Red Rooney: The Last of the Crew

“But you may be mistaken,” remarked Rooney, smiling. “You are mistaken even in the matter of his body, to say nothing of his spirit.”

“How so?” asked Nuna quickly.

“You said he is bad through and through. From skin to bone is not through and through. To be quite correct, you must go from skin to marrow.”

Nuna acknowledged this by violently plunging her cooking-stick into the pot.

“Well now, Nuna,” continued Rooney, in a confidential tone, “tell me—”

At that moment he was interrupted by the entrance of the master of the mansion, who quietly sat down on another skull close to his friend.

“I was just going to ask your wife, Okiok, what she and you think of this business of making an angekok of poor Ippegoo,” said Rooney.

“We think it is like a seal with its tail where its head should be, its skin in its stomach, and all its bones outside; all nonsense—foolishness,” answered Okiok, with more of indignation in his look and tone than he was wont to display.

“Then you don’t believe in angekoks?” asked Rooney.

“No,” replied the Eskimo earnestly; “I don’t. I think they are clever scoundrels—clever fools. And more, I don’t believe in torngaks or any other spirits.”

“In that you are wrong,” said Rooney. “There is one great and good Spirit, who made and rules the universe.”

“I’m not sure of that,” returned the Eskimo, with a somewhat dogged and perplexed look, that showed the subject was not quite new to him. “I never saw, or heard, or tasted, or smelt, or felt a spirit. How can I know anything about it?”

“Do you believe in your own spirit, Okiok?”

“Yes, I must. I cannot help it. I am like other men. When a man dies there is something gone out of him. It must be his spirit.”

“Then you believe in other men’s spirits as well as your own spirit,” said Rooney, “though you have never seen, heard, tasted, smelt, or felt them?”

For a moment the Eskimo was puzzled. Then suddenly his countenance brightened.

“But I have felt my own,” he cried. “I have felt it moving within me, so that it made me act. My legs and arms and brain would not go into action if they were dead, if the spirit had gone out of them.”

“In the very same way,” replied the seaman, “you may feel the Great Spirit, for your own spirit could not go into action so as to cause your body to act unless a greater Spirit had given it life. So also we may feel or understand the Great Spirit when we look at the growing flowers, and hear the moving winds, and behold the shining stars, and feel the beating of our own hearts. I’m not much of a wise man, an angekok—which they would call scholar in my country—but I know enough to believe that it is only ‘the fool who has said in his heart, There is no Great Spirit.’”

“There is something in what you say,” returned the Eskimo, as the lines of unusually intense thought wrinkled his brow; “but for all that you say, I think there are no torngaks, and that Ujarak is a liar as well as a fool.”

“I agree with you, Okiok, because I think you have good reason for your disbelief. In the first place, it is well-known that Ujarak is a liar, but that is not enough, for liar though he be, he sometimes tells the truth. Then, in the second place, he is an ass—hum! I forgot—you don’t know what an ass is; well, it don’t matter, for, in the third place, he never gave any proof to anybody of what he and his torngak are said to have seen and done, and, strongest reason of all, this familiar spirit of his acts unwisely—for what could be more foolish than to choose out of all the tribe a poor half-witted creature like Ippegoo for the next angekok?”

A gleaming glance of intelligent humour lighted up Okiok’s face as he said—

“Ujarak is wiser than his torngak in that. He wants to make use of the poor lad for his own wicked ends. I know not what these are—but I have my suspicions.”

“So have I,” broke in Nuna at this point, giving her pot a rap with the cooking-stick by way of emphasis.

Rooney laughed.

“You think he must be watched, and his mischief prevented?” he said.

“That’s what I think,” said Okiok firmly.

“Tell me, what are the ceremonies to be gone through by that poor unwilling Ippegoo, before he can be changed into a wise man?”

“Oh, he has much to do,” returned Okiok, with his eyes on the lamp-flame and his head a little on one side, as if he were thinking. “But I am puzzled. Ujarak is cunning, though he is not wise; and I am quite sure he has some secret reason for hurrying on this business. He is changing the customs, and that is never done for nothing.”

“What customs has he changed?” asked Rooney.

“The customs for the young angekok before he gets a torngak,” replied the Eskimo.

Okiok’s further elucidation of this point was so complex that we prefer to give the reader our own explanation.

Before assuming the office of an angekok or diviner, an Eskimo must procure one of the spirits of the elements for his own particular familiar spirit or torngak. These spirits would appear to be somewhat coquettish and difficult to win, and marvellous tales are related of the manner in which they are wooed. The aspirant must retire for a time to a desert place, where, entirely cut off from the society of his fellows, he may give himself up to fasting and profound meditation. He also prays to Torngarsuk to give him a torngak. This Torngarsuk is the chief of the good spirits, and dwells in a pleasant abode under the earth or sea. He is not, however, supposed to be God, who is named Pirksoma, i.e. “He that is above,” and about whom most Eskimos profess to know nothing. As might be expected, the weakness of body and agitation of mind resulting from such exercises carried on in solitude throw into disorder the imaginative faculty of the would-be diviner, so that wonderful figures of men and monsters swim before his mental vision, which tend to throw his body into convulsions—all the more that he labours to cherish and increase such symptoms.

How far the aspirants themselves believe in these delusions it is impossible to tell; but the fact that, after their utmost efforts, some of them fail to achieve the coveted office, leads one to think that some of them are too honest, or too strong-minded, to be led by them. Others, however, being either weak or double-minded, are successful. They assert that, on Torngarsuk appearing in answer to their earnest petition, they shriek aloud, and die from fear. At the end of three days they come to life again, and receive a torngak, who takes them forthwith on a journey to heaven and hell, after which they return home full-fledged angekoks, prepared to bless their fellows, and guide them with their counsels.

“Now, you must know,” said Okiok, after explaining all this, “what puzzles me is, that Ujarak intends to alter the customs at the beginning of the affair. Ippegoo is to be made an angekok to-night, and to be let off all the fasting and hard thinking and fits. If I believed in these things at all, I should think him only a half-made angekok. As it is, I don’t care a puff of wind what they make of poor Ippegoo—so long as they don’t kill him; but I’m uneasy because I’m afraid the rascal Ujarak has some bad end in view in all this.”

“I’m quite sure of it,” muttered Nuna, making a stab with her stick at the contents of her pot, as if Ujarak’s heart were inside.

At that moment Nunaga entered, looking radiant, in all the glory of a new under-garment of eider-duck pelts and a new sealskin upper coat with an extra long tail.

“Have you seen Angut lately?” asked Rooney of the young girl.

“Yes,” she replied, with a modest smile that displayed her brilliant teeth; “he is in his own hut.”

“I will go and talk with him on this matter, Okiok,” said the seaman. “Meanwhile, do you say nothing about it to any one.”

Chapter Fourteen.

Solemn and Mysterious Doings are Brought to a Violent Close

Angut was seated at the further end of his abode when his friend entered, apparently absorbed in contemplation of that remarkable specimen of Eskimo longevity, the grandmother of Okiok.

“I have often wondered,” said Angut, as the seaman sat down beside him, “at the contentment and good-humour and cheerfulness, sometimes running into fun, of that poor old woman Kannoa.”

“Speak lower,” said Rooney in a soft voice; “she will hear you.”

“If she does, she will hear no evil. But she is nearly deaf, and takes no notice.”

“It may be so; poor thing!” returned the sailor in a tender tone, as he looked at the shrivelled-up old creature, who was moving actively round the never-idle lamp, and bending with inquiring interest over the earthen pot, which seemed to engross her entire being. “But why do you wonder?”

“I wonder because she has so little to make her contented, and so much to ruin her good-humour and cheerfulness, and to stop her fun. Her life is a hard one. She has few relations to care for her. She is very old, and must soon grow feeble, and then—”

“And then?” said Rooney, as the other paused.

“Then she knows not what follows death—who does know?—and she does not believe in the nonsense that our people invent. It is a great mystery.”

The Eskimo said the last words in a low voice and with a wistful gaze, as if he were rather communing with himself than conversing with his friend. Rooney felt perplexed. The thoughts of Angut were often too profound for him. Not knowing what to say, he changed the subject by mentioning the object of his visit.