Across the sub-Arctics of Canada

by J. W. Tyrrell

The people are not noted for being musical, though they have some songs.

The home or family circle is, as a rule, a happy one. It is not broken up by the brawling sot, nor is it often the scene of poverty and want—never is this the case while the rest of the community have plenty. All families share alike in times of famine, and in seasons of plenty all rejoice together. Thus there is no such thing as class distinction among them, but all are upon an equal footing; every man provides for the wants of his own family by hunting. They have therefore no need for workmen’s unions, nor for protective associations, but all live together in peace and unity. Of course, I am here speaking in a general way, for I have already spoken of the occasional fights which take place.

The Eskimo marriage is an exceedingly simple institution, and is not performed in any ceremonious way. It is purely a love union, requiring only the sanction of the parents of the bride. When a young man and young woman come to the conclusion that they were made for each other, and desire to become one, having the consent of the girl’s parents they simply take each other and start up an igloe of their own. Eskimo brides are usually very young, and often very bonnie creatures. They lose much of their beauty, however, in early life, and at about forty mature into ugly old dames.

An Eskimo family rarely consists of more than three children, and these, in turn, for about two years are carried in the hood upon their mother’s back. During this time they have no clothing apart from their mother’s. New-born infants are licked by their mother’s tongue, and are sometimes kept in a rabbit-skin or bag of feathers for a time before being carried upon the mother’s back.

It is usual for a man to have only one wife, though it is not uncommon for him to have two, or even three, if he can provide for them. The first Eskimo encountered on our recent visit to the north, as I have related, had two wives, each having three children. As a rule the men are faithful to their wives, although sometimes they trade with each other for a few weeks or months, and afterwards receive again their first loves.

If any member of the family is seriously ill, a peculiar kind of prayer is repeated over the afflicted one by the father or mother of the family. The prayer—for it can hardly be called anything else—is loaded with superstition. The parent prepares for the ceremony by placing a “poalo,” or mit, upon the left hand. Then, bending over the afflicted one, he or she mutters, wails and gesticulates in the strangest manner, also blowing with the mouth and motioning the departure of the evil spirit. This kind of audible supplication is often carried on for a considerable length of time.

The Eskimo, like almost every other people under the sun, possesses some form of worship, and believes in a spirit world. He believes in the existence somewhere of good and evil spirits, which govern and control this world. The Great Good Spirit (Cood-la-pom-e-o), they believe, dwells in an upper world, of which the sky is the floor; but the evil spirits, governed by their chief, “Tornarsuk,” dwell in a world beneath ours, which forms a kind of great roof over the world below. The earth and this under-world are connected with each other by certain mountain clefts, and by various entrances from the sea. The spirits of those who meet with violent deaths go to dwell with Cood-la-pom-e-o, in the upper world; but for those who die from other causes there is a place prepared below in the land of plenty, with the evil spirits.

These latter deities are supposed to have the greater power of the two upon earth, and consequently their favor is sought, and to them supplication is usually made, though over certain forces, events and circumstances the Great Good Spirit is supposed to have control. For example, he is believed to be the deity governing the frosts, so that in the fall of the year, when the ice is insufficiently strong for hunting purposes, his favor is invoked.

Communication with the spirits is usually held through wizards or “angokokes,” who are looked upon as wise men by the people, and are appointed to fulfil this function. They are ordained for their sacred calling when youths, and as a distinguishing mark of their profession wear upon their backs a string of ornaments, mostly made of seal or deer-skin. These are given them at the various places visited by them in recognition of their office. The angokokes are appointed because of their qualifications. There may be a number of them in the same community, but some rise to much greater distinction than others.

These wizards are said to be taught from youth by one of the deputy chief friends, named “Tornat,” and some of them are supposed to have great power with the spirits.