The Walrus Hunters: A Romance of the Realms of Ice, R. M. Ballantyne [good books to read .TXT] 📗

men find it not easy to get food,” resumed Cheenbuk, in the tone and with the air of a man who has much to say and means to say it, “they change to some place where hunting is better. When fish become scarce, they do not remain still, but go to places where the fishing is better. They always seek for something that is better and better. Is this not true? Is this not wise?”

“Ho! ho!” exclaimed the assembly, assenting.

“Why, then, should not we go to a land where there is much that is far better than we find here, and live as the Fire-spouters live? Did the Great Maker of all things intend that we should remain content with these treeless islands among the ice, when there are lands not very far away where we may find much of all kinds of things that are far better? If it is wise to change our hunting and fishing grounds close at hand, surely it may be wise to change to those that are far away—especially when we know that they are better, and likely to make us more comfortable and happy.”

This suggestion was such a tremendous innovation on ordinary Eskimo ideas, such a radical conception of change and upheaval of age-long habits, that the assembly gazed in awe-struck and silent wonder at the bold young man, much as the members of Parliament of the last century might have gazed if any reckless M.P. had dared to propose universal suffrage or vote by ballot, or to suggest that measures should henceforth be framed in accordance with the Golden Rule.

“After I had travelled a short way inland,” continued Cheenbuk, “I met a Fire-spouter. He was all alone. No one was with him. He pointed his spouter at me, and it clicked but would not spout—I don’t know why. I threw my spear. It went straight—as you know it always does—but the man was quick; he put his head to one side and escaped. Again he pointed his spouter at me, but again it only clicked. Then I rushed upon him and caught hold of it before it could spout. We wrestled—but he was a very strong man, and I could not overcome him—and he could not overcome me. Our breath came short. The sweat poured down our faces and our eyes glared; but when we looked steadily into each other’s eyes we saw that we were both men of peace. We let our bodies go soft, and dropped the spouter on the ground.

“‘Why should we fight?’ said he.

“‘That was just in my thought,’ said I.

“So we stood up, and he took hold of my hand in the way that the white traders do, and squeezed it. I will show you how.—Give me your hand, Anteek—no, the other one.”

The boy extended his hand, and Cheenbuk, grasping it, gave it a squeeze that caused the little fellow to yell and throw the assembly into convulsions of laughter, for Eskimos, unlike the sedate Indians, dearly love a practical joke.

From this point Cheenbuk related the rest of his interview with the Indian, and was particularly graphic in his description of the pipe, which he exhibited to them, though he refrained from any reference to its effect upon himself. Then he discoursed of his subsequent exploration of the mainland, and finally came to the point where he met and rescued Rinka.—“But tell me, before I speak more, is Rinka dead?”

“No, she is getting well.”

“That is good,” he continued, in a tone of satisfaction. “Old Uleeta, I doubt not, told you of the fight I had with the Fire-spouters?”

“She did,” cried Anteek, with delight, “and how you gave them sore hearts!”

“H’m! they gave me a sore heart too; but I don’t care now! And they would have roasted me alive, but one of their girls had pity on me, helped me to escape, and came away with me. Adolay is her name—the girl you saw to-day.”

“Ho! ho! hoi-oi?” broke forth the chorus of satisfaction.

“Yes, but for her,” continued Cheenbuk, “I should have been under the ground and my hair would have been fluttering on the dress of a Fire-spouter chief by this time. Now, I have promised this girl that I will get a large party of our young men to go back with her to Whale River and give her back to her father and mother.”

At this there were strong murmurs of dissent, and a man whom we have not yet introduced to the reader lifted up his voice.

This man’s name was Aglootook. He was the medicine-man of the tribe—a sort of magician; a sharp, clever, unscrupulous, presumptuous, and rather fine looking-fellow, who held the people in some degree of subjection through their superstitious fears, though there were some of the men among them who would not give in to his authority. As Eskimos have no regular chiefs, this man tried to occupy the position of one. He had just returned from a hunting expedition the day before, and was jealous of the interest aroused by Cheenbuk’s arrival. Moreover, Cheenbuk was one of the few men of the tribe whom he disliked, and rather feared.

“What folly is this that I hear?” said Aglootook, as he frowned on the assembly. “Are we to get up a war-party and put ourselves to all this trouble for a woman—and a Fire-spouter woman!”

“It is not a war-party that I want,” said Cheenbuk quietly. “It is a peace-party, and such a strong one that there will be no fear of war. I will conduct it, and, as I know the way, will go by myself unarmed to the village of the men of the woods, tell them that I have brought back their girl, and that a large party of my people are waiting at the mouth of the river with plenty of skins and walrus teeth and other things to trade with them.”

“But does any one think they will believe that?” said Aglootook with something of scorn in his looks and tone. “Will the Fire-spouters not accept the girl and roast Cheenbuk, and then meet us with their spouters and kill many of us, even though we should beat them at last?”

“It is my opinion there is something in that,” remarked Mangivik.

“Besides,” continued the magician, “what folly is it to talk of changing our customs, which have never been changed since the First Man created fish and animals! Are we not satisfied with whales and walruses, bears and seals, deer and birds? Is not our snow igloe as comfortable as the Fire-spouters’ skin tent? What do we care for their ornaments or other things? What does Cheenbuk know about the Great Maker of all things? Has he seen him? Has he talked with him? If there is such a Maker, did he not place us here, and surround us with all the things that we need, and intend us to remain here? Why should we go and look for better things? If he had thought that woods and lakes and rivers had been good for us, would he not have made these things here for us, so that we should have no need to go far away to seek for them—”

“Ay, and if Aglootook is right,” interrupted Cheenbuk in a calm but firm voice, “why should we go far away to seek the bear, the walrus, and the seal? Why does Aglootook go hunting at all? If the Great Maker thought these things good for us, would he not have made them to walk up to our igloes and ask to be killed and eaten? Why should they even do that? why not walk straight down our throats and save all trouble? Is it not rather quite plain that man was made with wants and wishes and the power to satisfy them, and so advance from good to better? Does not Aglootook prove by his own conduct that he thinks so? He might make life easy by sitting near his hut and killing for food the little birds that come about our dwellings, but he goes on long hard journeys, and takes much trouble, for he knows that slices of fat seal and walrus-ribs are better than little birds!”

There was a general laugh at the expense of the magician, for his mental powers were inferior to those of Cheenbuk, and he felt himself unable to see through the entanglement of his logic.

“Boh!” he ejaculated, with a sweep of his long arm, as if to clear away such ridiculous arguments. “What stuff is this that I hear? Surely Cheenbuk has been smitten with the folly of the Fire-spouters. His words are like a lamp with a very bad wick: it makes too much smoke, and confuses everything near it.”

“Aglootook is right,” said Cheenbuk, who resolved to end the dispute at this point, “many words are like the smoke of a bad lamp: they confuse, especially when they are not well-understood, but the Fire-spouters confuse themselves with real smoke as well as with words. See, here is one of their things; the white traders call it a paip, or piep.”

As he spoke he opened the fire-bag which Adolay had given him and took out of it the clay pipe, tobacco, and materials for producing fire. The medicine-man was instantly forgotten, and the mouths as well as the eyes of the whole assembly opened in unspeakable wonder as Cheenbuk went through the complex processes of filling and lighting the pipe. First he cut up some of the Canada twist, which, he explained, was the tubuk of the white men. Then having filled the pipe, he proceeded to strike a light with flint and steel. In this he was not very successful at first, not yet having had much practice. He chipped his knuckles a good deal, and more than once knocked the flint and tinder out of his fingers. But his audience was not critical. They regarded this as part of the performance. When, however, he at last struck a succession of sparks, he also struck an equal number of short, sharp expressions of astonishment out of his friends, and when the tinder caught there was a suppressed grunt of surprise and pleasure; but when he put the fire into the pipe and began to smoke, there burst forth a prolonged shout of laughter. To see a man smoking like a bad lamp was a joke that seemed to tickle those unsophisticated children of the ice immensely.

“Is it good?” asked one. “Do you like it?” cried another. “Let me try it!” begged a third.

Mindful of past experiences, Cheenbuk did not indulge in many whiffs.

“No, no,” he said, taking the pipe from his lips with solemn gravity. “Not every one who wishes it shall have a taste of this to-day. Only a great man of our tribe shall try it. Some one who has done great things above his fellows.”

He looked pointedly at Aglootook as he spoke, with solemnity on his face but mischief in his heart.

Oolalik, however, with the reverse of mischief in his heart, interfered unwittingly with his designs. He seized hold of Anteek, who chanced to be near him, and thrust him forward.

“Here,” said he, “is one of the great ones of our tribe, at least he will be one if he lives long, for he has killed a walrus all by himself—on land too!”

The boy, although pretty full of what is known among the civilised as “cheek,” was almost overwhelmed by this public recognition of his prowess, and was about to retire with a half-shy expression, when the audience received the proposal with a burst of applause.

“Yes, yes,” they cried; “he is a brave boy: let him try it.”

Seeing that they were set upon it, Cheenbuk handed the pipe to the boy, and bade him draw the smoke in and puff it out, taking care not to swallow it.

But Anteek did swallow some at first and choked a little, to the great amusement of the assembly. His pride carried him through,