The dwellings are of three kinds: The tupek—skin tent; igloowiuk— snow house; and permanent igloo, built of driftwood, stones and turf— the larger ones are igloosoaks.
Flesh and fish, as is the case with the Indians, form the principal food, but while the Indians cook everything the Eskimos as often eat their meat and fish raw, and are not too particular as to its age or state of decay. They are very fond of venison and seal meat, and for variety’s sake welcome dog meat. A few years ago a disease carried off several of the dogs at Fort Chimo and every carcass was eaten. One old fellow, in fact, as Mathewson related to me, ate nothing else during that time, and when the epidemic was over bemoaned the fact that no more dog meat could be had.
On the Atlantic coast where the snow houses are not used and the Eskimos live more generally during the winter in the close, vile igloos, there is more or less tubercular trouble. Even farther south, where the natives have learned cleanliness, and live in comfortable log cabins that are fairly well aired, this is the prevailing disease. After leaving Ramah, the farther south you go the more general is the adoption of civilized customs, food and habits of life, and with the increase of civilization so also comes an increased death rate amongst the Eskimos. Formerly there was a considerable number of these people on the Straits of Belle Isle. Now there is not one there. South of Hamilton Inlet but two full-blood Eskimos remain. Below Ramah the deaths exceed the births, and at one settlement alone there are fifty less people to-day than three years ago.
Civilization is responsible for this. At the present time there remains on the Atlantic coast, between the Straits of Belle Isle and Cape Chidley, but eleven hundred and twenty-seven full-blood Eskimos. Five years hence there will not be a thousand. In Ungava district, where they have as yet accepted practically nothing of civilization, the births exceed the deaths, and I did not learn of a single well-authenticated case of tuberculosis while I was there. There were a few cases of rheumatism. Death comes early, however, owing to the life of constant hardship and exposure. Usually they do not exceed sixty or sixty-five years of age, though I saw one man that had rounded his three score years and ten.
Formerly they encased their dead in skins and lay them out upon the rocks with the clothing and things they had used in life. Now rough wooden boxes are provided by the traders. The dogs in time break the coffins open and pick the bones, which lie uncared for, to be bleached by the frosts of winter and suns of summer. Mr. Stewart has collected and buried many of these bones, and is endeavoring now to have all bodies buried.
Of all the missionaries that I met in this bleak northern land, devoted as every one of them is to his life work, none was more devoted and none was doing a more self-sacrificing work than the Rev. Samuel Milliken Stewart of Fort Chimo. His novitiate as a missionary was begun in one of the little out-port fishing villages of Newfoundland. Finally he was transferred to that fearfully barren stretch among the heathen Eskimos north of Nachvak. Here he and his Eskimo servant gathered together such loose driftwood as they could find, and with this and stones and turf erected a single-roomed igloo. It was a small affair, not over ten by twelve or fourteen feet in size, and an imaginary line separated the missionary’s quarters from his servant’s. On his knees, in an old resting place for the dead, with the bleaching bones of heathen Eskimos strewn over the rocks about him, he consecrated his life efforts to the conversion of this people to Christianity. Then he went to work to accomplish this purpose in a businesslike way. He set himself the infinite task of mastering the difficult language. He lived their life with them, visiting and sleeping with them in their filthy igloos—so filthy and so filled with stench from the putrid meat and fish scraps that they permit to lie about and decay that frequently at first, until he became accustomed to it, he was forced to seek the open air and relieve the resulting nausea. But Stewart is a man of iron will, and he never wavered. He studied his people, administered medicines to the sick, and taught the doctrines of Christianity—Love, Faith and Charity—at every opportunity. That first winter was a trying one. All his little stock of fuel was exhausted early. The few articles of furniture that he had brought with him he burned to help keep out the frost demon, and before spring suffered greatly with the cold. The winter before our arrival he transferred his efforts to the Fort Chimo district, where his field would be larger and he could reach a greater number of the heathens. During the journey to Fort Chimo, which was across the upper peninsula, with dogs, he was lost in storms that prevailed at the time, his provisions were exhausted, and one dog had been killed to feed the others, before he finally met Eskimos who guided him in safety to George River. At Fort Chimo the Hudson’s Bay Company set aside two small buildings to his use, one for a chapel, the other a little cabin in which he lives. Here we found him one day with a pot of high-smelling seal meat cooking for his dogs and a pan of dough cakes frying for himself. With Stewart in this cabin I spent many delightful hours. His constant flow of well-told stories, flavored with native Irish wit, was a sure panacea for despondency. I believe Stewart, with his sunny temperament, is really enjoying his life amongst the heathen, and he has made an obvious impression upon them, for every one of them turns out to his chapel meetings, where the services are conducted in Eskimo, and takes part with a will.
The Eskimo religion, like that of the Indian, is one of fear. Numerous are the spirits that people the land and depths of the sea, but the chief of them all is Torngak, the spirit of Death, who from his cavern dwelling in the heights of the mighty Torngaeks (the mountains north of the George River toward Cape Chidley) watches them always and rules their fortunes with an iron hand, dealing out misfortune, or withholding it, at his will. It is only through the medium of the Angakok, or conjurer, that the people can learn what to do to keep Torngak and the lesser spirits of evil, with their varying moods, in good humor. Stewart has led some of the Eskimos to at least outwardly renounce their heathenism and profess Christianity. In a few instances I believe they are sincere. If he remains upon the field, as I know he wishes to do, he will have them all professing Christianity within the next few years, for they like him. But he has no more regard for danger, when he believes duty calls him, than Dr. Grenfell has, and it is predicted on the coast that some day Dr. Grenfell will take one chance too many with the elements.
Of course, coming among the Eskimos as we did in winter, we did not see them using their kayaks or their umiaks,* but our experience with dogs and komatik was pretty complete. These dogs are big wolfish creatures, which resemble wolves so closely in fact that when the dogs and wolves are together the one can scarcely be told from the other. It sometimes happens that a stray wolf will hobnob with the dogs, and litters of half wolf, half dog have been born at the posts.
* A large open boat with wooden frame and sealskin covering. The women row the umiaks while the men sit idle. It is beneath the dignity of the latter to handle the oars when women are present to do it.
There are no better Eskimo dogs to be found anywhere in the far north than the husky dogs of Ungava. Wonderful tales are told of long distances covered by them in a single day, the record trip of which I heard being one hundred and twelve miles. But this was in the spring, when the days were long and the snow hard and firm. The farthest I ever traveled myself in a single day with dogs and komatik was sixty miles. When the snow is loose and the days are short, twenty to thirty miles constitute a day’s work.