, and sickly. Seal-oil tastes as lamp-oil smells. But you can approach without a qualm boiled beluga-skin, which is the skin of the white whale. In its soft and gelatinous form it ranks among northern delicacies with beaver-tail and moose-nose, being exceedingly tasty and ever so much more palatable than pigs-feet.

Musquash in the spring is said to be tender and toothsome, but that overpowering smell of musk proved too much for our determination. You may break, you may shatter the rat if you will, but the scent of the musk-rose will cling to it still. There is a limit to every one's scientific research, and, personally, until insistent hunger gnaws at my vitals and starvation looms round the edge of the next iceberg, I draw the line at muskrat and am not ashamed to say so. Compelling is the association of ideas, and the thought grips one that muskratmusttaste as domestic rats (are rats domestic?) look. Raw fish at the first blush does not sound palatable, yet raw oysters appeal. The truth is that meat or fish frozen is eaten raw without any distaste, the freezing exerting on the tissues a metabolic change similar to that effected by cooking; and it is convincingly true that bad fish is ever so much better frozen than cooked.

Blubber is not a staple, as is so often misstated, but it is a much esteemed delicacy. During the summer months the Eskimo has to provide light and fuel for that long half-year of darkness within the igloo. The blubber obtained in summer is carefully rendered down and stored in sealskin bags—the winter provision of gas-tank, electric storage-battery, coal-cellar, and wood-pile. In using oil for fuel, this master artificer of the North has anticipated by decades, if not centuries, the inventive adaptability of his "civilised" cousins. The blubber appears in a blanket between the skin of the animal and its flesh, and when it is spared for food, is cut into delicious strings, an inch wide, an inch deep, and the longer the better. Give a Fur-Land kiddie a strip of this sweetmeat and he grins like that Cheshire cat he has never seen. He doesn't eat it, but drops it into the cavernous recesses of his stomach, as you lower your buckets into the well of English undefiled. "Disgusting," you say. It's all a matter of latitude. Watching a roly-poly Innuit baby finding its stomach-level with plummet of seal-blubber sustains the interest of the grand-stand for a longer period than watching your child dallying with the dripping delights of an "all-day sucker." These little babies have the digestion of an ostrich and his omnivorous appetite. Suckled at their mothers' breasts until they are two or even three years old, when they are weaned they at once graduate into the bill-of-fare of the adult. Walrus-hide is about as uncompromising as elephant-hide, and an inch thick. You see little chaps of three and four struggling valiantly with this, nibbling at it with keen delight, as a puppy does on an old shoe, or your curled Fauntleroy on an imported apple. The Eskimo mother has no green apples to contend with in her kindergarten and need never pour castor-oil upon the troubled waters. Every day in the year her babies are crammed with marrow and grease, the oil of gladness and the fat of the land.

To many Eskimo the contents of the paunch of the reindeer is the only vegetable food they get, and this is eaten without salt, as all their food is eaten. They crack the bones of any animal they kill to get the marrow, which is eaten on the spot, the broken bones being pulverised and boiled to make much-prized gelatine. To his fish and flesh the Eskimo adds a bewildering plenitude of wildfowl. Last spring, eighteen hundred geese and ducks were killed by Eskimo on Herschel Island sand-pit. It is the paradise of pot-hunter and wing-shot. Captain Ellis of theKarluk, with one Eskimo fellow-sportsman, got a bag of 1132 ducks, geese, and swans in three days' shooting, to send to the wrecked whalers off Point Barrow, Alaska.

Who are these people, and whence came they? Each little tribe is a book unread before, and full to the brim of fascination. When they are confronted with the picture of an elephant in a current magazine, they are all excitement. The book is carried eagerly to the old man sunning himself down in the anchored oomiak. Animation, retrospection, agitation chase from his seamed face all traces of drowsiness. "We used to know it." "Our fathers have told us." "This land-whale with its tail in front once lived in the land of the Innuit." We are now the ones to become excited. Intending merely to amuse these fellow-Canadians who had been kind to us, we stumble upon a story of intense interest. "Where did your fathers see this animal?" we asked. "Here, in this country. In the ice his bones were hidden," said the old man. With this he relapsed into the torpor we had disturbed, and no further word did we elicit.

Captain Mogg, of the whaling schoonerOlga, two winters ago pursued his whaling operations far to the north and east. Ice-bound at Prince Albert Land, he stumbled upon a little settlement of Eskimo. These were completely isolated from and had had no communication with white men or any community of their own race. Only one of their number had seen a white man before—one old, old woman, the grandmother of the band. The captain of theOlgaspeaks Eskimo fluently, and to him this ancestress of the "lost tribe" had an interesting story to tell. She remembered a white man who came across the Great Sea from the west in "a big kayak," and she extended her arms to show its size. Her people had given this stranger seal-meat and blubber and the "Chief" from the great ship had presented her with a piece of cloth as red as the new-spilt blood of the seal. This grandmother-in-Ice-Land is without shadow of doubt the very child to whom M'Clure gave a piece of red flannel far back in the early fifties while prosecuting his double search for the Northwest Passage and the lost Franklin. We have M'Clure's record of the incident and the little girl's questioning wonder,—"Of what animal is this the skin?" Thus does history manifest itself on the other side of the shield "after many days."

Through the years, the Eskimo has fared better than the Indian. It would seem that the London Directorate of the H.B. Co. expected its servants within the Arctic Circle in the days that are past to do almost a Creator's part and make all things of nothing. The scanty provisions and trading goods from England which filtered in thus far were to be given to the Indians in exchange for furs, while the Factor and his people were largely expected to "live on the country."

Cannibalism was not unknown. The winter of 1841-2 was an especially hard one. On the 18th March, 1841, J. William Spence and Murdock Morrison were dispatched with the winter express from Fort Good Hope to Fort Macpherson. During the second night out, while they were asleep in the encampment, they were knocked on the head by four starving Indian women, immediately cut to pieces, and devoured. It is further reported that these women previously had killed and eaten their husbands and all their children except one little boy. Of the two murdered Scots they ate what they could that night and made pemmican of what was over, reporting afterward that one was sweet but that the other, tasting of tobacco, was not so good.

Father Petitot gives us another glimpse of that awful winter. His naïve words are, "Chie-ke-nayelle,a Slavi from Fort Norman, was a winning fellow, handsome, gracious, the possessor of a happy countenance. On his features played always a smile of contentment and innocence. In his youth he had eaten of human flesh during the terrible famine of 1841. He killed his young daughter with a hatchet-blow, cooked her like flesh, and ate her as a meat-pate. It is said that after one has partaken of human flesh, the appetite for it often returns. I hasten to add thatChie-ke-nayelle,in spite of the soubriquetmangeur de mondewhich is irrevocably rivetted to his name, has not succumbed to such an appetite. He is indeed an excellent Christian. Nevertheless, I would not like to camp withChie-ke-nayellein time of famine."

Another starvation story related by the good Father is not quite so ghastly. He tells us of one "M. Finlaison of burlesque memory," who, when all provisions were out, took his fiddle and, calling the men of his fort before the door of his empty larder, played to them a Scottish reel. That was their dinner for the day,—instead of meat they had sound. The narrator adds, "In America they would have lynched the too-jovial Scotchman. In the Northwest the good half-breeds laughed and applauded the master."

The winter of 1844 also was a season of distress. Referring to this year, a beautiful young Indian woman said to the sympathetic priest, "I did not wish to eat the arm of my father. I was then a small child of eight, and I had not been able to see my old father eaten without crying out with loud screams. But my mother called to me in rage, 'If you do not eat of it, it is that you condemn us and hate us, then you will surely go the same way.' And I ate the flesh of my father, hiding my sobs and devouring my tears, for fear of being killed like him; so much was I afraid of the eyes of my mother."

Another Indian woman confesses, "I left my husband, a hunter at the fort, and took with me by the hand my only child, a boy of six, and directed my steps towardsKa-cho-Gottine.It was indeed far. I only knew the way by hearsay. Once I myself have eaten of my father, but now I am a Christian and that horrible time is far from me. I have a qualm in thinking that my stomach has partaken of the author of my days. Meanwhile his flesh has become mine, and what will happen to us both on the final resurrection day?" Here Father Petitot interpolates, "Ah! if she had only read Dante!" "I did not intend to keep my boy with me, he was too young and too weak. I did not wish to devour him. I had no heart for that. I decided to abandon him. At the first camp I left him, and knew they would eat him there. I wept on thinking of the horrible death that awaited my only child. But what could I do?" This story has a more comfortable ending than the previous one. We breathe relief in learning from the priest that the following night the little boy overtook his mother. He had walked all day and all night, following her snowshoe tracks. They went on together, the third day they snared some hares, and their troubles were over.

Father Petitot tells of a Rabbit-skin Indian who found a mummified body in the forks of a tree near the Ramparts of the Mackenzie and who came running into the Mission, his hair on end with fright, asking excitedly, "Did God make that man or was he made by the men of the Hudson's Bay?"

Another tale of his is of an Indian,Le Petit Cochon, who had a tape-worm and thought it was a whale. "Unfortunate!" exclaims the Father, "possessed of a whale! That's the difference betweenLe Petit Cochonand Jonah." Sucking Pig said he would join the Church if the priest would rid him of the tape-worm. But we must use the words of Petitot himself, for they are too delicious to lose. "Christmas night, 1865, after midnight mass,Le Petit Cochon,carefully purged, both as to body and soul, by an emetic, two purgatives, and a good confession, content as a King, received holy baptism. I gave him the name of Noel."

In starvation times, guests were not appreciated. Robert Campbell of the H.B. Company, writing from Fort Halkett in 1840, says, "God grant that the time of privation may soon end, and that I may not see a soul from below till the snow disappears." These days of the early forties when England was engaged with the Chartist risings at home and her Chinese wars abroad, were surely parlous times up on this edge of empire. The Fort Simpson journals of February 4, 1843, record, "TheCannibal, with youngNoir, and others of the party ofLaman, arrived this evening in the last stage of existence, being compelled by starvation to eat all their furs."

Still these sonsy Scots kept a good heart and were able to jest at their misfortunes with the grim humour that belongs to their race. Neither empty larder nor other misfortune disheartened them. The recurrence of New Year's Day and the Feast of St. Andrew were made ever occasions for rejoicing. Up on the Pelly Forks under date of November 30th, 1848, the record reads, "Though far from our native land and countrymen, let us pass St. Andrew's Day in social glee. So fill your glasses, my lads, and pass the bottle round." Three years later, on the same anniversary, the lines are, "Very cold for St. Andrew's, and no haggis for dinner."

And as January Ist ushers in the year 1845, the Factor at Fort Macpherson bursts into verse:

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